Syed Ahmad Khan
Sir Syed Ahmad Khan, also spelled Sayyid Ahmad Khan, was an Indian Muslim reformer, philosopher, and educationist in 19th-century British India.
Though initially espousing Hindu–Muslim unity, he later became the pioneer of Islamic reformism and Muslim nationalism in India and is widely credited as the father of the two-nation theory, which formed the basis of the Pakistan Movement. He was the founder of the Muhammadan Anglo-Oriental College at Aligarh. He was awarded an honorary LLD from the University of Edinburgh in 1889.
Born into a family with strong ties to the Mughal court, Syed studied science and the Qur'an within the court. In 1838, Syed entered the service of East India Company and went on to become a judge at a Small Causes Court in 1867, retiring from this position in 1876.
During the Indian Rebellion of 1857, he remained loyal to British rule and was noted for his actions in saving European lives. After the rebellion, he penned the booklet The Causes of the Indian Mutiny – a daring critique, at the time, of various British policies that he blamed for causing the rebellion. Believing that the future of Muslims was threatened by the rigidity of their orthodox outlook, Syed began promoting Western scientific education by founding modern schools and journals and organising Islamic entrepreneurs, such as the Victoria School at Ghazipur in 1863, and a scientific society in 1864. In 1875, he founded the Muhammadan Anglo-Oriental College, the first Muslim university in Southern Asia. During his career, Syed repeatedly called upon Muslims to loyally serve the British Raj and promoted the adoption of Urdu as the lingua franca of all Indian Muslims. He disagreed with the Indian National Congress over parliamentary democracy, believing it would lack impartiality given the widespread communal tensions and limitations of education in South Asia.
A prolific writer, Syed wrote more than a dozen books. His Muslim commentary on the Tawrat and the Injeel titled Tabyin Al-Kalam, is considered the first systematic effort at interfaith dialogue in India, and marked the beginnings of religious pluralism in the country. Syed's reformist program included a rationalist, neo-Mu'tazilite understanding of Islamic scripture, questioning much of the corpus of Hadith as either apocryphal or relevant only to prophet Muhammad's day and age, rejecting the validity of ijma, broadening the horizon of ijtihad, and interpreting Biblical scripture from a sympathetic Muslim point of view. In his religious works he sought to harmonize the Islamic faith with the scientific and politically progressive ideas of his time. Syed had started working on a commentary on the Qur'an but fell ill in 1898 and did not live long enough to complete it. He died in 1898 and was buried at Aligarh.
Syed maintains a strong legacy in Pakistan and among Indian Muslims. He became a source of inspiration for the Pakistan Movement and its activists, including Allama Iqbal and Muhammad Ali Jinnah. His advocacy of Islam's rationalist tradition, and a broader, radical reinterpretation of the Qur'an to make it compatible with science and modernity, continues to influence the global Islamic reformation. Many universities and public buildings in Pakistan bear Syed's name. Aligarh Muslim University celebrated Syed's 200th birth centenary with much enthusiasm on 17 October 2017.
Early life
Syed Ahmad Taqvi 'Khan Bahadur' was born on 17 October 1817 to Syed Muhammad Muttaqi and Aziz-un-Nisa in Delhi, which was the capital of the Mughal Empire during the reign of Mughal Emperor Akbar II. Many generations of his family had been highly connected with the Mughal administration. His maternal grandfather Khwaja Fariduddin served as Wazir in the court of Emperor Akbar Shah II. His paternal grandfather Syed Hadi Jawwad bin Imaduddin held a mansab – a high-ranking administrative position - and the honorary name of "Mir Jawwad Ali Khan" in the court of Emperor Alamgir II. Sir Syed's father, Syed Muhammad Muttaqi, was personally close to Emperor Akbar Shah II and served as his personal adviser. However, Syed Ahmad was born at a time when his father was involved in regional insurrections aided and led by the East India Company, which had replaced the power traditionally held by the Mughal state, reducing its monarch to a figurehead.Syed Ahmad was the youngest of three siblings. With his elder brother Syed Muhammad bin Muttaqi Khan and elder sister Safiyatun Nisa, Sir Syed was raised in the house of his maternal grandfather in a wealthy area of the city. They were raised in strict accordance with Mughal noble traditions and they were exposed to politics. Their mother Aziz-un-Nisa played a formative role in Sir Syed's early life, raising him with rigid discipline and a strong emphasis on modern education.
Education
Sir Syed's education was initiated by Shah Ghulam Ali, his father's spiritual mentor in 1822. He was taught to read and understand the Qur'an by a female tutor Areeba Sehar. He received an education traditional to Muslim nobility in Delhi. He attended a maktab run by a learned scholar, Moulvi Hamiduddin, in a house adjacent to his ancestral home and started learning Persian and Arabic. He read the works of Muslim scholars and writers such as Sahbai, Zauq and Ghalib. Other tutors instructed him in mathematics, astronomy and algebra. He also pursued the study of medicine for several years under Hakim Ghulam Haider Khan. Sir Syed was also adept at swimming, shooting and other sports. He took an active part in the Mughal court's cultural activities and attended parties, festivals and recitations.Syed Ahmad's elder brother launched a weekly, “Syedul Akhbar”, from Delhi, which was one of the earliest Urdu newspapers in northern India. Until the death of his father in 1838, Sir Syed had lived a life customary for an affluent young Muslim noble. Upon his father's death, he inherited the titles of his grandfather and 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.
Career
Having recognised the steady decline in Mughal political power, Sir Syed decided to enter the service of the East India Company. He could not enter the colonial civil service because it was only in the 1860s that Indians were admitted. His first appointment was as a Serestadar of the Criminal Department in the Sadr Amin's office in Delhi, responsible for record-keeping and managing court affairs. In February 1839, he was transferred to Agra and promoted to the title of Naib Munshi or deputy reader in the office of the Commissioner. In 1841 he was appointed as the Munsif or Sub-Judge of Fatehpur Sikri and later transferred to Delhi in 1846. He remained in Delhi until 1854 except for two short-term postings to Rohtak as officiating Sadr Amin in 1850 and 1853. In 1855 he was promoted to the post of Sadr Amin in Bijnor.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 10 May 1857, Sir Syed was serving as the chief assessment officer at the court in Bijnor. He stood by the British officers of Bijnor and saved the lives of many officers and their family members from the revolting soldiers. The conflict had left large numbers of civilians dead. Erstwhile centres of Muslim power such as Delhi, Agra, Lucknow and Kanpur were severely affected. He lost several close relatives who died in the violence. Although he succeeded in rescuing his mother from the turmoil, she died in Meerut, owing to the privations she had experienced.
In 1858, he was appointed as Sadarus Sudoor, a high-ranking post at the court in Muradabad, where he began working on his most famous literary work, The Cause of the Indian Revolt. In 1862, he was transferred to Ghazipur, and later to Aligarh in 1864. In 1864 he was sent to Banaras and elevated to the position of a Sub-Judge of Small Causes.
In April 1869, he accompanied his two sons Syed Hamid and Syed Mahmood to England, the latter had obtained a scholarship to study in England.
Sir Syed retired from government service in 1876 and settled in Aligarh. In 1878, he was nominated as an additional member of the Imperial Legislative Council, which he served from July 1878 to July 1880. He also served a second term that lasted until 1883. He served the Legislative Council of the Lieutenant Governor of the North- Western Provinces for two terms from 1887 until 1893.
Influences
Sir Syed's early influences were his mother Aziz-un-Nisa and maternal grandfather Khwaja Fariduddin both of whom took special interest in his education. Apart from serving as a Wazir in the Mughal court, Khwaja Fariduddin was also a teacher, mathematician and astronomer. He was also disposed towards Sufism, which left its impact on Sir Syed since his early childhood. His maternal uncle Khwaja Zainuddin Ahmad, who was an expert in music and mathematics, also influenced him in his early days.Sir Syed's early theological writings demonstrate the influence of three school of religious thought on his outlook - the Naqshbandi tradition of Shah Ghulam Ali Dahlavi, Shah Waliullah Dehlawi and his teachings, and the Mujahidin movement of Syed Ahmad Barelvi and his earliest disciple Shah Ismail Dehlvi. While Sir Syed shared the desire for religious forms in India with the Mujahidin movement, he was opposed to the Indian Wahhabi movement.
During his formative years in Delhi he came in contact with Ghalib and Zauq whose exquisite style of prose and poetry influenced Sir Syed's style of writing. He would often visit Imam Baksh Sahbai and Sadruddin Khan Azurda Dehlawi in his learning years. Another influence on him was his teacher and friend in Agra, Nur al Hasan of Kandhala, a teacher in Arabic at Agra College in the early 1840s who encouraged and corrected his early works.
He was also influenced by the works of the Tunisian reformer Hayreddin Pasha and adopted his approach of utilising freedom of expression for bringing reforms in the Muslim community.
The western writers who most influenced his political thoughts were the Utilitarians such as John Stuart Mill, whose works he often quoted in his own writings. He was also influenced by the essays of Joseph Addison and Richard Steele and modelled his own journals after their Tatler and Spectator.