7/27/2019 Syed Ahmad Islam

1/2

Javad-ud Daula, Arif Jang, Sir Syed Ahmed Khan, KCSI (October 17, 1817 March 27, 1898), also known as Syed Ahmed Taqvi, commonly known as Sir Syed, was an Indianeducator and politician, and an Islamic reformer and modernist. Sir Syed pioneered modern education for the Muslim community in India by founding the MuhammedanAnglo-Oriental College, which later developed into the Aligarh Muslim University. His work gave rise to a new generation of Muslim entrepreneurs and politicians who composed the Aligarh movement to secure the political future of Muslims ofIndia.

In 1842, Emperor Bahadur Shah Zafar II revived upon Syed Ahmad Khan the title ofJavad-ud Daulah, conferred upon Syed Ahmads grandfather Syed Hadi by Emperor ShahAlam 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 SyedAhmad Khans incorporation into the nobility of Delhi.

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 the Indian Rebellion of 1857 he remained loyal to the British and was noted for his actions in saving European lives. After the rebellion he penned the booklet Asbab-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 schoolsand journals and organising Muslim entrepreneurs. Towards this goal, Sir Syed f

ounded 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 servethe 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 entrepreneurs. Prior to the HindiUrdu controversy, he was Interested in the education of Muslims and Hindus both and this was the period in which SirSyed visualised India as a beautiful bride whose one eye was Hindu and the otherMuslim and due to this stance Sir Syed was regarded as a reformer and nationali

st leader but there was a sudden change in his policies after the HindiUrdu controversy. His Education and reformist policies became Muslim specific and he foughtfor the status of Urdu until his last breath.Maulana Hali, in his book Hayat-e-Javed, writes "One day as Sir Syed was discussing educational affairs of Muslimswith Mr Shakespeare, the then Commissioner of Banaras. Mr Shakespeare looked surprised and asked him, This is the first time when I have heard you talking specifically about Muslims. Before this you used to talk about the welfare of the commonIndians.'" He then told him, "Now I am convinced the two communities will not put their hearts in any venture together. This is nothing [it is just the beginning], in the coming times an ever increasing hatred and animosity appears on thehorizon simply because of those who are regarded as educated. Those who will bearound will witness it." Therefore in Pakistan, he is hailed as the father of Two Nation Theory and one of the founding fathers of Pakistan with Allama Iqbal an

d Muhammad Ali Jinnah.

Muslim reformerThe motto of Aligarh University,Taught man what he did not know. (Qur'an 96:5)

Through the 1850s, Syed Ahmed Khan began developing a strong passion for education. While pursuing studies of different subjects including European [jurisprudence], Sir Syed began to realise the advantages of Western-style education, whichwas being offered at newly established colleges across India. Despite being a de

7/27/2019 Syed Ahmad Islam

2/2

vout Muslim, Sir Syed criticised the influence of traditional dogma and religious orthodoxy, which had made most Indian Muslims suspicious of British influences. Sir Syed began feeling increasingly concerned for the future of Muslim communities. A scion of Mughal nobility, Sir Syed had been reared in the finest traditions of Muslim lite culture and was aware of the steady decline of Muslim politicalpower across India. The animosity between the British and Muslims before and after the rebellion (Independence War) of 1857 threatened to marginalise Muslim communities across India for many generations. Sir Syed intensified his work to promote co-operation with British authorities, promoting loyalty to the Empire amongst Indian Muslims. Committed to working for the upliftment of Muslims, Sir Syed founded a modern madrassa in Muradabad in 1859; this was one of the first religious schools to impart scientific education. Sir Syed also worked on social causes, helping to organise relief for the famine-struck people of North-West Province in 1860. He established another modern school in Ghazipur in 1863.

Upon his transfer to Aligarh in 1864, Sir Syed began working wholeheartedly as an educator. He founded the Scientific Society of Aligarh, the first scientific association of its kind in India. Modelling it after the Royal Society and the Royal Asiatic Society, Sir Syed assembled Muslim scholars from different parts ofthe country. The Society held annual conferences, disbursed funds for educational causes and regularly published a journal on scientific subjects in English andUrdu. Sir Syed felt that the socio-economic future of Muslims was threatened bytheir orthodox aversions to modern science and technology. He published many writings promoting liberal, rational interpretations of In face of pressure from r

eligious Muslims, Sir Syed avoided discussing religious subjects in his writings, focusing instead on promoting education.

On the pre-colonial system he said "The rule of the former emperors and rajas was neither in accordance with the Hindu nor the Mohammadan religion. It was basedon nothing but tyranny and oppression; the law of might was that of right; thevoice of the people was not listened to" (Bipan Chandra: India's struggle for independence).