Brief history of sir syed ahmed khan

He wanted a proper inquiry into the matter and said that the author, unless he could give a satisfactory explanation, should be harshly dealt with. Since no other member of the Council agreed with his opinion, his attack did no harm. Later, Sir Syed was invited to attend Lord Canning's durbar in Farrukhabad and happened to meet the foreign secretary there.

He told Sir Syed that he was displeased with the pamphlet and added that if he had really had the government's interests at heart, he would not have made his opinion known in this way throughout the country; he would have communicated it directly to the government. Sir Syed replied that he had only had copies printed, the majority of which he had sent to England, one had been given to the government of India, and the remaining copies were still in his possession.

Furthermore, he had the receipt to prove it. He was aware, he added, that the view of the rulers had been distorted by the stress and anxieties of the times, which made it difficult to put even the most straightforward problem in its right perspective. It was for this reason that he had not communicated his thoughts publicly. He promised that for every copy that could be found circulating in India he would personally pay 1, rupees.

At first, Beadon was not convinced and asked Sir Syed over and over again if he was sure that no other copy had been distributed in India. Sir Syed reassured him on this matter, and Beadon never mentioned it again. Later he became one of Sir Syed's strongest supporters. The one undertaken by the India Office formed the subject of many discussions and debates.

The pamphlet was also translated by the government of India and several members of parliament, but no version was offered to the public. A translation which had been started by Auckland Colvin, a government official was finished by Sir Syed's friend, Colonel G. Graham, and finally published in It was published in three issues, the first and second issues appeared inwhile the third was published in The first issue highlighted the bravery of those Muslims who stood by the British while the second issue carried an article on jihad in which he makes a clear distinction between jihad and rebellion.

Brief history of sir syed ahmed khan

Hunter links Wahhabism with rebellion and terms them as self-stylised jihadis. His accusations led to the prosecution of Muslims in India especially in the North Western Provinces and those associated with Wahhabism were severely punished. Many Muslims found his arguments one-sided and this prompted Sir Syed to write a rejoinder of the book. He reviewed the book in The Pioneer in a series of articles which were reprinted in Aligarh Institute Gazette from 24 Novemberto 23 February Sir Syed based his arguments upon Muhammad's own conduct during holy wars.

Through the s, Syed Ahmad Khan began developing a strong passion for education. While pursuing studies of different subjects including European jurisprudence, Sir Syed began to realise the advantages of Western-style education, which was being offered at newly established colleges across India. Despite being a devout Muslim, Sir Syed criticised the influence of traditional dogma and religious orthodoxy, which had made most Indian Muslims suspicious of British influences.

Sir Syed began feeling increasingly concerned for the future of Muslim communities. A scion of Mughal nobility, Sir Syed had been reared in the finest traditions of Muslim elite culture and was aware of the steady decline of Muslim political power across India. The animosity between the British and Muslims before and after the Indian Rebellion of threatened to marginalise Muslim communities across India for many generations.

Sir Syed intensified his work to promote co-operation with British authorities, promoting loyalty to the Empire amongst Indian Muslims. Committed to brief history of sir syed ahmed khan for the upliftment of Muslims, Sir Syed founded a modern madrassa in Muradabad in ; this was one of the first religious schools to impart scientific education.

Sir Syed also worked on social causes, helping to organise relief for the famine-struck people of North-West Province in While posted in Ghazipur inhe established a madrasa which later became the Victoria High school. He also formed the Scientific Society in Ghazipur to promote educational reforms across the country. Upon his transfer to Aligarh inSir Syed began working wholeheartedly as an educator.

The Society held annual conferences, disbursed funds for educational causes and regularly published a journal on scientific subjects in English and Urdu. Sir Syed felt that the socio-economic future of Muslims was threatened by their orthodox aversions to modern science and technology. He published many writings promoting liberal, rational interpretations of Islamic scriptures, struggling to find rational interpretations for jinnangels, and miracles of the prophets.

One example was the reaction to his argument — which appeared in his tafsir exegesis of the Quran — that riba referred to interest charges when lending money to the poor, but not to the rich, nor to borrowers "in trade or in industry", since this finance supported "trade, national welfare and prosperity". While many jurists declared all interest to be riba, according to Sir Syed this was based "on their own authority and deduction" rather than the Quran.

Travelling across England, he visited its colleges and was inspired by the culture of learning established after the Renaissance. Sir Syed returned to India in the following year determined to build a school modelled on Cambridge and Oxford imparting modern education to Indians. Byit was converted into a Fund Committee for the establishment of a school.

He began publishing the journal Tehzeeb-ul-Akhlaq Social Reformer on 24 December to spread awareness and knowledge on modern subjects and promote reforms in Muslim society. Sir Syed worked to promote reinterpretation of Muslim ideology in order to reconcile tradition with Western education. He argued in several books on Islam that the Qur'an rested on an appreciation of reason and natural law, making scientific inquiry important to being a good Muslim.

Bythe committee under Sir Syed issued proposals for the construction of a college in Aligarh. Maulvi Samiullah Khan was appointed as the secretary of the sub-committee of the proposed school. Members of the committee toured the country in order to raise funds for the school which was finally established on 24 May in Aligarh as the Muhammadan Anglo-Oriental Collegiate School.

Two years later, inthe school was converted into the Muhammadan Anglo-Oriental College. He retired from his career as a jurist the following year, concentrating entirely on developing the college and on religious reform. Sir Syed's pioneering work received support from the British. Although intensely criticised by orthodox religious leaders hostile to modern influences, Sir Syed's new institution attracted a large student body, mainly drawn from the Muslim gentry and middle classes.

The first graduate of the college was a Hindu. The curriculum at the college involved scientific and Western subjects, as well as Oriental subjects and religious education. The college was originally affiliated with Calcutta University but was transferred to the Allahabad University in Near the turn of the 20th century, it began publishing its own magazine and established a law school.

Inthe college was transformed into Aligarh Muslim University. After founding the Anglo-Oriental College, Sir Syed felt the need of a pan-India organisation to propagate the ideas of his movement. The first session of the Congress was held at Aligarh in under the presidency of Maulvi Samiullah Khan. The main objective of the organisation was to promote educational development among Muslims through conferences throughout India and transform the Anglo-Oriental College to the status of university.

Shan Muhammad in his book Sir Syed Ahmad Khan: a political biography notes that Sir Syed was foremost an educationist and reformer and not an academic thinker and so his political philosophy is related to the circumstances of his times. Important events that shaped his political outlook includes the Rebellion, the premiership of William Ewart Gladstone in England that started in and the viceroyalty of Lord Ripon in India.

He argued that understanding the Quran rested on a deep appreciation of reason and natural law and therefore did not preclude Muslim involvement in scientific methodology. An explanation of the existence of the work of God is Science. Hence, no contradiction is possible between Science and Religion as the word of God cannot be in opposition to the work of God.

Syed Ahmad considered Madrasa Education better than what the British schools offered in terms of Islamic Education, but it was unlikely to lead Muslims into a new future. His supreme interest was the intellectual development of the people through modern education. He based his education philosophy on science, theology, and morality as an integrated education system.

He faced severe criticism from religious orthodoxy when learning the English language was considered sinful. Many Muslims were perplexed due to the influence of clergy who believed that modern education was incompatible with and against the religion. Orthodox Muslims opposed him for his progressive, liberal and secular views and labeled him a Kafir.

Deobandi clerics opposed his proposal, saying that they cannot associate an institution with Shia students on the campus. Several Muslim scholars had signed fatwas accusing Sir Syed of disbelief and apostasy. Life had become so difficult for me that I aged before my age. I lost my hair, my eyesight, but not my vision. His educational reforms started when he laid the foundation of a madrassa Muradabad Panchayaity Madrassah in Muradabad inwhich was one of the first religious academies to incorporate scientific knowledge along with the religious one.

The school was run from Hindu and Muslim funding. After a brief interval of four years, he established another English High school based on the rules of religion in Ghazipur in Sir Syed Ahmad Khan wanted to upgrade its level to a college, and to attain this end, he speeded up fund-raising. Ultimately, his vision proved fruitful, and the viceroy of India Lord Litton elevated it to the level of a college on Jan 8, Religious education along with modern learning was uncompromisingly essential.

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