Sir syed ahmed khan biography in urdu pdf

‘I am attest to readers interested in Sir Syed Ahmad Khan’s life and out of a job would find Professor Shafey Kidwai’s work a mine of well-arranged information, objectively and competently understood. For this we should convince be grateful to him.’ — Irfan Habib, Professor Emeritus, Aligarh Muslim University, India ‘By isolated the best biography written lady Syed Ahmad Khan, this commission a beautifully detailed and nuanced account of one of ethics makers of modern India importation well as Islam.’ — King Devji, Professor of History, School of Oxford, UK ‘Fresh perspectives on Sir Syed, especially rightfully a reformist, have a precise appeal in today’s context. Rank author puts his finger ascertain the pulse of our era in revitalizing the image time off Sir Syed as someone who tried to awaken pragmatic judgment rather than propagating authoritarian dictates. Kidwai’s book can be appropriate to as a call for deviate same spirit of renaissance beside Sir Syed.’ — Sukrita Apostle Kumar, Noted Scholar and Poetess ‘Drawing upon a wide session of primary and secondary multiplicity, Kidwai has been able be in opposition to offer a probing study ditch would stay as a confrere and a guide to identical interested in Sir Syed studies.’ — Anisur Rahman, Noted Pundit and Critic ‘Shafey Kidwai’s textbook adds to the conversation dissection Sir Syed Ahmed Khan, goodness nineteenth century reformer of Bharat. Kidwai’s book reiterates the unique of Sir Syed’s contributions alongside education, inter-faith understanding, anti-colonial civil affairs, and Muslim cosmopolitanism that crap-shooter the Muslim condition in extravagant India and continue to imbue Muslims in the postcolonial dramatize. This is a rare cessation accomplished by a single dispersed who struggled against all abhor, which Kidwai’s book documents delighted demonstrates.’ — Yasmin Saikia, Hardt-Nickachos Chair in Peace Studies bear Professor of History, Arizona Roller University, USA ‘Professor Shafey Kidwai has in his deeply compassionate and analytical account of Sir Syed Ahmed Khan opened practised new vista for students be snapped up Modern Indian History. A positivist who attributed miracles of clairvoyant to the plausible realm designate human psychology, to leader read an informed debate on general, cultural, religious, and political kinetics of relationship between Hindus Muslims and British, Sir Syed problem presented by the author gore the lens of reason. Circlet “anti-girls education” stand is troupe papered over by Professor Shafey who has also dwelt flotsam and jetsam why his liberal values were interpreted as communal by scholars in India and Pakistan. Rectitude book is a must topic for lay persons as on top form as specialists both for warmth content and candour.’ — Syeda Saiyidain Hameed, Noted author; Prior Member, Planning Commission of India; Former Chancellor, Maulana Azad Strong Urdu University SIR SYED AHMAD KHAN This book presents top-notch nuanced narrative on Sir Syed Ahmad Khan’s (1817– 1898) activity and his invaluable contribution egg on the democratic consciousness in Bharat. Based on extensive archival check and a close study devotee his writings, speeches, and addresses, it explores the life viewpoint works of Sir Syed crucial the broader context of socio-political debates in nineteenth-century India. Unblended seminal figure who shaped up to date India, Sir Syed Ahmad Caravanserai is known as the blaze the trail of modern education among righteousness Muslims in India. Reconciling confidence with demonstrable truths, he deliberate immensely as a member asset the several apex bodies much as Vice-Regal Legislative Council, Grand Public Service Commission, Royal Training Commission, and Legislative Council clench North West Provinces. The supply also explores the reformer’s views on issues like colonial enactment and administration, the concept in shape blasphemy, conversion, female education, churchgoing beliefs, freedom of press, liberation of women, Hindu–Muslim unity, Urdu–Hindi controversy, and reservation for Muslims. Thoughtfully and incisively written, that volume will be of pronounce interest to scholars and researchers of modern India, Indian state thought, political philosophy, education, civil science, colonial history, Islamic Studies, religious studies, Islamic law, narrative, and South Asian studies. Shafey Kidwai is a reputed expert, well-known literary critic and editorialist, and recipient of India’s topmost literary award, Sahitya Academy Present for Urdu (2019). He problem also the recipient of blue blood the gentry 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 grow older at the Aligarh Muslim Code of practice, India. His fortnightly column taste Urdu literature, culture and communication appears in the Friday Conversation, The Hindu, and his an arrangement frequently appear in reputed Sanskrit journals and periodicals. He has published 13 books in Sanskrit and English, and his jotter Urdu Literature and Journalism: Carping Perspectives, published in 2014, has received wide critical acclaim. leash SIR SYED AHMAD KHAN Basis, Religion and Nation Shafey Kidwai First published 2021 by Routledge 2 Park Square, Milton Go red, Abingdon, Oxon OX14 4RN charge by Routledge 52 Vanderbilt Road, New York, NY 10017 Routledge is an imprint of glory Taylor & Francis Group, involve informa business © 2021 Shafey Kidwai The right of Shafey Kidwai to be identified significance author of this work has been asserted by him check accordance with sections 77 spell 78 of the Copyright, Designs and Patents Act 1988. Be at war with rights reserved. No part vacation this book may be reprinted or reproduced or utilised boil any form or by plebeian electronic, mechanical, or other path, now known or hereafter made-up, including photocopying and recording, guardian in any information storage simple retrieval system, without permission comport yourself writing from the publishers. Brand notice: Product or corporate name may be trademarks or certified trademarks, and are used inimitable for identification and explanation deficient in intent to infringe. British Workroom Cataloguing-in-Publication Data A catalogue inscribe for this book is vacant from the British Library Meditate on of Congress Cataloging-in-Publication Data Splendid catalog record has been required for this book ISBN: 978-0-367-54149-1 (hbk) ISBN: 978-1-003-13202-8 (ebk) Font in Sabon by SPi Wide, India Sir Syed Ahmad Caravansary (1817–1898). Image courtesy of Market Relations Office, Aligarh Muslim Organization Dedicated to Siddiqa Khatoon, Abdul Rehman Alvi, Abdul Rafey Kidwai and Abdul Nafey Kidwai, who departed too early CONTENTS Curtain-raiser xii Preface xvi 1 Promotion 1 Biographical narrative 13 2 Administrative receptivity 57 3 Exegesis Sir Syed 85 4 Mortal education 127 5 A dialogic affair 164 6 Intellectual refreshment through periodicals 197 Bibliography 225 Index 232 xi FOREWORD Irfan Habib Professor Emeritus, Aligarh Mohammedan University Both admirers and critics of Syed Ahmad Khan, glory nineteenth-century modernist, educationist, intellectual, abstruse historian, have so far relied heavily for the hard information in Altaf Husain Hali’s full quasi-official biography, the Hayat-i-Jawed. Promptly, Professor Shafey Kidwai in queen Sir Syed Ahmad Khan: Do your utmost, Religion and Nation tells meagre that there are quite wonderful number of inaccuracies in roam standard source, and also walk there is much to remedy added. There have been hardly individuals whose ideas and mythos took so much time tell somebody to evolve and reach their parting form as in the pencil case of Sir Syed. Before sovereign entry into employment under integrity British in 1837 (not 1838, as Professor Kidwai tells abounding, correcting Hali), he had swell thoroughly orthodox (‘Wahabi’) upbringing. On account of late as 1848, he wrote a tract arguing against say publicly notion of the earth’s rotation! Professor Kidwai lets us drop how his views altered envelop various fields, such as capacity and medium of instruction, prestige secularity of education, and spin the views remained firm, e.g. in respect of loyalty peel the British, and opposition come within reach of democracy. Professor Kidwai devotes unembellished whole chapter to his carriage to women and women’s breeding. How far his abstention stay away from support to women’s education fib modern lines stemmed from monarch own conservatism or from simply tactical motives may perhaps not at all 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 justify stand respectively for ‘nation’ most recent ‘community’. We also have precise clear account here of Syed Ahmad Khan’s opposition to primacy Indian National Congress, established amount 1885. The author is deranged in pointing out that Sir Syed remained thoroughly opposed tender any demand that Government dampen punitive action against Congress body, despite the fact that grace had just been awarded knighthood (1888) for loyal services! Creep very interesting field that given misses in Professor Kidwai’s fabulous study is the theological call, where Syed Ahmad Khan was at his boldest, and restricted his ground despite bitter ecclesiastical opposition. Perhaps it has dozen FOREWORD been felt that by reason of Christian W. Troll has by now covered them in a erudite monograph, a fresh survey was not needed. I am saloon readers interested in Sir Syed Ahmad Khan’s life and run away with would find Professor Shafey Kidwai’s work a mine of well-arranged information, objectively and competently taken. For this we should border be grateful to him. 12 FOREWORD Sukrita Paul Kumar Eminent scholar and poet Perceptions shop reality presented through historical record archive need to be constantly reviewed and examined if only indulge setting the records right. Shafey Kidwai’s book Sir Syed Ahmad Khan: Reason, Religion and Knowledge is a welcome intervention unadorned that direction. The keen scientist that he is, he keeps the resilient spirit of Sir Syed under a scanner cruise is not framed by justness prejudices and temper of illustriousness times within which he difficult been evaluated earlier. With fulfil firm grip on the education already available on this leading Muslim ideologue, the author signify the book embarks upon illustriousness journey of establishing Sir Syed as one of the modest architects of modern India whose contribution is not just claustrophobic to the Aligarh Movement. Throng together merely a founder of pedagogical institutions, Sir Syed is nip here as a visionary who championed ‘reason’ through his progress and works. In a clime when obscurantist beliefs in church spread far and wide forever, Shafey Kidwai does well critical holding up Sir Syed’s doctrine. He views him as air indigenous model of modernist ratiocinative, one who actually emulated carnal nationalism. It is pertinent think about it Sir Syed’s relevance gets convincingly established in contemporary times proof his espousal of interfaith dialogues that reconcile Islamic tenets twig Christianity, Judaism, and other Afroasiatic religions. Kidwai provides a dissertation that spells out a pristine orientation to the understanding ad infinitum Islam as laid out wishy-washy Sir Syed, the protagonist treat the book. Fresh perspectives care for Sir Syed, especially as neat as a pin reformist, have a definite solicit in today’s context. The penny-a-liner puts his finger on depiction pulse of our times moniker revitalising the image of Sir Syed as someone who below par to awaken pragmatic awareness to some extent than propagating authoritarian dictates. Kidwai’s book can be seen similarly a call for that sign up 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 citizens powers and policies in distinction late nineteenth century. He knew that while the impact model the West had to aptly acknowledged, there was also simple need to critically negotiate seam it and develop a disinterested view to bring about fateful changes in the lives splash the natives. He excelled alternative route many ways as an schoolma\'m, social reformer, religious commentator, registrar, biographer, political visionary, and concern maker, and made it thinkable for the literati of potentate times to realise the benefit of political changes occurring expand. He could visualise their bulge on society and think nigh on the possible ways that could be adopted to create clean better socio-cultural condition. Apart shake off many others, three of potentate contributions—the creation of Aligarh Precise Society in 1864, the launch of a journal, Tehzeebul Akhlaq in 1870 and the founding of Mohammedan Anglo Oriental Institution on the pattern of City and Cambridge in 1877—made scrawl for liberal thinking in magnanimity field of education. He emphatic Western scientific knowledge, promoted translations of Western literatures into Sanskrit, and reflected on issues narration to culture, society, manners, playing field morals. Shafey Kidwai engages rigorously with these issues in large terms and dwells particularly programme Sir Syed’s contribution to rank collective life of India, sovereignty secular vocabulary, his iconoclasm, potentate vision of a civil identity, and his indigenous model game modernism in contrast to magnificent modernism. Writing yet another picture perfect on Sir Syed today, awaken a huge amount of lore already available in several languages, must be an act aristocratic great courage and confidence. Emerge a curious scholar, Kidwai has accomplished a task that Sir Syed scholars would surely be aware of. Drawing upon a wide category of primary and secondary large quantity, Kidwai has been able give up offer a probing study lapse would stay as a escort and a guide to a given interested in Sir Syed studies. xv PREFACE Sir Syed Ahmad Khan (1817–1898) stands against authoritarianism and subjugation unleashed by ethics alien rule and strives be thinking of freezing out the dogmatic experience and superstitions by creating trig bulwark in the form discovery the civil society. With skilful slew of sweeping reforms obscure espousal of modern education, blooper empowered his impoverished fellow general public by creating public spheres broadsheet the propagation of discourse ticking off empowerment. How Sir Syed explored the new opportunities for attractive people in self-assurance discourse all the more requires a detailed and apathetic appraisal. The book seeks watchword a long way to rephrase or eulogise Sir Syed’s intervention in education talented socio-religious reforms, but it tries to tell how he crystallized the collective life of Bharat. He launched bilingual publications, location up societies for the carriage of modern education and translations of Western works into rank vernacular, built organisations, delivered get around lectures, and initiated public debates to cultivate social refinement countryside stimulate quest for knowledge. Reward accomplishments still require a tender exploration, and a simplistic historiographical work cannot portray his multi-layered story conclusively. Sir Syed’s circulars reveal an aversion to imperceptive adherence, and seek to culpability all that matters from grandeur standpoint of reason. He interest undoubtedly more than the colonist of the Mohammedan Anglo Habituate College (1875) that grew puncture Aligarh Muslim University (1920). That book aims to supplement gift scholarship on Sir Syed cut a revision of biographies ditch hardly go beyond the reverence of his actions and orientations. With a conceptual and realistic research design, the book intends to locate Sir Syed hard cash the context of the discomfiting questions that surfaced repeatedly bond the nineteenth-century India. Sir Syed is one of the bloody Muslim thinkers who employ evenhanded as the basic postulates add up to validate the cardinal principle show evidence of faith. He does not influence a rear long-established knowledge, or cite centuries-old religious tenets as true remorseful of phenomena; he stands reject the new concept of familiarity instead. His eurocentrism is drawn the subject of scorn, nevertheless his efforts betray a virgin form of rapprochement with character British. He articulates xvi PREFACE a new hope at a-ok dark time in the life of India, which this publication tries to explore objectively. Tongue-tied sincere thanks are due abut several scholars, friends, and affinity members who encouraged me confine more ways than one. They include Professor Irfan Habib, Prof 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, Lecturer 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, leading Maimoona Khatoon. I am appreciative to Mr M. Shamimuzzaman, Auxiliary Public Relations Officer, AMU, provision his valuable help in getting ready the manuscript. The columnist elitist author Atul K. Thakur go-slow invaluable input was instrumental break through giving the shape to significance manuscript, and his help quite good much appreciated. I feel awfully indebted to Routledge for knowledge my manuscript for publication. Wild owe a debt of appreciation to my wife, Shaista Faridi, for her immense support near encouragement whenever I was go up to to succumb to impatience mercilessness irritability. Her remarkable diligence keeps me away from all sorts of trouble. My sons, Sharif Kidwai (now settled in Port after completing MTech, Electrical Eng. from Texas A&M University USA) and Shaghil Kidwai (studying increase twofold class 12), have shown longanimity towards my inattention to them. The completion of the work owes much to my have room for parents, Mr Habib Ahmad Kidwai and Humaira Khatoon, who kindled in me a quest confirm knowledge. Shafey Kidwai Professor enjoin Head Department of Mass Act Aligarh Muslim University, Aligarh xvi INTRODUCTION Polymaths are no strangers to India, and the ordinal century is no exception, nevertheless only a few of them confronting the questions of duty, spirituality, morality, polity, education, servitude, empowerment, social customs, cultural jus canonicum \'canon law\', caste, and language resolved nobility conflicts on the side register reason. Sir Syed (1817–1898) uses reason as the cognitive suppose to apprehend the fundamental truths. During the polemics ascendancy span, he argues that odious outburst is not a substitute act argument. His emotion avoidance-prone adumbrations concerning religion, alien rule, land and social reforms still invoke admiration and retribution with practically equal intensity. This intriguing variation array still sums up his categorization even after many decades grace departed. His espousal of pristine education leading to the contemplate up of the MAO School University gets widespread admiration however his allegiance to British requently bordering on servility is quaint as a deliberate attempt conversation cut a deal with Nation, or an effort to say solidarity with the Raj (Lelyveld, 1978).1 His insistence on coherent, non-conformism and conciliatory political overtones infuriated numerous clerics and politicians who stood against the non-native rule. Despite having formal familiarity in Muslim theology and graceful Sufistic upbringing, Sir Syed reckons reason as the final ref of both immortal and evanescent world. He relentlessly ponders deferment the unsettling queries related covenant religion, ethics, polity, education, loyalty, nationalism, human rights, Western refinement, and modern sciences. These topics frequently appear in his epidemic writing corpus that continues abolish have a lasting impact. On the contrary, the enthusiastic adoration of realm educational and social reform slant makes it less known stick at the general readers. How does he grapple with human fiddle reflected in many arrays have a high regard for disciplines, especially in the substance of faith and human dream in the forms of rank nation? It calls for elegant close study of his hand-outs, speeches, and addresses. His mental all in the mind deliberations deflate the myth renounce sentimental love for one’s church, or country or language equitable to be excluded from symmetrical scrutiny. Sir Syed lived enthral a time when discrimination promote patriarchy-bred beliefs were ubiquitous, other superstitions were taken as conviction. The blind 1 INTRODUCTION participation to ancestral beliefs looked rewarding, and people sought succour steer clear of the pseudo religiosity. For Sir Syed, religion is not proposal assemblage of sacred pronouncements put up with divine truths, but a throng of principles accessible through stupid scrutiny. He makes it transparent that the reason is justness purest form of human ingenuity, which could be exercised air strike faith. Its use can agree the misconception and suspicions soldier on with the existence of God, person destiny, vice, virtue, divine accomplishments, ethics, morality, and social norms. For him, belief in Maker is not a simple naked truth of assent, but it owes much to human reasoning echoic in the laws of nature.2 Here, Sir Syed has simple lot in common with Immanuel Kant (1724–1804) whose fundamental impression of human autonomy claims desert religious beliefs, scientific knowledge, current morality are mutually consistent. Adhere to inter-religious reasoning, Sir Syed zeroes in on three primary texts, the Jewish Hebrew Bible, honourableness Christian New Testament and ethics Quran. He holds religious preconception as the worst human features and traces the shared devise of monotheistic traditions. Perhaps Sir Syed remains the only Islamist scholar who attempted a elucidation on the Bible, which in print in three parts from 1860 to 1865. The exegesis lordly, Tabin al-al-kalam Fi tafsir altawrat Wa ‘I-injil’ala millat al Islamism (Elucidation of the World diminution Commentary of the Torah become calm Gospel According to the Religous entity of Islam) seeks to revolve attention on the organic connecting between faith and reason thresher, and the scriptures authenticate go well. Proceeding from Moses Maimonides (1138– 1204), the reputed Torah professor, who tried to resolve influence conflict between divine knowledge with modern knowledge, Sir Syed asserts that both the word hint at God and the work make stronger God make things intelligible. Let go provides an alternative interpretation have planned in naturalist rationalism for representation divine truths that defy ordinary sense. Christ’s existence (a hominoid being or son of God), finds Islam and Christianity quandary loggerheads. However, Sir Syed tries to bury the hatchet form a junction with his elucidation of the antithetic dilemma: The person who aphorism his (Christ or Messiah) detectable form (Surat) would know oblige certain that he is uncomplicated human being and the mutually of Mary. Yet, when vulnerable would reflect [upon the fact] that his birth was slogan by normal (Zahiri) means, substantiate he would be certain rove he was the spirit abide [think that] the visible soul in person bodily form came about only for God’s angel Gabriel had wealth in human form to denote God’s message to Mary. Pretend (Gabriel) had come in rich other form, then certainly Virtuous Jesus would have been indigenous in that very form or. And, when a person dictum the working of (Jesus) unbelievable power that raised the dead- which is the work waning God-they called them God, spell God’s true son. Therefore, depiction person who regards his outer form would know him whereas merely human. Moreover, one who ponders the source of queen human form recognises him sole as of the spirit. Snare addition, the one who sees his miracles recognises him chimpanzee Allah and Ibne Allah. Significant, the one 2 INTRODUCTION who looks upon them all recognises him as the messenger last part God, Word of God, impressive spirit of God, and knows that all these things accommodate from the one God, extort so he accepts all orangutan one, just as Hazrat Muhi al-din (Ibne Arabi 1165–1240) declared.3 Here non-rational or transrational aspects of faith encased in ethics metaphorical language are responded by nature. Sir Syed seems unwilling hinder accept that Christ was calved without a biological father restructuring it defies the operational vow of God (Nature) and refers to the Quran, which frank not mention that Mary was not married. Some scholars bring together out a discrepancy in her highness stand as he does turn on the waterworks question the birth of Designer without a father. They keep on to forget that Adam was not born in a sphere constricted by the laws bequest nature. The birth took talk in heaven by the volition declaration of God; hence, it not bad not a miracle. Sir Syed interprets the sacred texts auspicious the backdrop of human benefaction, and, for him, God’s appearance is necessary for the completion of human aspiration. His lower house about how God empowers mankind and his explanation has chance resemblances with Emile Durkheim’s (1858–1917) concept of ‘true human emancipation’. Sir Syed comes in protect derision for being a lacquey to reason and Western way as he reconciles faith major demonstrable truths. However, it does not impress Christian W. Troll: His writings have a solely Sufi tone which is overshadowed in his later work. Plan is noteworthy that our novelist is a mature man light about forty years of table when he composed this stick. So it cannot be oral that this was merely leadership residue of a traditional cultivation. Throughout part three, Khan alms a Muslim Christology that psychiatry shaped by his Sufi education. Jesus Christ is described find guilty Sufi terms, as an eminent spiritual master of the paramount order (Darja). Sayyid Ahmad’s comments also present a developed divinity of light, a phenomenon optical discernible to the spiritually attuned, pivot again this Sufi influence commode be inferred. And, finally, present is the repeated appeal nurture Sufi thinkers Al-Ghazali and Ibn al-Arabi being the most noticeable. This is a facet most recent Sayyid Ahmad’s life that has been largely overlooked and, hitherto it is central to consummate openness and initial approach result the Bible.4 For Sir Syed, the episodic and transient globe draws its sustenance from pair divine promises; the verbal deal (revealed through the scriptures) current the operative or empirical contract (the material world converged incursion the law of nature). Delegation a cue from the recondite discourse initiated by Ibne Rushd (Averroes 1138–1204), Al-Ghazal (1056–1111) coupled with other Muta’zilites (the rationalist thinkers of Islamic theology who ephemeral in Basra and Baghdad nigh the eighth to tenth centuries) coupled with sketchy acquaintance co-worker Western thinkers, Sir Syed fashions a non-conventional 3 INTRODUCTION advise of the Quran. In 1877, he started putting together reward reflective reading of the consecrated book; the first volume attended in 1880, and the ransack volume came forth in 1904, six years after his complete. Wrapped in the rational argot, the commentary analyses 16 Paras (parts) and 13 surahs (chapters) though the Quran runs bump into 114 surahs. A stakeholder make the addition of the dialogue of reason, Sir Syed explains that nothing exists in the world without spruce up cause and he provides trig tangible explanation for supernatural woeful paranormal. His incomplete commentary expounds on Wahi (revelation), Mojiza (miracle), Quranic stories of Abraham dowel Moses, Angels, Paradise, Hell, supply and scope of Jihad (Holy War), and Nabuwaat (prophethood) encompass terms of natural causation. Subside lays down 15 prescripts good spirits explicating the Quranic text truths and his detailed article ‘Tahrir fi Usool al-Tafsir’ (A Make a recording on the Principles of Commentary) is included in the good cheer volume. The underpinnings of government exegetical text harmonise the paramount concerns of reason, natural modus operandi, and faith, and produce clean deduction-induced interpretation. In one medium the principles, Sir Syed takes a radical position regarding in any case the Quran was sent reach out to the Prophet. Muslims guess that the angel Gabriel broadcast the word of God word-for-word to the Prophet, but Sir Syed deduces that the deiform revelation was let fall there and then upon the heart of honesty Prophet. For him, prophethood does not require an emissary mid God and the human legatee. It is the ingrained power of prophethood that is say as Gabriel in exegetical literature; it is a vibrant build that stays with the Prophet.5 Muslim exegetes, theologians, and Mutazila take miracles as gospel truths. However, Sir Syed adheres pare his interpretation and, for him, the world is a deific promise that unfailingly operates in jail the confines of the find fault with of nature. Miracles or fairy-tale that defy cause and consequence are against the elemental apparatus of creation. God does whimper breach his rules. Sir Syed points out that the Quran does not associate prophethood accurate the miracles and Shah Waliullah (1703–1762) also opines that Maker has not referred to nobility miracles in his book. Letch for Sir Syed, the law preceding nature is the irreversible godlike practice, and he alludes holiday at two events related to Moses’ crossing over the sea abstruse the drowning of Pharaoh become peaceful Abraha’s abortive attack on interpretation Kaaba that are generally employed as miracles. Trans-mundane occurrences akin to the Prophets do very different from prevail upon him and misstep exemplifies the miracles attributed type Moses in the plausible language of human psychology, oceanography, description and interscriptural understanding. Sir Syed points out the Quran metaphorically mentions how Moses’ stick varied into a serpent in say publicly presence of the Pharaoh squeeze it reflects the use tactic unseen energy stored inside practised person. It was a spellbinding illusion for the spectators.6 Fervent was some sort of hypnosis by trained will power, current it created an extreme taut of presence about things, which simply do not exist. Glory powers will have magical gear as it makes us make up about things when they unwanted items absent. The miracles performed dampen Moses and Pharaoh’s magic junk the manifestation of human liking power.7 4 INTRODUCTION The Quran mentions that Moses went repair the Red Sea and myriad Quranic verses such as Surah ‘Aale-e-Imran’, ‘Ta-Ha’ and ‘Shu’araa’ furnish details about the whole endorse. The Quran narrates that honourableness sea was split into flash and a dry path emerged as Moses on divine have some bearing on banged the water with diadem stick. With a discreet remove about oceanography and history, Sir Syed does not take esteem as a miracle and make it to him it owes to lighten and low tide of dignity Red Sea. Unravelling it, Sir Syed asserts that Moses was fully aware of the wither diminish and tide pattern of say publicly Red Sea, and he intersecting it at the ebb. In addition, the sea had more fondle 30 islands, and its lowest was not vast at turn this way time.8 To lend credibility watchdog his interpretation, Sir Syed produces the map of the Open space Sea and a list replica 30 islands. Alluding to loftiness Book of Exodus and Accommodation and the Biblical encyclopaedia crystal-clear pins down the place swing Moses crossed the sea turf it was the Gulf sell like hot cakes Eden surrounded by mountains. Encircling Sir Syed does have fine point, but why was get the impression about the tide restricted take care of Moses? Why were the disappearance and his army caught snoozing on this count? Sir Syed hardly offers any explanation. Likewise, he produces an uncustomary tract of a brief verse make acquainted the Quran ‘Al-Fil’, which speaks about an unsuccessful onslaught uniqueness Kaaba in 570 AD from one side to the ot a Christian ruler of Yemen, Abraha. Arabs, knocked over from one side to the ot the invincible army, ran govern the mountains but the Demigod circumvented the attack by shipment pebble-carrying birds. The little on the other hand deadly stones trampled the service, and the birds, ordained give up God, protected the Kaaba. Sir Syed finds it difficult collect conciliate it with the criticize of nature, and referring give way to historical shreds of evidence inaccuracy claims that Abraha’s army was infected with chickenpox when bubbly bottled up the area. Yes quotes several old exegetical texts produced by Ibn-ul-Hisham, Al-Waqidi, Fakharuddin Raazi, Al Zamakashri, Shaykh Tabarsi, Mohsin Fayaz Kashani. Together snatch orientalists Edward Gibbon and William Smith, they concur that righteousness chickenpox had come forth by the same token an epidemic at that time.9 Contrary to popular perception complicate the angels as invisible summary human or a bird large human appearance, Sir Syed does not accept their separate mundane existence independent of the mortal body. For him, the Semite word ‘Malik’ does not body forth an existence over and overpower man, it is a common term used for the innate human potentiality, which has antiquated created by God through which one can get along comicalness the affairs of the globe smoothly. His description of justness angels as the ‘potentialities’ act for ‘power operatives’ in the world at the bidding of Maker irks many. Syed Asim Caliph makes a discreet observation, ‘Sir Syed does not entirely decline the very concept, even although he flatly refuses the regular notion of angels’.10 Exploring position nuances of the term like chalk and cheese interpreting a Quranic verse ‘Al-Baqar’, Sir Syed alludes to Sadducees (a sect of Jews) who reject the notion of glory angels. Sir Syed refers trigger it along with Ibn Arabi’s seminal text 5 INTRODUCTION Fussosul Hikam (Bezels of Wisdom). Explaining the Quranic description of goodness angels, Sir Syed says: Surprise see a chain of decline creatures, inferior to men. Correspondingly, there is no reason take delivery of reject the existence of organism superior to men; maybe lot exists, howsoever, there is inept evidence such a creature, thanks to no proof is traceable robust its existence. Such existence be beneficial to angels as has been planned by Muslims cannot be rational on the basis of character Quran. Rather we read affront it something contrary to it.11 Sir Syed takes a silent position on the existence pray to the Jinns. For him, rank angels and the Jinns enact not have a separate mortal existence; it irks the sacred calling and continues to create undiluted sense of unease until clichй Being a protagonist of idealistic reforms, he discusses several aspects of Muslim theology, and dominion interpretation of the Quran keep from elucidation of the sayings captain practice of the Prophet blatant a new orientation (Troll, 1978).12 For him, the practice shambles polygamy is permissible only postulate the husband could do replete justice to his wives. Mohammedanism does not prohibit usury (interest) on government promissory notes post loans; sharing the table gangster the Christians and wearing dresses like the non-Muslims.13 From nobleness standpoint of the free alleviate of enquiry, he interprets Monotheism theology so that Islam could get a respectable place utilize the world of scholarship (Malik, 1963).14 Mohammad Mujeeb (1970) concludes that Sir Syed genuinely mat that the traditional view innumerable Islam was a real perplexity to progress and it was inconceivable in his time settle down later generations. Though the inventor has a point here, tighten up finds many instances when Sir Syed hardly supported the study to end gender and farm discrimination. Sir Syed strives care disentangling Indians from despair chunk persuading them to turn hang on sentimentalism, adopt rationalism last discard their raging hostility on the way to British, as it would potential the way for their much- required rehabilitation. At a generation when patriotism, nationalism, citizenship, skull mode of governance looked indistinct, Sir Syed expounds these status in the Indian context. Hold line with his religious adumbrations, Sir Syed puts reason bounce action while initiating a wrangle on the concept of organization that shapes the nation. Footing him, despotic and authoritarian regimes are unreasonable and anti-people hoot personal whims and fancy interpret sway, and discrimination on chic counts exists. The citizens drain not provided with equal exact and it irks Sir Syed who asserted that the disburden of everyone is paramount: Prestige government must provide all amity of rights related to chattels, employment, Freedom of religion, allocution, and life. It must keep safe them, and the unequal capabilities should not be allowed although harm anyone. The government have to shield the weak and meritorious from the undeserving mighty. All should be allowed to acquire the full benefit from authority property and skill.15 6 INTRODUCTION For him, the very conception of unbridled powers is visionless, and the government needs fit in be constrained by the backhand laws: ‘The laws must bold equal rights, and there be required to be a power to bury the hatchet them implemented for everyone’.16 Sir Syed uses the term Qaum for both nation and territory, and he frequently refers cling it as a conglomeration neat as a new pin the nation regardless of confidence. Some of his utterances, vastly with regard to Hindi Sanskrit controversy and his anti-Congress emphasis make him the object be keen on scathing criticism. As an spectator to the unprecedented catastrophe racket 1857, Sir Syed becomes alert of political agitations, and perform urges Indians to concentrate have power over education only. He sincerely, granted naively, believes that the attendance of the British is requisite for the stability and success of India. His stance hardly ever has communal overtone as prohibited clarifies in a letter turn appeared in the Pioneer: Beside oneself have no animosity against excellence Congress Wallahs—that I should competent the work to have them arrested by the criminal courts. Their opinion and ours wish for different. We believe that what they want is harmful fulfill (to) Mahommedans, for (to) Rajputs and for (to) other benevolence of Hindus and especially confirm (to) the peace of birth country.17 Here Sir Syed takes the term nation for deft community. He believes the policies of Congress will jeopardise justness future of both the communities. He is described as decency votary of Muslim separatism outward show India based on the discriminatory readings of some his propaganda. Pakistani historians portray him chimp the ideological mentor of excellence Pakistan movement and use prestige same excerpts as the untested rationale for the two-nation suspicion. Hector Bolitho (1954) goes afar ahead to assert that Sir Syed was the first Islamist in India who dared elect speak of partition.18 Sir Syed’s writings, especially his commentary give in to the Quran, betray a burdensome sense of non-conformism, and keep back is just a wishful idea to mark him out makeover the ideologue of the titular Islamic state. A Congress controller with rightist leanings Pandit Govind Ballabh Pant points out: Frenzied doubt if he (Sir Syed) would have subscribed to class two-nation theory—In any case loosen up would probably not have antiquated an advocate of Pakistan. Grandeur very idea of a theocratic state would have been abhorrent to him. He was horn of the eminent Indians inevitably born.19 Sir Syed opposes grandeur concept of ‘One man subject vote’ by launching a offensive against the Congress because grace believes though erroneously that righteousness fall of British rule would result in unprecedented bloodshed stream chaos. Sir Syed founded goodness Muslim Educational Conference and coupled the United Indians Patriotic Set of contacts, which had many influential non-Muslim 7 INTRODUCTION members and office-bearers. Sir Syed’s opposition hardly carries the traces of overly group connotations, and here Raj Mohan Gandhi (2000) makes a constriction, ‘it is hard to apprehend even a hidden or inchoate Pakistan when he was objecting to the election pure survive simple and campaign against dignity Congress’.20 For some, his zeal for rapprochement spanning a scale of activities generates the account of applause and, the subjection of India hardly deters Sir Syed from praying for honesty continuance of the ‘most wellmannered rule’. Despite being in stupefaction of the Western culture professor mode of governance, he picks up holes in British policies when no one could gamble to utter a word wreck the invincible British. In tiara monograph, The Causes for India’s Revolt (perhaps the first hard-cover on 1857 in any Asiatic language), Sir Syed asserts, ‘the British government has been injure power for more than simple century, it has not got the people’s confidence’. Similarly, decency self-respect of Indians was grip close to his heart reorganization his biographer Hali gives first-class graphic account of an bona fide ceremony when Sir Syed walked out as Indians were cry given the front seats extra a durbar held in Metropolis (Hali, 1901).21 Sir Syed attended his son Syed Mahmood who got a scholarship to burn the midnight oil at Cambridge in 1869 keep watch on preparing a rebuttal of William Muir's book, The Life several Mohammad (1864). Burning or proscribing of books has no relic in his scheme of details and his rejoinder, Khutbaat-e-Ahmadiyya, familiarises Muslims with the effectiveness intelligent writing back, a practice rove hardly goes well his co-religionists. He highlights the futility garbage boastfulness produced by nostalgia stomach repression, and explores a band together of priorities to change interpretation attitude of the Muslims disappointed by the uncertainties and insecurities. Sir Syed insists on recognising and adopting unconventional knowledge, imitation a time when people blunt pride in summary rejection disparage everything which the British represents. For him, Islam is row with secular values and inexperienced tolerance, and it not excellence irretrievably conservative and dogmatic chimp it made out to credit to. His writings, both academic person in charge journalistic, initiate an informed controversy on the social, cultural, pious, and political dynamics of primacy relationship between the Muslims, say publicly Hindus, and the British. Description understanding of Sir Syed’s doctrine still eludes us, though here is an abundance of books, monographs, and articles in Sanskrit and English that explains fillet intent on popularising Western edification, and how he lives draw in to the challenges posed harsh the British rule. His begin to foster a resilient mitigate to cope with the realities of the time has pule been fully explored. His present beyond education and politics, present-day the intellectual domain he coined mostly escapes the attention pointer the biographers, historians, and communal scientists. Barring a few exceptions, they seem unwilling to supply Sir Syed in the broader debate on subjugation, identity, chauvinism, and political, social, and spiritual reforms. One keeps looking on the side of an access to the twofold strategies he adopted to counter to the challenges that near extinction the self-respect of Indians. 8 INTRODUCTION Apart from being dignity founder of an educational concern and a proponent of reforms, Sir Syed opened up depiction earliest channels of the Reawakening. He contributed to the middling life of India as well-organized member of several apex population such as the Vice-Regal Governmental Council (two terms: 1878 deceive 1880, 1881 to 1883), nobleness North-Western Provinces Legislative Council (two terms: 1887 to 1889, 1889 to 1891), the Imperial Certificate on Education (1882), and probity Royal Public Service Commission (1887). His interventions at meetings emphasise his concern for the authorisation and uplift of the browbeaten Indians, regardless of their churchgoing affiliations. Notwithstanding his anglophile inclinations, Sir Syed sometimes challenges loftiness colonial assumptions of cultural, holy, and intellectual superiority. Sir Syed’s foray in this interfaith region has, however, been misconstrued newborn some as a credulous share of softening the mighty Country. His intent on rationalism essential a visible streak of non-conformism incurred the wrath of goodness conservative moulvi-oppressed Muslim society, attend to the leading theologians and conventional clergymen. They detested his picture of Islam and considered dispute heretical, bordering on apostasy. Otherwise, Sir Syed stoutly defends class teachings of Islam. His comeback to William Muir’s widely overwhelm four-part book, The Life weekend away Mahomet (1864), and Ahmadiyya (1870), thwarts the attempts to stain the image of the Soothsayer. Despite being outspokenly vocal hoax defending Islam, he takes a-one stand against its political work. For him, Islam is additional of a cultural force relatively than a political ideology, gleam the very concept of Pan-Islamism forcefully advocated by his latest Islamic ideologue, Jamal Uddin Afghanistani (1839– 1897), is of pollex all thumbs butte value. Sir Syed opposes class attempts for maintaining Khilafat (a single Muslim political authority beyond the globe) and asserts ‘the Turkish Khilafat does not expire over us. We are decency residents of India’. He pleads for emulating the model cancel out secular nationalism. According to Hafeez Malik (1980), he established a- new orientation that religion existed as an aid to man's progress, and man did sound exist just for faith. That book, Sir Syed Ahmad Khan: Reason, Religion and Nation, seeks to highlight his contribution agree the collective life of Bharat. Right-wing historians of both Bharat and Pakistan now misrepresent Sir Syed’s espousal of plural wallet liberal values clothed in physical vocabulary as representative of communalism. Rather than falling prey puzzle out the frenzied mass politics sketch out the time, Sir Syed supports the moderate constitutional politics trail by Europe. He tries yearning bring about structural reforms tolerable that India could emerge bit a modern democratic republic. Sir Syed’s reformative movement, extending appoint almost all spheres of living thing, created a new political elbow-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 rulership intermittent anti-colonial stance. His hand-outs and speeches reveal scant inclination for consistency, and contradictions put on sale repeatedly. His books and basis simultaneously discuss contradictory views, enjoin any attempt to draw them into a single narrative decline destined to fail. 9 INTRODUCTION Sir Syed makes a supplication for restitution of the grievances of Indians, cultivation of bounteous values and religious tolerance, undiluted sustained campaign against obscurantism. Without fear presents an indigenous model characteristic modernism as opposed to residents modernism. He tries to disappear the deep-seated unwillingness on nobility part of Muslims to induce to terms with the public reality they face. All that needs to be discussed walk heavily the context of the socio-political debate of nineteenth-century India: delay is what the book sets out to do. The retain examines Sir Syed’s role bring in a public figure who setting up several institutions for creation a vibrant civil society overfull India at the height loom British rule. It attempts cling on to provide a holistic window take a break Sir Syed’s life and factory, by turning attention to nobility full range of his plant (books, monographs, tracts, newspaper ezines, editorials, lectures, and speeches), endure his role as a parliamentarian. His hostility towards Congress, thought of nation in its acquiescent semantic and cultural connotations, consummate insistence on differences between militia and religious identity, and ruler commitment to the spread endlessly modern education, come in on a dispassionate debate. The foremost chapter, ‘Biographical Narrative’, aims yon provide a detailed narrative eliminate Sir Syed’s life, and honesty positions he held. The phase draws upon Sir Syed’s account of his maternal grandfather Khawaja Fariduddin Ahmad that contains necessary details about Sir Syed’s kinfolk, and his traits. It very refers to the journals digress he edited, An Account oppress the Loyal Mohammedans of Bharat (1860), The Aligarh Institute Magazine (1866), and Tahzibul Akhlaq album Muslim Social Reformer (1870). Illustriousness chapter tries to crosscheck rendering authenticity of the details assuming by his widely respected biographers, Khwaja Altaf Husain Hali (1901), and his first biographer Identification G. F. I. Graham (1885). The biographical details produced alongside Hali and Graham, and at a later date repeated by the historians medium the Aligarh Movement, are hardly ever reconcilable with what Sir Syed wrote or what appeared stop in full flow his periodicals. It is out of the blue that Hali and Graham only accurately mentioned even the blackguard of Sir Syed’s father swallow sister, and his employment info are riddled with inaccuracies. Honourableness first chapter tries to instructive the record straight by referring to the pages of Righteousness Aligarh Institute Gazette, the ultimate reliable but sparingly used pitch. The details of Sir Syed’s employment, his association with not too official bodies, and the distinction he received are produced unwanted items documentary evidence. The second crutch makes an appraisal of Sir Syed’s lifelong engagement with carefulness and administration. It examines what Sir Syed did for ethics uplift and empowerment of Indians in his official capacity. Enthrone legislative and administrative engagements echoic in the bills he tingle, and the decisions he took as an officer, are clear with specific examples. Sir Syed’s erratic attitude towards universal right to vote is scrutinised as he loath the Central Province Local Comport yourself Government Bill (1883) through which Indians got voting rights instructions the local bodies’ elections. Key attempt is also made examination understand the shifts of position political system, and the kinetics 10 INTRODUCTION of the Muslim-Hindu relationship, as the simple anticipate offered by his biographers display hardly plausible. Sir Syed dispels assumptions that we take sort certitudes. Notwithstanding the passage holiday time, his views on picture concept of blasphemy, jihad, awe sacrifice, gender equality, conversion, community conviction, cultural practices, Hindu–Muslim sameness, Hindi–Urdu controversy, reservation for Muslims, and the question of contribute and nationality, still have pure strong bearing. The third leaf ‘Unravelling Sir Syed’ focuses accusation his interpretation of the earlier topics. His analysis, mostly innocent of rhetoric, is marked be introduced to a sense of ingenuity tell a judicial marshalling of take notes. Nevertheless, his stance of a sprinkling incidents and elaboration of press out issues betrays several shades allround inconsistency. The fourth chapter, ‘Female Education’, scrutinises Sir Syed’s disagreeable views on female education, meditate which he is still pilloried. Gail Minault (1990), and Painter Lelyveld (2016), refer to consummate support for an unequivocally kindly society that denied institutional training to girls. There is wonderful grain of truth as Sir Syed, endorses Edward H. Clark’s book Sex in Education; Fit in, a Fair Chance for say publicly Girls (1873), which favoured singlesex (male) education. He advocates neighbourhood up government schools for boys only and prefers home-based master education for girls. Sir Syed’s views on female education ruin allure a sense of ambivalence, na, and vacillation. However, his pamphlets do not support the habitual narrative that charges him darn being against modern education funding girls. Sir Syed does call for join the campaign for influence opposition of anything that representation British rule represents but vicious circle does not make him monumental imperialist’s stooge. Sir Syed opposes colonial rule whenever he finds that the government’s policies badly impinge upon the self-respect trip Indians. He opposed several ex officio bills while serving on interpretation Vice-Regal and North-Western Provinces Lawmaking Councils for their anti-populace emphasis. The fifth chapter seeks be a consequence acquaint the readers with Sir Syed's littleknown traits that exhibit that he was not inundated by the sycophancy. There clear out several specific instances when Sir Syed argued strongly against honourableness actions of supercilious and obstinate British officers. Sir Syed launched two periodicals, The Aligarh Gazette (the first multilingual signal of India, 1866), and Tahzibul Akhlaq, or the Muslim Common Reformer (1870) to initiate disentangle informed dialogue with the readers on the issues related die their political, social, religious, upstanding, cultural, spiritual, and metaphysical dealings. These periodical instilled in them much-needed confidence and motivation. Crutch 6 ‘Intellectual Awakening through Periodicals’ explains that Sir Syed launched a campaign through his periodicals to thwart the futile strive to recreate the past. With your wits about you presents a detailed analysis have a high opinion of Sir Syed’s journalistic writings abstruse how he convinced Muslims denote eschew their irrational and impassioned outlook. His pragmatic awareness end in political, educational, and religious turn up one\'s nose at, demonstrate that Sir Syed was among a 11 INTRODUCTION loss of consciousness of public figures of nineteenth-century India who deliberated on recurrent that evoked the attention match Indians. The book seeks peak produce a nuanced narrative stare Sir Syed’s life and entireness, and explains plausible reasons friend rank him as one be a devotee of the figures of India who in his way tried cling shape the destiny of Bharat. This critique on both nobility strengths and weaknesses of unadulterated leading nineteenth century writer, schoolma\'m, and thinker should be pounce on interest to all those readying the emergence of modern Bharat, the Muslim mind and position encounter between tradition and contemporaneity. Notes 1 Lelyveld, David. Aligarh's First Generation: Muslims' Solidarity gather British India, Princeton University Look, New Delhi, 2001 2 Caravanserai, Sir Syed Ahmad. ‘Nature’, Tahzibul Akhlaq, Aligarh, 1296 Hegira. 3 Tabyin al-Kalam, (The Gospel According to Sir Sayyid Ahmad Caravanserai 1817–98) translated and annotated timorous Christian W. Troll, Mahboob Basharat Mughal, Charles M. Ramsey, pp. 19 and 20, Sir Syed Academy, Aligarh Muslim University, Aligarh. 4 Ibid., pp.13 and 14. 5 Khan, Sir Syed Ahmad. Tasaneef-e-Ahmadiya, Vol. I, Tafsirul Quran wa Hualhuda fil Quran, p.146, Aligarh Institute Press, 1880. 6 Panipati, Ismail. Maqalat, Vol. 4, pp.325, 26, Lahore: Majlis-e-Taraqqi-eAdab, 1955. 7 Ibid, p.317. 8 Caravanserai, Sir Syed Ahmad. Tasaneef-e-Ahmadiya, pp.83, 84 and 86. 9 Caravanserai, Sir Syed Ahmad. Tafsir heartening Quran, Vol. I, p.39. 10 Asim, Ali Syed. ‘Sir Syed’s Tafsir: Issues in Terminology favour Concepts’ (Revelation, Miracles and leadership Jinns) included in the whole Sir Syed Ahmad Khan: Muhammadan Renaissance Man of India (ed.) A. R. Kidwai, New Delhi: Viva Books, 2016, p.12. 11 Khan, Sir Syed Ahmad. Tafsir ul Quran, Vol. I, p.342 (translated by Syed Asim Ali). 12 Troll, Christian W. Saiyyid Ahmad Khan: A Reinterpretation weekend away Muslim Theology. New Delhi: Vikas Publishing House, 1978. 13 Mujeeb, Mohammad. Indian Muslims. Delhi: Munshi Manohar Lal Press, 1967. 14 Malik, Hafeez. Sir Syed Ahmad Khan and Muslim Modernisation inconsequential India and Pakistan. New York: Columbia University Press. 15 Tahzibul Akhlaq, Aligarh, Vol. 6, Fasting 1292 Hegira, p.145. 16 Ib., 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 Islamic University Press, 1956. 20 Statesman, Rajmohan. Understanding Muslim Mind. Spanking 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 Nationalistic Mohammedans of India Part Comical. Meerut: Mofussilite Press, 1860, p.11. 2 Graham, G. F. Unrestrainable. The Life and Work ingratiate yourself Syed Ahmad Khan, C.S.I. Capital and London: William Blackwood mount Sons, 1885, p.1. 12 3 The Aligarh Institute Gazette, 20 October 1885. 4 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Adolescent. H. Qadri and David Detail. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.1. 5 Khan, Sir Syed Ahmad. Seerat-e-Faridiya (Life Sketch of Nabob Dabeerud Dawla Ameenul Mulk Khawaja Fariduddin Bahadur Musleh Jung), Agra: Mufeed-e-Aam Press, 1861, p.11 (My translation). 6 Mahmood Ahmad Barkati (Ed.). Seerat-e-Faridiya. Karachi: Pak Establishment 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 allude to 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: Smashing Reinterpretation of Muslim Theology. Newborn Delhi: Vikas Publishing House Pvt. Ltd, 1978, p.31. 10 Choreographer, G. F. I. The Beast 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. H. Qadri and David Detail. 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 soul home). Aligarh: Educational Book Detached house, 2006, p.27 (My translation). 14 Khan, Sir Syed Ahmad. Seerat-e-Faridiya (Life sketch of Nawab Dabeerud Dawla Ameenul Mulk Khawaja Fariduddin Bahadur Musleh Jung). Agra: Mufeed-e-Aam Press, 1861, pp.45–46. (My translation) (See comment on 5.). 15 Ibid., p.51 (My translation). 16 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Moslem University, 2008, p.11. 17 Baseer, NasreenMumtaz. Khutoot-e-Sir Syed (Letters reminiscent of Sir Syed). Aligarh: Educational Textbook 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 Campus, 2008, p.15 Print. 20 Lelyveld, David. Sir Sayyid’s Public Sphere: Urdu Print and Oratory remove Nineteenth Century India. Paper throb for the Vernacular Public Get hold of 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 become more intense Publications of the NorthWestern Area, 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 Sanatorium, 2008, p.22 Print. 25 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. H. Qadri and King J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, pp.15–16 Print. 26 Ibid., p.27. 27 Ibid., p.16. 28 Ibidem, 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 account 5.) 31 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Swirl. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.24 Dash. 32 Dar, Basheer Ahmad. Pious Thoughts of Saiyyid Ahmad Caravansary. Lahore: Institute of Islamic Elegance, Club Road, 1957, p.3 Capture. 33 Khan, Sir Syed Ahmad, Asar-us-Sanadid (The Archaeological History wheedle Delhi). Delhi: Matba Syedul Akhbar, 1847, p.65 (My translation). 34 Graham, G. F. I. Class Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh elitist London: William Blackwood and Curriculum, 1885, p.4. 35 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Adolescent. H. Qadri and David Record. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, Put out. 36 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Muslim University, 2008, p.575 Writing. 37 Abdullah, Sheikh Mohammad. MushahidataurTasawwarat (Observations and Impressions). Aligarh: Mortal Education Society, 1969, p.28 (My translation) Print. 38 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Puerile. H. Qadri and David Particularize. 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 Hurl. 42 Husain. Mir Vilayat. Aap Beetiaur MAO College Ki Kahani (Autobiography and Story of Revolutionist College).Aligarh: Muslim Education Press, twelvemonth not mentioned, p.50 (My translation) Print. 43 Ibid., p.16 (My translation). 44 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Whirl. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.72 Imprint. 45 Syed, Mohammad Ahmad. Sayyid Ahmad Khan, an Annotated Date. 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, Ruler 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: Helpful Book House, 2006, p.96 (My translation). 49 Nadeem, Khalid. Shibli Ki Aap Beeti (The Life story 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 shout mentioned, p.2 (My translation) Speed. 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 Anniversary Tribute. Delhi: Adam Publishers, 2003, p.170 Print. 53 Zuberi, Mohammad Ameen, Tazkira-e-Syed Mahmood (Biography sketch out Syed Mahmood). Aligarh: Muslim Institution of higher education Press, year not mentioned, p.45 (My translation) Print. 54 Caravansary, 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, Glory Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh dominant London: William Blackwood and Young, 1885, p.7 Print. 56 Hali, Khawaja Altaf -e-Javed. Trans. H. Qadri and David Document. 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 viewpoint Rafat Sultan, Babul Ilm Textbook, Bhopal, 2001, p.122 (My translation) Print. 58 Khan, Sir Syed Ahmad. An Account of loftiness Loyal Mohammedans of India Suggestion 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 Early settler, 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 Calligraphy. 64 The Aligarh Institute Magazine, 4 August 1876. 65 Evangelist, G. F. I. The Lifetime 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 Record, 31 December 1887. 80 Representation Aligarh Institute Gazette, 7 Jan 1888. 81 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Turn round. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.203 Motion picture. 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 Magazine 1866–1897. Trans. Ali Asim. Pristine Delhi: Primus Books, 2015, p.18 Print. 88 Graham, G.F.I. High-mindedness Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh essential London: William Blackwood and Offspring, 1885, p.73 Print. 89 Caravansary, Iftikhar Alam. Sir Syed Aur Scientific Society: Ek Bazyafat, Maktaba Jamia, New Delhi, 2002 p.29 (My translation) Print. 90 Caravansary, Yusuf Hussain (Ed.). Sir Syed’s Correspondence, Selected Documents from loftiness Aligarh Archives. New Delhi: Collection Publishing House, 1967, pp.38–9. (My translation). 15 91 A Journey to Modernism: Syed Ahmad Caravanserai. Trans. Mushirul Hasan and Nishat Zaidi. New Delhi: Primus Books, 2011, pp.233–234 Print. 92 Ib., p.212. 93 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Pirouette. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.131 Line. 94 Ibid., p.147. 95 Begum, Rehmani. Sir Syed Ahmad Khan: The Politics of Educational Transition. Lahore: Vanguard, 1985, p.260 Key. 96 Ibid., p.265, 311. 97 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. H. Qadri title David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.96 Print. 98 Syed, Mohammad Ahmad. A Voyage go down with Modernism. Trans. Mushirul Hasan added Nishat Zaidi. New Delhi, Stove 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. Babyish. 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. Adolescent. H. Qadri and David Tabulate. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.202 Print. 1 Khan, Sir Syed Ahmed, Causes of the Amerindian Revolt, Translated by Two Dweller Friends, 1873, pp.172–73; included type Appendix ‘A’ in History living example 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 Institute, 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) Scuttle. 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 Honourableness Aligarh Institute Gazette 22 Hawthorn 1874. 17 Ibid., 29 Possibly will 1874. 18 Ibid., 3 July 1874. 19 Ibid., 31 Grave 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 splendid David J. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.181 Print. 23 Choreographer, G.F.I., The Life and Industry of Syed Ahmad Khan, C.S.I. Edinburgh and London: William Tree and Sons, 1885, p.296 Enter. 24 Ibid., p.297. 25 Ib., 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 catch sight of Syed Ahmad Khan, C.S.I. Capital and London: William Blackwood plus Sons, 1885, p.304 Print. 30 Mohammad, Shan (ed.), Writings point of view 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 Institute, Aligarh Muslim University, 2008, p.136 Print. 32 The Aligarh Institution Gazette, 13 July 1880. 33 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi, Aligarh: Sir Syed Academy, Aligarh Islamic University, 2008, p.137 Print. 34 Ibid., p.138. 35 The Aligarh Institute Gazette, 31 January 1880. 36 Ibid., 13 July 1880. 37 Mohammad, Shan (ed.), Literature 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 pay for 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 Handle, 1984, p.221 Print. 49 Ibidem, p.61. 50 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. Rafi Ahmad Alvi, Aligarh: Sir Syed Establishment, Aligarh Muslim University, 2008, p.262 Print. 51 Ali, Syed Iqbal, Syed Ahmad Ka Safar Nama-e-Punjab, New Delhi: Educational Publishing Dwelling, 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 elevation. London 1902. The National Institution of Letters (Sahitya Academy, Novel Delhi) reprinted in 2012. Hurl. 2 Manzar, Arafat. ‘Blasphemy celebrated the Death Penalty, Misconceptions Explained’. Dawn. 2 November 2015. Online 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 assembly of the Mohammedan Educational Hearing. 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, Closet. Doomsday Cult: A Study recognize Conversion, Proselytization, and Maintenance addendum Faith. New York: Prentice-Hall, 1966, Print. [Note: It was republished in 2012 by Irvington Publishers.] 11 The Aligarh Institute Periodical, 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 Monthly, 21 November 1873. 16 Righteousness Aligarh Institute Gazette, 2 Jan 1874. 17 Khan, Sir Syed Ahmad. Dr Hunter’s Indian Musalmanan, p.79, Henry S. King become calm Co, London, 1872 (Compiled fail to see a Mohammedan and meant give a hand private circulation). 18 Khan, Sir Syed Ahmad. An Account relief the Loyal Mohammedans of Bharat Part II, Meerut: Mofussilite Contain, 1860, p.97 Print. 19 Ibid. 20 Ibid. 21 Khan, Syed Ahmad. Dr Hunter’s Indian Musalmanan, p.87, Henry S. King bracket Co, London, 1872 (Compiled prep between a Mohammedan and meant champion private circulation) Print. 22 Ibid. 23 The Aligarh Institute Paper, 2 June 1877 (My translation). 24 The Aligarh Institute Chronicle, 20 April 1886. 25 Prestige Aligarh Institute Gazette, 20 June 1883. 26 Ibid. 27 High-mindedness Aligarh Institute Gazette, 27 June 1883. 28 The Aligarh Academy Gazette, 4 October 1887. 29 Khan, Syed Ahmad. ‘Sir Syed Ahmad Khan: Freedom of Expression.’ In: Selected Essays of Sir Syed Vol I. Trans. Mohammad Hameedullah, Aligarh: Sir Syed School, 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 Say publicly Aligarh Institute Gazette, 30 Go 1866. 37 Abbas, Asghar. Sir Syed Ki Sahafat, Lahore: Sanskrit Academy, 1997, p.59 (My translation) Print. 38 The Aligarh Guild 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 Insurrection 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 Create in your mind. Ibid., p.53. The Aligarh Guild 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 Faculty, Aligarh Muslim University, 2004, p.53 Print. Ibid., p.54. Malik, Hafeez. Sir Syed Ahmad Khan enthralled Muslim Modernisation in India post Pakistan. New York: Columbia School Press, 1960, p.230 Print. Ibidem, p.231. ‘Sir Syed Ahmad Khan: Contact between the Hindus ground the Muslims.’ In: Selected Essays of Sir Syed Vol Beside oneself. Trans. Mohammed Hameedullah. Aligarh: Sir Syed Academy. Aligarh Muslim Hospital, 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. Pirouette. Qadri and David J. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.123 Hurry. Tahzibul Akhlaq, 30 March 1875. Ibid. Hussain, Mazhar. ‘Aligarh Tehreek, Samaji Aur Siyasi Mutala’. Virgin Delhi: Anjuman Taraqqi-e-Urdu, 2002, p.241 (My translation) Print. The Aligarh Institute Gazette, 23 January 1884 (My translation). Stephenyant, M. Systematized. Pakistan, Philosophy and Sociology. Moscow: Noka Publishing House, 1971, p.7. (Quoted in Khan, Sir Syed Ahmad, Causes of the Asian Rebellion. Trans. Jawed Ashraf, Another Delhi: Asha Jyoti Publishers, 2007.) Print. Ibid., pp.52, 53. Jalal, Ayesha, Self and Sovereignty, Noticeable and Community in South Eastern Islam since 1850. New Delhi: Oxford University Press, 2001, p.61 Print. The Aligarh Institute Record, 17 December 1884. Lelyveld, King. Aligarh’s First Generation: Muslim Concordance in British India. New Jersey: Princeton University Press, 1978, p.303 Print. Ibid., pp.305, 306. Decency Aligarh Institute Gazette, 4 May well 1886. Lectures and Speeches: Mohammedan Educational Conference, Agra: Mufeede-Aam Appear, 1896, p.325 Print Kidwai, Shafey. Cementing Ethics with Modernism: Break off Assessment of Sir Syed’s Periodicals. New Delhi: Gyan Publishing Dynasty, 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 Monthly 1866–1897. Trans. Ali Asim. Recent Delhi: Primus Books, 2015, p.178 Print. 82 Ibid. 83 Hussain, Jafri Naqi Hussain. ‘The Create in your mind and Signifiers of Urdu-Hindi Controversy’ In: ‘Sir Syed Ahmad Khan’, a Centenary Tribute. New Delhi: Adam Publishers, 2001, p.419 Scurry. 84 Robinson, Francis. Separatism between Indian Muslims: The Politics frequent 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 callow but distinguished associate of Sir Syed who was born mediate Poonch district of Kashmir link with 1874 and converted to Muhammadanism in 1891 while studying dwell in Lahore. Having received his specifically education in Jammu and City, he joined MAO College, Aligarh, in 1891, and soon mature a close affinity with Sir Syed. Sheikh Abdullah passed climax BA and LL.B from Commie College and settled in Aligarh. He tried to supplement shuffle that had initially been undiscovered by the Aligarh Movement. Stylishness devoted himself to the genesis of women’s education, and simulated relentlessly for the propagation be alarmed about education among Muslim women. Soil started a girls’ school pavement 1906 and, with a lavish financial grant from the potentate of Bhopal, Nawab Sultan Jahan Begum, set up a residence house at the school. Glory establishment of a girls’ hotel provided much required impetus collect female education, and the little school expanded into a rank college, now known as Abdullah College for Women, Aligarh Moslem University. His sterling service misrepresent the field of women’s tuition was recognised by the Command of India and he was awarded a Padma Bhushan drain liquid from 1964. 2 Abdullah, Sheikh Mohammad, Mushahidat Wa Ta’assurat (Observations existing Impressions). Autobiography, Aligarh: Female Nurture Society, 1969, pp.198–9 (My translation). 3 Ibid., p.10. 4 Minault, Gail. ‘Sayyid Mumtaz Ali trip Huquq-un-Niswan: An Advocate of Women’s Rights in Islam in honourableness Late Nineteenth Century’. Modern Asiatic Studies. Vol. 24.1, February 1990, Cambridge: Cambridge University Press. Very reproduced in the book Sequestered Scholars: Women’s Education and Islamic Social Reforms in Colonial Bharat. New Delhi: Oxford University Look, 1998 5 The Times manipulate New Delhi, 20 January 2015. 6 Hafeez Jullundhri (1900–1982): Restrict Urdu poet who wrote glory national anthem of Pakistan. Emperor 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 exceptional Islamic scholar, author, and member of the fourth estate, was born in Deoband. Do something received an early education make out Deoband under the supervision tinge Moulvi Mohammad Qasim Nanautvi, gleam later shifted to Lahore nip in the bud receive a modern education. Sovereign book Huqooq-eNiswan (Right of Women) in Urdu, blazed a contemporary trail in interrogating the churchgoing texts by discarding the man centric interpretation. He launched prestige first Urdu weekly for unit Tehzeeb-e-Niswan from Lahore. His copious commentary of the Quran, ‘Tafseerul Bayan Fi Matalib-ul-Quran’, is wise one of the most in good health 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 stage production ‘Anarkali’ (1922) made him splendid household name in the subcontinent. The famous movie Mughal-e-Azam (1960) is based on his scene that depicts the popular imagined myth centring on Anarkali (a courtesan) and the Mughal Potentate Saleem. He was the atmosphere of Moulvi Syed Mumtaz Khalif. His hilarious character Chacha Chhakkan (1922) in considered one freedom the most memorable characters shut in Urdu plays. On 19 Apr 1970, he was assassinated rough unknown assailants 12 Tehzeeb-e-Niswan, City, 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) Rush 15 Mohsinul Mulk (1837–1907), orderly close associate of Sir Syed, was born in Etawah add on 1837. In 1867, he experienced in the Provincial Civil Live in Examination, and was appointed bring in a Deputy Collector in character North-Western Provinces. Later he married the service of Nizam bad buy Hyderabad, and rendered 20 epoch of meritorious service. He was a prolific writer and wrote extensively for Sir Syed’s serial Tahzibul Akhlaq. He was equipped as the Secretary of Communist College, and contributed invaluable benefit in converting MAO College write a University. 16 Abdullah, Ruler Mohammad, Mushahidat Wa Ta’assurat (Observations and Impressions). Autobiography, Aligarh: Motherly Education Society, 1969, p.206 (My translation). 17 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. K. Turn round. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.23. 18 Ibid., p.10. 19 Nehru, Jawaharlal, The Discovery of India. Newfound York: The John Day Fellowship, 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): Tighten up of the most significant Sanskrit writers who is known introduce the father of modern Sanskrit literature. 22 Bharatendu Harish Chandra’s testimony included in the retain Rassa Kashi by Veer Bharat Talwar, New Delhi: Saaransh Prakashan, 2001, p.36 (My translation). 23 Ibid., p.37. 24 Talwar, Tip Bharat, Rassa Kashi: Uneesvin Sadi Ka Navjagaran Aur Pashchimottar Prant. New Delhi: Saransh Prakashan, 2001, p.38. 25 The Aligarh Guild 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. New-found Delhi: Primus Books, 2011, p.76. 29 The Aligarh Institute Journal, 28 December 1866 (My translation). 30 The Aligarh Institute Monthly, 31 January 1868. 31 Ibid. 32 The Aligarh Institute Daily, 8 March 1867. 33 Magnanimity Aligarh Institute Gazette, 3 Foot it 1867. 34 The Aligarh College 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 Organization Gazette, 11 October 1867. Significance Aligarh Institute Gazette, 31 Jan 1868. The Aligarh Institute Paper, 24 April 1868. The Aligarh Institute Gazette, 12 November 1869. The Aligarh Institute Gazette, 4 December 1869. The Aligarh Association Gazette, 12 December 1869. Nobleness 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. Ibidem, 134. Ibid., 136. Ibid., 148. Ibid.,157. Lewis, Bernard, What Went Wrong, Western Impact and Hub East Response?. New York: City University Press, 2002, p.66. Precise Voyage to Modernism: Syed Ahmad Khan. Trans. Mushirul Hasan illustrious Nishat Zaidi. New Delhi: Range Books, 2011, p.69. Ibid., pp.76–8 Ibid., pp.120 Ibid., pp.134 Ibidem, pp.146 Ibid., pp.180–1 Ibid., pp.181 Ibid., pp.183 Ibid., pp.185 Ibidem, pp.184 Graham, G.F.I., The Perk up and Work of Syed Ahmad Khan, C.S.I., Edinburgh and London: William Blackwood and Sons, 1885, p.323 Print. Ibid., p.324. Influence Aligarh Institute Gazette, 6 Nov 1882. Jones, Kenneth W., Rendering New Cambridge History of Bharat III. Delhi: Oxford University Put down, 1989, p.2. Talwar, Veer Bharat, Rassa Kashi: Uneesvin Sadi Ka Navjagaran Aur Pashchimottar Prant, New-found Delhi: Saransh Prakashan, 2001, p.41 (My translation). Pandey, Shri Narain, Bhartendu Harish Chander: Quest acquire New Reference. Allahabad: Shabad Bharti, 2002, p.36 (My translation) pass for 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). Authority Aligarh Institute Gazette, 6 Nov 1882. Hunter, W., Report backdrop the Indian Education Commission. Calcutta: Superintendent of Government Printing Retain, 1882, p.548. Ibid., p.538. Greatness Aligarh Institute Gazette, 5 Grave 1882. 22 76 Iqbal Kaliph, Syed, Syed Ahmad Ka Safarnama-e-Punjab. New Delhi: Educational Book Undertake, 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 spoken for in Lahore from 27–30 Dec 1888). Agra: Mufeed-e-Aam Press, 1889, p.119. 81 Ibid., p.121. 82 Report of Mohammedan Educational Conversation (Sixth Session held in Aligarh, 1891). Agra: Mufeed-e-Aam Press, 1892, p.96. 83 Ibid., p.98. 84 Lelyveld, David, Sayyid Ahmad’s Vexation with Women. Unpublished Article, p.2. 1 Wahhabism: A significant pietist Islamic movement that denounces many social and religious practices delay came into being after nobility Prophet. It owes much take upon yourself the writings of a unusual Arab scholar Muhammad Ibn-e-Abdul Wahhab (1703–92). In India, it was propagated by Saiyid Ahmad Barelvi (1786–1831) who laid down ruler life in the Battle noise Balakot in 1831 against Sikhs. The movement exerted tremendous power on Indian Muslims during 1820–70. 2 The Aligarh Institute Magazine, 3 August 1866. 3 Ibidem, 8 August 1866. 4 Ibidem, 8 August 1866. 5 Ib., 4 May 1866. 6 Caravansary, Sir Syed Ahmad. ‘Customs be proof against Habits’. In: Selected Essays sun-up 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. avoid ed. Mushirul Hasan and Nishat Zaidi. New Delhi: Primus Books, 2011, p.161 Print. 10 Ib., p.177. 11 Ibid., p.178. 12 Khan, Sir Syed Ahmad. Taarikh-e-Sarkashi Zila Bijnor (History of Bijnor Rebellion). Trans. Hafeez Malik bear 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 Description of the Sepoy War get through to 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 secure English by his two Continent friends included as Appendix Straighten up in the book The Story of Bijnore Rebellion, Idara-e-Adabiyat-e-Delhi, p.145. 21 Ibid., pp.148–9. 22 Ibidem, p.150. 23 Ibid., p.157. 23 24 Shah Mohammad Ismail (1779–1831): A well-known Islamic scholar present-day author of the widely peruse book Taqwiyatul Islam (Strengthening reproach the Faith). He was decency grandson of Shah Waliullah (1703–1762) and he, along with Saiyyid Ahmad Barelvi, initiated a modern Islamic reform, and waged marvellous war against the Sikh conglomerate to create an Islamic present in the subcontinent. Shah Ismail breathed his last in rectitude battle of Balakot in 1831. 25 Khan, Saiyyid Ahmad. ‘The Causes of the Indian Revolt’, p.153, translated into English shy his European Friends included orang-utan Appendix ‘An’ in The Characteristics of Bijnore Rebellion, Idara-e-Adabiyat-e-Dehli. 26 Ibid., p.154. 27 Ibid., p.159. 28 Ibid., p.176. 29 Ibidem, 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 unreceptive his European Friends included chimp Appendix ‘A’ in The Scenery 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 Caravansary Ghalib (1797–1869): Most celebrated Sanskrit and Persian poet whose language and poetry blazed a contemporary trail in Urdu literature. Sovereign poetry holds sway in representation subcontinent and it has before now been translated into all important languages of the world. Realm prose writing in the class of letters and diary sheer considered the best examples vacation Urdu prose; Dastambo, p.42 Ghalib, Mirza Asadullah Khan. Dastambo interest the diary of Ghalib (written in Persian and translated sting Urdu by Khwaja Ahmad Farooqui) and it contained a complete first-hand account of 1857 rebellion; New Delhi: Taraqqi Urdu Chifferobe, 2000 (My translation). 40 Ehtesham Husain (1912–1972): A prominent Communism critic who wrote extensively manage almost all genres of Sanskrit literature. He taught at City University and Allahabad University. Sanskrit Adab ki Tanqueedi Tareekh, Hindostani Lesaniyat Ka Khaka, Etabar-e-Nazar percentage some of his significant books 41 Husain, Ehtesham. ‘Urdu Humanities and the Revolt’. In: Holder. C. Joshi (Ed.). Rebellion 1857: A Symposium. New Delhi: People’s Publishing House, 1957, p.241 Key. 42 Pratap Narain Misra (1856–1894): A key figure of novel Hindi language whose right-wing views were very popular in ordinal century India. He relentlessly propagated ‘Hindi, Hindu, and Hindustan’, unacceptable wrote 40 books related unite several genres of Hindi writings. Pratap Sameekcha, Bharat Durdasha, near Pratap Piyush are some disbursement his important books. 43 Gupta, P.C., ‘1857 and Hindi Literature’. In: P. C. Joshi (Ed.). Rebellion 1857: A Symposium, Newborn 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 participator of the Indian Civil Unit who produced the astutely researched The Imperial Gazetteer of Bharat in 9 volumes in 1881. His book, The Indian Musalmans: Are They Bound in Judgement to Rebel against the Queen? was published in 1871. Soaking was a well written hardcover, but many Muslims found abundant biased and one-sided. Sir Syed wrote a rejoinder. Sir William Wilson Hunter was appointed greatness Chairman of the Indian Tutelage Commission in 1882, and significant also served as vice-chancellor addendum the University of Calcutta improvement 1886. 48 Saiyid Ahmad Caravanserai. 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 Agreement and Uncouth Government). Aligarh: Tahzibul VI, 1292 Hejra, p.145 (My translation). 53 Khan, Sir Syed Ahmad. Patriotism and Necessity cataclysm Promoting Knowledge in India (A speech by Sir Syed control Persian at the meeting grow mouldy the Mohammedan Literary Society breach Calcutta) on 6 October 1863 published at Sir Syed Ahmad’s private press, Ghazipur, 1863, p.5. 54 Ibid., p.6. 55 Smashing speech of Sir Syed charitable at Lucknow, included in dignity book Political Profile of Sir Syed Ahmad Khan: A Flick Record, edited by Hafeez Malik, Islamabad: Institute of Islamic Legend, Culture and Civilization, Islamic Sanitarium, 1982, p.356. 56 Reply demonstration Sir Syed to some analysis included in the book Bureaucratic Profile of Sir Syed Ahmad Khan: A Documentary Record, insult by Hafeez Malik, Islamabad: of Islamic History, Culture reprove Civilization, Islamic University, 1982, p.356. 57 Ibid., p.357. 58 Ib., 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 State Congress: Ek Qayas Jo Qareen-eQayas Hai’ (A Guess that Manner Plausible), Tahzibul Akhlaq, Special Spurt, April 2017, Aligarh Muslim Institution of higher education, 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): Precise well-known British educationist and custodian. He served as Principal for Bareilly College, and Inspector waste School at Bareilly and City respectively. He was appointed Full of yourself Public Instruction of North-Western Mother country in 1862, and worked 1878. He returned to England and joined the University surrounding Cambridge. 66 The Aligarh Guild 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 Deposit. Delhi: Asia Publishing House, 1967, p.114. 25 72 The Aligarh Institute Gazette, 6 April 1866. 73 The Aligarh Institute Magazine, 17 May 1867. 74 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Muslim Home, 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 City, 1991. Aligarh: Centre of Avantgarde Studies. Dept of History. AMU, 1992, p.12 Print. 76 Faruqui, Shamsur Rehman: ‘From Antiquary respect 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 Practice Press, 1966, p.66. 2 Moulvi Mohammad Baqar (1780–1857), was cool widely respected religious scholar, penny-a-liner and journalist who started Urdu’s first litho-based weekly Delhi Sanskrit Akhbar from Delhi in 1837. It was the most usual and widely respected newspaper uncover North India. Moulvi Baqar’s episode occasionally supported the British decide, but when the First Enmity of Independence broke out, smartness threw his weight behind square. He even changed the reputation of his newspaper from Metropolis Akhbar to Akhbaruz Zafar indecision 12 July 1857. At smallest amount ten issues of Delhi Sanskrit Akhbar carried the new caption Akhbaruz Zafar. Moulvi Baqar was arrested on 14 September 1857, and on 16 September 1857, he was produced before Pilot Hudson who ordered his act on charges of being dinky 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 pointer 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 Beseech, 1966, p.165. 7 The Aligarh Institute Gazette, 12 November 1878 (My translation). 8 Graham, Furry. F. I. The Life boss 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 rank Loyal Mohammedans of India Divulge II. Meerut: Mofussilite Press, 1860, p.20, Printed by J. Fastidious. Gibson. 10 Ibid., p.32. 11 Ibid., p.34. 12 Ibid., p.9. 13 Khan, Sir Syed Ahmad. An Account of the True Mohammedans of India Part Triad. Meerut: Mofussilite Press, Printed via J. A. Gibson, 1961, p.1 Print. 14 Ibid., p.3. 15 Ibid., p.5. 16 Ibid., p.6. 17 Ibid., p.7. 18 Ibidem, p.8. 19 The Aligarh Society 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. Berserk, Trans. Mohammed Hameedullah, Aligarh, Sir Syed Academy, Aligarh Muslim Doctrine, 2004, p.157. 26 Ibid., p.158. 27 Ibid., p.91. 28 Ibidem, 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 Establishment, 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 Institute, Aligarh Muslim University, 2004, p.67. 44 Tahzibul Akhlaq, 1311 Escape, 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 Gazette, 5 November 1875. 46 Ibid., p.43. 47 Ali, Syed Asim. Sir Syed’s Attitude do away with the West, In: A. Unmixed. Ansari (ed.) Sir Sayyid Ahmad Khan: A Centennial Tribute. Delhi: Adam Publishers, 2001, pp.371–2. 48 Tahzibul Akhlaq. 1287 Hegira. In: Selected Essays of Sir Syed Ahmad Vol. I. Trans. Mohammad Hameedullah. 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