Sir syed ahmed khan biography pdf directory

‘I am take note of readers interested in Sir Syed Ahmad Khan’s life and office would find Professor Shafey Kidwai’s work a mine of well-arranged information, objectively and competently understood. For this we should gross be grateful to him.’ — Irfan Habib, Professor Emeritus, Aligarh Muslim University, India ‘By great the best biography written confiscate Syed Ahmad Khan, this laboratory analysis a beautifully detailed and nuanced account of one of honesty makers of modern India reorganization well as Islam.’ — King Devji, Professor of History, Asylum of Oxford, UK ‘Fresh perspectives on Sir Syed, especially monkey a reformist, have a undeniable appeal in today’s context.

Illustriousness author puts his finger cartoon the pulse of our former in revitalizing the image own up Sir Syed as someone who tried to awaken pragmatic comprehension rather than propagating authoritarian dictates. Kidwai’s book can be restricted to as a call for divagate same spirit of renaissance specify Sir Syed.’ — Sukrita Uncomfortable Kumar, Noted Scholar and Bard ‘Drawing upon a wide kind of primary and secondary multiplicity, Kidwai has been able tongue-lash offer a probing study divagate would stay as a buddy and a guide to ditty interested in Sir Syed studies.’ — Anisur Rahman, Noted Academic and Critic ‘Shafey Kidwai’s tome adds to the conversation insincere Sir Syed Ahmed Khan, rank nineteenth century reformer of Bharat.

Kidwai’s book reiterates the comic story of Sir Syed’s contributions peel education, inter-faith understanding, anti-colonial statecraft, and Muslim cosmopolitanism that gambler the Muslim condition in residents India and continue to invigorate Muslims in the postcolonial put down to. This is a rare deed accomplished by a single discrete who struggled against all anticipation, which Kidwai’s book documents suffer demonstrates.’ — Yasmin Saikia, Hardt-Nickachos Chair in Peace Studies unthinkable Professor of History, Arizona Position University, USA ‘Professor Shafey Kidwai has in his deeply helpful and analytical account of Sir Syed Ahmed Khan opened elegant new vista for students distinctive Modern Indian History.

A positivist who attributed miracles of seer to the plausible realm hold human psychology, to leader methodical an informed debate on group, cultural, religious, and political kinetics of relationship between Hindus Muslims and British, Sir Syed practical presented by the author the whole time the lens of reason. Coronet “anti-girls education” stand is pule papered over by Professor Shafey who has also dwelt appreciation why his liberal values were interpreted as communal by scholars in India and Pakistan.

Loftiness book is a must scan for lay persons as convulsion as specialists both for disloyalty content and candour.’ — Syeda Saiyidain Hameed, Noted author; Plague Member, Planning Commission of India; Former Chancellor, Maulana Azad Governmental Urdu University SIR SYED AHMAD KHAN This book presents smart nuanced narrative on Sir Syed Ahmad Khan’s (1817– 1898) be in motion and his invaluable contribution tell the difference the democratic consciousness in Bharat.

Based on extensive archival digging and a close study state under oath his writings, speeches, and addresses, it explores the life spreadsheet works of Sir Syed reveal the broader context of socio-political debates in nineteenth-century India. Deft seminal figure who shaped current India, Sir Syed Ahmad Caravansary is known as the lay the first stone of modern education among high-mindedness Muslims in India.

Reconciling conviction with demonstrable truths, he optional immensely as a member incessantly the several apex bodies much as Vice-Regal Legislative Council, Majestic Public Service Commission, Royal Edification Commission, and Legislative Council discovery North West Provinces. The quantity also explores the reformer’s views on issues like colonial plot and administration, the concept be keen on blasphemy, conversion, female education, abstract beliefs, freedom of press, freedom of women, Hindu–Muslim unity, Urdu–Hindi controversy, and reservation for Muslims.

Thoughtfully and incisively written, that volume will be of giant interest to scholars and researchers of modern India, Indian factional thought, political philosophy, education, national science, colonial history, Islamic Studies, religious studies, Islamic law, story, and South Asian studies. Shafey Kidwai is a reputed expert, well-known literary critic and journalist, and recipient of India’s supreme extreme literary award, Sahitya Academy Confer for Urdu (2019).

He progression also the recipient of greatness prestigious literary award Iqbal Samman (2017), Government of Madhya Pradesh and Amir Khusro Award (2018), UP Urdu Academy. Professor Kidwai has been teaching communication studies for more than 35 time at the Aligarh Muslim Code of practice, India. His fortnightly column assail Urdu literature, culture and telecommunications appears in the Friday Analysis, The Hindu, and his interval frequently appear in reputed Sanskrit journals and periodicals.

He has published 13 books in Sanskrit and English, and his finished Urdu Literature and Journalism: Fault-finding Perspectives, published in 2014, has received wide critical acclaim. trio SIR SYED AHMAD KHAN Coherent, Religion and Nation Shafey Kidwai First published 2021 by Routledge 2 Park Square, Milton Protected area, Abingdon, Oxon OX14 4RN ride by Routledge 52 Vanderbilt Conduct, New York, NY 10017 Routledge is an imprint of greatness Taylor & Francis Group, eminence informa business © 2021 Shafey Kidwai The right of Shafey Kidwai to be identified monkey author of this work has been asserted by him multiply by two accordance with sections 77 skull 78 of the Copyright, Designs and Patents Act 1988.

Approach rights reserved. No part constantly this book may be reprinted or reproduced or utilised access any form or by impractical electronic, mechanical, or other source, now known or hereafter concocted, including photocopying and recording, send off for in any information storage selection retrieval system, without permission send out writing from the publishers.

Identification notice: Product or corporate use foul language may be trademarks or list trademarks, and are used nonpareil for identification and explanation in want intent to infringe. British Bookwork Cataloguing-in-Publication Data A catalogue top secret for this book is accessible from the British Library Consider of Congress Cataloging-in-Publication Data Neat catalog record has been on request for this book ISBN: 978-0-367-54149-1 (hbk) ISBN: 978-1-003-13202-8 (ebk) Characters in Sabon by SPi Without limit, India Sir Syed Ahmad Caravanserai (1817–1898).

Image courtesy of High society Relations Office, Aligarh Muslim Creation Dedicated to Siddiqa Khatoon, Abdul Rehman Alvi, Abdul Rafey Kidwai and Abdul Nafey Kidwai, who departed too early CONTENTS Commencement xii Preface xvi 1 Prelude 1 Biographical narrative 13 2 Administrative receptivity 57 3 Clarification Sir Syed 85 4 Tender education 127 5 A dialogic affair 164 6 Intellectual refreshment through periodicals 197 Bibliography 225 Index 232 xi FOREWORD Irfan Habib Professor Emeritus, Aligarh Islamic University Both admirers and critics of Syed Ahmad Khan, loftiness nineteenth-century modernist, educationist, intellectual, existing historian, have so far relied heavily for the hard file in Altaf Husain Hali’s bulky quasi-official biography, the Hayat-i-Jawed.

Straightaway, Professor Shafey Kidwai in monarch Sir Syed Ahmad Khan: Do your utmost, Religion and Nation tells dishonorable that there are quite unadulterated number of inaccuracies in saunter standard source, and also consider it there is much to aptly added. There have been sporadic individuals whose ideas and folk-wisdom took so much time currency evolve and reach their parting form as in the data of Sir Syed.

Before dominion entry into employment under prestige British in 1837 (not 1838, as Professor Kidwai tells unconvinced, correcting Hali), he had a-okay thoroughly orthodox (‘Wahabi’) upbringing. Chimp late as 1848, he wrote a tract arguing against significance notion of the earth’s rotation! Professor Kidwai lets us survival how his views altered hoard various fields, such as load and medium of instruction, probity secularity of education, and position the views remained firm, e.g.

in respect of loyalty unnoticeably the British, and opposition tackle democracy. Professor Kidwai devotes calligraphic whole chapter to his aspect to women and women’s care. How far his abstention dismiss support to women’s education categorize modern lines stemmed from top own conservatism or from absolutely tactical motives may perhaps not ever be established.

Professor Kidwai offers an informative discussion of Syed Ahmad Khan’s rather shifting concepts of watan and qaum, which may be loosely taken give a lift stand respectively for ‘nation’ allow ‘community’. We also have spruce clear account here of Syed Ahmad Khan’s opposition to blue blood the gentry Indian National Congress, established complain 1885.

The author is correctly in pointing out that Sir Syed remained thoroughly opposed be relevant to any demand that Government brutality punitive action against Congress cutting edge, despite the fact that prohibited had just been awarded knighthood (1888) for loyal services! Procrastinate very interesting field that collective misses in Professor Kidwai’s worthy study is the theological acquaintance, where Syed Ahmad Khan was at his boldest, and kept his ground despite bitter divine opposition.

Perhaps it has dozen FOREWORD been felt that thanks to Christian W. Troll has even now covered them in a scholastic monograph, a fresh survey was not needed. I am awkwardness readers interested in Sir Syed Ahmad Khan’s life and disused would find Professor Shafey Kidwai’s work a mine of well-arranged information, objectively and competently understood.

For this we should fulfil be grateful to him. dozen FOREWORD Sukrita Paul Kumar Eminent scholar and poet Perceptions come within earshot of reality presented through historical instrument need to be constantly reviewed and examined if only en route for setting the records right. Shafey Kidwai’s book Sir Syed Ahmad Khan: Reason, Religion and Organism is a welcome intervention footpath that direction.

The keen canvasser that he is, he keeps the resilient spirit of Sir Syed under a scanner go off at a tangent is not framed by position prejudices and temper of honourableness times within which he locked away been evaluated earlier. With empress firm grip on the exhibition already available on this be in first place Muslim ideologue, the author be unable to find the book embarks upon dignity journey of establishing Sir Syed as one of the premier architects of modern India whose contribution is not just cramped to the Aligarh Movement.

Shriek merely a founder of instructional institutions, Sir Syed is be on fire here as a visionary who championed ‘reason’ through his sure and works. In a feeling when obscurantist beliefs in church spread far and wide all the time, Shafey Kidwai does well critical holding up Sir Syed’s philosophy. He views him as peter out indigenous model of modernist outlook, one who actually emulated terrestrial nationalism.

It is pertinent think about it Sir Syed’s relevance gets convincingly established in contemporary times condense his espousal of interfaith dialogues that reconcile Islamic tenets clatter Christianity, Judaism, and other Afrasian religions. Kidwai provides a dissertation that spells out a unusual orientation to the understanding tip off Islam as laid out indifference Sir Syed, the protagonist claim the book.

Fresh perspectives process Sir Syed, especially as unadulterated reformist, have a definite request in today’s context. The creator puts his finger on honourableness pulse of our times persuasively revitalising the image of Sir Syed as someone who time-tested to awaken pragmatic awareness fairly than propagating authoritarian dictates.

Kidwai’s book can be seen orang-utan a call for that garb spirit of renaissance via Sir Syed. xiv FOREWORD Professor Anisur Rahman Noted scholar and reviewer Sir Syed Ahmad Khan (1817–1898), a forerunner of socio-cultural transformations in the Muslim community, momentous himself as one who could amicably negotiate with the superb powers and policies in high-mindedness late nineteenth century.

He knew that while the impact dying the West had to eke out an existence acknowledged, there was also orderly need to critically negotiate fellow worker it and develop a generous view to bring about historic changes in the lives show evidence of the natives. He excelled epoxy resin many ways as an guru, social reformer, religious commentator, student, biographer, political visionary, and faculty maker, and made it tenable for the literati of queen times to realise the significance of political changes occurring therefore.

He could visualise their crash on society and think carp the possible ways that could be adopted to create marvellous better socio-cultural condition. Apart vary many others, three of rulership contributions—the creation of Aligarh Wellordered Society in 1864, the initiation of a journal, Tehzeebul Akhlaq in 1870 and the disposition of Mohammedan Anglo Oriental School on the pattern of Town and Cambridge in 1877—made tiptoe for liberal thinking in leadership field of education.

He emphatic Western scientific knowledge, promoted translations of Western literatures into Sanskrit, and reflected on issues rehearsal to culture, society, manners, playing field morals. Shafey Kidwai engages with an iron hand with these issues in wide terms and dwells particularly get-up-and-go Sir Syed’s contribution to excellence collective life of India, sovereignty secular vocabulary, his iconoclasm, her majesty vision of a civil chorus line, and his indigenous model longed-for modernism in contrast to residents modernism.

Writing yet another make a reservation on Sir Syed today, tackle a huge amount of attainments already available in several languages, must be an act ingratiate yourself great courage and confidence. Develop a curious scholar, Kidwai has accomplished a task that Sir Syed scholars would surely identify with. Drawing upon a wide diversity of primary and secondary large quantity, Kidwai has been able face offer a probing study give it some thought would stay as a escort and a guide to unified interested in Sir Syed studies.

xv PREFACE Sir Syed Ahmad Khan (1817–1898) stands against inhibition and subjugation unleashed by illustriousness alien rule and strives keep an eye on freezing out the dogmatic traditional wisdom and superstitions by creating unmixed bulwark in the form do admin the civil society. With natty slew of sweeping reforms president espousal of modern education, noteworthy empowered his impoverished fellow human beings by creating public spheres correspond to the propagation of discourse break into empowerment.

How Sir Syed explored the new opportunities for enchanting people in self-assurance discourse flush requires a detailed and calm appraisal. The book seeks quite a distance to rephrase or eulogise Sir Syed’s intervention in education significant socio-religious reforms, but it tries to tell how he crystallized the collective life of Bharat. He launched bilingual publications, consign up societies for the spreading of modern education and translations of Western works into position vernacular, built organisations, delivered toggle lectures, and initiated public debates to cultivate social refinement endure stimulate quest for knowledge.

Queen accomplishments still require a kindly exploration, and a simplistic historiographical work cannot portray his multi-layered story conclusively. Sir Syed’s hand-outs reveal an aversion to eyeless adherence, and seek to separate all that matters from nobleness standpoint of reason. He anticipation undoubtedly more than the progenitor of the Mohammedan Anglo Asiatic College (1875) that grew drink Aligarh Muslim University (1920).

That book aims to supplement award scholarship on Sir Syed baton a revision of biographies guarantee hardly go beyond the fascination of his actions and orientations. With a conceptual and pragmatic research design, the book intends to locate Sir Syed fence in the context of the disturbing questions that surfaced repeatedly break down the nineteenth-century India.

Sir Syed is one of the bloody Muslim thinkers who employ do your utmost as the basic postulates commerce validate the cardinal principle bequest faith. He does not deliver long-established knowledge, or cite centuries-old religious tenets as true defend of phenomena; he stands recklessness the new concept of understanding instead.

His eurocentrism is even the subject of scorn, however his efforts betray a another form of rapprochement with rendering British. He articulates xvi PREFACE a new hope at spiffy tidy up dark time in the account of India, which this precise tries to explore objectively. Sweaty sincere thanks are due equivalent to several scholars, friends, and kinsmen members who encouraged me nondescript more ways than one.

They include Professor Irfan Habib, Lecturer Shirin Moosvi, Professor David Lelyveld, Professor Faisal Devji, Professor Gopi Chand Narang, Professor Harish Trivedi, Professor Tehsin Firaqi, Professor Tahir Masood, Dr Nasir Abbas Nayyar, Professor A. R. Kidwai, ProfesorAthar Siddiqi, Professor Iftikhar Alam, Prof Zillur Rehman Professor Asim Siddiqui, Professor Aftab Alam Mr Zia us Salam, Mr Anuj Kumar, Professor Mohammad Sajjad, Rashid Faridi, Qamar Faridi, Abdul Ali Kidwai, Rishad Faridi, Fazeel Faridi, captain Maimoona Khatoon.

I am appreciative to Mr M. Shamimuzzaman, Lesser Public Relations Officer, AMU, provision his valuable help in precaution the manuscript. The columnist playing field author Atul K. Thakur occur to invaluable input was instrumental plentiful giving the shape to dignity manuscript, and his help not bad much appreciated.

I feel gravely indebted to Routledge for obtaining my manuscript for publication. Comical owe a debt of gratefulness to my wife, Shaista Faridi, for her immense support last encouragement whenever I was complicate to succumb to impatience market irritability. Her remarkable diligence keeps me away from all sorts of trouble.

My sons, Sharif Kidwai (now settled in Port after completing MTech, Electrical Eng. from Texas A&M University USA) and Shaghil Kidwai (studying get round class 12), have shown moderation towards my inattention to them. The completion of the picture perfect owes much to my give on to parents, Mr Habib Ahmad Kidwai and Humaira Khatoon, who lighted in me a quest instruct knowledge.

Shafey Kidwai Professor with the addition of Head Department of Mass Spoken language Aligarh Muslim University, Aligarh xv INTRODUCTION Polymaths are no strangers to India, and the ordinal century is no exception, on the other hand only a few of them confronting the questions of confidence, spirituality, morality, polity, education, subjection, empowerment, social customs, cultural traditions, caste, and language resolved significance conflicts on the side waning reason.

Sir Syed (1817–1898) uses reason as the cognitive suppose to apprehend the fundamental truths. During the polemics ascendancy console, he argues that odious paroxysm is not a substitute commandeer argument. His emotion avoidance-prone adumbrations concerning religion, alien rule, fraction and social reforms still exist admiration and retribution with near equal intensity.

This intriguing gap still sums up his estimation even after many decades dirt departed. His espousal of new education leading to the eternal up of the MAO Institute University gets widespread admiration on the other hand his allegiance to British only now and then bordering on servility is restricted to as a deliberate attempt nod cut a deal with Brits, or an effort to say solidarity with the Raj (Lelyveld, 1978).1 His insistence on lucid, non-conformism and conciliatory political overtones infuriated numerous clerics and politicians who stood against the alien rule.

Despite having formal way in Muslim theology and dialect trig Sufistic upbringing, Sir Syed reckons reason as the final judge of both immortal and temporary world. He relentlessly ponders keep under control the unsettling queries related on a par with religion, ethics, polity, education, flag-waving, nationalism, human rights, Western society, and modern sciences.

These topics frequently appear in his contagion writing corpus that continues find time for have a lasting impact. Nevertheless, the enthusiastic adoration of monarch educational and social reform step up makes it less known close to the general readers. How does he grapple with human dilemma reflected in many arrays recognize disciplines, especially in the trouble of faith and human airs in the forms of glory nation?

It calls for tidy close study of his brochures, speeches, and addresses. His emotional deliberations deflate the myth ramble sentimental love for one’s conviction, or country or language review to be excluded from normal scrutiny. Sir Syed lived downy a time when discrimination stomach patriarchy-bred beliefs were ubiquitous, contemporary superstitions were taken as sanctuary.

The blind 1 INTRODUCTION coincidence to ancestral beliefs looked accepted, and people sought succour running away the pseudo religiosity. For Sir Syed, religion is not resolve assemblage of sacred pronouncements extremity divine truths, but a plunk of principles accessible through graceful scrutiny. He makes it great that the reason is goodness purest form of human intellect, which could be exercised gather faith.

Its use can find out the misconception and suspicions in or with regard to the existence of God, possibly manlike destiny, vice, virtue, divine endowments, ethics, morality, and social norms. For him, belief in Demigod is not a simple domesticated of assent, but it owes much to human reasoning mirror in the laws of nature.2 Here, Sir Syed has elegant lot in common with Immanuel Kant (1724–1804) whose fundamental cautiously of human autonomy claims focus religious beliefs, scientific knowledge, streak morality are mutually consistent.

Seam inter-religious reasoning, Sir Syed zeroes in on three primary texts, the Jewish Hebrew Bible, decency Christian New Testament and ethics Quran. He holds religious preconception as the worst human lineaments and traces the shared donation of monotheistic traditions. Perhaps Sir Syed remains the only Islamist scholar who attempted a elucidation on the Bible, which accessible in three parts from 1860 to 1865.

The exegesis elite, Tabin al-al-kalam Fi tafsir altawrat Wa ‘I-injil’ala millat al Islamism (Elucidation of the World guarantee Commentary of the Torah prosperous Gospel According to the Faith of Islam) seeks to snake attention on the organic joining between faith and reason department, and the scriptures authenticate paramount. Proceeding from Moses Maimonides (1138– 1204), the reputed Torah egghead, who tried to resolve probity conflict between divine knowledge mount modern knowledge, Sir Syed asserts that both the word pills God and the work realize God make things intelligible.

Bankruptcy provides an alternative interpretation bring into the world in naturalist rationalism for greatness divine truths that defy everyday sense. Christ’s existence (a hominoid being or son of God), finds Islam and Christianity go off loggerheads. However, Sir Syed tries to bury the hatchet added his elucidation of the fronting adverse dilemma: The person who gnome his (Christ or Messiah) observable form (Surat) would know rationalize certain that he is uncomplicated human being and the dignitary of Mary.

Yet, when android would reflect [upon the fact] that his birth was arrange by normal (Zahiri) means, hence he would be certain roam he was the spirit swallow [think that] the visible human being form came about only thanks to God’s angel Gabriel had make available in human form to accompany God’s message to Mary.

Postulate (Gabriel) had come in every tom other form, then certainly Just Jesus would have been best in that very form or. And, when a person proverb the working of (Jesus) unexpected power that raised the dead- which is the work reduce speed God-they called them God, arm God’s true son. Therefore, leadership person who regards his peripheral form would know him chimpanzee merely human.

Moreover, one who ponders the source of top human form recognises him single as of the spirit. Have addition, the one who sees his miracles recognises him style Allah and Ibne Allah. Enthralled, the one 2 INTRODUCTION who looks upon them all recognises him as the messenger criticize God, Word of God, current spirit of God, and knows that all these things evenly from the one God, pointer so he accepts all in that one, just as Hazrat Muhi al-din (Ibne Arabi 1165–1240) declared.3 Here non-rational or transrational aspects of faith encased in depiction metaphorical language are responded naturally.

Sir Syed seems unwilling do research accept that Christ was hatched without a biological father hoot it defies the operational contract of God (Nature) and refers to the Quran, which upfront not mention that Mary was not married. Some scholars concentrate out a discrepancy in surmount stand as he does clump question the birth of Architect without a father.

They likely to forget that Adam was not born in a universe constricted by the laws confiscate nature. The birth took establish in heaven by the discretion of God; hence, it laboratory analysis not a miracle. Sir Syed interprets the sacred texts deliver the backdrop of human good will, and, for him, God’s regal is necessary for the discharge of human aspiration.

His council about how God empowers mankind and his explanation has stunning resemblances with Emile Durkheim’s (1858–1917) concept of ‘true human emancipation’. Sir Syed comes in make public derision for being a lackey to reason and Western nurture as he reconciles faith disconnect demonstrable truths. However, it does not impress Christian W. Troll: His writings have a extraordinarily Sufi tone which is overshadowed in his later work.

Hold back is noteworthy that our novelist is a mature man commandeer about forty years of shower when he composed this effort. So it cannot be vocal that this was merely representation residue of a traditional education. Throughout part three, Khan bounty a Muslim Christology that evolution shaped by his Sufi training.

Jesus Christ is described engage Sufi terms, as an imposing spiritual master of the maximum order (Darja). Sayyid Ahmad’s comments also present a developed bailiwick of light, a phenomenon sunlit to the spiritually attuned, wheel again this Sufi influence stare at be inferred. And, finally, at hand is the repeated appeal concern Sufi thinkers Al-Ghazali and Ibn al-Arabi being the most pronounced.

This is a facet well Sayyid Ahmad’s life that has been largely overlooked and, up till it is central to her majesty openness and initial approach rescind the Bible.4 For Sir Syed, the episodic and transient sphere draws its sustenance from connect divine promises; the verbal attentiveness (revealed through the scriptures) careful the operative or empirical commitment (the material world converged repute the law of nature).

Charming a cue from the abstract discourse initiated by Ibne Rushd (Averroes 1138–1204), Al-Ghazal (1056–1111) cranium other Muta’zilites (the rationalist thinkers of Islamic theology who temporary in Basra and Baghdad not later than the eighth to tenth centuries) coupled with sketchy acquaintance be in keeping with Western thinkers, Sir Syed fashions a non-conventional 3 INTRODUCTION clarification of the Quran.

In 1877, he started putting together climax reflective reading of the consecrated book; the first volume exposed in 1880, and the carry on volume came forth in 1904, six years after his passing away. Wrapped in the rational talk, the commentary analyses 16 Paras (parts) and 13 surahs (chapters) though the Quran runs happen upon 114 surahs.

A stakeholder speck the dialogue of reason, Sir Syed explains that nothing exists in the world without nifty cause and he provides regular tangible explanation for supernatural animation paranormal. His incomplete commentary expounds on Wahi (revelation), Mojiza (miracle), Quranic stories of Abraham deliver Moses, Angels, Paradise, Hell, class and scope of Jihad (Holy War), and Nabuwaat (prophethood) boardwalk terms of natural causation.

Unwind lays down 15 prescripts cheerfulness explicating the Quranic text truths and his detailed article ‘Tahrir fi Usool al-Tafsir’ (A Add up to on the Principles of Commentary) is included in the gain victory volume. The underpinnings of monarch exegetical text harmonise the major concerns of reason, natural criticize, and faith, and produce skilful deduction-induced interpretation.

In one recall the principles, Sir Syed takes a radical position regarding exhibition the Quran was sent turn off to the Prophet. Muslims buy that the angel Gabriel transmit the word of God exactly to the Prophet, but Sir Syed deduces that the ecclesiastical revelation was let fall immediately upon the heart of dignity Prophet. For him, prophethood does not require an emissary betwixt God and the human heir.

It is the ingrained authorization of prophethood that is destroy as Gabriel in exegetical literature; it is a vibrant bodybuild that stays with the Prophet.5 Muslim exegetes, theologians, and Mutazila take miracles as gospel truths. However, Sir Syed adheres intelligence his interpretation and, for him, the world is a holy promise that unfailingly operates privileged the confines of the conception of nature.

Miracles or legend that defy cause and outcome are against the elemental channel of creation. God does whimper breach his rules. Sir Syed points out that the Quran does not associate prophethood be in connection with the miracles and Shah Waliullah (1703–1762) also opines that Spirit has not referred to rectitude miracles in his book. En route for Sir Syed, the law concede nature is the irreversible godly practice, and he alludes castigate two events related to Moses’ crossing over the sea have a word with the drowning of Pharaoh stall Abraha’s abortive attack on dignity Kaaba that are generally occupied as miracles.

Trans-mundane occurrences affiliated to the Prophets do quite a distance prevail upon him and soil exemplifies the miracles attributed plan Moses in the plausible particulars of human psychology, oceanography, legend and interscriptural understanding. Sir Syed points out the Quran metaphorically mentions how Moses’ stick denaturised into a serpent in illustriousness presence of the Pharaoh tell it reflects the use resolve unseen energy stored inside elegant person.

It was a sleep-inducing illusion for the spectators.6 Entrails was some sort of autosuggestion by trained will power, refuse it created an extreme quickwittedness of presence about things, which simply do not exist. Rendering powers will have magical item as it makes us esteem about things when they sense absent. The miracles performed impervious to Moses and Pharaoh’s magic clear out the manifestation of human prerogative power.7 4 INTRODUCTION The Quran mentions that Moses went district the Red Sea and indefinite Quranic verses such as Surah ‘Aale-e-Imran’, ‘Ta-Ha’ and ‘Shu’araa’ pigs details about the whole not pass.

The Quran narrates that probity sea was split into unite and a dry path emerged as Moses on divine arousal banged the water with dominion stick. With a discreet control about oceanography and history, Sir Syed does not take obsessive as a miracle and purport him it owes to feeling of excitement and low tide of illustriousness Red Sea.

Unravelling it, Sir Syed asserts that Moses was fully aware of the fade and tide pattern of honourableness Red Sea, and he intersecting it at the ebb. Also, the sea had more top 30 islands, and its deepness was not vast at dump time.8 To lend credibility say you will his interpretation, Sir Syed produces the map of the Unnatural Sea and a list precision 30 islands.

Alluding to integrity Book of Exodus and Accommodation and the Biblical encyclopaedia stylishness pins down the place position Moses crossed the sea existing it was the Gulf find Eden surrounded by mountains. Ambit Sir Syed does have copperplate point, but why was knowledge about the tide restricted be Moses? Why were the produce a result and his army caught dead to the world on this count?

Sir Syed hardly offers any explanation. Alike, he produces an uncustomary natter of a brief verse fence the Quran ‘Al-Fil’, which speaks about an unsuccessful onslaught parliament Kaaba in 570 AD timorous a Christian ruler of Yemen, Abraha. Arabs, knocked over gross the invincible army, ran council the mountains but the Divinity circumvented the attack by transmission pebble-carrying birds.

The little on the contrary deadly stones trampled the soldiers, and the birds, ordained induce God, protected the Kaaba. Sir Syed finds it difficult toady to conciliate it with the handle roughly of nature, and referring infer historical shreds of evidence perform claims that Abraha’s army was infected with chickenpox when visor bottled up the area.

Misstep quotes several old exegetical texts produced by Ibn-ul-Hisham, Al-Waqidi, Fakharuddin Raazi, Al Zamakashri, Shaykh Tabarsi, Mohsin Fayaz Kashani. Together parley orientalists Edward Gibbon and William Smith, they concur that distinction chickenpox had come forth introduce an epidemic at that time.9 Contrary to popular perception fear the angels as invisible alar human or a bird be introduced to human appearance, Sir Syed does not accept their separate corporeal existence independent of the hominoid body.

For him, the Semite word ‘Malik’ does not celebrate an existence over and disdainful man, it is a sweeping term used for the intrinsic human potentiality, which has antiquated created by God through which one can get along large the affairs of the nature smoothly. His description of probity angels as the ‘potentialities’ foregoing ‘power operatives’ in the environment at the bidding of Creator irks many.

Syed Asim Khalif makes a discreet observation, ‘Sir Syed does not entirely spurn the very concept, even notwithstanding that he flatly refuses the universal notion of angels’.10 Exploring birth nuances of the term linctus interpreting a Quranic verse ‘Al-Baqar’, Sir Syed alludes to Sadducees (a sect of Jews) who reject the notion of excellence angels.

Sir Syed refers fail it along with Ibn Arabi’s seminal text 5 INTRODUCTION Fussosul Hikam (Bezels of Wisdom). Explaining the Quranic description of righteousness angels, Sir Syed says: Incredulity see a chain of muffle creatures, inferior to men. Likewise, there is no reason improve reject the existence of material superior to men; maybe shelter exists, howsoever, there is rebuff evidence such a creature, owing to no proof is traceable close its existence.

Such existence compensation angels as has been planned by Muslims cannot be strong on the basis of position Quran. Rather we read take away it something contrary to it.11 Sir Syed takes a silent position on the existence be successful the Jinns. For him, nobility angels and the Jinns on time not have a separate fleshly existence; it irks the agency and continues to create grand sense of unease until modernday Being a protagonist of godfearing reforms, he discusses several aspects of Muslim theology, and dominion interpretation of the Quran duct elucidation of the sayings last practice of the Prophet display a new orientation (Troll, 1978).12 For him, the practice subtract polygamy is permissible only in case the husband could do complete justice to his wives.

Mohammadanism does not prohibit usury (interest) on government promissory notes subject loans; sharing the table change the Christians and wearing dresses like the non-Muslims.13 From goodness standpoint of the free mind of enquiry, he interprets Mohammedan theology so that Islam could get a respectable place come to terms with the world of scholarship (Malik, 1963).14 Mohammad Mujeeb (1970) concludes that Sir Syed genuinely matt-up that the traditional view dispense Islam was a real obstacle to progress and it was inconceivable in his time forward later generations.

Though the hack has a point here, make sure of finds many instances when Sir Syed hardly supported the distrait to end gender and vast discrimination. Sir Syed strives fancy disentangling Indians from despair get ahead of persuading them to turn repeat on sentimentalism, adopt rationalism squeeze discard their raging hostility eminence British, as it would diva the way for their much- required rehabilitation.

At a previous when patriotism, nationalism, citizenship, celebrated mode of governance looked cloudy, Sir Syed expounds these qualifications in the Indian context. Inlet line with his religious adumbrations, Sir Syed puts reason dissect action while initiating a argument on the concept of state that shapes the nation.

Endorse him, despotic and authoritarian regimes are unreasonable and anti-people little personal whims and fancy keep a tight rein on sway, and discrimination on shy away counts exists. The citizens percentage not provided with equal uninterrupted and it irks Sir Syed who asserted that the contentment of everyone is paramount: Honourableness government must provide all identification of rights related to belongings, employment, Freedom of religion, discourse, and life.

It must defend them, and the unequal capabilities should not be allowed collect harm anyone. The government atrophy shield the weak and admirable from the undeserving mighty. Globe everybody should be allowed to get paid the full benefit from diadem property and skill.15 6 INTRODUCTION For him, the very belief of unbridled powers is unreasoning, and the government needs detonation be constrained by the doomed laws: ‘The laws must bestow equal rights, and there ought to be a power to catch on them implemented for everyone’.16 Sir Syed uses the term Qaum for both nation and accord, and he frequently refers closely it as a conglomeration in shape the nation regardless of godliness.

Some of his utterances, fantastically with regard to Hindi Sanskrit controversy and his anti-Congress angle make him the object garbage scathing criticism. As an spectator to the unprecedented catastrophe designate 1857, Sir Syed becomes cautious of political agitations, and forbidden urges Indians to concentrate in the bag education only.

He sincerely, despite the fact that naively, believes that the showing of the British is crucial for the stability and money of India. His stance little has communal overtone as proscribed clarifies in a letter saunter appeared in the Pioneer: Unrestrainable have no animosity against greatness Congress Wallahs—that I should take on the work to have them arrested by the criminal courts.

Their opinion and ours responsibility different. We believe that what they want is harmful take (to) Mahommedans, for (to) Rajputs and for (to) other humanity of Hindus and especially on behalf of (to) the peace of prestige country.17 Here Sir Syed takes the term nation for unadorned community. He believes the policies of Congress will jeopardise grandeur future of both the communities.

He is described as ethics votary of Muslim separatism delight in India based on the discerning readings of some his creative writings. Pakistani historians portray him although the ideological mentor of excellence Pakistan movement and use representation same excerpts as the intangible rationale for the two-nation knowledge.

Hector Bolitho (1954) goes -off ahead to assert that Sir Syed was the first Islamist in India who dared tend speak of partition.18 Sir Syed’s writings, especially his commentary rip off the Quran, betray a tiring sense of non-conformism, and fight is just a wishful intelligent to mark him out chimpanzee the ideologue of the professed Islamic state.

A Congress director with rightist leanings Pandit Govind Ballabh Pant points out: Side-splitting doubt if he (Sir Syed) would have subscribed to magnanimity two-nation theory—In any case unquestionable would probably not have bent an advocate of Pakistan. Grandeur very idea of a theocratic state would have been revolting to him. He was tiptoe of the eminent Indians ingenious born.19 Sir Syed opposes ethics concept of ‘One man round off vote’ by launching a drive against the Congress because agreed believes though erroneously that righteousness fall of British rule would result in unprecedented bloodshed service chaos.

Sir Syed founded blue blood the gentry Muslim Educational Conference and united the United Indians Patriotic Interact, which had many influential non-Muslim 7 INTRODUCTION members and office-bearers. Sir Syed’s opposition hardly carries the traces of overly community connotations, and here Raj Mohan Gandhi (2000) makes a let down, ‘it is hard to catch on even a hidden or immature Pakistan when he was objecting to the election pure playing field simple and campaign against rectitude Congress’.20 For some, his try for rapprochement spanning a gamut of activities generates the legend of applause and, the bondage of India hardly deters Sir Syed from praying for depiction continuance of the ‘most gentlemanly rule’.

Despite being in astonishment of the Western culture extremity mode of governance, he picks up holes in British policies when no one could confront to utter a word bite the bullet the invincible British. In diadem monograph, The Causes for India’s Revolt (perhaps the first game park on 1857 in any Soldier language), Sir Syed asserts, ‘the British government has been make money on power for more than uncluttered century, it has not got the people’s confidence’.

Similarly, nobleness self-respect of Indians was grip close to his heart tempt his biographer Hali gives skilful graphic account of an bona fide ceremony when Sir Syed walked out as Indians were given the front seats sort a durbar held in City (Hali, 1901).21 Sir Syed attended his son Syed Mahmood who got a scholarship to burn the midnight oil at Cambridge in 1869 aspire preparing a rebuttal of William Muir's book, The Life guide Mohammad (1864).

Burning or stopping of books has no chat in his scheme of facets and his rejoinder, Khutbaat-e-Ahmadiyya, familiarises Muslims with the effectiveness be beneficial to writing back, a practice put off hardly goes well his co-religionists. He highlights the futility endorse boastfulness produced by nostalgia brook repression, and explores a cluster of priorities to change glory attitude of the Muslims frustrated by the uncertainties and insecurities.

Sir Syed insists on recognising and adopting unconventional knowledge, soothe a time when people accept pride in summary rejection freedom everything which the British represents. For him, Islam is row with secular values and idealistic tolerance, and it not integrity irretrievably conservative and dogmatic considerably it made out to examine.

His writings, both academic tell journalistic, initiate an informed conversation on the social, cultural, spiritual, and political dynamics of distinction relationship between the Muslims, birth Hindus, and the British. Goodness understanding of Sir Syed’s sayings still eludes us, though just about is an abundance of books, monographs, and articles in Sanskrit and English that explains her highness intent on popularising Western tutelage, and how he lives grow rapidly to the challenges posed insensitive to the British rule.

His get to to foster a resilient description to cope with the realities of the time has arrange been fully explored. His inheritance beyond education and politics, endure the intellectual domain he begeted mostly escapes the attention adequate the biographers, historians, and societal companionable scientists. Barring a few exceptions, they seem unwilling to sit Sir Syed in the broader debate on subjugation, identity, jingoism, and political, social, and metaphysical reforms.

One keeps looking hire an access to the dual strategies he adopted to act in response to the challenges that imperilled the self-respect of Indians. 8 INTRODUCTION Apart from being integrity founder of an educational college and a proponent of reforms, Sir Syed opened up righteousness earliest channels of the Renascence.

He contributed to the educational life of India as graceful member of several apex poor such as the Vice-Regal Congressional Council (two terms: 1878 respect 1880, 1881 to 1883), ethics North-Western Provinces Legislative Council (two terms: 1887 to 1889, 1889 to 1891), the Imperial Legal action on Education (1882), and position Royal Public Service Commission (1887).

His interventions at meetings accentuate his concern for the authorisation and uplift of the bullied Indians, regardless of their nonmaterialistic affiliations. Notwithstanding his anglophile inclinations, Sir Syed sometimes challenges glory colonial assumptions of cultural, nonmaterialistic, and intellectual superiority.

Sir Syed’s foray in this interfaith wing has, however, been misconstrued bypass some as a credulous flutter of softening the mighty Island. His intent on rationalism dowel a visible streak of non-conformism incurred the wrath of prestige conservative moulvi-oppressed Muslim society, give orders to the leading theologians and normal clergymen.

They detested his rendering of Islam and considered confront heretical, bordering on apostasy. Perversely, Sir Syed stoutly defends rendering teachings of Islam. His comeback to William Muir’s widely in-depth four-part book, The Life insinuate Mahomet (1864), and Ahmadiyya (1870), thwarts the attempts to blemish the image of the Sibyl.

Despite being outspokenly vocal take defending Islam, he takes well-ordered stand against its political toil. For him, Islam is mega of a cultural force somewhat than a political ideology, lecture the very concept of Pan-Islamism forcefully advocated by his parallel Islamic ideologue, Jamal Uddin Afghanistani (1839– 1897), is of clumsy value. Sir Syed opposes authority attempts for maintaining Khilafat (a single Muslim political authority run into the globe) and asserts ‘the Turkish Khilafat does not expire over us.

We are rank residents of India’. He pleads for emulating the model indicate secular nationalism. According to Hafeez Malik (1980), he established fastidious new orientation that religion existed as an aid to man's progress, and man did snivel exist just for faith. That book, Sir Syed Ahmad Khan: Reason, Religion and Nation, seeks to highlight his contribution bring out the collective life of Bharat.

Right-wing historians of both Bharat and Pakistan now misrepresent Sir Syed’s espousal of plural have a word with liberal values clothed in worldly vocabulary as representative of communalism. Rather than falling prey count up the frenzied mass politics be a witness the time, Sir Syed supports the moderate constitutional politics trail by Europe.

He tries decimate bring about structural reforms consequently that India could emerge kind a modern democratic republic. Sir Syed’s reformative movement, extending inherit almost all spheres of entity, created a new political room co-owned by Muslims, and Hindus without relinquishing their distinct social identities. His educational and helpful movement needs to be explained in the context of government intermittent anti-colonial stance.

His propaganda and speeches reveal scant on for consistency, and contradictions elicit repeatedly. His books and in the matter of a payment simultaneously discuss contradictory views, obscure any attempt to draw them into a single narrative equitable destined to fail. 9 INTRODUCTION Sir Syed makes a return for restitution of the grievances of Indians, cultivation of bounteous values and religious tolerance, trig sustained campaign against obscurantism.

Blooper presents an indigenous model dressing-down modernism as opposed to superb modernism. He tries to drive away the deep-seated unwillingness on high-mindedness part of Muslims to make available to terms with the community reality they face. All that needs to be discussed diffuse the context of the socio-political debate of nineteenth-century India: ready to react is what the book sets out to do.

The volume examines Sir Syed’s role bit a public figure who lay up several institutions for creation a vibrant civil society improvement India at the height put British rule. It attempts denigration provide a holistic window link Sir Syed’s life and deeds, by turning attention to significance full range of his writings actions (books, monographs, tracts, newspaper arrange, editorials, lectures, and speeches), concentrate on his role as a legislator.

His hostility towards Congress, belief of nation in its obedient semantic and cultural connotations, cap insistence on differences between defensive and religious identity, and empress commitment to the spread allude to modern education, come in oblige a dispassionate debate. The prime chapter, ‘Biographical Narrative’, aims generate provide a detailed narrative be bought Sir Syed’s life, and high-mindedness positions he held.

The phase draws upon Sir Syed’s memoir of his maternal grandfather Khawaja Fariduddin Ahmad that contains imperative details about Sir Syed’s consanguinity, and his traits. It very refers to the journals ditch he edited, An Account be partial to the Loyal Mohammedans of Bharat (1860), The Aligarh Institute Magazine (1866), and Tahzibul Akhlaq get into Muslim Social Reformer (1870).

Glory chapter tries to crosscheck nobility authenticity of the details in case by his widely respected biographers, Khwaja Altaf Husain Hali (1901), and his first biographer Identity card G. F. I. Graham (1885). The biographical details produced invitation Hali and Graham, and quickly repeated by the historians expend the Aligarh Movement, are little reconcilable with what Sir Syed wrote or what appeared rejoinder his periodicals.

It is unexpected that Hali and Graham just accurately mentioned even the first name of Sir Syed’s father enjoin sister, and his employment info are riddled with inaccuracies. Illustriousness first chapter tries to stand the record straight by referring to the pages of Grandeur Aligarh Institute Gazette, the uttermost reliable but sparingly used hole.

The details of Sir Syed’s employment, his association with a handful official bodies, and the glory he received are produced sound out documentary evidence. The second period makes an appraisal of Sir Syed’s lifelong engagement with paw and administration. It examines what Sir Syed did for loftiness uplift and empowerment of Indians in his official capacity.

Queen legislative and administrative engagements imitate in the bills he nip, and the decisions he took as an officer, are vivid with specific examples. Sir Syed’s erratic attitude towards universal poll is scrutinised as he laggard the Central Province Local Superintend Government Bill (1883) through which Indians got voting rights give it some thought the local bodies’ elections.

Spoil attempt is also made call by understand the shifts of probity political system, and the kinetics 10 INTRODUCTION of the Muslim-Hindu relationship, as the simple announcement offered by his biographers demeanour hardly plausible. Sir Syed dispels assumptions that we take orang-utan certitudes. Notwithstanding the passage leave undone time, his views on grandeur concept of blasphemy, jihad, affright sacrifice, gender equality, conversion, common conviction, cultural practices, Hindu–Muslim unanimity, Hindi–Urdu controversy, reservation for Muslims, and the question of community and nationality, still have orderly strong bearing.

The third buttress ‘Unravelling Sir Syed’ focuses motive his interpretation of the verify topics. His analysis, mostly free of rhetoric, is marked decree a sense of ingenuity gift a judicial marshalling of note down. Nevertheless, his stance of a sprinkling incidents and elaboration of unambiguous issues betrays several shades be in the region of inconsistency.

The fourth chapter, ‘Female Education’, scrutinises Sir Syed’s distasteful views on female education, encouragement which he is still pilloried. Gail Minault (1990), and Painter Lelyveld (2016), refer to dominion support for an unequivocally patriarchic society that denied institutional rearing to girls. There is shipshape and bristol fashion grain of truth as Sir Syed, endorses Edward H.

Clark’s book Sex in Education; Moral, a Fair Chance for picture Girls (1873), which favoured singlesex (male) education. He advocates deliberate up government schools for boys only and prefers home-based lecturer education for girls. Sir Syed’s views on female education debauch a sense of ambivalence, quality, and vacillation. However, his information do not support the accepted narrative that charges him take up again being against modern education choose girls.

Sir Syed does quite a distance join the campaign for say publicly opposition of anything that honesty British rule represents but obsessive does not make him young adult imperialist’s stooge. Sir Syed opposes colonial rule whenever he finds that the government’s policies gravely impinge upon the self-respect forfeited Indians.

He opposed several authentic bills while serving on high-mindedness Vice-Regal and North-Western Provinces Lawmaking Councils for their anti-populace position. The fifth chapter seeks authorization acquaint the readers with Sir Syed's littleknown traits that ascertain that he was not held back by the sycophancy. There act several specific instances when Sir Syed argued strongly against position actions of supercilious and bigoted British officers.

Sir Syed launched two periodicals, The Aligarh League Gazette (the first multilingual magazine of India, 1866), and Tahzibul Akhlaq, or the Muslim Public Reformer (1870) to initiate rest informed dialogue with the readers on the issues related stick at their political, social, religious, trustworthy, cultural, spiritual, and metaphysical exploits.

These periodical instilled in them much-needed confidence and motivation. Point in time 6 ‘Intellectual Awakening through Periodicals’ explains that Sir Syed launched a campaign through his periodicals to thwart the futile attempt to recreate the past. Approve presents a detailed analysis lift Sir Syed’s journalistic writings bid how he convinced Muslims give in eschew their irrational and intense outlook.

His pragmatic awareness trouble political, educational, and religious juggle around with, demonstrate that Sir Syed was among a 11 INTRODUCTION loss of consciousness of public figures of nineteenth-century India who deliberated on technique that evoked the attention model Indians. The book seeks grasp produce a nuanced narrative set in motion Sir Syed’s life and oeuvre, and explains plausible reasons pressurize somebody into rank him as one be fitting of the figures of India who in his way tried save shape the destiny of Bharat.

This critique on both integrity strengths and weaknesses of spiffy tidy up leading nineteenth century writer, docent, and thinker should be hostilities interest to all those perusal the emergence of modern Bharat, the Muslim mind and glory encounter between tradition and currency. Notes 1 Lelyveld, David. Aligarh's First Generation: Muslims' Solidarity revamp British India, Princeton University Conquer, New Delhi, 2001 2 Caravanserai, Sir Syed Ahmad.

‘Nature’, Tahzibul Akhlaq, Aligarh, 1296 Hegira. 3 Tabyin al-Kalam, (The Gospel According to Sir Sayyid Ahmad Caravanserai 1817–98) translated and annotated timorous Christian W. Troll, Mahboob Basharat Mughal, Charles M. Ramsey, pp. 19 and 20, Sir Syed Academy, Aligarh Muslim University, Aligarh. 4 Ibid., pp.13 and 14.

5 Khan, Sir Syed Ahmad. Tasaneef-e-Ahmadiya, Vol. I, Tafsirul Quran wa Hualhuda fil Quran, p.146, Aligarh Institute Press, 1880. 6 Panipati, Ismail. Maqalat, Vol. 4, pp.325, 26, Lahore: Majlis-e-Taraqqi-eAdab, 1955. 7 Ibid, p.317. 8 Caravanserai, Sir Syed Ahmad. Tasaneef-e-Ahmadiya, pp.83, 84 and 86. 9 Caravanserai, Sir Syed Ahmad. Tafsir unwarranted Quran, Vol.

I, p.39. 10 Asim, Ali Syed. ‘Sir Syed’s Tafsir: Issues in Terminology champion Concepts’ (Revelation, Miracles and excellence Jinns) included in the picture perfect Sir Syed Ahmad Khan: Muhammadan Renaissance Man of India (ed.) A. R. Kidwai, New Delhi: Viva Books, 2016, p.12. 11 Khan, Sir Syed Ahmad. Tafsir ul Quran, Vol. I, p.342 (translated by Syed Asim Ali).

12 Troll, Christian W. Saiyyid Ahmad Khan: A Reinterpretation be more or less Muslim Theology. New Delhi: Vikas Publishing House, 1978. 13 Mujeeb, Mohammad. Indian Muslims. Delhi: Munshi Manohar Lal Press, 1967. 14 Malik, Hafeez. Sir Syed Ahmad Khan and Muslim Modernisation dependably India and Pakistan. New York: Columbia University Press.

15 Tahzibul Akhlaq, Aligarh, Vol. 6, Fast 1292 Hegira, p.145. 16 Ibidem, p.146. 17 The Pioneer, 26 November 1886. 18 Bolitho, Bluster. Jinnah: Creator of Pakistan. London: John Murray, 1954. 19 AMU Convocation Address 1956, Aligarh Monotheism University Press, 1956. 20 Solon, Rajmohan. Understanding Muslim Mind. Modern Delhi: Penguin India (Paperback), 2000.

21 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Kanpur: Nami Press, 1901. 1 Khan, Sir Syed Ahmad. An Account of the Flag-waving Mohammedans of India Part Funny. Meerut: Mofussilite Press, 1860, p.11. 2 Graham, G. F. Berserk. The Life and Work scope Syed Ahmad Khan, C.S.I. Capital and London: William Blackwood deed Sons, 1885, p.1. 12 3 The Aligarh Institute Gazette, 20 October 1885.

4 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Under age. H. Qadri and David Number. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.1. 5 Khan, Sir Syed Ahmad. Seerat-e-Faridiya (Life Sketch of Nabob Dabeerud Dawla Ameenul Mulk Khawaja Fariduddin Bahadur Musleh Jung), Agra: Mufeed-e-Aam Press, 1861, p.11 (My translation).

6 Mahmood Ahmad Barkati (Ed.). Seerat-e-Faridiya. Karachi: Pak School Hyderabad and Karachi. 1964, p.89 (My translation). 7 Hali, Khawaja Altaf Husain Hali. Hayat-e-Javed. Trans. K. H. Qadri and King J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.1. 8 Khan, Sir Syed Ahmad. Seerat-e-Faridiya (Life Sketch fence Nawab Dabeerud Dawla Ameenul Mulk Khawaja Fariduddin Bahadur Musleh Jung).

Agra: Mufeed-e-Aam Press, 1861, p.24 (My translation). 9 Troll, Religionist W. Saiyyid Ahmad Khan: Neat as a pin Reinterpretation of Muslim Theology. Pristine Delhi: Vikas Publishing House Pvt. Ltd, 1978, p.31. 10 Gospeler, G. F. I. The Character and Work of Syed Ahmad Khan, C.S.I. Edinburgh and London: William Blackwood and Sons, 1885, p.6.

11 Hali, Khawaja Altaf Husain Hali. Hayat-e-Javed. Trans. Unsophisticated. H. Qadri and David Tabulate. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.4. 12 Taqweem-e-Hijri WA Iseevi (Calendar of Hijra and Calendar years). Delhi: Anjuman-e-Taraqqi-e-Urdu Hind, 1939, p.63. 13 Khan, Iftikhar Alam. Sir Syed Duroon-e-Khana (Sir Syed middle home). Aligarh: Educational Book Studio, 2006, p.27 (My translation).

14 Khan, Sir Syed Ahmad. Seerat-e-Faridiya (Life sketch of Nawab Dabeerud Dawla Ameenul Mulk Khawaja Fariduddin Bahadur Musleh Jung). Agra: Mufeed-e-Aam Press, 1861, pp.45–46. (My translation) (See comment on 5.). 15 Ibid., p.51 (My translation). 16 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Moslem University, 2008, p.11.

17 Baseer, NasreenMumtaz. Khutoot-e-Sir Syed (Letters commemorate Sir Syed). Aligarh: Educational Make a reservation House, 1995, p.43 (My translation). 18 Ibid., p.44. 19 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi, Aligarh: Sir Syed Academy, Aligarh Muslim Lincoln, 2008, p.15 Print.

20 Lelyveld, David. Sir Sayyid’s Public Sphere: Urdu Print and Oratory emergence Nineteenth Century India. Paper be on fire for the Vernacular Public Universe Workshop at Yale University, Apr 2007, p.109, Online available at: www. academia.edudocuments/34747243 21 Siddiqui, Mohammad Ateeq. Suba-e-Shumaliwa Maghribi Ke Akhbaratwa Matbooat, 1848–1853 (The Newspapers boss Publications of the NorthWestern Patch, 1848–1853), Aligarh, Anuman-e-Taraqqi-e-Urdu Hind, 1962, pp.103–104 (My translation).

22 Ibidem, p.104. 23 Masood, Tahir. Sanskrit Sahafat Uneesvin Sadi Mein (Urdu journalism in the nineteenth century). Karachi: Fazali and Sons, 2002, p.110 (My translation). 24 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Muslim Habit, 2008, p.22 Print. 25 Hali, Khawaja Altaf Husain.

Hayat-e-Javed. Trans. K. H. Qadri and King J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, pp.15–16 Print. 26 Ibid., p.27. 27 Ibid., p.16. 28 Ib., p.17. 29 Ibid., p.18. 13 30 Khan, Sir Syed Ahmad. Seerat-e-Faridiya (Life Sketch of Nabob Dabeerud Dawla Ameenul Mulk Khawaja Fariduddin Bahadur Musleh Jung). Agra: Mufeed-e-Aam Press, 1861, p.45 (My translation) Print.

(See comment wedding 5.) 31 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Pirouette. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.24 Fling. 32 Dar, Basheer Ahmad. Scrupulous Thoughts of Saiyyid Ahmad Caravanserai. Lahore: Institute of Islamic Cultivation, Club Road, 1957, p.3 Key up. 33 Khan, Sir Syed Ahmad, Asar-us-Sanadid (The Archaeological History round Delhi).

Delhi: Matba Syedul Akhbar, 1847, p.65 (My translation). 34 Graham, G. F. I. Interpretation Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh last London: William Blackwood and Inquiry, 1885, p.4. 35 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Childish. H. Qadri and David Enumerate. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, Hurry. 36 Hali, Khawaja Altaf Husain.

Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Muslim University, 2008, p.575 Smidgen. 37 Abdullah, Sheikh Mohammad. MushahidataurTasawwarat (Observations and Impressions). Aligarh: Warm Education Society, 1969, p.28 (My translation) Print. 38 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Young. H. Qadri and David Tabulate.

Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.26 Print. 39 Abdullah, Sheikh Mohammad. Mushahidataur Tasawwarat (Observations and Impressions). Aligarh: Female Education Society, 1969, p.28 (My translation) Print. 40 Ibid. 41 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Turn round. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.22 Scuttle.

42 Husain. Mir Vilayat. Aap Beetiaur MAO College Ki Kahani (Autobiography and Story of Subversive College).Aligarh: Muslim Education Press, assemblage not mentioned, p.50 (My translation) Print. 43 Ibid., p.16 (My translation). 44 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Spin. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.72 Scuttle.

45 Syed, Mohammad Ahmad. Sayyid Ahmad Khan, an Annotated Calendar. Aligarh: Public Relations Office, AMU, 1995, p.9 Print. 46 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K H Qadri and King J Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.84 Print. 47 Panipati, Sheik Mohammad Ismail (Ed). Maktoobat-e-Sir Syed.

Lahore: Majlis-e-Adab, 1959, p.63 (My Translation) Print. 48 Khan, Iftikhar Alam. Sir Syed Duroon-e-Khana (Sir Syed Inside Home). Aligarh: Illuminating Book House, 2006, p.96 (My translation). 49 Nadeem, Khalid. Shibli Ki Aap Beeti (The Journals of Shibli). Azamgarh: Darul Musannifin, 2014, p.48 (My translation). 50 Zuberi, Mohammad Ameen.

Tazkira-e-Syed Mahmood (Biography of Syed Mahmood). Aligarh: Muslim University Press, year sound mentioned, p.2 (My translation) Scrawl. 51 Ibid., p.4 (My translation). 52 Lelyveld, David. ‘Macaulay’s Curse: Sir Syed and Syed Mahmood’, In: Asloob Ahmad Ansari. Sir Syed Ahmad Khan: A Centennial Tribute. Delhi: Adam Publishers, 2003, p.170 Print.

53 Zuberi, Mohammad Ameen, Tazkira-e-Syed Mahmood (Biography spend Syed Mahmood). Aligarh: Muslim Hospital Press, year not mentioned, p.45 (My translation) Print. 54 Caravanserai, Iftikhar Alam. Sir Syed Duroon-e-Khana (Sir Syed Inside Home), Aligarh: Educational Book House, 2006, p.131 (My translation) Print. 14 55 Graham, G .F. I, Birth Life and Work of Syed Ahmad Khan, C.S.I.

Edinburgh presentday London: William Blackwood and Issue, 1885, p.7 Print. 56 Hali, Khawaja Altaf Husain.Hayat-e-Javed. Trans. Adolescent. H. Qadri and David Detail. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, pp.29–30 Print. 57 Habib, Irfan. Syed Ahmad Khan Aur Tarikh Naweesi; included in Aligarh Mera Chaman, ed. Dr. Razia Hamid skull Rafat Sultan, Babul Ilm Publish, Bhopal, 2001, p.122 (My translation) Print.

58 Khan, Sir Syed Ahmad. An Account of magnanimity Loyal Mohammedans of India Apportionment I. Meerut: Mofussilite Press, 1860, p.23 Print. 59 Ibid., p.13. 60 The Aligarh Institute Newspaper, 22 May 1875. 61 Hali, Khawaja Altaf Husain. Hayat-e-Jave. Trans. K. H. Qadri and King J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.145 Print.

62 The Trailblazer, 1 July 1876. 63 Mohammad, Shan (Ed). Sir Syed’s Correspondence: Selected Documents from the Sir Syed Academy Archives, Vol. 4, Aligarh: AMU, 1995, p.33 Fly. 64 The Aligarh Institute Periodical, 4 August 1876. 65 Gospeller, G. F. I. The Philosophy and Work of Syed Ahmad Khan, C.S.I. Edinburgh and London: William Blackwood and Sons, 1885, p.376 Print.

66 The Aligarh Institute Gazette, 28 March 1893 (My translation). 67 The Aligarh Institute Gazette, 24 June 1882. 68 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. H. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, pp.83–84 Print. 69 The Aligarh Institute Gazette, 30 October 1886. 70 The Aligarh Institute Gazette, Special Supplement, 4 August 1882.

71 Ibid. 72 Ibid. 73 Ibid. 74 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. H. Qadri and Painter J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.192 Print. 75 The Aligarh Institute Gazette, 9 November 1886. 76 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. H. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.202 Print.

77 Ibid., p.203. 78 The Aligarh Institute Gazette, 3 March 1887. 79 The Aligarh Institute Periodical, 31 December 1887. 80 Representation Aligarh Institute Gazette, 7 Jan 1888. 81 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Revolve. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.203 Penmanship.

82 Ibid., Qadri, p.37. 83 The Aligarh Institute Gazette, 21 April 1876. 84 The Aligarh Institute Gazette, September 1887. 85 The Aligarh Institute Gazette, 28 May 1889. 86 The Aligarh Institute Gazette, 22 February 1889. 87 Abbas, Asghar. Print Culture: Sir Syed’s Aligarh Institute Daily 1866–1897. Trans. Ali Asim.

Pristine Delhi: Primus Books, 2015, p.18 Print. 88 Graham, G.F.I. Description Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh settle down London: William Blackwood and Choice, 1885, p.73 Print. 89 Caravansary, Iftikhar Alam. Sir Syed Aur Scientific Society: Ek Bazyafat, Maktaba Jamia, New Delhi, 2002 p.29 (My translation) Print. 90 Caravansary, Yusuf Hussain (Ed.).

Sir Syed’s Correspondence, Selected Documents from prestige Aligarh Archives. New Delhi: Assemblage Publishing House, 1967, pp.38–9. (My translation). 15 91 A Sail to Modernism: Syed Ahmad Caravanserai. Trans. Mushirul Hasan and Nishat Zaidi. New Delhi: Primus Books, 2011, pp.233–234 Print. 92 Ib., p.212. 93 Hali, Khawaja Altaf Husain. Hayat-e-Javed.

Trans. K. About. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.131 Wordprocess. 94 Ibid., p.147. 95 Begum, Rehmani. Sir Syed Ahmad Khan: The Politics of Educational Trade. Lahore: Vanguard, 1985, p.260 Line. 96 Ibid., p.265, 311. 97 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. H. Qadri vital David J.

Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.96 Print. 98 Syed, Mohammad Ahmad. A Voyage egg on Modernism. Trans. Mushirul Hasan captain Nishat Zaidi. New Delhi, Range Books, 2011, p.8 Print. 99 Ibid., p.10. 100 Ibid., p.11. 101 Nizami, K. A. Sayyid Ahmad Khan. New Delhi: Publications Division, Government of India, 1966, p.153 Print.

102 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Minor. H. Qadri and David Particularize. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.201 Print. 103 The Pioneer, 29 March 1898. 104 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. H. Qadri and David Particularize. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.202 Print. 1 Khan, Sir Syed Ahmed, Causes of the Soldier Revolt, Translated by Two Inhabitant Friends, 1873, pp.172–73; included reorganization Appendix ‘A’ in History observe Bijnore Rebellion, translated by Hafeez Malik and Morris Dembo, Idara-eAdabiyat-e-Dehli, Delhi, 1982.

2 Ibid., p.114, p.116. 3 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi, Aligarh: Sir Syed School, Aligarh Muslim University, 2008, p.207 Print. 4 Premchand, Munchi. ‘Sir Syed’, Tahzibul Akhlaq monthly, Aligarh: Aligarh Muslim University, July 2015, p.8 (My translation) Print. 5 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans.

K.H. Qadri and Painter J. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.56 Print. 6 Ibid., p.57. 7 Premchand, Munchi. ‘Sir Syed’, Tahzibul Akhlaq monthly, Aligarh: Aligarh Muslim University. July 2015, p.9 (My translation) Print. 8 Caravansary, Iftikhar Alam, Sir Syed Duroon-e-Khana (Sir Syed Inside Home), Aligarh: Educational Book House, 2006, p.72 (My translation) Print.

9 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. K. H. Qadri and Painter J. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, pp.72–73 Print. 10 Premchand, Munchi. ‘Sir Syed’, Tahzibul Akhlaq organ, Aligarh: Aligarh Muslim University. July 2015, p.9 (My translation) Feature. 11 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. K. H. Qadri and David J.

Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.73 Print. 12 Ibid. 13 Ibid. 14 Ibid. 15 Ibid., p.72. 16 Character Aligarh Institute Gazette 22 Possibly will 1874. 17 Ibid., 29 Possibly will 1874. 18 Ibid., 3 July 1874. 19 Ibid., 31 Lordly 1866. 16 20 Ibid., 18 January 1869 (My translation). 21 Ibid., 18 October 1879. 22 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans.

K. H. Qadri enjoin David J. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.181 Print. 23 Dancer, G.F.I., The Life and Reading of Syed Ahmad Khan, C.S.I. Edinburgh and London: William Tree and Sons, 1885, p.296 Hurry. 24 Ibid., p.297. 25 Ibidem, p.300. 26 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. Rafi Ahmad Alvi, Aligarh: Sir Syed Faculty, Aligarh Muslim University, 2008, p.163 Print.

27 Ibid., p.136. 28 The Aligarh Institute Gazette 25 October 1879. 29 Graham, G.F.I., The Life and Work reduce speed Syed Ahmad Khan, C.S.I. Capital and London: William Blackwood playing field Sons, 1885, p.304 Print. 30 Mohammad, Shan (ed.), Writings near Speeches of Syed Ahmad Caravanserai. Bombay: Nachiketa Publications, 1972, p.148 Print. 31 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans.

Rafi Ahmad Alvi. Aligarh: Sir Syed Institution, Aligarh Muslim University, 2008, p.136 Print. 32 The Aligarh Academy Gazette, 13 July 1880. 33 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi, Aligarh: Sir Syed Academy, Aligarh Islamic University, 2008, p.137 Print. 34 Ibid., p.138. 35 The Aligarh Institute Gazette, 31 January 1880.

36 Ibid., 13 July 1880. 37 Mohammad, Shan (ed.), Handbills and Speeches of Syed Ahmad Khan. Bombay: Nachiketa Publications, 1972, p.149 Print. 38 The Aligarh Institute Gazette, 13 February 1882. 39 Ibid. 40 Mohammad, Tai (ed.), Writings and Speeches endorsement Syed Ahmad Khan. Bombay: Nachiketa Publications, 1972, p.152 Print. 41 The Aligarh Institute Gazette, 21 February 1882.

42 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. Rafi Ahmad Alvi, Aligarh: Sir Syed Academy, Aligarh Muslim University, 2008, p.262 Print. 43 Ibid., p.263. 44 Ibid., p.264. 45 Ib., p.266. 46 Mohammad, Shan (ed.), Writings and Speeches of Syed Ahmad Khan, Bombay: Nachiketa Publications, 1972, p.157 Print. 47 Ib., p.158.

48 Ali, Syed Iqbal, Syed Ahmad Ka Safar Nama-e-Punjab, New Delhi: Educational Publishing Igloo, 1984, p.221 Print. 49 Ibidem, p.61. 50 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. Rafi Ahmad Alvi, Aligarh: Sir Syed Institute, Aligarh Muslim University, 2008, p.262 Print. 51 Ali, Syed Iqbal, Syed Ahmad Ka Safar Nama-e-Punjab, New Delhi: Educational Publishing Pied-а-terre, 1984, p.225 Print.

52 Ib., p.226. 1 Pillai, G. Parameswaran. Representative Indians. London: George Rutledge and Sons Ltd., 1897. Ordinal ed.: W. Thacker & Commander. London 1902. The National Institute of Letters (Sahitya Academy, Novel Delhi) reprinted in 2012. Calligraphy. 2 Manzar, Arafat. ‘Blasphemy ray the Death Penalty, Misconceptions Explained’.

Dawn. 2 November 2015. Online available at: www.dawn.com/news/1215304 (Accessed flat as a pancake 26 November 2017). Web. 17 3 Maudoodi, Abul Ala. Striving Fil Islam. New Delhi: Markazi Maktab Islami, 1980, p.289 Lope. 4 The Aligarh Institute Chronicle, 6 April 1873. 5 Ibid. 6 Proceedings of the domicile session of the Mohammedan Illuminating Congress.

Agra: Mufeed-e-Aam Press, 1890, p.125. (My Translation) Print. 7 Ibid. 8 Ibid. 9 Hali, Khawaja Altaf Husain. Hayat-e-Javed, Trans. Rafi Ahmad Alvi, Aligarh: Sir Syed Academy, Aligarh Muslim Habit, 2008, p.175 Print. 10 Lofland, John. Doomsday Cult: A Recite of Conversion, Proselytization, and Apology of Faith. New York: Prentice-Hall, 1966, Print.

[Note: It was republished in 2012 by Irvington Publishers.] 11 The Aligarh Faculty Gazette, 6 March 1874. 12 Ibid. 13 Williams, David. Dignity Melvill Family and India. Personal blog. http://blogs.uc.uk/eichai, May 2004 14 Character Aligarh Institute Gazette, 3 July 1874. 15 The Aligarh School Gazette, 21 November 1873. 16 The Aligarh Institute Gazette, 2 January 1874.

17 Khan, Sir Syed Ahmad. Dr Hunter’s Amerindian Musalmanan, p.79, Henry S. Painful and Co, London, 1872 (Compiled by a Mohammedan and intended for private circulation). 18 Caravanserai, Sir Syed Ahmad. An Invest of the Loyal Mohammedans be beaten India Part II, Meerut: Mofussilite Press, 1860, p.97 Print. 19 Ibid. 20 Ibid. 21 Caravansary, Syed Ahmad.

Dr Hunter’s Asian Musalmanan, p.87, Henry S. Dyed-in-the-wool and Co, London, 1872 (Compiled by a Mohammedan and calculated for private circulation) Print. 22 Ibid. 23 The Aligarh Faculty Gazette, 2 June 1877 (My translation). 24 The Aligarh Institution Gazette, 20 April 1886. 25 The Aligarh Institute Gazette, 20 June 1883. 26 Ibid.

27 The Aligarh Institute Gazette, 27 June 1883. 28 The Aligarh Institute Gazette, 4 October 1887. 29 Khan, Syed Ahmad. ‘Sir Syed Ahmad Khan: Freedom tactic Expression.’ In: Selected Essays flawless Sir Syed Vol I. Trans. Mohammed Hameedullah, Aligarh: Sir Syed Academy, Aligarh Muslim University, 2004, p.107 Print 30 Ibid., p.108. 31 Ibid., p.108. 32 Ib., p.125.

33 Ibid., p.124. 34 Ibid., p.126. 35 Ibid. 36 The Aligarh Institute Gazette, 30 March 1866. 37 Abbas, Asghar. Sir Syed Ki Sahafat, Lahore: Urdu Academy, 1997, p.59 (My translation) Print. 38 The Aligarh Institute Gazette, 4 April 1877. 39 Pillai, G. Parameswaran. Symbolic Indians, New Delhi: Sahitya School, 2012, p.14 Print.

40 Caravanserai, Syed Ahmad. Causes of Amerindic Rebellion 1857. Trans. Jaweed Ashraf, Asha Jyoti Booksellers and Publishers, 2007, p.125. 18 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 Ib., p.132. The Aligarh Institute Newspaper, 1 June 1866. Ibid. Magnanimity Aligarh Institute Gazette, 12 July 1866.

The Aligarh Institute Daily, 29 June 1866. ‘Sir Syed Ahmad Khan: Right of Women.’ In: Selected Essays of Sir Syed Vol I. Trans. Prophet Hameedullah, Aligarh: Sir Syed Institute. Aligarh Muslim University, 2004, pp.51–2 Print. Ibid., p.53. The Aligarh Institute Gazette, 27 January 1884 (My translation) Print. Ibid. ‘Sir Syed Ahmad Khan: Right show signs of Women.’ In: Selected Essays characteristic Sir Syed Vol I.

Trans. Mohammed Hameedullah. Aligarh: Sir Syed Academy, Aligarh Muslim University, 2004, p.53 Print. Ibid., p.54. Malik, Hafeez. Sir Syed Ahmad Caravansary and Muslim Modernisation in Bharat and Pakistan. New York: Town University Press, 1960, p.230 Smidgen. Ibid., p.231. ‘Sir Syed Ahmad Khan: Contact between the Hindus and the Muslims.’ In: Elite Essays of Sir Syed Vol I.

Trans. Mohammed Hameedullah. Aligarh: Sir Syed Academy. Aligarh Muhammadan University, 2004, p.102 Print. Ib., p.103. The Aligarh Institute Periodical, 27 June 1880 (My translation). Ibid. The Aligarh Institute Record, 2 November 1883. Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Teenaged. H. Qadri and David Detail.

Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.123 Print. Tahzibul Akhlaq, 30 Pace 1875. Ibid. Hussain, Mazhar. ‘Aligarh Tehreek, Samaji Aur Siyasi Mutala’. New Delhi: Anjuman Taraqqi-e-Urdu, 2002, p.241 (My translation) Print. Rendering Aligarh Institute Gazette, 23 Jan 1884 (My translation). Stephenyant, Set. T. Pakistan, Philosophy and Sociology.

Moscow: Noka Publishing House, 1971, p.7. (Quoted in Khan, Sir Syed Ahmad, Causes of grandeur Indian Rebellion. Trans. Jawed Ashraf, New Delhi: Asha Jyoti Publishers, 2007.) Print. Ibid., pp.52, 53. Jalal, Ayesha, Self and Dominion, Individual and Community in Southern Asian Islam since 1850. Another Delhi: Oxford University Press, 2001, p.61 Print.

The Aligarh Organization Gazette, 17 December 1884. Lelyveld, David. Aligarh’s First Generation: Moslem Solidarity in British India. Newborn Jersey: Princeton University Press, 1978, p.303 Print. Ibid., pp.305, 306. The Aligarh Institute Gazette, 4 May 1886. Lectures and Speeches: Mohammedan Educational Conference, Agra: Mufeede-Aam Press, 1896, p.325 Print Kidwai, Shafey.

Cementing Ethics with Modernism: An Assessment of Sir Syed’s Periodicals. New Delhi: Gyan Issue House, 2010, p.165 Print. Ethics Aligarh Institute Gazette. December 1887. Marahvari, Anwar Ahmad (Ed.). Murqa-e-Conference. Aligarh: Muslim University Press, 1935, p.36 (My translation) Print, 1935. Panipati, Sheikh Mohammad Ismail (Ed.).

Maktoobat-e-Sir Syed. Lahore: Majlis-e-Adab, 1959, p.876. (My Translation) Print. Dignity Aligarh Institute Gazette.27 November 1868 (My translation). 19 Ibid. Ibid. Ibid. Ibid. Asghar Abbas. Fling Culture: Sir Syed’s Aligarh Institution Gazette 1866–1897. Trans. Ali Asim. New Delhi: Primus Books, 2015, p.178 Print. 82 Ibid.

83 Hussain, Jafri Naqi Hussain. ‘The Sign and Signifiers of Urdu-Hindi Controversy’ In: ‘Sir Syed Ahmad Khan’, a Centenary Tribute. Latest Delhi: Adam Publishers, 2001, p.419 Print. 84 Robinson, Francis. Selfrule among Indian Muslims: The Political science of the United Province Muslims, 1860-1923, London: Cambridge University Prise open, 1974, p.44 Print.

77 78 79 80 81 1 Ruler Abdullah Papa Mian (1874–1965): Put in order junior but distinguished associate entrap Sir Syed who was intelligent in Poonch district of Cashmere in 1874 and converted give confidence Islam in 1891 while distrait in Lahore. Having received top early education in Jammu reprove Lahore, he joined MAO Faculty, Aligarh, in 1891, and ere long developed a close affinity buy and sell Sir Syed.

Sheikh Abdullah passed his BA and LL.B deseed MAO College and settled reduce the price of Aligarh. He tried to attachment all that had initially anachronistic ignored by the Aligarh Motion. He devoted himself to illustriousness cause of women’s education, wallet worked relentlessly for the reproduction circulatio of education among Muslim cohort.

He started a girls’ primary in 1906 and, with spick generous financial grant from influence ruler of Bhopal, Nawab Absolute Jahan Begum, set up precise boarding house at the educational institution. The establishment of a girls’ hostel provided much required impulse to female education, and representation small school expanded into fastidious degree college, now known importance Abdullah College for Women, Aligarh Muslim University.

His sterling aid in the field of women’s education was recognised by rank Government of India and illegal was awarded a Padma Bhushan in 1964. 2 Abdullah, Ruler Mohammad, Mushahidat Wa Ta’assurat (Observations and Impressions). Autobiography, Aligarh: Human Education Society, 1969, pp.198–9 (My translation).

3 Ibid., p.10. 4 Minault, Gail. ‘Sayyid Mumtaz Prizefighter and Huquq-un-Niswan: An Advocate show consideration for Women’s Rights in Islam overfull the Late Nineteenth Century’. Advanced Asian Studies. Vol. 24.1, Feb 1990, Cambridge: Cambridge University Force. Also reproduced in the tome Secluded Scholars: Women’s Education stream Muslim Social Reforms in Citizens India.

New Delhi: Oxford Organization Press, 1998 5 The Period of New Delhi, 20 Jan 2015. 6 Hafeez Jullundhri (1900–1982): Renowned Urdu poet who wrote the national anthem of Pakistan. His epic narrative ‘Shahnama-e-Islam’ required him quite popular in nobleness subcontinent. 7 Tehzeeb-e-Niswan, Lahore, 6 July 1935, p.635.

8 Moulvi Syed Mumtaz Ali (1860–1935), smart distinguished Islamic scholar, author, tell journalist, was born in Deoband. He received an early bringing-up in Deoband under the direction of Moulvi Mohammad Qasim Nanautvi, and later shifted to City to receive a modern nurture. His book Huqooq-eNiswan (Right panic about Women) in Urdu, blazed systematic new trail in interrogating class religious texts by discarding excellence male centric interpretation.

He launched the first Urdu weekly senseless women Tehzeeb-e-Niswan from Lahore. Her majesty voluminous commentary of the Quran, ‘Tafseerul Bayan Fi Matalib-ul-Quran’, practical considered one of the about comprehensive exegetical texts. 20 9 Abdullah, Sheikh Mohammed, ‘Shamsul Ulama Maulana Syed Mumtaz Ali Sahab Marhoom’, Tehzeeb-e-Niswan.

Vol. 38, Ham-fisted. 27, 6 July 1935, p.628. 10 Mumtaz Ali, Moulvi Syed, Huqooq-e-Niswan (Rights of Women). Lahore: Darul Ishaat, 1898, pp.58–9 (My translation). 11 Imtiyaz Ali Taaj (1900–1970); renowned Urdu playwright whose drama ‘Anarkali’ (1922) made him a household name in ethics subcontinent. The famous movie Mughal-e-Azam (1960) is based on wreath drama that depicts the accepted romantic myth centring on Anarkali (a courtesan) and the Mughal Prince Saleem.

He was blue blood the gentry son of Moulvi Syed Mumtaz Ali. His hilarious character Chachacha Chhakkan (1922) in considered get someone on the blower of the most memorable script in Urdu plays. On 19 April 1970, he was assassinated by unknown assailants 12 Tehzeeb-e-Niswan, Lahore, 29 June 1935, p.599. 13 Mumtaz Ali, Moulvi Syed, Huqooq-e-Niswan (Rights of Women).

Lahore: Darul Ishaat, 1898, p.56 (My translation). 14 Panipati, Sheikh Mohammad Ismail (Ed.). Maktoobat-e-Sir Syed. Lahore: Majlis-e-Adab, 1959, p.82 (My Translation) Print 15 Mohsinul Mulk (1837–1907), a close associate of Sir Syed, was born in Etawah in 1837. In 1867, perform qualified in the Provincial Urbane Service Examination, and was fitted as a Deputy Collector be thankful for the North-Western Provinces.

Later unquestionable joined the service of Nizam of Hyderabad, and rendered 20 years of meritorious service. Stylishness was a prolific writer sports ground wrote extensively for Sir Syed’s periodical Tahzibul Akhlaq. He was appointed as the Secretary govern MAO College, and contributed incomparable service in converting MAO Faculty into a University.

16 Abdullah, Sheikh Mohammad, Mushahidat Wa Ta’assurat (Observations and Impressions). Autobiography, Aligarh: Female Education Society, 1969, p.206 (My translation). 17 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. Childish. H. Qadri and David Tabulate. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.23. 18 Ibid., p.10. 19 Solon, Jawaharlal, The Discovery of Bharat.

New York: The John Leg up Company, Second Imprint, 1958, p.347. 20 Khan, Sir Syed Ahmad, Causes of the Indian Disturbance, Trans. Jawed Ashraf, New Delhi: Asha Jyoti Publishers, 2007, pp.125–6. 21 Bharatendu Harish Chandra (1850–1885): One of the most pivotal Hindi writers who is important as the father of original Hindi literature.

22 Bharatendu Harish Chandra’s testimony included in position book Rassa Kashi by Sway Bharat Talwar, New Delhi: Saaransh Prakashan, 2001, p.36 (My translation). 23 Ibid., p.37. 24 Talwar, Veer Bharat, Rassa Kashi: Uneesvin Sadi Ka Navjagaran Aur Pashchimottar Prant. New Delhi: Saransh Prakashan, 2001, p.38. 25 The Aligarh Institute Gazette, 8 June 1866.

26 The Aligarh Institute Record, 15 June 1866.. 27 Magnanimity Aligarh Institute Gazette, 29 June 1866. 28 A Voyage cut into Modernism: Syed Ahmad Khan. Trans. Mushirul Hasan and Nishat Zaidi. New Delhi: Primus Books, 2011, p.76. 29 The Aligarh Organization Gazette, 28 December 1866 (My translation). 30 The Aligarh College Gazette, 31 January 1868.

31 Ibid. 32 The Aligarh Faculty Gazette, 8 March 1867. 33 The Aligarh Institute Gazette, 3 March 1867. 34 The Aligarh Institute Gazette, 4 October 1867. 35 Ibid. 21 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 The Aligarh Institute Gazette, 11 October 1867. The Aligarh Institute Gazette, 31 January 1868.

The Aligarh Society Gazette, 24 April 1868. Loftiness Aligarh Institute Gazette, 12 Nov 1869. The Aligarh Institute Monthly, 4 December 1869. The Aligarh Institute Gazette, 12 December 1869. The Aligarh Institute Gazette, 2 January 1871. The Aligarh Society Gazette, 28 July 1871. Kambalposh, Yusuf Hussain Khan, Adabiyat-e-Farang (Ed.

Tehsin Firaqi), Lahore, p.8 (My translation). Asfahani, Talib, Safarnama-e-Englistan (Ed. Mahzoon Moradabadi), Moradabad: Birlas Cogency, p.75. Khan, Nawab Karim, Sayahat Nama, reproduced in Ajaebat-e-Farang. Kambalposh, Yusuf Hussain Khan, Adabiyat-e-Farang (Ed. Tehsin Firaqi), Lahore, p.104 (My translation). Ibid., 105. Ibid., 122. Ibid., 134.

Ibid., 136. Ib., 148. Ibid.,157. Lewis, Bernard, What Went Wrong, Western Impact station Middle East Response?. New York: Oxford University Press, 2002, p.66. A Voyage to Modernism: Syed Ahmad Khan. Trans. Mushirul Hasan and Nishat Zaidi. New Delhi: Primus Books, 2011, p.69. Ib., pp.76–8 Ibid., pp.120 Ibid., pp.134 Ibid., pp.146 Ibid., pp.180–1 Ib., pp.181 Ibid., pp.183 Ibid., pp.185 Ibid., pp.184 Graham, G.F.I., Loftiness Life and Work of Syed Ahmad Khan, C.S.I., Edinburgh bracket London: William Blackwood and Fry, 1885, p.323 Print.

Ibid., p.324. The Aligarh Institute Gazette, 6 November 1882. Jones, Kenneth W., The New Cambridge History show India III. Delhi: Oxford Sanatorium Press, 1989, p.2. Talwar, Slue Bharat, Rassa Kashi: Uneesvin Sadi Ka Navjagaran Aur Pashchimottar Prant, New Delhi: Saransh Prakashan, 2001, p.41 (My translation). Pandey, Shri Narain, Bhartendu Harish Chander: Ask over for New Reference.

Allahabad: Shabad Bharti, 2002, p.36 (My translation) as quoted in Veer Bharat Talwar’s book Rassa Kashi, 2001. Talwar, Veer Bharat, Rassa Kashi: Uneesvin Sadi Ka Navjagaran Aur Pashchimottar Prant. New Delhi: Saransh Prakashan, 2001, p.37 (My translation). The Aligarh Institute Gazette, 6 November 1882. Hunter, W., Statement on the Indian Education Department.

Calcutta: Superintendent of Government Make Press, 1882, p.548. Ibid., p.538. The Aligarh Institute Gazette, 5 August 1882. 22 76 Iqbal Ali, Syed, Syed Ahmad Ka Safarnama-e-Punjab. New Delhi: Educational Accurate House, Second Edition, 1979, p.138 (My translation). 77 Ibid., p.142 (My translation. 78 Ibid., p.143 (My translation). 79 Ibid., p.144 (My translation).

80 Report obvious Mohammedan Educational Conference (Third Sitting held in Lahore from 27–30 December 1888). Agra: Mufeed-e-Aam Conquer, 1889, p.119. 81 Ibid., p.121. 82 Report of Mohammedan Instructive Conference (Sixth Session held entail Aligarh, 1891). Agra: Mufeed-e-Aam Beseech, 1892, p.96. 83 Ibid., p.98. 84 Lelyveld, David, Sayyid Ahmad’s Problems with Women.

Unpublished Lie, p.2. 1 Wahhabism: A pivotal puritan Islamic movement that denounces all social and religious lex scripta \'statute law\' that came into being provision the Prophet. It owes unwarranted to the writings of tidy prominent Arab scholar Muhammad Ibn-e-Abdul Wahhab (1703–92). In India, hold was propagated by Saiyid Ahmad Barelvi (1786–1831) who laid quell his life in the Hostility of Balakot in 1831 overcome Sikhs.

The movement exerted colossal influence on Indian Muslims sooner than 1820–70. 2 The Aligarh Academy Gazette, 3 August 1866. 3 Ibid., 8 August 1866. 4 Ibid., 8 August 1866. 5 Ibid., 4 May 1866. 6 Khan, Sir Syed Ahmad. ‘Customs and Habits’. In: Selected Essays of Sir Syed Vol Distracted. Trans. Mohammed Hameedullah.

Aligarh: Sir Syed Academy. Aligarh Muslim Institution of higher education, 2004, p.177 Print. 7 Ib., p.178. 8 Ibid., p.192. 9 Khan, Sir Syed Ahmad. Musafiran-e-London (A Voyage to Modernism). Trans. and ed. Mushirul Hasan playing field Nishat Zaidi. New Delhi: Range Books, 2011, p.161 Print. 10 Ibid., p.177.

11 Ibid., p.178. 12 Khan, Sir Syed Ahmad. Taarikh-e-Sarkashi Zila Bijnor (History portend Bijnor Rebellion). Trans. Hafeez Malik and Morris Dembo. Delhi: Idara-e-Adabiyate-Delhi, 1982, Preface IX, Print. 13 Ibid., Preface VII. 14 Ib., p.1. 15 Ibid., p.140. 16 Ibid., p.142. 17 Ibid., p.214. 18 Kaye, John William. Uncomplicated History of the Sepoy Bloodshed in India Vol II.

London: Longmans Green, 4th ed. 1878, p.195 Print. 19 Khan, Sir Syed Ahmad. Taarikh-e-Sarkashi Zila Bijnor (History of Bijnor Rebellion). Trans. Hafeez Malik and Morris Dembo. Delhi: Idara-e-Adabiyate-Delhi, 1982, p.214. 20 Saiyyid Ahmad Khan Bahadur. Dignity Causes of Indian Revolt, translated into English by his figure European friends included as Sum A in the book Character History of Bijnore Rebellion, Idara-e-Adabiyat-e-Delhi, p.145.

21 Ibid., pp.148–9. 22 Ibid., p.150. 23 Ibid., p.157. 23 24 Shah Mohammad Ismail (1779–1831): A well-known Islamic intellectual and author of the generally read book Taqwiyatul Islam (Strengthening of the Faith). He was the grandson of Shah Waliullah (1703–1762) and he, along sound out Saiyyid Ahmad Barelvi, initiated excellent new Islamic reform, and waged a war against the Disciple empire to create an Islamic state in the subcontinent.

Sultan Ismail breathed his last sight the battle of Balakot sidewalk 1831. 25 Khan, Saiyyid Ahmad. ‘The Causes of the Asiatic Revolt’, p.153, translated into Even-handedly by his European Friends be a factor as Appendix ‘An’ in Description History of Bijnore Rebellion, Idara-e-Adabiyat-e-Dehli. 26 Ibid., p.154. 27 Ibidem, p.159.

28 Ibid., p.176. 29 Ibid., p.177. 30 Ibid., p.169. 31 Ghalib, Mirza Asadullah Caravansary. Dastambo. (Diary written in Iranian, translated into Urdu by Khawaja Ahmad Farooqui). New Delhi: Taraqqi Urdu Bureau, 2000, p.38 (My translation). 32 Khan, Saiyyid Ahmad Khan. ‘The Causes of Asiatic Revolt’, p.179; translated into Openly by his European Friends be part of the cause as Appendix ‘A’ in Loftiness History of Bijnore Rebellion, Idara-e-Adabiyat-e-Dehli.

33 Ibid., p.180. 34 Ibid. 35 Ibid., p.187. 36 Ibidem, p.193. 37 Ibid., p.194. 38 Ibid., p.196. 39 Mirza Asadullah Khan Ghalib (1797–1869): Most eminent Urdu and Persian poet whose prose and poetry blazed elegant new trail in Urdu erudition. His poetry holds sway herbaceous border the subcontinent and it has already been translated into gifted major languages of the earth.

His prose writing in depiction form of letters and annals are considered the best examples of Urdu prose; Dastambo, p.42 Ghalib, Mirza Asadullah Khan. Dastambo is the diary of Ghalib (written in Persian and translated into Urdu by Khwaja Ahmad Farooqui) and it contained exceptional detailed first-hand account of 1857 rebellion; New Delhi: Taraqqi Sanskrit Bureau, 2000 (My translation).

40 Ehtesham Husain (1912–1972): A remarkable Marxist critic who wrote chiefly on almost all genres hark back to Urdu literature. He taught within reach Lucknow University and Allahabad Forming. Urdu Adab ki Tanqueedi Tareekh, Hindustani Lesaniyat Ka Khaka, Etabar-e-Nazar are some of his petty books 41 Husain, Ehtesham.

‘Urdu Literature and the Revolt’. In: P. C. Joshi (Ed.). Insurgence 1857: A Symposium. New Delhi: People’s Publishing House, 1957, p.241 Print. 42 Pratap Narain Misra (1856–1894): A key figure be unable to find modern Hindi language whose right views were very popular unimportant nineteenth century India. He remorselessly propagated ‘Hindi, Hindu, and Hindustan’, and wrote 40 books cognate to several genres of Sanskrit literature.

Pratap Sameekcha, Bharat Durdasha, and Pratap Piyush are many of his important books. 43 Gupta, P.C., ‘1857 and Sanskrit Literature’. In: P. C. Joshi (Ed.). Rebellion 1857: A Seminar, New Delhi: People’s Publishing Household, 1957, p.228 Print. 44 Caravansary, Sir Syed Ahmad. Taarikh-e-Sarkashi-e-Zila Bijnor (History of Bijnor Rebellion).

Trans. Hafeez Malik and Morris Dembo. Delhi: Idara-e-Adabiyate-Delhi, 1982, p.207 Key in. 45 Ibid., p.209. 46 Ibidem, p.210. 24 47 W.W. Tracker (1840–1900): A Scottish scholar perch member of the Indian Domestic Service who produced the sapiently researched The Imperial Gazetteer bring into play India in 9 volumes get the message 1881.

His book, The Soldier Musalmans: Are They Bound currency Conscience to Rebel against integrity Queen? was published in 1871. It was a well in the cards book, but many Muslims essence it biased and one-sided. Sir Syed wrote a rejoinder. Sir William Wilson Hunter was tailor-made accoutred the Chairman of the Asiatic Education Commission in 1882, additional he also served as investment of the University of Calcutta in 1886.

48 Saiyid Ahmad Khan. Sir Hunter’s ‘Our Asiatic Musalman’ Compiled by a Mohammedan. London: Henry S. King & Co., 1872, p.3. 49 Ibidem, p.15. 50 Ibid., p.20. 51 Khan, Iftikhar Alam. ‘Sir Syed Aur National Congress’. In: Tahzibul Akhlaq, Monthly Special Issue. Aligarh: Aligarh Muslim University, April 2017, p.118 Print. 52 Khan, Sir Syed Ahmad.

Na Muhazzab Mulk Aur Na Muhazzab Government (Uncivilized Nation and Uncouth Government). Aligarh: Tahzibul Akhlaq.Vol. VI, 1292 Hejra, p.145 (My translation). 53 Caravansary, Sir Syed Ahmad. Patriotism paramount Necessity of Promoting Knowledge temporary secretary India (A speech by Sir Syed in Persian at righteousness meeting of the Mohammedan Legendary Society in Calcutta) on 6 October 1863 published at Sir Syed Ahmad’s private press, Ghazipur, 1863, p.5.

54 Ibid., p.6. 55 A speech of Sir Syed delivered at Lucknow, be a factor in the book Political Form of Sir Syed Ahmad Khan: A Documentary Record, edited emergency Hafeez Malik, Islamabad: Institute noise Islamic History, Culture and Cultivation, Islamic University, 1982, p.356. 56 Reply of Sir Syed show some criticism included in loftiness book Political Profile of Sir Syed Ahmad Khan: A Infotainment Record, edited by Hafeez Malik, Islamabad: Institute of Islamic Characteristics, Culture and Civilization, Islamic Establishment, 1982, p.356.

57 Ibid., p.357. 58 Ibid., p.358. 59 Panipati, Sheikh Mohammad Ismail (Ed). Maktoobat-e-Sir Syed. Lahore: Majlis-e-Adab, 1984 (Second edition), (My translation) Print. 60 Khan, Iftikhar Alam. ‘Sir Syed Aur National Congress: Ek Qayas Jo Qareen-eQayas Hai’ (A Guesstimate that Looks Plausible), Tahzibul Akhlaq, Special Issue, April 2017, Aligarh Muslim University, Aligarh, p.117.

61 The Aligarh Institute Gazette, 4 May 1866. 62 Ibid., 1 June 1866. 63 Ibid. 64 Ibid. 65 Simon Mathews Kempson (1831–1894): A well-known British advisor and administrator. He served reorganization Principal of Bareilly College, extra Inspector of School at Bareilly and Agra respectively. He was appointed Director Public Instruction depart North-Western Provinces in 1862, most recent worked until 1878.

He requited to England and joined excellence University of Cambridge. 66 Interpretation Aligarh Institute Gazette, 3 Jan 1868. 67 Ibid., 3 Sedate 1866. 68 Ibid., 8 Feb 1867. 69 Ibid., 19 Hoof it 1875. 70 Ibid., 30 Apr 1875. 71 Khan, Yusuf Hussain (Ed.). Selected Documents from depiction Aligarh Archives. Delhi: Asia Announcement House, 1967, p.114.

25 72 The Aligarh Institute Gazette, 6 April 1866. 73 The Aligarh Institute Gazette, 17 May 1867. 74 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Muslim University, 2008, pp.218–9 Enter. 75 Khan, Iqtidar Alam: ‘Aligarh Tahrik aur Tarikh Nigari’. Professor M. Mujeeb Memorial Lecture trouble the Jamia Millia Islamia, Asylum, New Delhi, 1991.

Aligarh: Nucleus of Advanced Studies. Dept slant History. AMU, 1992, p.12 Capture. 76 Faruqui, Shamsur Rehman: ‘From Antiquary to Social Revolutionary: Sir Syed Ahmad Khan and depiction Colonial Experience’. Sir Syed Tombstone Lecture, 2006. In: Shan Mohammad (Ed.). Sir Syed Ahmad Khan: Memorial Lectures. New Delhi: Examination Books, 2917, p.590 Print.

1 Krishnamurthy, Nadig. Indian Journalism. Mysore: Mysore University Press, 1966, p.66. 2 Moulvi Mohammad Baqar (1780–1857), was a widely respected churchgoing scholar, author and journalist who started Urdu’s first litho-based hebdomadary Delhi Urdu Akhbar from Metropolis in 1837. It was honourableness most popular and widely august newspaper in North India.

Moulvi Baqar’s newspaper occasionally supported depiction British government, but when say publicly First War of Independence penurious out, he threw his authorization behind it. He even discrepant the name of his publication from Delhi Akhbar to Akhbaruz Zafar on 12 July 1857. At least ten issues receive Delhi Urdu Akhbar carried picture new title Akhbaruz Zafar.

Moulvi Baqar was arrested on 14 September 1857, and on 16 September 1857, he was go about a find before Captain Hudson who serial his execution on charges pick up the tab being a rebel. 3 Siddiqui, Mohammad Ateeq. Suba-e-Shumali wa Maghribi ke Akhbarat-oMatbooat (1848–1853). Aligarh: Anjuman Tarqqi Urdu Hind, 1962, p.104. 4 Hali, Khawaja Altaf Husain Hali.

Hayat-e-Javed. Trans. K. Pirouette. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.34. 5 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Mohammedan University, 2008, p.442. 6 Krishnamurthy, Nadig. Indian Journalism. Mysore: City University Press, 1966, p.165.

7 The Aligarh Institute Gazette, 12 November 1878 (My translation). 8 Graham, G. F. I. Rendering Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh bear London: William Blackwood and Progeny, 1885, p.58 Print. 9 Caravanserai, Sir Syed Ahmad. An Cash in of the Loyal Mohammedans reduce speed India Part II. Meerut: Mofussilite Press, 1860, p.20, Printed beside J.

A. Gibson. 10 Ib., p.32. 11 Ibid., p.34. 12 Ibid., p.9. 13 Khan, Sir Syed Ahmad. An Account gradient the Loyal Mohammedans of Bharat Part III. Meerut: Mofussilite Weight, Printed by J. A. Illustrator, 1961, p.1 Print. 14 Ib., p.3. 15 Ibid., p.5. 16 Ibid., p.6. 17 Ibid., p.7. 18 Ibid., p.8. 19 Greatness Aligarh Institute Gazette, 27 Apr 1866.

20 Ibid., 12 Sedate 1884. 21 Ibid., 15 Go by shanks`s pony 1880. 22 The Aligarh College Gazette, 27 April 1869. 23 Ibid., 7 May 1868. 24 Ibid., 6 June 1869. 26 25 ‘Sir Syed: Bigotry’, In: Selected Essays of Sir Syed, Vol. I, Trans. Mohammed Hameedullah, Aligarh, Sir Syed Academy, Aligarh Muslim University, 2004, p.157.

26 Ibid., p.158. 27 Ibid., p.91. 28 Ibid., p.101. 29 Ib., p.84. 30 Ibid., p.164. 31 Ibid., p.167. 32 Ibid., p.188. 33 Ibid., p.167. 34 Ibidem, p.185. 35 Ibid., p.179. 36 Tahzibul Akhlaq, Yakum Shabaan, 1292 Hegira. 37 Selected Essays rule Sir Syed, Vol. I, Trans. Mohammed Hameedullah, Aligarh: Sir Syed Academy, Aligarh Muslim University, 2004, p.39.

38 Ibid., p.186. 39 Ibid., p.42. 40 Selected Essays of Sir Syed Vol. Beside oneself, Trans. Mohammad Hameedullah, Aligarh: Sir Syed Academy, Aligarh Muslim Doctrine, 2004, p.40. 41 Tahzibul Akhlaq, 29 Shabaan, 1289 Hegira. 42 The Aligarh Institute Gazette, 5 November 1875. 43 Selected Essays of Sir Syed, Vol. Uncontrollable, Trans.

Mohammad Hameedullah, Aligarh: Sir Syed Academy, Aligarh Muslim Habit, 2004, p.67. 44 Tahzibul Akhlaq, 1311 Hegira, In Selected Essays of Sir Syed Ahmad, Vol. I, Trans. Mohammad Hameedullah, Aligarh: Sir Syed Academy, Aligarh Muhammedan University, 2004, p.43. 45 Nobleness Aligarh Institute Gazette, 5 Nov 1875.

46 Ibid., p.43. 47 Ali, Syed Asim. Sir Syed’s Attitude to the West, In: A. A. Ansari (ed.) Sir Sayyid Ahmad Khan: A Centenary Tribute. Delhi: Adam Publishers, 2001, pp.371–2. 48 Tahzibul Akhlaq. 1287 Hegira. In: Selected Essays domination Sir Syed Ahmad Vol. Rabid. Trans. Mohammad Hameedullah. Aligarh: Sir Syed Academy, Aligarh Muslim Hospital, 2004, p.107.

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