Javad-ud Daula, Arif Jang, Sir Syed Ahmed Khan, KCSI

[1]

(also Sayyid Ahmad Khan) (Urdu:

( )October 17, 1817 March 27, 1898), commonly known as Sir Syed,[2] was
an Indian educator and politician, and an Islamic reformer and modernist.
[3][4]

Sir Syed pioneered modern

education for the Muslim community in India by founding the Muhammedan Anglo-Oriental College, which later developed into the Aligarh Muslim University. His work gave rise to a new generation of Muslim intellectuals and politicians who composed the Aligarh movement to secure the political future of Muslims of India. In 1842, Emperor Bahadur Shah Zafar II revived upon Syed Ahmad Khan the title of Javad-ud Daulah, conferred upon Syed Ahmads grandfather Syed Hadi by Emperor Shah Alam II in about the middle of the 18th century. The Emperor added to it the additional title of Arif Jang. The conferment of these titles was symbolic of Syed Ahmad Khans incorporation into the nobility of Delhi.
[5]

Born into Muslim nobility, Sir Syed earned a reputation as a distinguished scholar while working as a jurist for the British East India Company. During theIndian Rebellion of 1857 he remained loyal to the British and was noted for his actions in saving European lives.
[3]

After the rebellion he penned the bookletAsbab-

e-Baghawat-e-Hind (The Causes of the Indian Mutiny) a daring critique, at the time, of British policies that he blamed for causing the revolt. Believing that the future of Muslims was threatened by the rigidity of their orthodox outlook, Sir Syed began promoting Western-style scientific education by founding modern schools and journals and organising Muslim intellectuals. Towards this goal, Sir Syed founded the Muhammedan Anglo-Oriental College in 1875 with the aim of promoting social and economic development of Indian Muslims. One of the most influential Muslim politicians of his time, Sir Syed was suspicious of the Indian independence movement and called upon Muslims to loyally serve the British Raj. He denounced nationalist organisations such as the Indian National Congress, instead forming organisations to promote Muslim unity and pro-British attitudes and activities. Sir Syed promoted the adoption of Urdu as the lingua franca of all Indian Muslims, and mentored a rising generation of Muslim politicians and intellectuals. Although hailed as a great Muslim leader and social reformer, Sir Syed remains the subject of controversy for his views on Hindu-Muslim issues. Syed Ahmed Khan was born in Delhi, then the capital of the Mughal Empire. He was an Indian educator and politician, and an Islamic reformer and modernist. His family is said to have migrated from Herat (now in Afghanistan)
[6]

in the time of emperor Akbar, although by other accounts his family

descended from Arabia. Many generations of his family had since been highly connected with the Mughal administration. His maternal grandfather Khwaja Fariduddin served as wazir in the court of Akbar Shah II. His paternal grandfather Syed Hadi held a mansab, a high-ranking administrative position and honorary name of Jawwad Ali Khan in the court of Alamgir II. Sir Syed's father Mir Muhammad Muttaqi
[7]

was personally close to Akbar Shah II and served as his personal adviser.

[8]

However, Sir Syed was born

at a time when rebellious governors, regional insurrections and the British colonialism had diminished the extent and power of the Mughal state, reducing its monarch to a figureheadstatus. With his elder brother Syed Muhammad Khan, Sir Syed was raised in a large house in a wealthy area of the city. They were raised in strict accordance with Mughal noble traditions and exposed to politics. Their mother Azis-unNisa played a formative role in Sir Syed's life, raising him with rigid discipline with a strong emphasis on education.
[9]

Sir Syed was taught to read and understand the Qur'an by a female tutor, which was unusual

at the time. He received an education traditional to Muslim nobility in Delhi. Under the charge of Hamiduddin, Sir Syed was trained in Persian, Arabic, Urdu and religious subjects. He read the works of Muslim scholars and writers such as Sahbai, Rumi andGhalib. in mathematics, astronomy and Islamic jurisprudence.
[7][10] [citation needed]

Other tutors instructed him

Sir Syed was also adept

atswimming, wrestling and other sports. He took an active part in the Mughal court's cultural activities. His elder brother founded the city's first printing press in the Urdu language along with the journal Sayyad-ulAkbar.
[citation needed]

Sir Syed pursued the study of medicine for several years, but did not complete the
[7]

prescribed course of study.

Until the death of his father in 1838, Sir Syed had lived a life customary for
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an affluent young Muslim noble.

Upon his father's death, he inherited the titles of his grandfather and
[11]

father and was awarded the title of Arif Jung by the emperor Bahadur Shah Zafar.

Financial difficulties

put an end to Sir Syed's formal education, although he continued to study in private, using books on a variety of subjects. Sir Syed assumed editorship of his brother's journal and rejected offers of employment from the Mughal court. [edit]Career Social reforms in the muslim society were initiated by Abdul Latif. he founded 'the mohommedan literary society, in Bengal. Sir Sayed Ahmad Khan established the mohammedan anglo-Oriental collage. later, this institution came to be converted into the Aligrh muslim University. he opposed the ignorance, suoerstitions and evil customs prevalent in the muslim society. he firmly believed that the muslim society would not progress without the acquisition of western education and science.hurhhgujjur Having recognised the steady decline in Mughal political power, Sir Syed entered the British East India Company's civil service. He was appointed serestadar at the courts of law in Agra, responsible for recordkeeping and managing court affairs.
[12]

In 1840, he was promoted to the title ofmunshi. In 1858, he was

appointed to a high-ranking post at the court in Muradabad, where he began working on his most famous literary work. Acquainted with high-ranking British officials, Sir Syed obtained close knowledge about British colonial politics during his service at the courts. At the outbreak of the Indian rebellion, on May 10, 1857, Sir Syed was serving as the chief assessment officer at the court in Bijnor.
[citation needed]

Northern India became the

scene of the most intense fighting.

[13]

The conflict had left large numbers of civilians dead. Erstwhile

centres of Muslim power such as Delhi, Agra, Lucknow and Kanpur were severely affected. Sir Syed was personally affected by the violence and the ending of the Mughal dynasty amongst many other longstanding kingdoms. society.
[14] [citation needed]

Sir Syed and many other Muslims took this as a defeat of Muslim
[13][citation needed]

He lost several close relatives who died in the violence. Although he succeeded in rescuing his rtrt

mother from the turmoil, she died in Meerut, owing to the privations she had experienced.

Nawab Mohsin ul Mulk, Sir Syed Ahmed Khan, Justice Syed Mahmood, he was the first Muslim to serve as a High Court judge in the British Raj.

[edit]The

Causes of the Indian Revolt

In 1859 Sir Syed Published the booklet Asbab-e-Baghawat-e-Hind,(The Causes of the Indian Revolt), in which he studied the causes of the Indian revolt.In this, his most famous work, he rejected the common notion that the conspiracy was planned by Muslim lites, who were insecure at the diminishing influence of Muslim monarchs.He blamed the British East India Company for its aggressive expansion as well as the ignorance of British politicians regarding Indian culture.Sir Syed advised the British to appoint Muslims to assist in administration Maulana Altaf Hussain Hali wrote in the biography of Sir Syed that:"As

soon as Sir Syed reached Muradabad, he began to write the pamphlet entitled The Causes of the Indian Revolt( asbab-e-baghawat-e-hind ),in which he did his best to clear the people of India, and especially the Muslims, of the charge of Mutiny. In spite of the obvious danger, he made a courageous and thorough report of the accusations people were making against the Government and refused the theory which the British had invented to explain the causes of the Mutiny. When the work was finished, without waiting for an English translation, Sir Sayyid sent the Urdu version to be printed at the Mufassilat Gazette Press in Agra. Within a few weeks, he received 500 copies back from the printers. His friend warned him not to send the pamphlet to Parliament or to the Government of India.Rae Shankar Das,a great friend of Sir Syed, begged him to burn the books rather than put his life in danger. Sir Syed replied that he was bringing these matters to the attention of the British for the good of his own people, of his country, and of the Government itself. He said that if he came to any harm while doing something that would greatly benefit the rulers and the subjects of India alike, he would gladly suffer whatever befell him. When Rae Shankar Das saw that Sir Syed's mind was made up and nothing could be done to change it, he wept and remained silent. After performing a supplementary prayer and asking God's blessing, Sir Syed sent almost all the 500 copies of his pamphlet to England, one to the Government, and kept the rest himself. When the Government of India had the book translated and presented before the Council, Lord Canning, the Governor-General, and Sir Barthold Frere both accepted it as a sincere and friendly report. The Foreign Secretary Mr Sale Beadon,however, severely attacked it, calling it 'an extremely seditious pamphlet'. He wanted a proper inquiry into the matter and said that the author, unless he could give a satisfactory explanation, should be harshly dealt with. Since no other member of the Council agreed with his opinion, his attack did no harm. Later, Sir Syed was invited to attend Lord Canning's Durbar in Farrukhabad, and happened to meet the Foreign Secretary there. He told Sir Syed that he was displeased with the pamphlet and added that if he had really had the Government's interests at heart, he would not have made his opinion known in this way throughout the country, but would have communicated it directly to the Government. Sir Syed replied that he had only had five hundred copies printed, the majority of which he had sent to England, while one had been given to the Government of India, and the remaining copies were still in his possession. Furthermore, he had the receipt to prove it. He was aware, he added, that the view of the rulers had been distorted by the stress and anxieties of the times, which made it difficult to put even the most straightforward problem in its right perspective. It was for this reason that he had not communicated his thoughts publicly. He promised that for every copy that could be found circulating in India he would personally pay one thousand rupees. At first, the Foreign Secretary was not convinced, and asked Sir Syed over and over again if he was sure that no other copy had been distributed in India. Sir Syed

reassured him on this matter, and the Foreign Secretary never mentioned it again. Later he became one of Sir Syed's strongest supporters.

Many official translations were made of the Urdu text of The Causes of the Indian Revolt. The one undertaken by the India Office formed the subject of many discussions and debates.
[15]

The pamphlet was

also translated by the Government of India and several members of parliament, but no version was offered to the public. A translation which has been started by a Government official was finished by Sir Sayyid's great friend, Colonel G. F. I. Graham, and finally published in 1873." [edit]Sir
[16]

Syed and Mirza Ghalib

The court of Akbar, an illustration from a manuscript of the Ain-e-Akbari

1855, he finished his highly scholarly, very well researched and illustrated edition of Abul Fazls Ain-e Akbari,
[17]

itself an extraordinarily difficult book. Having finished the work to his satisfaction, and believing

that Mirza Asadullah Khan Ghalib was a person who would appreciate his labours, Syed Ahmad approached the great Ghalib to write a taqriz (in the convention of the times, a laudatory foreword) for it. Ghalib obliged, but what he did produce was a short Persian poem castigating the Ain-e Akbari, and by

implication, the imperial, sumptuous, literate and learned Mughal culture of which it was a product.

[18]

The

least that could be said against it was that the book had little value even as an antique document. Ghalib practically reprimanded Syed Ahmad Khan for wasting his talents and time on dead things.
[19]

Worse, he praised sky-high the sahibs of England who at that time held all the keys to all the
[20]

ains in this world.

This poem is often referred to but has never translated in English. Shamsur Rahman Faruqi wrote an English translation.
[18]

The translation is accurate if lacking the felicity of the original:

Good news my friends, this ancient books door Is now open, because of the Syeds grace and fortune, 1

The eye began to see, the arm found strength That which was wrapped in ancient clothes, now put on a new dress. 2

And this idea of his, to establish its text and edit the Ain Puts to shame his exalted capability and potential, 3

He put his heart to a task and pleased himself And made himself an auspicious, free servant. 4

One who isnt capable of admiring his quality Would no doubt praise him for this task, 5

For such a task, of which this book is the basis Only an hypocrite can offer praise. 6

I, who am the enemy of pretence And have a sense of my own truthfulness, 7

If I dont give him praise for this task Its proper that I find occasion to praise. 8

I have nothing to say to the perverse None know what I know of arts and letters, 9

In the whole world, this merchandise has no buyer. What profit could my Master hope from it? 10

It should be said, its an excellent inventory So whats there to see thats worth seeing? 11

And if you talk with me of Laws and Rules Open your eyes, and in this ancient halting-place 12

Look at the Sahibs of England. Look at the style and practice of these, 13

See what Laws and Rules they have made for all to see What none ever saw, they have produced. 14

Mirza Ghalib who produce this poem

Science and skills grew at the hands of these skilled ones Their efforts overtook the efforts of the forebears. 15

This is the people that owns the right to Laws and Rules None knows to rule a land better than they, 16

Justice and Wisdom theyve made as one

They have given hundreds of laws to India. 17

The fire that one brought out of stone How well these skilled ones bring out from straw! 18

What spell have they struck on water That a vapour drives the boat in water! 19

Sometimes the vapour takes the boat down the sea Sometimes the vapour brings down the sky to the plains. 20

Vapour makes the sky-wheel go round and round Vapour is now like bullocks, or horses. 21

Vapour makes the ship speed Making wind and wave redundant. 22

Their instruments make music without the bow They make words fly high like birds: 23

Oh dont you see that these wise people Get news from thousands of miles in a couple of breaths? 24

They inject fire into air And the air glows like embers, 25

Go to London, for in that shining garden The city is bright in the night, without candles. 26

Look at the businesses of the knowledgeable ones: In every discipline, a hundred innovators! 27

Before the Laws and Rules that the times now have All others have become things of yesteryears, 28

Wise and sensitive and prudent one, does your book

Have such good and elegant Laws? 29

When one sees such a treasure house of gems Why should one glean corn from that other harvest? 30

Well, if you speak of its style, its good No, its much better than all else that you seek 31

But every good always has a better too If theres a head, theres also a crown for it. 32

Dont regard that Generous Source as niggardly Its a Date-Palm which drops sweet light, like dates. 33

Worshipping the Dead is not an auspicious thing And wouldnt you too think that its no more than just words? 34

The Rule of silence pleases my heart, Ghalib You spoke well doubtless, not speaking is well too. 35

Here in this world your creed is to worship all the Prophets children, Go past praising, your Law asks you to pray: 36

For Syed Ahmad Khan-e Arif Jang Who is made up entirely of wisdom and splendour 37

Let there be from God all that he might wish for Let an auspicious star lead all his affairs. 38 The poem was unexpected, but it came at the time when Syed Ahmad Khans thought and feelings themselves were inclining toward change. Ghalib seemed to be acutely aware of a European[English]sponsored change in world polity, especially Indian polity. Syed Ahmad might well have been piqued at Ghalibs admonitions, but he would also have realized that Ghalibs reading of the situation, though not nuanced enough, was basically accurate. Syed Ahmad Khan may also have felt that he, being better

informed about the English and the outside world, should have himself seen the change that now seemed to be just round the corner. Akbari and in fact gave up reformer. [edit]Scholarly
[18]

Sir Syed Ahmad Khan never again wrote a word in praise of the Ain-e

[21]

taking active interest in history and archaeology, and became a social

works

First issue of the journal Muhammadan Social Reformerdated 24 December 1870, it was a pioneering publication initiated by Sir Syed to promote liberal ideas in Muslim society.

While continuing to work as a jurist, Sir Syed began focusing on writing, from the age of 23 (in 1840), on various subjects (from mechanics to educational issues), mainly in Urdu, where he wrote, at least, 6000 pages.
[22][23]

His career as an author began when he published a series of treatises in Urdu on religious

subjects in 1842. He published the book A'thar-as-sanadid (Great Monuments) documenting antiquities of Delhi dating from the medieval era. This work earned him the reputation of a cultured scholar. In 1842, he completed the Jila-ul-Qulub bi Zikr-il Mahbub and the Tuhfa-i-Hasan, along with the Tahsil fi jar-i-Saqil in 1844. These works focused on religious and cultural subjects. In 1852, he published the two works Namiqa dar bayan masala tasawwur-i-Shaikh and Silsilat ul-Mulk. He released the second edition

of A'thar-as-sanadidin 1854.
[7]

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He also penned a commentary on the Bible the first by a Muslim in

which he argued that Islam was the closest religion toChristianity, with a common lineage from Abrahamic religions. His other writings such as Loyal Muhammadans of India, Tabyin-ul-Kalam andA Series of Essays on the Life of Muhammad and Subjects Subsidiary Therein helped to create cordial relations between the British authorities and the Muslim community.
[7]

Throughout his life Syed Ahmad found time for literary and Scholarly pursuits. The range of his literary and Scholarly interests was very wide: history, politics, archaeology, journalism, literature, religion and science. The scope of his major writings is indeed amazing, majority are listed as follows: [edit]Legal
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works

1. Act No. 10 (Stamp Act) 1862. 2. Act No. 14 (Limitation) Act 1859-1864. 3. Act No. 16 (Regarding registration of documents) - Allygurh, 1864. [edit]Religious

works

4. Ahkam Tu'am Ahl-Kitab, Kanpur, 1868. 5. Al-Du'a Wa'l Istajaba, Agra, 1892. 6. Al-Nazar Fi Ba'z Masa'il Imam Al-Ghazzali, Agra. 7. Izalat ul-Chain as Zi'al Qarnain, Agra, 1889. 8. Zila al-Qulub ba Zikr al-Mahbub, Delhi, 1843. 9. Khulq al-Insan ala ma fi al-Quran, Agra, 1892. 10. Kimiya-i-Sa'dat, 2 fasl, 1883. 11. Mazumm ba nisbat tanazzul ulum-i-diniya wa Arabiya wa falsafa-i-Yunaniya, Agra, 1857. 12. Namiqa fi Bayan Mas'ala Tasawwur al-Shaikh, Aligarh, 1883. 13. Rah-i-Sunnat dar rad-i-bid'at, Aligarh, 1883. 14. Risala Ibtal-i-Ghulami, Agra, 1893. 15. Risala ho wal Mojud, 1880. 16. Risala Tahqiq Lafzi-i-Nassara, 1860. 17. Tabyin-ul-Kalam fi Tafsir-al-turat-wa'l Injil ala Mullat-al-Islam (The Mohomedan Commentary on the Holy Bible). 18. Tafsir-ul-Qura'n Vol. I Aligarh, 1880, Vol. II Aligarh, 1882, Agra, 1903. Vol. III Aligarh, 1885 Vol. IV Aligarh, 1888

Vol. V Aligarh, 1892. Vol. VI Aligarh, 1895 Vol. VII Agra, 1904. 19. Tafsir al-Jinn Wa'l Jan ala ma fi al-Qur'an, Rahmani Press, Lahore, 1893, Agra, 1891. 20. Tafsir-a-Samawat, Agra. 21. Tahrir fi Usul al-Tafsir, Agra, 1892. 22. Tarjama fawa'id al-afkar fi amal al-farjar, Delhi 1846. 23. Tarqim fi qisa ashab al-kahf wal-Raqim, Agra, 1889. 24. Tasfiyad al'Aquid (Being the correspondence between Syed Ahmad Khan and Maulana Muhammad Qasim of Deobund). 25. He promote western and eastern education. [ e d i t ]

H i s t o r i c a l w o r k s

T i t l e

p a g e

o f

C o m m e n

t a r y

o f

Q u r a n

b y

S i r

S y e d

A h m e d

K h a n

25. A'in-e-Akbari (Edition with Illustration), Delhi.

26. Asar-us-Sanadid (i) Syed-ul-Akhbar, 1847, (II) Mata-i-Sultani, 1852. 27. Description des monument de Delhi in 1852, D'a Pre Le Texte Hindostani De Saiyid Ahmad Khan (tr. by M. Garcin De Tassy), Paris, 1861. 28. Jam-i-Jum, Akbarabad, 1940. 29. Silsilat-ul-Muluk, Ashraf ul Mataba', Delhi, 1852. 30. Tarikh-i-Firoz Shahi (Edition), Asiatic Society, Calcutta, 1862. 31. Tuzuk-i-Jahangiri (edition Aligarh, 1864).

32. Al-Khutbat al-Ahmadiya fi'l Arab wa'I Sirat al-Muhammadiya : Aligarh, 1900, English translation, London, 1869-70. 33. Sirat-i-Faridiya, Agra, 1896. 34. Tuhfa-i-Hasan, Aligarh, 1883.

35. Asbab-i-Bhaghwat-i-Hind, Urdu 1858 and English edition, Banaras. 36. Lecture Indian National Congress Madras Par, Kanpur, 1887. 37. Lectures on the Act XVI of 1864, delivered on the 4th Dec., 1864 for the Scientific Society, Allygurh, 1864. 38. Musalmanon ki qismat ka faisla (taqarir-e-Syed Ahmad Khan wa Syed Mehdi Ali Khan etc.) Agra, 1894. 39. On Hunter's :Our Indian Mussulmans' London, 1872. 40. Present State of Indian Politics (Consisting of lectures and Speeches) Allahabad, 1888. 41. Sarkashi Zilla Binjor, Agra 1858.

42. Iltimas be Khidmat Sakinan-i-Hindustan dar bad tarraqi ta' lim ahl-i.Hind, Ghazipore, 1863. 43. Lecture dar bab targhib wa tahris talim itfal-i-Musalmanan, in 1895, Agra 1896. 44. Lecture Madrasaat ul-Ulum Aligarh Key Tarikhi halat aur jadid Waqi'at Par, Agra. 1889. 45. Lecture Ijlas Dahum Muhammadan Educational Conference, Agra, 1896. 46. Lecture Muta'liq Ijlas Yazdahum Muhammadan Educational Conference, Agra, 1896. 47. Majmu'a Resolution Haye dah sala (Resolutions passed by the Muhammadan Anglo-Oriental Educational Conference from 1886 to 1895) ed. by Sir Syed Ahmad, Agra, 1896. 48. Report Salana (Annual Report of the Boarding House of Madrasat-ul-Ulum 1879-1880).

49. Khutut-i-Sir Syed, ed Ross Masud, 1924. 50. Majuma Lecture Kaye Sir Syed ed. Munshi Sirajuddin, Sadhora 1892. 51. Maqalat-i-Sir-Syed ed. by 'Abdullah Khvesgri, Aligarh, 1952. 52. Maqalat-i-Sir Syed, ed. By Muhammad Ismail, Lahore, 53. Makatib-i-Sir Syed, Mustaq Husain, Delhi, 1960. 54. Maktubat-i-Sir Syed, Muhammad Ismail Panipati, Lahore, 1959. 55. Makummal Majumua Lectures wa speeches. ed. Malik Fazaluddin, Lahore, 1900. 56. Muktubat al-Khullan ed. Mohd. Usman Maqbul, Aligarh 1915. 57. Tasanif-i-Ahmadiya (Collection of Syed Ahmad Khan's works on religions topics) in 8 parts.

58. On the Use of the Sector (Urdu), Syed-ul-Akbar, 1846. 59. Qaul-i-Matin dar Ibtal-i-Harkat i Zamin, Delhi, 1848. 60. Tashil fi Jar-a-Saqil, Agra, 1844. 61. Ik Nadan Khuda Parast aur Dana dunyadar Ki Kahani, Badaon, 1910. 62. Kalamat-ul-Haqq, Aligarh

1. Tehzeeb-ul-Ikhlaq. 2. Aligarh Institute Gazette. 3. Proceedings of the Muhammadans Educational Conference. 4. An Account of the Loyal Muhammadans of India, Parts I, II, III, Moufussel Press, Meerut, 1860. 5. Proceedings of the Scientific Society. 6. Bye-Laws of the Scientific Society. 7. Addresses and speeches relating to the Muhammedan Anglo-Oriental College in Aligarh (18751898) ed. Nawab Mohsin-ul-Mulk, Aligarh, 1898.
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