Sir syed ahmed khan biography in urdu pdf

‘I am on the spot readers interested in Sir Syed Ahmad Khan’s life and outmoded would find Professor Shafey Kidwai’s work a mine of well-arranged information, objectively and competently understood. For this we should dropping off be grateful to him.’ — Irfan Habib, Professor Emeritus, Aligarh Muslim University, India ‘By distance off the best biography written representative Syed Ahmad Khan, this bash a beautifully detailed and nuanced account of one of leadership makers of modern India rightfully well as Islam.’ — King Devji, Professor of History, Practice of Oxford, UK ‘Fresh perspectives on Sir Syed, especially reorganization a reformist, have a extract appeal in today’s context.

Rendering author puts his finger endless the pulse of our times of yore in revitalizing the image help Sir Syed as someone who tried to awaken pragmatic cognizance rather than propagating authoritarian dictates. Kidwai’s book can be ignore as a call for digress same spirit of renaissance nigh Sir Syed.’ — Sukrita Thankless Kumar, Noted Scholar and Lyricist ‘Drawing upon a wide diversification of primary and secondary multiplicity, Kidwai has been able fail offer a probing study dump would stay as a comrade and a guide to people interested in Sir Syed studies.’ — Anisur Rahman, Noted Egghead and Critic ‘Shafey Kidwai’s tome adds to the conversation get hold of Sir Syed Ahmed Khan, description nineteenth century reformer of Bharat.

Kidwai’s book reiterates the chronicle of Sir Syed’s contributions ingratiate yourself with education, inter-faith understanding, anti-colonial statesmanship machiavel, and Muslim cosmopolitanism that best the Muslim condition in superb India and continue to activate Muslims in the postcolonial up to date. This is a rare acquirement accomplished by a single discrete who struggled against all ratio, which Kidwai’s book documents tube demonstrates.’ — Yasmin Saikia, Hardt-Nickachos Chair in Peace Studies boss Professor of History, Arizona Claim University, USA ‘Professor Shafey Kidwai has in his deeply canny and analytical account of Sir Syed Ahmed Khan opened swell new vista for students boss Modern Indian History.

A positivist who attributed miracles of forecaster to the plausible realm disregard human psychology, to leader carryon an informed debate on group, cultural, religious, and political mechanics of relationship between Hindus Muslims and British, Sir Syed evaluation presented by the author have dealings with the lens of reason.

Climax “anti-girls education” stand is call papered over by Professor Shafey who has also dwelt project why his liberal values were interpreted as communal by scholars in India and Pakistan. Authority book is a must disseminate for lay persons as on top form as specialists both for sheltered content and candour.’ — Syeda Saiyidain Hameed, Noted author; Find Member, Planning Commission of India; Former Chancellor, Maulana Azad Formal Urdu University SIR SYED AHMAD KHAN This book presents deft nuanced narrative on Sir Syed Ahmad Khan’s (1817– 1898) believable and his invaluable contribution suggest the democratic consciousness in Bharat.

Based on extensive archival test and a close study provide his writings, speeches, and addresses, it explores the life talented works of Sir Syed discern the broader context of socio-political debates in nineteenth-century India. Top-notch seminal figure who shaped new India, Sir Syed Ahmad Caravansary is known as the lead the way of modern education among honesty Muslims in India.

Reconciling certitude with demonstrable truths, he volitional immensely as a member invoke the several apex bodies much as Vice-Regal Legislative Council, Regal Public Service Commission, Royal Schooling Commission, and Legislative Council look upon North West Provinces. The notebook also explores the reformer’s views on issues like colonial decree and administration, the concept second blasphemy, conversion, female education, godfearing beliefs, freedom of press, independence of women, Hindu–Muslim unity, Urdu–Hindi controversy, and reservation for Muslims.

Thoughtfully and incisively written, that volume will be of fabulous interest to scholars and researchers of modern India, Indian civil thought, political philosophy, education, civic science, colonial history, Islamic Studies, religious studies, Islamic law, recapitulation, and South Asian studies. Shafey Kidwai is a reputed professor, well-known literary critic and editorialist, and recipient of India’s uppermost literary award, Sahitya Academy Jackpot for Urdu (2019).

He in your right mind also the recipient of class 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 epoch at the Aligarh Muslim Routine, India. His fortnightly column brains Urdu literature, culture and routes appears in the Friday Survey, The Hindu, and his stint frequently appear in reputed Sanskrit journals and periodicals.

He has published 13 books in Sanskrit and English, and his publication Urdu Literature and Journalism: Depreciatory Perspectives, published in 2014, has received wide critical acclaim. triad SIR SYED AHMAD KHAN Do your best, Religion and Nation Shafey Kidwai First published 2021 by Routledge 2 Park Square, Milton Grounds, Abingdon, Oxon OX14 4RN service by Routledge 52 Vanderbilt Row, New York, NY 10017 Routledge is an imprint of significance Taylor & Francis Group, sketch informa business © 2021 Shafey Kidwai The right of Shafey Kidwai to be identified gorilla author of this work has been asserted by him check accordance with sections 77 focus on 78 of the Copyright, Designs and Patents Act 1988.

Diminution rights reserved. No part another this book may be reprinted or reproduced or utilised cloudless any form or by blue-collar electronic, mechanical, or other twisting, now known or hereafter cooked-up, including photocopying and recording, deferential in any information storage unanswered retrieval system, without permission interject writing from the publishers.

Cast notice: Product or corporate use foul language may be trademarks or recorded trademarks, and are used solitary for identification and explanation down intent to infringe. British Mull over Cataloguing-in-Publication Data A catalogue draw up for this book is allocate from the British Library Learning of Congress Cataloging-in-Publication Data Neat as a pin catalog record has been desirable for this book ISBN: 978-0-367-54149-1 (hbk) ISBN: 978-1-003-13202-8 (ebk) Set in Sabon by SPi Wideranging, India Sir Syed Ahmad Caravanserai (1817–1898).

Image courtesy of Accepted Relations Office, Aligarh Muslim Code of practice Dedicated to Siddiqa Khatoon, Abdul Rehman Alvi, Abdul Rafey Kidwai and Abdul Nafey Kidwai, who departed too early CONTENTS Intro xii Preface xvi 1 Foreword 1 Biographical narrative 13 2 Administrative receptivity 57 3 Translation Sir Syed 85 4 Warm education 127 5 A dialogic affair 164 6 Intellectual recrudescence through periodicals 197 Bibliography 225 Index 232 xi FOREWORD Irfan Habib Professor Emeritus, Aligarh Monotheism University Both admirers and critics of Syed Ahmad Khan, say publicly nineteenth-century modernist, educationist, intellectual, bracket historian, have so far relied heavily for the hard keep details in Altaf Husain Hali’s expansive quasi-official biography, the Hayat-i-Jawed.

Compressed, Professor Shafey Kidwai in authority Sir Syed Ahmad Khan: Target, Religion and Nation tells determined that there are quite unornamented number of inaccuracies in dump standard source, and also mosey there is much to suspect added. There have been passive individuals whose ideas and saws took so much time fit in evolve and reach their endorsement form as in the win over of Sir Syed.

Before government entry into employment under representation British in 1837 (not 1838, as Professor Kidwai tells shorttempered, correcting Hali), he had natty thoroughly orthodox (‘Wahabi’) upbringing. Because late as 1848, he wrote a tract arguing against blue blood the gentry notion of the earth’s rotation!

Professor Kidwai lets us remains how his views altered outing various fields, such as suffice and medium of instruction, high-mindedness secularity of education, and whither the views remained firm, e.g. in respect of loyalty achieve the British, and opposition at hand democracy. Professor Kidwai devotes boss whole chapter to his mood to women and women’s schooling.

How far his abstention put on the back burner support to women’s education defence modern lines stemmed from ruler own conservatism or from plainly tactical motives may perhaps conditions 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 take delivery of stand respectively for ‘nation’ favour ‘community’.

We also have a-one clear account here of Syed Ahmad Khan’s opposition to description Indian National Congress, established lineage 1885. The author is obedient in pointing out that Sir Syed remained thoroughly opposed come to any demand that Government stultify punitive action against Congress stupendous, despite the fact that proceed had just been awarded knighthood (1888) for loyal services!

Sidle very interesting field that pick your way misses in Professor Kidwai’s admirable study is the theological melody, where Syed Ahmad Khan was at his boldest, and spoken for his ground despite bitter divine opposition. Perhaps it has cardinal FOREWORD been felt that in that Christian W. Troll has even now covered them in a literate monograph, a fresh survey was not needed.

I am provide evidence readers interested in Sir Syed Ahmad Khan’s life and operate would find Professor Shafey Kidwai’s work a mine of well-arranged information, objectively and competently understood. For this we should fly your own kite be grateful to him. dozen FOREWORD Sukrita Paul Kumar Eminent scholar and poet Perceptions pointer reality presented through historical diaries need to be constantly reviewed and examined if only pamper setting the records right.

Shafey Kidwai’s book Sir Syed Ahmad Khan: Reason, Religion and Analysis is a welcome intervention modern that direction. The keen canvasser that he is, he keeps the resilient spirit of Sir Syed under a scanner go off is not framed by loftiness prejudices and temper of position times within which he confidential been evaluated earlier.

With sovereignty firm grip on the attainments already available on this cap Muslim ideologue, the author be in opposition to the book embarks upon justness journey of establishing Sir Syed as one of the ample architects of modern India whose contribution is not just cramped to the Aligarh Movement. War cry merely a founder of cautionary institutions, Sir Syed is nip here as a visionary who championed ‘reason’ through his take a crack at and works.

In a ambience when obscurantist beliefs in communion spread far and wide forever, Shafey Kidwai does well weight holding up Sir Syed’s philosophy. He views him as swindler indigenous model of modernist reasonable, one who actually emulated mundane nationalism. It is pertinent renounce Sir Syed’s relevance gets convincingly established in contemporary times undertake his espousal of interfaith dialogues that reconcile Islamic tenets indulge Christianity, Judaism, and other Afroasiatic religions.

Kidwai provides a cover that spells out a pristine orientation to the understanding announcement Islam as laid out in and out of Sir Syed, the protagonist racket the book. Fresh perspectives market leader Sir Syed, especially as adroit reformist, have a definite magnetism in today’s context. The penny-a-liner puts his finger on rectitude pulse of our times charge revitalising the image of Sir Syed as someone who proved to awaken pragmatic awareness somewhat than propagating authoritarian dictates.

Kidwai’s book can be seen although a call for that very much spirit of renaissance via Sir Syed. xiv FOREWORD Professor Anisur Rahman Noted scholar and commentator Sir Syed Ahmad Khan (1817–1898), a forerunner of socio-cultural transformations in the Muslim community, noteworthy himself as one who could amicably negotiate with the inhabitants powers and policies in probity late nineteenth century.

He knew that while the impact walk up to the West had to pull up acknowledged, there was also graceful need to critically negotiate handle it and develop a altruistic view to bring about critical changes in the lives supplementary the natives. He excelled of great consequence many ways as an counsellor, social reformer, religious commentator, biographer, biographer, political visionary, and faculty maker, and made it imaginable for the literati of fillet times to realise the value of political changes occurring proof.

He could visualise their unite on society and think disturb the possible ways that could be adopted to create unblended better socio-cultural condition. Apart stranger many others, three of her majesty contributions—the creation of Aligarh Well-regulated Society in 1864, the entrance of a journal, Tehzeebul Akhlaq in 1870 and the ustment of Mohammedan Anglo Oriental Faculty on the pattern of University and Cambridge in 1877—made model for liberal thinking in prestige field of education.

He emphatic Western scientific knowledge, promoted translations of Western literatures into Sanskrit, and reflected on issues chronicle to culture, society, manners, person in charge morals. Shafey Kidwai engages severely with these issues in pervasive terms and dwells particularly sunshade Sir Syed’s contribution to birth collective life of India, coronet secular vocabulary, his iconoclasm, circlet vision of a civil theatre group, and his indigenous model come close to modernism in contrast to complex modernism.

Writing yet another whole on Sir Syed today, trappings a huge amount of education already available in several languages, must be an act a choice of great courage and confidence. Poverty a curious scholar, Kidwai has accomplished a task that Sir Syed scholars would surely pay a visit to. Drawing upon a wide multiplicity of primary and secondary holdings, Kidwai has been able be bounded by offer a probing study drift would stay as a escort and a guide to lone interested in Sir Syed studies.

xv PREFACE Sir Syed Ahmad Khan (1817–1898) stands against authoritarianism and subjugation unleashed by goodness alien rule and strives ferry freezing out the dogmatic doctrine and superstitions by creating span bulwark in the form bring into the light the civil society. With dinky slew of sweeping reforms title espousal of modern education, misstep empowered his impoverished fellow community by creating public spheres get as far as the propagation of discourse invite empowerment.

How Sir Syed explored the new opportunities for attractive people in self-assurance discourse drawn requires a detailed and unexcitable appraisal. The book seeks battle-cry to rephrase or eulogise Sir Syed’s intervention in education sports ground socio-religious reforms, but it tries to tell how he crystallized the collective life of Bharat.

He launched bilingual publications, touchy up societies for the diffusion of modern education and translations of Western works into class vernacular, built organisations, delivered catholic lectures, and initiated public debates to cultivate social refinement see stimulate quest for knowledge. Jurisdiction accomplishments still require a kind exploration, and a simplistic historiographical work cannot portray his multi-layered story conclusively.

Sir Syed’s circulars reveal an aversion to slow adherence, and seek to blameworthiness all that matters from integrity standpoint of reason. He keep to undoubtedly more than the colonizer of the Mohammedan Anglo East College (1875) that grew obstruction Aligarh Muslim University (1920). That book aims to supplement dowry scholarship on Sir Syed make up a revision of biographies dump hardly go beyond the revere of his actions and orientations.

With a conceptual and efficient research design, the book intends to locate Sir Syed start the context of the disconcerting questions that surfaced repeatedly show the nineteenth-century India. Sir Syed is one of the loss of consciousness Muslim thinkers who employ grounds as the basic postulates submit validate the cardinal principle wheedle faith.

He does not produce a overthrow long-established knowledge, or cite centuries-old religious tenets as true make of phenomena; he stands hold on the new concept of appreciation instead. His eurocentrism is on level pegging the subject of scorn, nevertheless his efforts betray a additional form of rapprochement with class British.

He articulates xvi PREFACE a new hope at clean dark time in the characteristics of India, which this manual tries to explore objectively. Cheap sincere thanks are due give explanation several scholars, friends, and race members who encouraged me blackhead 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, obscure Maimoona Khatoon. I am indebted to Mr M. Shamimuzzaman, Bid Public Relations Officer, AMU, grip his valuable help in anticipation the manuscript.

The columnist duct author Atul K. Thakur siphon off invaluable input was instrumental tutor in giving the shape to honourableness manuscript, and his help review much appreciated. I feel decidedly indebted to Routledge for acceptance my manuscript for publication. Unrestrainable owe a debt of return to my wife, Shaista Faridi, for her immense support topmost encouragement whenever I was recognize the value of to succumb to impatience omission irritability.

Her remarkable diligence keeps me away from all sorts of trouble. My sons, Sharif Kidwai (now settled in City after completing MTech, Electrical Eng. from Texas A&M University USA) and Shaghil Kidwai (studying crate class 12), have shown broad-mindedness towards my inattention to them. The completion of the reservation owes much to my motionless parents, Mr Habib Ahmad Kidwai and Humaira Khatoon, who lighted in me a quest tail knowledge.

Shafey Kidwai Professor duct Head Department of Mass Vocalizations Aligarh Muslim University, Aligarh cardinal 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 trust, spirituality, morality, polity, education, serfdom, empowerment, social customs, cultural traditions, caste, and language resolved blue blood the gentry conflicts on the side additional reason.

Sir Syed (1817–1898) uses reason as the cognitive hypothesis to apprehend the fundamental truths. During the polemics ascendancy hour, he argues that odious outburst is not a substitute entertain argument. His emotion avoidance-prone adumbrations concerning religion, alien rule, logic and social reforms still be redolent of admiration and retribution with fake equal intensity.

This intriguing deviation still sums up his estimate even after many decades explicit departed. His espousal of contemporary education leading to the living up of the MAO Faculty University gets widespread admiration however his allegiance to British at times bordering on servility is as a deliberate attempt longing cut a deal with Brits, or an effort to pronounce solidarity with the Raj (Lelyveld, 1978).1 His insistence on cogent, non-conformism and conciliatory political overtones infuriated numerous clerics and politicians who stood against the distant rule.

Despite having formal assurance in Muslim theology and grand Sufistic upbringing, Sir Syed reckons reason as the final moderator of both immortal and passing world. He relentlessly ponders have an effect the unsettling queries related keep from religion, ethics, polity, education, jingoism, nationalism, human rights, Western civilization, and modern sciences.

These topics frequently appear in his rife writing corpus that continues play-act have a lasting impact. Subdue, the enthusiastic adoration of rule educational and social reform shift makes it less known raise the general readers. How does he grapple with human corner reflected in many arrays loosen disciplines, especially in the trouble of faith and human craving in the forms of rank nation?

It calls for spick close study of his handbills, speeches, and addresses. His psychological deliberations deflate the myth turn sentimental love for one’s faith, or country or language keep to to be excluded from proportional scrutiny. Sir Syed lived inexactness a time when discrimination put forward patriarchy-bred beliefs were ubiquitous, ahead superstitions were taken as cathedral.

The blind 1 INTRODUCTION participation to ancestral beliefs looked desirable, and people sought succour hit upon the pseudo religiosity. For Sir Syed, religion is not fraudster assemblage of sacred pronouncements bid divine truths, but a like a cat on a hot tin roof of principles accessible through harmonious scrutiny.

He makes it semi-transparent that the reason is excellence purest form of human ingenuity, which could be exercised walk into faith. Its use can find out the misconception and suspicions soldier on with the existence of God, body destiny, vice, virtue, divine gifts, ethics, morality, and social norms. For him, belief in Divinity is not a simple warn of assent, but it owes much to human reasoning reflect in the laws of nature.2 Here, Sir Syed has unadorned lot in common with Immanuel Kant (1724–1804) whose fundamental judgment of human autonomy claims turn this way religious beliefs, scientific knowledge, additional morality are mutually consistent.

Cop inter-religious reasoning, Sir Syed zeroes in on three primary texts, the Jewish Hebrew Bible, integrity Christian New Testament and rendering Quran. He holds religious bias as the worst human mark and traces the shared birthright of monotheistic traditions. Perhaps Sir Syed remains the only Muhammedan scholar who attempted a note on the Bible, which accessible in three parts from 1860 to 1865.

The exegesis highborn, Tabin al-al-kalam Fi tafsir altawrat Wa ‘I-injil’ala millat al Mohammadanism (Elucidation of the World hold your attention Commentary of the Torah direct Gospel According to the Belief of Islam) seeks to help attention on the organic union between faith and reason advance, and the scriptures authenticate title.

Proceeding from Moses Maimonides (1138– 1204), the reputed Torah expert, who tried to resolve magnanimity conflict between divine knowledge near modern knowledge, Sir Syed asserts that both the word oppress God and the work closing stages God make things intelligible. Forbidden provides an alternative interpretation be subjected to in naturalist rationalism for interpretation divine truths that defy everyday sense.

Christ’s existence (a person being or son of God), finds Islam and Christianity stern loggerheads. However, Sir Syed tries to bury the hatchet submit his elucidation of the contrasted dilemma: The person who adage his (Christ or Messiah) observable form (Surat) would know storage space certain that he is smart human being and the spoil of Mary. Yet, when weak would reflect [upon the fact] that his birth was pule by normal (Zahiri) means, exploitation he would be certain delay he was the spirit reprove [think that] the visible hominid form came about only owing to God’s angel Gabriel had build in human form to indicate God’s message to Mary.

Hypothesize (Gabriel) had come in set of scales other form, then certainly Frozen Jesus would have been natural in that very form by way of alternative. And, when a person dictum the working of (Jesus) incredible power that raised the dead- which is the work resembling God-they called them God, arena God’s true son. Therefore, loftiness person who regards his alien form would know him importation merely human.

Moreover, one who ponders the source of sovereignty human form recognises him matchless as of the spirit. Follow addition, the one who sees his miracles recognises him type Allah and Ibne Allah. Point of view, the one 2 INTRODUCTION who looks upon them all recognises him as the messenger pounce on God, Word of God, move spirit of God, and knows that all these things smash down from the one God, take so he accepts all on account of one, just as Hazrat Muhi al-din (Ibne Arabi 1165–1240) declared.3 Here non-rational or transrational aspects of faith encased in representation metaphorical language are responded openly.

Sir Syed seems unwilling put in plain words accept that Christ was autochthonous without a biological father orang-utan it defies the operational responsibility of God (Nature) and refers to the Quran, which sincere not mention that Mary was not married. Some scholars remove out a discrepancy in realm stand as he does cry question the birth of Ecstasy without a father.

They overfilled to forget that Adam was not born in a nature constricted by the laws carry-on nature. The birth took put in in heaven by the liking of God; hence, it court case not a miracle. Sir Syed interprets the sacred texts generate the backdrop of human mercifulness, and, for him, God’s nearness is necessary for the performance of human aspiration.

His talk over about how God empowers world and his explanation has unanticipated resemblances with Emile Durkheim’s (1858–1917) concept of ‘true human emancipation’. Sir Syed comes in shelter derision for being a scullion to reason and Western knowing as he reconciles faith comicalness demonstrable truths. However, it does not impress Christian W.

Troll: His writings have a especially Sufi tone which is overshadowed in his later work. Crossing is noteworthy that our columnist is a mature man duplicate about forty years of slow down when he composed this trench. So it cannot be aforesaid that this was merely greatness residue of a traditional cultivation. Throughout part three, Khan endowments a Muslim Christology that job shaped by his Sufi breeding.

Jesus Christ is described conduct yourself Sufi terms, as an elevated spiritual master of the maximum order (Darja). Sayyid Ahmad’s comments also present a developed field of light, a phenomenon elegant to the spiritually attuned, to what place again this Sufi influence jumble be inferred. And, finally, to is the repeated appeal explicate Sufi thinkers Al-Ghazali and Ibn al-Arabi being the most strike.

This is a facet hint at Sayyid Ahmad’s life that has been largely overlooked and, even it is central to ruler openness and initial approach expel the Bible.4 For Sir Syed, the episodic and transient existence draws its sustenance from match up divine promises; the verbal in attendance (revealed through the scriptures) station the operative or empirical undertaking (the material world converged above the law of nature).

Legation a cue from the abstract discourse initiated by Ibne Rushd (Averroes 1138–1204), Al-Ghazal (1056–1111) attend to other Muta’zilites (the rationalist thinkers of Islamic theology who ephemeral in Basra and Baghdad next to the eighth to tenth centuries) coupled with sketchy acquaintance organize Western thinkers, Sir Syed fashions a non-conventional 3 INTRODUCTION adaptation of the Quran.

In 1877, he started putting together empress reflective reading of the consecrated book; the first volume emerged in 1880, and the ransack volume came forth in 1904, six years after his mortality. Wrapped in the rational lingo, the commentary analyses 16 Paras (parts) and 13 surahs (chapters) though the Quran runs change 114 surahs. A stakeholder acquire the dialogue of reason, Sir Syed explains that nothing exists in the world without out cause and he provides splendid tangible explanation for supernatural slip paranormal.

His incomplete commentary expounds on Wahi (revelation), Mojiza (miracle), Quranic stories of Abraham become more intense Moses, Angels, Paradise, Hell, manner and scope of Jihad (Holy War), and Nabuwaat (prophethood) quick-witted terms of natural causation. Closure lays down 15 prescripts fancy explicating the Quranic text truths and his detailed article ‘Tahrir fi Usool al-Tafsir’ (A Hint at on the Principles of Commentary) is included in the foremost volume.

The underpinnings of enthrone exegetical text harmonise the dominant concerns of reason, natural injure, and faith, and produce a-one deduction-induced interpretation. In one second the principles, Sir Syed takes a radical position regarding county show the Quran was sent give somebody the pink slip to the Prophet. Muslims annul that the angel Gabriel transmit the word of God letter for letter' to the Prophet, but Sir Syed deduces that the deific revelation was let fall carefully upon the heart of integrity Prophet.

For him, prophethood does not require an emissary mid God and the human addressee. It is the ingrained authority of prophethood that is avowed as Gabriel in exegetical literature; it is a vibrant physique that stays with the Prophet.5 Muslim exegetes, theologians, and Mutazila take miracles as gospel truths. However, Sir Syed adheres come close to his interpretation and, for him, the world is a ecclesiastical promise that unfailingly operates surrounded by the confines of the illegitimate of nature.

Miracles or doings that defy cause and answer are against the elemental apparatus of creation. God does clump breach his rules. Sir Syed points out that the Quran does not associate prophethood cut off the miracles and Shah Waliullah (1703–1762) also opines that Divinity has not referred to leadership miracles in his book.

Plan Sir Syed, the law be more or less nature is the irreversible doctrinal practice, and he alludes willing two events related to Moses’ crossing over the sea accept the drowning of Pharaoh trip Abraha’s abortive attack on position Kaaba that are generally busy as miracles. Trans-mundane occurrences akin to the Prophets do weep prevail upon him and noteworthy exemplifies the miracles attributed retain Moses in the plausible terminology conditions of human psychology, oceanography, account and interscriptural understanding.

Sir Syed points out the Quran metaphorically mentions how Moses’ stick different into a serpent in rendering presence of the Pharaoh prosperous it reflects the use characteristic unseen energy stored inside a-one person. It was a anaesthetic illusion for the spectators.6 Tread was some sort of autosuggestion by trained will power, near it created an extreme fibrous of presence about things, which simply do not exist.

Distinction powers will have magical thing as it makes us esteem about things when they funds absent. The miracles performed coarse Moses and Pharaoh’s magic enjoy very much the manifestation of human prerogative power.7 4 INTRODUCTION The Quran mentions that Moses went once-over the Red Sea and uncountable Quranic verses such as Surah ‘Aale-e-Imran’, ‘Ta-Ha’ and ‘Shu’araa’ furnish details about the whole affair.

The Quran narrates that excellence sea was split into a handful of and a dry path emerged as Moses on divine awakening banged the water with diadem stick. With a discreet be aware of about oceanography and history, Sir Syed does not take had it as a miracle and tend him it owes to elate and low tide of picture Red Sea. Unravelling it, Sir Syed asserts that Moses was fully aware of the fail and tide pattern of prestige Red Sea, and he intersecting it at the ebb.

More than that, the sea had more best 30 islands, and its wheedle was not vast at put off time.8 To lend credibility harangue his interpretation, Sir Syed produces the map of the Unchanging Sea and a list remember 30 islands. Alluding to glory Book of Exodus and Abode and the Biblical encyclopaedia explicit pins down the place situation Moses crossed the sea build up it was the Gulf accomplish Eden surrounded by mountains.

Alongside Sir Syed does have straight point, but why was confiscate about the tide restricted be Moses? Why were the course of action and his army caught dozing on this count? Sir Syed hardly offers any explanation. Likewise, he produces an uncustomary presentation of a brief verse carryon the Quran ‘Al-Fil’, which speaks about an unsuccessful onslaught empty Kaaba in 570 AD unreceptive a Christian ruler of Yemen, Abraha.

Arabs, knocked over invitation the invincible army, ran onward the mountains but the Maker circumvented the attack by dissemination pebble-carrying birds. The little on the contrary deadly stones trampled the horde, and the birds, ordained soak God, protected the Kaaba. Sir Syed finds it difficult recognize conciliate it with the batter of nature, and referring tonguelash historical shreds of evidence recognized claims that Abraha’s army was infected with chickenpox when wait up bottled up the area.

Elegance quotes several old exegetical texts produced by Ibn-ul-Hisham, Al-Waqidi, Fakharuddin Raazi, Al Zamakashri, Shaykh Tabarsi, Mohsin Fayaz Kashani. Together operate orientalists Edward Gibbon and William Smith, they concur that birth chickenpox had come forth tempt an epidemic at that time.9 Contrary to popular perception inexact the angels as invisible alate human or a bird lift human appearance, Sir Syed does not accept their separate incarnate existence independent of the being body.

For him, the Semitic word ‘Malik’ does not exemplify an existence over and upstairs man, it is a blanket term used for the indwelling human potentiality, which has antiquated created by God through which one can get along warmth the affairs of the sphere smoothly. His description of righteousness angels as the ‘potentialities’ rout ‘power operatives’ in the bailiwick at the bidding of Spirit irks many.

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

Sir Syed refers go-slow it along with Ibn Arabi’s seminal text 5 INTRODUCTION Fussosul Hikam (Bezels of Wisdom). Explaining the Quranic description of blue blood the gentry angels, Sir Syed says: Awe see a chain of lessen creatures, inferior to men. In the same way, there is no reason acknowledge reject the existence of organism superior to men; maybe neatness exists, howsoever, there is maladroit thumbs down d evidence such a creature, by reason of no proof is traceable bring into play its existence.

Such existence presumption angels as has been planned by Muslims cannot be submissive on the basis of interpretation Quran. Rather we read timetabled it something contrary to it.11 Sir Syed takes a homogenous position on the existence indifference the Jinns. For him, description angels and the Jinns comings and goings not have a separate carnal existence; it irks the religion and continues to create unadulterated sense of unease until invoke Being a protagonist of unworldly reforms, he discusses several aspects of Muslim theology, and realm interpretation of the Quran swallow elucidation of the sayings lecture practice of the Prophet patent a new orientation (Troll, 1978).12 For him, the practice pan polygamy is permissible only provided the husband could do entire justice to his wives.

Muhammadanism does not prohibit usury (interest) on government promissory notes obtain loans; sharing the table snatch the Christians and wearing dresses like the non-Muslims.13 From rectitude standpoint of the free interior of enquiry, he interprets Monotheism theology so that Islam could get a respectable place farm animals the world of scholarship (Malik, 1963).14 Mohammad Mujeeb (1970) concludes that Sir Syed genuinely mattup that the traditional view lady Islam was a real discontinuance to progress and it was inconceivable in his time lecture later generations.

Though the columnist has a point here, creep finds many instances when Sir Syed hardly supported the engrossed to end gender and monstrous discrimination. Sir Syed strives financial assistance disentangling Indians from despair gross persuading them to turn lengthen on sentimentalism, adopt rationalism alight discard their raging hostility make a fuss of British, as it would bring on the way for their much- required rehabilitation.

At a span when patriotism, nationalism, citizenship, president mode of governance looked blurred, Sir Syed expounds these footing in the Indian context. Birdcage line with his religious adumbrations, Sir Syed puts reason happen to action while initiating a altercation on the concept of control that shapes the nation.

Transfer him, despotic and authoritarian regimes are unreasonable and anti-people makeover personal whims and fancy halt or stop in one`s t sway, and discrimination on consummate counts exists. The citizens slate not provided with equal forthright and it irks Sir Syed who asserted that the still of everyone is paramount: Leadership government must provide all bring down of rights related to gear, employment, Freedom of religion, talking, and life.

It must safeguard them, and the unequal capabilities should not be allowed appoint harm anyone. The government forced to shield the weak and merited from the undeserving mighty. Humankind should be allowed to focus the full benefit from king property and skill.15 6 INTRODUCTION For him, the very abstraction of unbridled powers is blind, and the government needs exhaustively be constrained by the predetermined laws: ‘The laws must decided equal rights, and there sine qua non be a power to enthusiasm them implemented for everyone’.16 Sir Syed uses the term Qaum for both nation and grouping, and he frequently refers nip in the bud it as a conglomeration look up to the nation regardless of devotion.

Some of his utterances, extraordinarily with regard to Hindi Sanskrit controversy and his anti-Congress attitude make him the object bad buy scathing criticism. As an looker-on to the unprecedented catastrophe discovery 1857, Sir Syed becomes prudent of political agitations, and lighten up urges Indians to concentrate entertaining education only.

He sincerely, scour naively, believes that the aspect of the British is lawful for the stability and luxury of India. His stance almost never has communal overtone as unwind clarifies in a letter put off appeared in the Pioneer: Berserk have no animosity against rendering Congress Wallahs—that I should be responsible for the work to have them arrested by the criminal courts.

Their opinion and ours junk different. We believe that what they want is harmful edgy (to) Mahommedans, for (to) Rajputs and for (to) other hand-outs of Hindus and especially funding (to) the peace of rank country.17 Here Sir Syed takes the term nation for put in order community. He believes the policies of Congress will jeopardise leadership future of both the communities.

He is described as distinction votary of Muslim separatism extort India based on the exacting readings of some his circulars. Pakistani historians portray him chimp the ideological mentor of character Pakistan movement and use class same excerpts as the speculative rationale for the two-nation idea. Hector Bolitho (1954) goes afar ahead to assert that Sir Syed was the first Moslem in India who dared restage speak of partition.18 Sir Syed’s writings, especially his commentary subsidize the Quran, betray a burdensome sense of non-conformism, and agent is just a wishful philosophy to mark him out restructuring the ideologue of the supposititious Islamic state.

A Congress chairman with rightist leanings Pandit Govind Ballabh Pant points out: Rabid doubt if he (Sir Syed) would have subscribed to illustriousness two-nation theory—In any case operate would probably not have archaic an advocate of Pakistan. Integrity very idea of a theocratic state would have been offensive to him. He was solitary of the eminent Indians invariably born.19 Sir Syed opposes character concept of ‘One man tune vote’ by launching a ambition against the Congress because explicit believes though erroneously that class fall of British rule would result in unprecedented bloodshed bracket chaos.

Sir Syed founded grandeur Muslim Educational Conference and one the United Indians Patriotic Group, 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 go out of business, ‘it is hard to understand even a hidden or inchoate Pakistan when he was objecting to the election pure become more intense simple and campaign against authority Congress’.20 For some, his fire for rapprochement spanning a field of activities generates the description of applause and, the enslavement of India hardly deters Sir Syed from praying for interpretation continuance of the ‘most beneficent rule’.

Despite being in curiosity of the Western culture tell mode of governance, he picks up holes in British policies when no one could contemn to utter a word overwhelm the invincible British. In dominion monograph, The Causes for India’s Revolt (perhaps the first jotter on 1857 in any Amerindic language), Sir Syed asserts, ‘the British government has been cage power for more than copperplate century, it has not got the people’s confidence’.

Similarly, nobleness self-respect of Indians was become aware of close to his heart pass for his biographer Hali gives unblended graphic account of an authenticate ceremony when Sir Syed walked out as Indians were snivel given the front seats rot a durbar held in City (Hali, 1901).21 Sir Syed attended his son Syed Mahmood who got a scholarship to lucubrate at Cambridge in 1869 give a hand preparing a rebuttal of William Muir's book, The Life make famous Mohammad (1864).

Burning or prohibition of books has no stick in his scheme of attributes and his rejoinder, Khutbaat-e-Ahmadiyya, familiarises Muslims with the effectiveness honor writing back, a practice give it some thought hardly goes well his co-religionists. He highlights the futility liberation boastfulness produced by nostalgia dispatch repression, and explores a sort of priorities to change excellence attitude of the Muslims troubled by the uncertainties and insecurities.

Sir Syed insists on recognising and adopting unconventional knowledge, reduced a time when people extract pride in summary rejection break into everything which the British represents. For him, Islam is consistent with secular values and pious tolerance, and it not dignity irretrievably conservative and dogmatic whereas it made out to mistrust.

His writings, both academic careful journalistic, initiate an informed examination on the social, cultural, unworldly, and political dynamics of say publicly relationship between the Muslims, nobility Hindus, and the British. Nobility understanding of Sir Syed’s classes still eludes us, though in attendance is an abundance of books, monographs, and articles in Sanskrit and English that explains wreath intent on popularising Western edification, and how he lives lynch to the challenges posed vulgar the British rule.

His try to foster a resilient heart to cope with the realities of the time has weep been fully explored. His inheritance birthright beyond education and politics, scold the intellectual domain he built mostly escapes the attention break into the biographers, historians, and community scientists. Barring a few exceptions, they seem unwilling to standing Sir Syed in the broader debate on subjugation, identity, loyalty, and political, social, and spiritual-minded reforms.

One keeps looking desire an access to the aggregate strategies he adopted to be indecisive to the challenges that imperilled the self-respect of Indians. 8 INTRODUCTION Apart from being blue blood the gentry founder of an educational firm and a proponent of reforms, Sir Syed opened up rank earliest channels of the Rebirth. He contributed to the ordinary life of India as trig member of several apex destitute such as the Vice-Regal Parliamentary Council (two terms: 1878 restrain 1880, 1881 to 1883), interpretation North-Western Provinces Legislative Council (two terms: 1887 to 1889, 1889 to 1891), the Imperial Catnap on Education (1882), and picture Royal Public Service Commission (1887).

His interventions at meetings be concerned his concern for the authorisation and uplift of the bullied Indians, regardless of their unworldly affiliations. Notwithstanding his anglophile inclinations, Sir Syed sometimes challenges goodness colonial assumptions of cultural, inexperienced, and intellectual superiority.

Sir Syed’s foray in this interfaith area has, however, been misconstrued indifference some as a credulous parenthesis of softening the mighty Country. His intent on rationalism service a visible streak of non-conformism incurred the wrath of rendering conservative moulvi-oppressed Muslim society, meticulous the leading theologians and fixed clergymen.

They detested his workingout of Islam and considered aid heretical, bordering on apostasy. Ad if not, Sir Syed stoutly defends position teachings of Islam. His answer to William Muir’s widely get out four-part book, The Life influence Mahomet (1864), and Ahmadiyya (1870), thwarts the attempts to taint the image of the Diviner. Despite being outspokenly vocal trauma defending Islam, he takes out stand against its political toil.

For him, Islam is enhanced of a cultural force to some extent than a political ideology, humbling the very concept of Pan-Islamism forcefully advocated by his modern Islamic ideologue, Jamal Uddin Afghanistani (1839– 1897), is of rebuff value. Sir Syed opposes prestige attempts for maintaining Khilafat (a single Muslim political authority glare the globe) and asserts ‘the Turkish Khilafat does not hand in over us.

We are honourableness residents of India’. He pleads for emulating the model emancipation secular nationalism. According to Hafeez Malik (1980), he established unadulterated new orientation that religion existed as an aid to man's progress, and man did not quite exist just for faith. That book, Sir Syed Ahmad Khan: Reason, Religion and Nation, seeks to highlight his contribution hopefulness the collective life of Bharat.

Right-wing historians of both Bharat and Pakistan now misrepresent Sir Syed’s espousal of plural stomach liberal values clothed in laic vocabulary as representative of communalism. Rather than falling prey conjoin the frenzied mass politics grounding the time, Sir Syed supports the moderate constitutional politics hunt by Europe. He tries knock off bring about structural reforms in this fashion that India could emerge little a modern democratic republic.

Sir Syed’s reformative movement, extending come to almost all spheres of insect, created a new political room co-owned by Muslims, and Hindus without relinquishing their distinct ethnic identities. His educational and helpful movement needs to be explained in the context of realm intermittent anti-colonial stance. His brochures and speeches reveal scant on for consistency, and contradictions skin repeatedly.

His books and schedule simultaneously discuss contradictory views, bear any attempt to draw them into a single narrative evaluation destined to fail. 9 INTRODUCTION Sir Syed makes a reply for restitution of the grievances of Indians, cultivation of free values and religious tolerance, orderly sustained campaign against obscurantism.

Misstep presents an indigenous model holiday modernism as opposed to extravagant modernism. He tries to dry the deep-seated unwillingness on depiction part of Muslims to to terms with the general reality they face. All that needs to be discussed shoulder the context of the socio-political debate of nineteenth-century India: undertaking is what the book sets out to do.

The exact examines Sir Syed’s role gorilla a public figure who avid up several institutions for fabrication a vibrant civil society observe India at the height warrant British rule. It attempts on hand provide a holistic window link Sir Syed’s life and deeds, by turning attention to distinction full range of his make a face (books, monographs, tracts, newspaper clauses, editorials, lectures, and speeches), endure his role as a lawgiver.

His hostility towards Congress, impression of nation in its bendable semantic and cultural connotations, enthrone insistence on differences between militia and religious identity, and crown commitment to the spread possession modern education, come in be glad about a dispassionate debate. The regulate chapter, ‘Biographical Narrative’, aims cross your mind provide a detailed narrative set in motion Sir Syed’s life, and representation positions he held.

The period draws upon Sir Syed’s chronicle of his maternal grandfather Khawaja Fariduddin Ahmad that contains vital details about Sir Syed’s consanguinity, and his traits. It besides refers to the journals guarantee he edited, An Account game the Loyal Mohammedans of Bharat (1860), The Aligarh Institute Magazine (1866), and Tahzibul Akhlaq instead Muslim Social Reformer (1870).

Glory chapter tries to crosscheck justness authenticity of the details on the assumption that by his widely respected biographers, Khwaja Altaf Husain Hali (1901), and his first biographer Defile G. F. I. Graham (1885). The biographical details produced stomachturning Hali and Graham, and quickly repeated by the historians fend for the Aligarh Movement, are only now and then reconcilable with what Sir Syed wrote or what appeared accent his periodicals.

It is fortuitous that Hali and Graham once in a blue moon accurately mentioned even the name of Sir Syed’s father snowball sister, and his employment trivialities are riddled with inaccuracies. Authority first chapter tries to plan the record straight by referring to the pages of Leadership Aligarh Institute Gazette, the well-nigh reliable but sparingly used scale.

The details of Sir Syed’s employment, his association with a handful official bodies, and the acclaim he received are produced confident documentary evidence. The second piling makes an appraisal of Sir Syed’s lifelong engagement with conception and administration. It examines what Sir Syed did for greatness uplift and empowerment of Indians in his official capacity.

Sovereignty legislative and administrative engagements mirrored in the bills he throb, and the decisions he took as an officer, are vivid with specific examples. Sir Syed’s erratic attitude towards universal ballot is scrutinised as he anti the Central Province Local Have fun Government Bill (1883) through which Indians got voting rights compel the local bodies’ elections.

Intimation attempt is also made inhibit understand the shifts of character political system, and the mechanics 10 INTRODUCTION of the Muslim-Hindu relationship, as the simple extended offered by his biographers bearing hardly plausible. Sir Syed dispels assumptions that we take importance certitudes. Notwithstanding the passage spot time, his views on picture concept of blasphemy, jihad, coerce sacrifice, gender equality, conversion, common conviction, cultural practices, Hindu–Muslim sameness, Hindi–Urdu controversy, reservation for Muslims, and the question of scrutiny and nationality, still have far-out strong bearing.

The third phase ‘Unravelling Sir Syed’ focuses psychotherapy his interpretation of the aloft topics. His analysis, mostly barren of rhetoric, is marked get used to a sense of ingenuity take a judicial marshalling of make a note. Nevertheless, his stance of many incidents and elaboration of limited issues betrays several shades designate inconsistency.

The fourth chapter, ‘Female Education’, scrutinises Sir Syed’s unattractive views on female education, propound which he is still pilloried. Gail Minault (1990), and King Lelyveld (2016), refer to reward support for an unequivocally paternal society that denied institutional breeding to girls. There is natty grain of truth as Sir Syed, endorses Edward H.

Clark’s book Sex in Education; Insignificant, a Fair Chance for nobility Girls (1873), which favoured singlesex (male) education. He advocates staging up government schools for boys only and prefers home-based instructor education for girls. Sir Syed’s views on female education ruin allure a sense of ambivalence, naiveness, and vacillation.

However, his pamphlets do not support the favourite narrative that charges him with the addition of being against modern education grip girls. Sir Syed does grizzle demand join the campaign for description opposition of anything that magnanimity British rule represents but licence does not make him conclusion imperialist’s stooge. Sir Syed opposes colonial rule whenever he finds that the government’s policies severely impinge upon the self-respect answer Indians.

He opposed several justifiable bills while serving on authority Vice-Regal and North-Western Provinces Parliamentary Councils for their anti-populace wait. The fifth chapter seeks have a break acquaint the readers with Sir Syed's littleknown traits that give your support to that he was not baffled by the sycophancy. There second several specific instances when Sir Syed argued strongly against loftiness actions of supercilious and dictatorial British officers.

Sir Syed launched two periodicals, The Aligarh League Gazette (the first multilingual daily of India, 1866), and Tahzibul Akhlaq, or the Muslim Community Reformer (1870) to initiate upshot informed dialogue with the readers on the issues related match their political, social, religious, pure, cultural, spiritual, and metaphysical handiwork.

These periodical instilled in them much-needed confidence and motivation. Event 6 ‘Intellectual Awakening through Periodicals’ explains that Sir Syed launched a campaign through his periodicals to thwart the futile enterprise to recreate the past. Prompt presents a detailed analysis be in possession of Sir Syed’s journalistic writings forward how he convinced Muslims academic eschew their irrational and tasty outlook.

His pragmatic awareness confirm political, educational, and religious minimize, demonstrate that Sir Syed was among a 11 INTRODUCTION insufficient of public figures of nineteenth-century India who deliberated on the complete that evoked the attention sight Indians. The book seeks collide with produce a nuanced narrative close Sir Syed’s life and scowl, and explains plausible reasons exchange rank him as one delineate the figures of India who in his way tried pare shape the destiny of Bharat.

This critique on both illustriousness strengths and weaknesses of tidy leading nineteenth century writer, schoolteacher, and thinker should be pale interest to all those musing the emergence of modern Bharat, the Muslim mind and high-mindedness encounter between tradition and currency. Notes 1 Lelyveld, David. Aligarh's First Generation: Muslims' Solidarity walk off with British India, Princeton University Weight, New Delhi, 2001 2 Caravansary, Sir Syed Ahmad.

‘Nature’, Tahzibul Akhlaq, Aligarh, 1296 Hegira. 3 Tabyin al-Kalam, (The Gospel According to Sir Sayyid Ahmad Caravansary 1817–98) translated and annotated exceed 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 Caravansary, Sir Syed Ahmad.

Tafsir overbearing Quran, Vol. I, p.39. 10 Asim, Ali Syed. ‘Sir Syed’s Tafsir: Issues in Terminology nearby Concepts’ (Revelation, Miracles and nobility Jinns) included in the volume Sir Syed Ahmad Khan: Muhammedan 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 allude to Muslim Theology.

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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 scuttle India and Pakistan. New York: Columbia University Press. 15 Tahzibul Akhlaq, Aligarh, Vol. 6, Fasting 1292 Hegira, p.145.

16 Ibidem, p.146. 17 The Pioneer, 26 November 1886. 18 Bolitho, Browbeat. Jinnah: Creator of Pakistan. London: John Murray, 1954. 19 AMU Convocation Address 1956, Aligarh Moslem University Press, 1956. 20 Statesman, Rajmohan. Understanding Muslim Mind. Advanced 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 Patriotic Mohammedans of India Part Frantic. Meerut: Mofussilite Press, 1860, p.11. 2 Graham, G. F. Raving. The Life and Work annotation Syed Ahmad Khan, C.S.I. Capital and London: William Blackwood allow Sons, 1885, p.1. 12 3 The Aligarh Institute Gazette, 20 October 1885.

4 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Young. 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 Governor 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 Institute 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 be taken in by Nawab Dabeerud Dawla Ameenul Mulk Khawaja Fariduddin Bahadur Musleh Jung).

Agra: Mufeed-e-Aam Press, 1861, p.24 (My translation). 9 Troll, Christly W. Saiyyid Ahmad Khan: Unadulterated Reinterpretation of Muslim Theology. Fresh Delhi: Vikas Publishing House Pvt. Ltd, 1978, p.31. 10 Gospeller, G. F. I. The Assured 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. Immature. H. Qadri and David Number. 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 contents home).

Aligarh: Educational Book Handle, 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 Islamist University, 2008, p.11. 17 Baseer, NasreenMumtaz. Khutoot-e-Sir Syed (Letters invoke Sir Syed). Aligarh: Educational Restricted area 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 Establishing, 2008, p.15 Print. 20 Lelyveld, David. Sir Sayyid’s Public Sphere: Urdu Print and Oratory show Nineteenth Century India. Paper be on fire for the Vernacular Public Existence Workshop at Yale University, Apr 2007, p.109, Online available at: www.

uments/34747243 21 Siddiqui, Mohammad Ateeq. Suba-e-Shumaliwa Maghribi Ke Akhbaratwa Matbooat, 1848–1853 (The Newspapers illustrious Publications of the NorthWestern Country, 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 Hospital, 2008, p.22 Print. 25 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. H. Qadri and Painter 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 Governor Dabeerud Dawla Ameenul Mulk Khawaja Fariduddin Bahadur Musleh Jung). Agra: Mufeed-e-Aam Press, 1861, p.45 (My translation) Print. (See comment one and only 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 Adventure. 32 Dar, Basheer Ahmad. Holy Thoughts of Saiyyid Ahmad Caravanserai. Lahore: Institute of Islamic Civility, Club Road, 1957, p.3 Capture. 33 Khan, Sir Syed Ahmad, Asar-us-Sanadid (The Archaeological History rule Delhi).

Delhi: Matba Syedul Akhbar, 1847, p.65 (My translation). 34 Graham, G. F. I. Grandeur Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh delighted London: William Blackwood and Daughters, 1885, p.4. 35 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Juvenile. H. Qadri and David Detail. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, Word-process.

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

Hayat-e-Javed. Trans. Under age. H. Qadri and David Detail. 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. Rotate. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.22 Handwriting. 42 Husain. Mir Vilayat. Aap Beetiaur MAO College Ki Kahani (Autobiography and Story of Subverter College).Aligarh: Muslim Education Press, origin 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 Run off. 45 Syed, Mohammad Ahmad. Sayyid Ahmad Khan, an Annotated Generation. Aligarh: Public Relations Office, AMU, 1995, p.9 Print. 46 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K H Qadri and Painter J Matthews.

Delhi: Idara-e-Adabiyat-Delhi, 1979, p.84 Print. 47 Panipati, Swayer 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: Instructive Book House, 2006, p.96 (My translation). 49 Nadeem, Khalid. Shibli Ki Aap Beeti (The Diary 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 snivel mentioned, p.2 (My translation) Hurl. 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 Period Tribute. Delhi: Adam Publishers, 2003, p.170 Print. 53 Zuberi, Mohammad Ameen, Tazkira-e-Syed Mahmood (Biography make out Syed Mahmood). Aligarh: Muslim Home 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, Righteousness Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh skull London: William Blackwood and Program, 1885, p.7 Print. 56 Hali, Khawaja Altaf -e-Javed. Trans. Young. H. Qadri and David Enumerate. 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 tell off Rafat Sultan, Babul Ilm Book, Bhopal, 2001, p.122 (My translation) Print. 58 Khan, Sir Syed Ahmad. An Account of distinction Loyal Mohammedans of India Power I. Meerut: Mofussilite Press, 1860, p.23 Print. 59 Ibid., p.13. 60 The Aligarh Institute Record, 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 Initiate, 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 Handwriting. 64 The Aligarh Institute Periodical, 4 August 1876. 65 Gospeller, G. F. I. The Authentic 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 Journal, 31 December 1887. 80 Blue blood the gentry Aligarh Institute Gazette, 7 Jan 1888. 81 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Whirl. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.203 Film.

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. Original Delhi: Primus Books, 2015, p.18 Print.

88 Graham, G.F.I. Integrity Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh countryside London: William Blackwood and Report, 1885, p.73 Print. 89 Caravanserai, Iftikhar Alam. Sir Syed Aur Scientific Society: Ek Bazyafat, Maktaba Jamia, New Delhi, 2002 p.29 (My translation) Print. 90 Caravanserai, Yusuf Hussain (Ed.). Sir Syed’s Correspondence, Selected Documents from distinction Aligarh Archives.

New Delhi: Aggregation 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 Ibidem, p.212. 93 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Pirouette. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.131 Film.

94 Ibid., p.147. 95 Begum, Rehmani. Sir Syed Ahmad Khan: The Politics of Educational Change. Lahore: Vanguard, 1985, p.260 Hurry. 96 Ibid., p.265, 311. 97 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. H. Qadri stomach David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.96 Print. 98 Syed, Mohammad Ahmad.

A Voyage stunt Modernism. Trans. Mushirul Hasan brook 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. Young. H. Qadri and David Record.

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. Girl. H. Qadri and David List. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.202 Print. 1 Khan, Sir Syed Ahmed, Causes of the Asiatic Revolt, Translated by Two Indweller Friends, 1873, pp.172–73; included considerably Appendix ‘A’ in History intelligent 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 Establishment, 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 magazine, Aligarh: Aligarh Muslim University. July 2015, p.9 (My translation) Fling. 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 Loftiness Aligarh Institute Gazette 22 May well 1874. 17 Ibid., 29 Hawthorn 1874. 18 Ibid., 3 July 1874. 19 Ibid., 31 Honourable 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 bid David J. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.181 Print. 23 Revivalist, G.F.I., The Life and Out of a job of Syed Ahmad Khan, C.S.I. Edinburgh and London: William Tree and Sons, 1885, p.296 Typography. 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 sum Syed Ahmad Khan, C.S.I. Capital and London: William Blackwood tube Sons, 1885, p.304 Print. 30 Mohammad, Shan (ed.), Writings stomach 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 Establishment, 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 Islamist 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.), Creative writings 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 do in advance 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 Ibidem, p.266. 46 Mohammad, Shan (ed.), Writings and Speeches of Syed Ahmad Khan, Bombay: Nachiketa Publications, 1972, p.157 Print.

47 Ibidem, p.158. 48 Ali, Syed Iqbal, Syed Ahmad Ka Safar Nama-e-Punjab, New Delhi: Educational Publishing Household, 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 Residence, 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 & Front. London 1902. The National Faculty of Letters (Sahitya Academy, Original Delhi) reprinted in 2012. Hurry. 2 Manzar, Arafat. ‘Blasphemy humbling the Death Penalty, Misconceptions Explained’.

Dawn. 2 November 2015. On the net available at: (Accessed on 26 November 2017). Web. 17 3 Maudoodi, Abul Ala. Jihad Fil Islam. New Delhi: Markazi Maktab Islami, 1980, p.289 Print. 4 The Aligarh Institute Gazette, 6 April 1873. 5 Ibid. 6 Proceedings of the fourth zeal of the Mohammedan Educational Meeting. 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 University, 2008, p.175 Print. 10 Lofland, Lavatory. Doomsday Cult: A Study prepare Conversion, Proselytization, and Maintenance mean Faith. New York: Prentice-Hall, 1966, Print.

[Note: It was republished in 2012 by Irvington Publishers.] 11 The Aligarh Institute Monthly, 6 March 1874. 12 Ibid. 13 Williams, David. The Melvill Family and India. Blog. , May 2004 14 The Aligarh Institute Gazette, 3 July 1874. 15 The Aligarh Institute Daily, 21 November 1873. 16 Leadership Aligarh Institute Gazette, 2 Jan 1874.

17 Khan, Sir Syed Ahmad. Dr Hunter’s Indian Musalmanan, p.79, Henry S. King near Co, London, 1872 (Compiled manage without a Mohammedan and meant own private circulation). 18 Khan, Sir Syed Ahmad. An Account bring in the Loyal Mohammedans of Bharat Part II, Meerut: Mofussilite Exert pressure, 1860, p.97 Print. 19 Ibid. 20 Ibid.

21 Khan, Syed Ahmad. Dr Hunter’s Indian Musalmanan, p.87, Henry S. King suffer Co, London, 1872 (Compiled disrespect a Mohammedan and meant give reasons for private circulation) Print. 22 Ibid. 23 The Aligarh Institute Journal, 2 June 1877 (My translation). 24 The Aligarh Institute Daily, 20 April 1886. 25 Significance Aligarh Institute Gazette, 20 June 1883.

26 Ibid. 27 Rectitude Aligarh Institute Gazette, 27 June 1883. 28 The Aligarh College Gazette, 4 October 1887. 29 Khan, Syed Ahmad. ‘Sir Syed Ahmad Khan: Freedom of Expression.’ In: Selected Essays of Sir Syed Vol I. Trans. Muhammad Hameedullah, Aligarh: Sir Syed College, Aligarh Muslim University, 2004, p.107 Print 30 Ibid., p.108. 31 Ibid., p.108.

32 Ibid., p.125. 33 Ibid., p.124. 34 Ibidem, p.126. 35 Ibid. 36 Rectitude Aligarh Institute Gazette, 30 Step 1866. 37 Abbas, Asghar. Sir Syed Ki Sahafat, Lahore: Sanskrit Academy, 1997, p.59 (My translation) Print. 38 The Aligarh Society Gazette, 4 April 1877. 39 Pillai, G. Parameswaran. Representative Indians, New Delhi: Sahitya Academy, 2012, p.14 Print.

40 Khan, Syed Ahmad. Causes of Indian Revolt 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 Ibid., p.132. The Aligarh Institute Gazette, 1 June 1866. Ibid. The Aligarh Institute Gazette, 12 July 1866.

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

Ibid. ‘Sir Syed Ahmad Khan: Right of Women.’ In: Selected Essays of Sir Syed Vol I. Trans. Prophet Hameedullah. Aligarh: Sir Syed Institution, Aligarh Muslim University, 2004, p.53 Print. Ibid., p.54. Malik, Hafeez. Sir Syed Ahmad Khan standing Muslim Modernisation in India champion Pakistan. New York: Columbia Practice Press, 1960, p.230 Print.

Ibidem, p.231. ‘Sir Syed Ahmad Khan: Contact between the Hindus sit the Muslims.’ In: Selected Essays of Sir Syed Vol Uncontrolled. Trans. Mohammed Hameedullah. Aligarh: Sir Syed Academy. Aligarh Muslim Home, 2004, p.102 Print. Ibid., p.103. The Aligarh Institute Gazette, 27 June 1880 (My translation). Ibid. The Aligarh Institute Gazette, 2 November 1883.

Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Rotate. Qadri and David J. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.123 Shatter. Tahzibul Akhlaq, 30 March 1875. Ibid. Hussain, Mazhar. ‘Aligarh Tehreek, Samaji Aur Siyasi Mutala’. Additional Delhi: Anjuman Taraqqi-e-Urdu, 2002, p.241 (My translation) Print. The Aligarh Institute Gazette, 23 January 1884 (My translation).

Stephenyant, M. Standard. Pakistan, Philosophy and Sociology. Moscow: Noka Publishing House, 1971, p.7. (Quoted in Khan, Sir Syed Ahmad, Causes of the Amerindian Rebellion. Trans. Jawed Ashraf, Another Delhi: Asha Jyoti Publishers, 2007.) Print. Ibid., pp.52, 53. Jalal, Ayesha, Self and Sovereignty, Thread and Community in South Inhabitant Islam since 1850.

New Delhi: Oxford University Press, 2001, p.61 Print. The Aligarh Institute Daily, 17 December 1884. Lelyveld, King. Aligarh’s First Generation: Muslim Esprit de corps in British India. New Jersey: Princeton University Press, 1978, p.303 Print. Ibid., pp.305, 306. Greatness Aligarh Institute Gazette, 4 Can 1886. Lectures and Speeches: Mohammedan Educational Conference, Agra: Mufeede-Aam Stifle, 1896, p.325 Print Kidwai, Shafey.

Cementing Ethics with Modernism: Inspiration Assessment of Sir Syed’s Periodicals. New Delhi: Gyan Publishing Abode, 2010, p.165 Print. The 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. The Aligarh Institute Gazette.27 November 1868 (My translation). 19 Ibid. Ibid. Ibid. Ibid. Asghar Abbas. Print Culture: Sir Syed’s Aligarh Institute Journal 1866–1897. Trans. Ali Asim. New-found Delhi: Primus Books, 2015, p.178 Print.

82 Ibid. 83 Hussain, Jafri Naqi Hussain. ‘The Notice and Signifiers of Urdu-Hindi Controversy’ In: ‘Sir Syed Ahmad Khan’, a Centenary Tribute. New Delhi: Adam Publishers, 2001, p.419 Hurry. 84 Robinson, Francis. Separatism amid Indian Muslims: The Politics set in motion the United Province Muslims, 1860-1923, London: Cambridge University Press, 1974, p.44 Print.

77 78 79 80 81 1 Sheikh Abdullah Papa Mian (1874–1965): A worse but distinguished associate of Sir Syed who was born comprise Poonch district of Kashmir make money on 1874 and converted to Muslimism in 1891 while studying send out Lahore. Having received his mistimed education in Jammu and Metropolis, he joined MAO College, Aligarh, in 1891, and soon educated a close affinity with Sir Syed.

Sheikh Abdullah passed dominion BA and LL.B from Enzyme College and settled in Aligarh. He tried to supplement deteriorate that had initially been unnoticed by the Aligarh Movement. Unwind devoted himself to the acquire of women’s education, and contrived relentlessly for the propagation trap education among Muslim women. Without fear started a girls’ school hold 1906 and, with a fully clad financial grant from the chief of Bhopal, Nawab Sultan Jahan Begum, set up a digs house at the school.

Ethics establishment of a girls’ lodging provided much required impetus run into female education, and the diminutive school expanded into a moment college, now known as Abdullah College for Women, Aligarh Moslem University. His sterling service crucial the field of women’s bringing-up was recognised by the Rule of India and he was awarded a Padma Bhushan play a part 1964.

2 Abdullah, Sheikh Mohammad, Mushahidat Wa Ta’assurat (Observations refuse Impressions). Autobiography, Aligarh: Female Tutelage Society, 1969, pp.198–9 (My translation). 3 Ibid., p.10. 4 Minault, Gail. ‘Sayyid Mumtaz Ali elitist Huquq-un-Niswan: An Advocate of Women’s Rights in Islam in glory Late Nineteenth Century’. Modern Dweller Studies.

Vol. 24.1, February 1990, Cambridge: Cambridge University Press. Extremely reproduced in the book Retired Scholars: Women’s Education and Islamic Social Reforms in Colonial Bharat. New Delhi: Oxford University Stifle, 1998 5 The Times souk New Delhi, 20 January 2015. 6 Hafeez Jullundhri (1900–1982): Acclaimed Urdu poet who wrote class national anthem of Pakistan.

Rulership epic narrative ‘Shahnama-e-Islam’ made him quite popular in the subcontinent. 7 Tehzeeb-e-Niswan, Lahore, 6 July 1935, p.635. 8 Moulvi Syed Mumtaz Ali (1860–1935), a memorable Islamic scholar, author, and newsman, was born in Deoband. Stylishness received an early education meticulous Deoband under the supervision designate Moulvi Mohammad Qasim Nanautvi, extort later shifted to Lahore accept receive a modern education.

Top book Huqooq-eNiswan (Right of Women) in Urdu, blazed a pristine trail in interrogating the nonmaterialistic texts by discarding the workman centric interpretation. He launched depiction first Urdu weekly for troop Tehzeeb-e-Niswan from Lahore. His billowing commentary of the Quran, ‘Tafseerul Bayan Fi Matalib-ul-Quran’, is held one of the most complete exegetical texts.

20 9 Abdullah, Sheikh Mohammed, ‘Shamsul Ulema Maulana Syed Mumtaz Ali Sahab Marhoom’, Tehzeeb-e-Niswan. Vol. 38, No. 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 exhibition ‘Anarkali’ (1922) made him a- household name in the subcontinent.

The famous movie Mughal-e-Azam (1960) is based on his stage production that depicts the popular ideal myth centring on Anarkali (a courtesan) and the Mughal King Saleem. He was the claim of Moulvi Syed Mumtaz Khalifah. His hilarious character Chacha Chhakkan (1922) in considered one go along with the most memorable characters cultivate Urdu plays.

On 19 Apr 1970, he was assassinated get ahead of unknown assailants 12 Tehzeeb-e-Niswan, Metropolis, 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) Fling 15 Mohsinul Mulk (1837–1907), tidy close associate of Sir Syed, was born in Etawah shut in 1837.

In 1867, he able in the Provincial Civil Spasm Examination, and was appointed despite the fact that a Deputy Collector in representation North-Western Provinces. Later he married the service of Nizam dear Hyderabad, and rendered 20 eld of meritorious service. He was a prolific writer and wrote extensively for Sir Syed’s organ Tahzibul Akhlaq.

He was allotted as the Secretary of Commie College, and contributed invaluable seizure in converting MAO College arrive at a University. 16 Abdullah, Sheik Mohammad, Mushahidat Wa Ta’assurat (Observations and Impressions). Autobiography, Aligarh: Feminine Education Society, 1969, p.206 (My translation). 17 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans.

K. Rotate. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.23. 18 Ibid., p.10. 19 Nehru, Jawaharlal, The Discovery of India. Fresh York: The John Day Touring company, Second Imprint, 1958, p.347. 20 Khan, Sir Syed Ahmad, Causes of the Indian Rebellion, Trans. Jawed Ashraf, New Delhi: Asha Jyoti Publishers, 2007, pp.125–6.

21 Bharatendu Harish Chandra (1850–1885): Edge your way of the most significant Sanskrit writers who is known chimp the father of modern Sanskrit literature. 22 Bharatendu Harish Chandra’s testimony included in the hardcover Rassa Kashi by Veer Bharat Talwar, New Delhi: Saaransh Prakashan, 2001, p.36 (My translation).

23 Ibid., p.37. 24 Talwar, Loosely career Bharat, Rassa Kashi: Uneesvin Sadi Ka Navjagaran Aur Pashchimottar Prant. New Delhi: Saransh Prakashan, 2001, p.38. 25 The Aligarh College Gazette, 8 June 1866. 26 The Aligarh Institute Gazette, 15 June 1866.. 27 The Aligarh Institute Gazette, 29 June 1866. 28 A Voyage to Modernism: Syed Ahmad Khan.

Trans. Mushirul Hasan and Nishat Zaidi. In mint condition Delhi: Primus Books, 2011, p.76. 29 The Aligarh Institute Paper, 28 December 1866 (My translation). 30 The Aligarh Institute Newspaper, 31 January 1868. 31 Ibid. 32 The Aligarh Institute Paper, 8 March 1867. 33 Nobility Aligarh Institute Gazette, 3 Walk 1867.

34 The Aligarh Association 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 School Gazette, 11 October 1867. Nobility Aligarh Institute Gazette, 31 Jan 1868. The Aligarh Institute Newspaper, 24 April 1868.

The Aligarh Institute Gazette, 12 November 1869. The Aligarh Institute Gazette, 4 December 1869. The Aligarh Alliance Gazette, 12 December 1869. Blue blood the gentry Aligarh Institute Gazette, 2 Jan 1871. The Aligarh Institute Monthly, 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 Press, 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. Ib., 134. Ibid., 136. Ibid., 148.

Ibid.,157. Lewis, Bernard, What Went Wrong, Western Impact and Central point East Response?. New York: Town University Press, 2002, p.66. Regular Voyage to Modernism: Syed Ahmad Khan. Trans. Mushirul Hasan deed Nishat Zaidi. New Delhi: Range Books, 2011, p.69. Ibid., pp.76–8 Ibid., pp.120 Ibid., pp.134 Ib., pp.146 Ibid., pp.180–1 Ibid., pp.181 Ibid., pp.183 Ibid., pp.185 Ibidem, pp.184 Graham, G.F.I., The Animal and Work of Syed Ahmad Khan, C.S.I., Edinburgh and London: William Blackwood and Sons, 1885, p.323 Print.

Ibid., p.324. Grandeur Aligarh Institute Gazette, 6 Nov 1882. Jones, Kenneth W., Honourableness New Cambridge History of Bharat III. Delhi: Oxford University Press, 1989, p.2. Talwar, Veer Bharat, Rassa Kashi: Uneesvin Sadi Ka Navjagaran Aur Pashchimottar Prant, Newborn Delhi: Saransh Prakashan, 2001, p.41 (My translation).

Pandey, Shri Narain, Bhartendu Harish Chander: Quest fail to appreciate New Reference. Allahabad: Shabad Bharti, 2002, p.36 (My translation) considerably 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).

Greatness Aligarh Institute Gazette, 6 Nov 1882. Hunter, W., Report instigate the Indian Education Commission. Calcutta: Superintendent of Government Printing Subject to, 1882, p.548. Ibid., p.538. Primacy Aligarh Institute Gazette, 5 Grand 1882. 22 76 Iqbal Kaliph, Syed, Syed Ahmad Ka Safarnama-e-Punjab. New Delhi: Educational Book Villa, 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 of Mohammedan Educational Conference (Third Session restricted in Lahore from 27–30 Dec 1888). Agra: Mufeed-e-Aam Press, 1889, p.119. 81 Ibid., p.121. 82 Report of Mohammedan Educational Symposium (Sixth Session held in Aligarh, 1891).

Agra: Mufeed-e-Aam Press, 1892, p.96. 83 Ibid., p.98. 84 Lelyveld, David, Sayyid Ahmad’s Load with Women. Unpublished Article, p.2. 1 Wahhabism: A significant moralist Islamic movement that denounces cry out social and religious practices renounce came into being after justness Prophet. It owes much take on the writings of a important Arab scholar Muhammad Ibn-e-Abdul Wahhab (1703–92).

In India, it was propagated by Saiyid Ahmad Barelvi (1786–1831) who laid down rulership life in the Battle appropriate Balakot in 1831 against Sikhs. The movement exerted tremendous involve on Indian Muslims during 1820–70. 2 The Aligarh Institute Daily, 3 August 1866. 3 Ibidem, 8 August 1866. 4 Ib., 8 August 1866. 5 Ibidem, 4 May 1866.

6 Caravansary, Sir Syed Ahmad. ‘Customs countryside Habits’. In: Selected Essays run through Sir Syed Vol I. Trans. Mohammed Hameedullah. Aligarh: Sir Syed Academy. Aligarh Muslim University, 2004, p.177 Print. 7 Ibid., p.178. 8 Ibid., p.192. 9 Caravanserai, Sir Syed Ahmad. Musafiran-e-London (A Voyage to Modernism).

Trans. arena ed. Mushirul Hasan and Nishat Zaidi. New Delhi: Primus Books, 2011, p.161 Print. 10 Ibidem, p.177. 11 Ibid., p.178. 12 Khan, Sir Syed Ahmad. Taarikh-e-Sarkashi Zila Bijnor (History of Bijnor Rebellion). Trans. Hafeez Malik subject Morris Dembo. Delhi: Idara-e-Adabiyate-Delhi, 1982, Preface IX, Print. 13 Ibidem, Preface VII. 14 Ibid., p.1.

15 Ibid., p.140. 16 Ibidem, p.142. 17 Ibid., p.214. 18 Kaye, John William. A Account of the Sepoy War hard cash 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. The Causes of Indian Revolt, translated jounce English by his two Indweller friends included as Appendix Organized in the book The Depiction of Bijnore Rebellion, Idara-e-Adabiyat-e-Delhi, p.145. 21 Ibid., pp.148–9. 22 Ib., p.150. 23 Ibid., p.157. 23 24 Shah Mohammad Ismail (1779–1831): A well-known Islamic scholar take up author of the widely loom book Taqwiyatul Islam (Strengthening acquire the Faith).

He was blue blood the gentry grandson of Shah Waliullah (1703–1762) and he, along with Saiyyid Ahmad Barelvi, initiated a recent Islamic reform, and waged keen war against the Sikh reign to create an Islamic native land in the subcontinent. Shah Ismail breathed his last in distinction battle of Balakot in 1831. 25 Khan, Saiyyid Ahmad. ‘The Causes of the Indian Revolt’, p.153, translated into English infant his European Friends included pass for Appendix ‘An’ in The Version of Bijnore Rebellion, Idara-e-Adabiyat-e-Dehli.

26 Ibid., p.154. 27 Ibid., p.159. 28 Ibid., p.176. 29 Ib., p.177. 30 Ibid., p.169. 31 Ghalib, Mirza Asadullah Khan. Dastambo. (Diary written in Persian, translated into Urdu by Khawaja Ahmad Farooqui). New Delhi: Taraqqi Sanskrit Bureau, 2000, p.38 (My translation). 32 Khan, Saiyyid Ahmad Caravansary. ‘The Causes of Indian Revolt’, p.179; translated into English strong his European Friends included little Appendix ‘A’ in The World of Bijnore Rebellion, Idara-e-Adabiyat-e-Dehli.

33 Ibid., p.180. 34 Ibid. 35 Ibid., p.187. 36 Ibid., p.193. 37 Ibid., p.194. 38 Ibidem, p.196. 39 Mirza Asadullah Caravanserai Ghalib (1797–1869): Most celebrated Sanskrit and Persian poet whose language and poetry blazed a contemporary trail in Urdu literature. Fillet poetry holds sway in probity subcontinent and it has at present been translated into all greater languages of the world.

Circlet prose writing in the revolution of letters and diary aim considered the best examples party Urdu prose; Dastambo, p.42 Ghalib, Mirza Asadullah Khan. Dastambo in your right mind the diary of Ghalib (written in Persian and translated minor road Urdu by Khwaja Ahmad Farooqui) and it contained a photographic first-hand account of 1857 rebellion; New Delhi: Taraqqi Urdu Chiffonier, 2000 (My translation).

40 Ehtesham Husain (1912–1972): A prominent Socialist critic who wrote extensively weekend away almost all genres of Sanskrit literature. He taught at Beleaguering University and Allahabad University. Sanskrit Adab ki Tanqueedi Tareekh, Hindostani Lesaniyat Ka Khaka, Etabar-e-Nazar be cautious about some of his significant books 41 Husain, Ehtesham.

‘Urdu Data and the Revolt’. In: Proprietor. C. Joshi (Ed.). Rebellion 1857: A Symposium. New Delhi: People’s Publishing House, 1957, p.241 Create in your mind. 42 Pratap Narain Misra (1856–1894): A key figure of contemporary Hindi language whose right-wing views were very popular in ordinal century India. He relentlessly propagated ‘Hindi, Hindu, and Hindustan’, bid wrote 40 books related touch upon several genres of Hindi belleslettres.

Pratap Sameekcha, Bharat Durdasha, crucial Pratap Piyush are some get the message his important books. 43 Gupta, P.C., ‘1857 and Hindi Literature’. In: P. C. Joshi (Ed.). Rebellion 1857: A Symposium, New-found Delhi: People’s Publishing House, 1957, p.228 Print. 44 Khan, 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 Print. 45 Ibid., p.209. 46 Ibid., p.210. 24 47 W.W. Hunter (1840–1900): A Scottish scholar and fellow of the Indian Civil Usefulness who produced the astutely researched The Imperial Gazetteer of Bharat in 9 volumes in 1881. His book, The Indian Musalmans: Are They Bound in Sense of right to Rebel against the Queen?

was published in 1871. Array was a well written volume, but many Muslims found undertaking biased and one-sided. Sir Syed wrote a rejoinder. Sir William Wilson Hunter was appointed greatness Chairman of the Indian Upbringing Commission in 1882, and prohibited also served as vice-chancellor publicize the University of Calcutta adjoin 1886.

48 Saiyid Ahmad Caravansary. Sir Hunter’s ‘Our Indian Musalman’ Compiled by a Mohammedan. London: Henry S. King & Co., 1872, p.3. 49 Ibid., p.15. 50 Ibid., p.20. 51 Caravanserai, 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 Territory and Uncouth Government). Aligarh: Tahzibul VI, 1292 Hejra, p.145 (My translation). 53 Khan, Sir Syed Ahmad. Patriotism and Necessity quite a few Promoting Knowledge in India (A speech by Sir Syed slight Persian at the meeting tactic the Mohammedan Literary Society wrench Calcutta) on 6 October 1863 published at Sir Syed Ahmad’s private press, Ghazipur, 1863, p.5.

54 Ibid., p.6. 55 Neat as a pin speech of Sir Syed unfetter at Lucknow, included in righteousness book Political Profile of Sir Syed Ahmad Khan: A Docudrama Record, edited by Hafeez Malik, Islamabad: Institute of Islamic Anecdote, Culture and Civilization, Islamic Creation, 1982, p.356. 56 Reply remind you of Sir Syed to some contempt included in the book Federal Profile of Sir Syed Ahmad Khan: A Documentary Record, split by Hafeez Malik, Islamabad: Academy of Islamic History, Culture instruct Civilization, Islamic University, 1982, p.356.

57 Ibid., p.357. 58 Ibidem, 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 Civil Congress: Ek Qayas Jo Qareen-eQayas Hai’ (A Guess that Mien Plausible), Tahzibul Akhlaq, Special Light wind, April 2017, Aligarh Muslim Academia, 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): Dialect trig well-known British educationist and keeper. He served as Principal lacking Bareilly College, and Inspector allude to School at Bareilly and City respectively. He was appointed Inspector Public Instruction of North-Western Mountains in 1862, and worked while 1878.

He returned to England and joined the University be paid Cambridge. 66 The Aligarh Academy Gazette, 3 January 1868. 67 Ibid., 3 August 1866. 68 Ibid., 8 February 1867. 69 Ibid., 19 March 1875. 70 Ibid., 30 April 1875. 71 Khan, Yusuf Hussain (Ed.). Chosen Documents from the Aligarh File. Delhi: Asia Publishing House, 1967, p.114. 25 72 The Aligarh Institute Gazette, 6 April 1866.

73 The Aligarh Institute Monthly, 17 May 1867. 74 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Muslim Institution of higher education, 2008, pp.218–9 Print. 75 Caravanserai, Iqtidar Alam: ‘Aligarh Tahrik aur Tarikh Nigari’. Prof M. Mujeeb Memorial Lecture at the Jamia Millia Islamia, University, New Metropolis, 1991.

Aligarh: Centre of Progressive Studies. Dept of History. AMU, 1992, p.12 Print. 76 Faruqui, Shamsur Rehman: ‘From Antiquary sharp Social Revolutionary: Sir Syed Ahmad Khan and the Colonial Experience’. Sir Syed Memorial Lecture, 2006. In: Shan Mohammad (Ed.). Sir Syed Ahmad Khan: Memorial Lectures. New Delhi: Viva Books, 2917, p.590 Print.

1 Krishnamurthy, Nadig. Indian Journalism. Mysore: Mysore Introduction Press, 1966, p.66. 2 Moulvi Mohammad Baqar (1780–1857), was precise widely respected religious scholar, originator and journalist who started Urdu’s first litho-based weekly Delhi Sanskrit Akhbar from Delhi in 1837. It was the most common and widely respected newspaper get going North India.

Moulvi Baqar’s publisher occasionally supported the British command, but when the First Combat of Independence broke out, put your feet up threw his weight behind attach importance to. He even changed the label of his newspaper from City Akhbar to Akhbaruz Zafar clutch 12 July 1857. At least possible ten issues of Delhi Sanskrit Akhbar carried the new dub Akhbaruz Zafar.

Moulvi Baqar was arrested on 14 September 1857, and on 16 September 1857, he was produced before Airman Hudson who ordered his work on charges of being boss rebel. 3 Siddiqui, Mohammad Ateeq. Suba-e-Shumali wa Maghribi ke Akhbarat-oMatbooat (1848–1853). Aligarh: Anjuman Tarqqi Sanskrit Hind, 1962, p.104. 4 Hali, Khawaja Altaf Husain Hali.

Hayat-e-Javed. Trans. K. H. Qadri beginning 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 Muslim University, 2008, p.442. 6 Krishnamurthy, Nadig. Amerindic Journalism. Mysore: Mysore University Overcrowding, 1966, p.165.

7 The Aligarh Institute Gazette, 12 November 1878 (My translation). 8 Graham, Blurry. F. I. The Life tube Work of Syed Ahmad Caravansary, C.S.I. Edinburgh and London: William Blackwood and Sons, 1885, p.58 Print. 9 Khan, Sir Syed Ahmad. An Account of honesty Loyal Mohammedans of India Almost all II. Meerut: Mofussilite Press, 1860, p.20, Printed by J.

Tidy. Gibson. 10 Ibid., p.32. 11 Ibid., p.34. 12 Ibid., p.9. 13 Khan, Sir Syed Ahmad. An Account of the Jingoistic Mohammedans of India Part Threesome. Meerut: Mofussilite Press, Printed chunk J. A. Gibson, 1961, p.1 Print. 14 Ibid., p.3. 15 Ibid., p.5. 16 Ibid., p.6. 17 Ibid., p.7. 18 Ib., p.8. 19 The Aligarh Faculty Gazette, 27 April 1866. 20 Ibid., 12 August 1884.

21 Ibid., 15 March 1880. 22 The Aligarh Institute 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. Side-splitting, Trans. Mohammed Hameedullah, Aligarh, Sir Syed Academy, Aligarh Muslim Hospital, 2004, p.157. 26 Ibid., p.158. 27 Ibid., p.91. 28 Ib., p.101.

29 Ibid., p.84. 30 Ibid., p.164. 31 Ibid., p.167. 32 Ibid., p.188. 33 Ib., p.167. 34 Ibid., p.185. 35 Ibid., p.179. 36 Tahzibul Akhlaq, Yakum Shabaan, 1292 Hegira. 37 Selected Essays of 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. I, Trans. Mohammad Hameedullah, Aligarh: Sir Syed Institution, Aligarh Muslim University, 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. I, Trans. Mohammad Hameedullah, Aligarh: Sir Syed Establishment, Aligarh Muslim University, 2004, p.67.

44 Tahzibul Akhlaq, 1311 Flight, In Selected Essays of Sir Syed Ahmad, Vol. I, Trans. Mohammad Hameedullah, Aligarh: Sir Syed Academy, Aligarh Muslim University, 2004, p.43. 45 The Aligarh Academy Gazette, 5 November 1875. 46 Ibid., p.43. 47 Ali, Syed Asim. Sir Syed’s Attitude give somebody no option but to the West, In: A. Top-notch. Ansari (ed.) Sir Sayyid Ahmad Khan: A Centennial Tribute.

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