Syed Ahmad Khan
Islamic and Renaissance philosophy | |
---|---|
Institutions | East India Company Indian Judicial Branch Aligarh Muslim University Punjab University Government College University |
Main interests | Pragmatism, metaphysics, language, aesthetics, Christianity and Islam |
Notable ideas | Two-nation theory, Muslim adoption of modernist ideas |
Signature | |
Part of a series on |
Aligarh Movement |
---|
Sir Syed Ahmad Khan
Though initially espousing
In 1838, Syed Ahmad entered the service of
Sir Syed maintains a strong legacy in Pakistan and among
Early life
Do not show the face of Islam to others; instead show your face as the follower of true Islam representing character, knowledge, tolerance and piety.
— Sir Syed Ahmad Khan
Syed Ahmad Taqvi 'Khan Bahadur' was born on 17 October 1817 to Syed Muhammad Muttaqi
Syed Ahmad was the youngest of three siblings. With his elder brother Syed Muhammad bin Muttaqi Khan and elder sister Safiyatun Nisa,[24] Sir Syed was raised in the house of his maternal grandfather in a wealthy area of the city.[25] They were raised in strict accordance with Mughal noble traditions and they were exposed to politics. Their mother Aziz-un-Nisa played a formative role in Sir Syed's early life, raising him with rigid discipline and a strong emphasis on modern education.[26]
Education
Sir Syed's education was initiated by
Syed Ahmad's elder brother launched a weekly, “Syedul Akhbar”, from Delhi, which was one of the earliest Urdu newspapers in northern India.[33] Until the death of his father in 1838, Sir Syed had lived a life customary for an affluent young Muslim noble. Upon his father's death, he inherited the titles of his grandfather and father and was awarded the title of Arif Jung by the emperor Bahadur Shah Zafar.[34] Financial difficulties put an end to Sir Syed's formal education, although he continued to study in private, using books on a variety of subjects.[32]
Career
Having recognized the steady decline in Mughal political power, Sir Syed decided to enter the service of the East India Company. He could not enter the colonial civil service because it was only in the 1860s that Indians were admitted. His first appointment was as a Serestadar (lit. Clerk) of the Criminal Department in the Sadr Amin's office in Delhi, responsible for record-keeping and managing court affairs.[34][35] In February 1839, he was transferred to Agra and promoted to the title of Naib Munshi or deputy reader in the office of the Commissioner.[36] In 1841 he was appointed as the Munsif or Sub-Judge of Fatehpur Sikri and later transferred to Delhi in 1846.[36] He remained in Delhi until 1854 except for two short-term postings to Rohtak as officiating Sadr Amin in 1850 and 1853.[37] In 1855 he was promoted to the post of Sadr Amin in Bijnor.[38]
Acquainted with high-ranking British officials, Sir Syed obtained close knowledge about British colonial politics during his service at the courts. At the outbreak of the
In 1858, he was appointed as Sadarus Sudoor, a high-ranking post at the court in
In April 1869, he accompanied his two sons
Sir Syed retired from government service in 1876 and settled in Aligarh.[42] In 1878, he was nominated as an additional member of the Imperial Legislative Council, which he served from July 1878 to July 1880. He also served a second term that lasted until 1883.[43] He served the Legislative Council of the Lieutenant Governor of the North- Western Provinces for two terms from 1887 until 1893.[44]
Influences
Sir Syed's early influences were his mother Aziz-un-Nisa and maternal grandfather Khwaja Fariduddin both of whom took special interest in his education.[45] Apart from serving as a Wazir in the Mughal court, Khwaja Fariduddin was also a teacher, mathematician and astronomer.[25] He was also disposed towards Sufism, which left its impact on Sir Syed since his early childhood.[46] His maternal uncle Khwaja Zainuddin Ahmad, who was an expert in music and mathematics, also influenced him in his early days.[47]
Sir Syed's early theological writings demonstrate the influence of three school of religious thought on his outlook - the
During his formative years in Delhi he came in contact with
He was also influenced by the works of the Tunisian reformer Hayreddin Pasha and adopted his approach of utilising freedom of expression for bringing reforms in the Muslim community.[54]
The western writers who most influenced his political thoughts were the
Literary works
While continuing to work as a junior clerk, Sir Syed began focusing on writing, from the age of 23 (in 1840), on various subjects (from mechanics to educational issues), mainly in Urdu, where he wrote, at least, 6000 pages. He also wrote a well known book on archaeology called Athar-ul-Sandeed. He also developed interest in literature as he met a few of India's well known writers.[56][57]
Religious works
Sir Syed Ahmad Khan's career as an author began when he published a series of treatises in Urdu on religious subjects in 1842. In his early religious writings his religious thoughts were more orthodox; over time, with his increasing contact with the West, his views gradually became more independent.[58] His early works show the influence of Sufism and his upbringing in Delhi.[59] The main themes of these works are popularization of the practices of the Islamic prophet Muhammad as the one true path and the desire to reform the lives of Indian Muslims from religious innovations, thus endeavoring for the purity of Islamic belief in India.[60][59]
His later religious writings, such as his commentary on the Torah and Gospel and his essays on Muhammad, were stimulated in response to Christian missionary activities in India and the aggressive view of British historians towards Islam.[54]
Early treatises
His first treatise published in 1842 was a biographical sketch of
His third treatise, entitled Kalimat al-Haqq (The True Discourse), was published in 1849.[64] It is a critique of the prevalent Sufi practices around pir–murid relationships.[66] The first part of the work is devoted to the concept of piri. In this part, he argues that Muhammad is the only valid pir. The work's second part is focused on muridi and the notion of bay'ah.[67] He calls for reforms in the pir-murid relationship and the associated practises.[68] Rah i Sunna dar radd i Bid'a (The Sunna and the Rejection of Innovations), his fourth treatise, was published in 1850.[69] In this work, he expressed his opposition to certain religious practices and beliefs of his fellow Muslims, which he felt were mixed with innovation and deviated from the true Sunnah.[70] In 1852 he published Namiqa dar bayan masala tasawwur-i-Shaikh (A Letter Explaining the Teaching of tasawwur i shaikh), in which he defended tasawwur-i-Shaikh, the Sufi practice of visualizing within, the image of one's spiritual guide.[66][71] In 1853 he translated some passages of al-Ghazali's Kimiya al Sa'ada (The Alchemy of Happiness).[69]
Commentary of the Torah and Gospel
In 1862 while stationed at Ghazipur, Sir Syed started working on a commentary on the Bible and its teaching, with the aim to explain them in terms of Islam.[72] It was published in Urdu and English in three parts from 1862 to 1865 under the title Tabin al-al-kalam Fi tafsir altawrat Wa ‘I-injil’ala millat al Islam (Elucidation of the World in Commentary of the Torah and Gospel According to the Religion of Islam).[73][74] While the first part deals with the Islamic approach towards biblical writings, the second and third part contains commentary on the Book of Genesis and the Gospel of Matthew respectively.[75]
Essays on the Life of Muhammad
In 1869 he wrote Al-Khutbat al-Ahmadiya fi'l Arab wa'I Sirat al-Muhammadiya (A Series of Essays on the Life of Prophet Muhammad and Subjects Subsidiary Therein) as a rejoinder to William Muir's widely known four-part book, The Life of Mahomet published in 1864.[76] He was deeply distressed by Muir's portrayal of Islam and the character of Muhammad. He was concerned that the book might create doubts among the younger generation of Muslims.[77] In order to prepare for the book, he accompanied his son to England, as he wanted to get a first-hand impression of Western civilisation.[78]
He was also a reader of
Tafsir-ul-Quran
Sir Syed started working on a tafsir, or commentary on the Quran, in 1877. It was published as Tafsir ul-Quran in seven volumes; the first volume appeared in 1880 and the last volume was published six years after his death in 1904.[80] In this work, he analysed and interpreted 16 paras and 13 surahs of the Quran.[80] In the first volume, he also included a detailed article titled Tahrir fi Usool al-Tafsir (The Notes on the Principles of Commentary), in which he laid down 15 principles on which he based his commentary.[81]
Historical works
History was Sir Syed's preferred area of study and in 1840, Sir Syed compiled a book of chronological tables about the Timurid rulers of Delhi from Timur to Bahadur Shah Zafar at the behest of Robert N. C. Hamilton, his patron. It was later published under the title Jam-i-Jum (Jamshed's Cup).[82] In Silsilat-ul-Mulk he compiled the biographical data of all the rulers of Delhi in history.[83] During his stay in Bijnor, he wrote a history on the city of Bijnor, but it was destroyed during the 1857 rebellion.[84] He also wrote critical editions of books like Ziauddin Barani's Tarikh-e-Firoz Shahi published in 1862,[85] and Tuzk-e-Jahangiri published in 1864.[86] However, his most important historical works that brought him fame as a scholar were the two editions of Asar-us-Sanadid and that of the Ain-e-Akbari.[87]
Asar-us-Sanadid
In 1847, he published the book Asar-us-Sanadid (The Remnants of Ancient Heroes) documenting antiquities of Delhi dating from the medieval era.[88] The work is divided into four sections: the first describes the buildings outside the city of Delhi; the second describes the buildings around the Delhi Fort; the third describes the monuments in Shahjahanabad; and the last section presents a brief historical account of the various settlements of Delhi[88] as well as the prominent inhabitants of Delhi, including Sufis (such as Shah Ghulam Ali and Saiyid Ahmad Shahid), physicians, scholars, poets, calligraphers, and musicians.[89] It also contained around 130 illustrations drawn by Faiz Ali Khan and Mirza Shahrukh Beg, which were the first lithographically produced book illustrations in India.[90] Syed Ahmad released the second edition of Ansar-as-Sanadid in 1854.[91] However, the second edition was radically different from the first – the second was abbreviated and more factual.[92] This work brought Sir Syed a wider fame and earned him the reputation of a cultured scholar.[93] In 1861, it was translated into French by Gracin de Tassy in Paris.[88] The book was also presented to the Royal Asiatic Society of Great Britain and Ireland in London, which made him an honorary fellow.[86]
Ain-e-Akbari
In 1855, he finished his scholarly, and illustrated edition of
Sir Syed Ahmad Khan never again wrote a word in praise of the A'in-e Akbari and in fact gave up taking an active interest in history and archaeology. He did edit another two historical texts over the next few years, but neither of them was anything like the A'in: a vast and triumphalist document on the governance of Akbar.[96]
Political works
During the uprising of 1857, Sir Syed was posted as a chief assessment officer at the court in Bijnor.[97] He recorded the history of the mutiny in Tarikh i Sarkashi-ye Bijnor (History of the Bijnor Rebellion), which was published in 1858.[98] He was deeply worried about the consequences of the mutiny for his fellow Muslims in particular.[97] He wrote a number of articles and pamphlets such as Asbab-e-Baghawat-e-Hind (The Causes of the Indian Revolt), Loyal Muhammadans of India, and Review on Dr Hunter's Indian Musalmans: Are They Bound in Conscience to Rebel Against the Queen? to defend Muslims and Islam and create a cordial relations between the British authorities and the Muslim community.[99]
Causes of the Indian Revolt
Sir Syed supported the
Maulana Altaf Hussain Hali wrote in the biography of Sir Syed that:
"As soon as Sir Syed reached Muradabad, he began to write the pamphlet entitled The Causes of the Indian Revolt (Asbab-e-Baghawat-e-Hind), in which he did his best to clear the people of India, and especially the Muslims, of the charge of Mutiny. In spite of the obvious danger, he made a courageous and thorough report of the accusations people were making against the Government and refused theory which the British had invented to explain the causes of the Mutiny."[101]
When the work was finished, without waiting for an English translation, Sir Syed sent the Urdu version to be printed at the Mufassilat Gazette Press in Agra. Within a few weeks, he received 500 copies back from the printers. One of his friends warned him not to send the pamphlet to the British Parliament or to the Government of India. Rae Shankar Das, a great friend of Sir Syed, begged him to burn the books rather than put his life in danger.[98] Sir Syed replied that he was bringing these matters to the attention of the British for the good of his own people, of his country, and of the government itself. He said that if he came to any harm while doing something that would greatly benefit the rulers and the subjects of India alike, he would gladly suffer whatever befell him. When Rae Shankar Das saw that Sir Syed's mind was made up and nothing could be done to change it, he wept and remained silent. After performing a supplementary prayer and asking God's blessing, Sir Syed sent almost all the 500 copies of his pamphlet to England, one to the government, and kept the rest himself.
When the government of India had the book translated and presented before the council, Lord Canning, the governor-general, and
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 500 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 1,000 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.
Many official translations were made of the Urdu text of The Causes of the Indian Revolt. The one undertaken by the India Office formed the subject of many discussions and debates.[103] 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.F.I. Graham, and finally published in 1873.[101][104]
Loyal Muhammadans of India
In 1860, Sir Syed wrote a series of bilingual pamphlets called the Risala Khair Khwahan-e Musalmanan-e-Hind (An Account of the Loyal Mohammedans of India) from Meerut containing episodes in the life of those Muslims who stood by the British during the 1857 uprising.[98] It was published in three issues, the first and second issues appeared in 1860, while the third was published in 1861.[105] 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.[105]
Review on Hunter's Indian Musalmans
In August 1871
Muslim reformer
Through the 1850s, 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.[111] Sir Syed began feeling increasingly concerned for the future of Muslim communities.[111] 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 1857 threatened to marginalise Muslim communities across India for many generations.[111]
Scientific Society
Sir Syed intensified his work to promote co-operation with British authorities, promoting loyalty to the
Upon his transfer to
Muhammadan Anglo-Oriental College
On 1 April 1869 he went, along with his sons Syed Mahmood and Syed Hamed, to England, where he was awarded the
I may appear to be dreaming and talking like Shaikh Chilli, but we aim to turn this MAO College into a University similar to that of
Fez cap... Bad and abusive words which boys generally pick up and get used to, will be strictly prohibited. Even such a word as a "liar" will be treated as an abuse to be prohibited. They will have food either on tables of European style or on chaukis in the manner of the Arabs... Smoking of cigarette or huqqa and the chewing of betels shall be strictly prohibited. No corporal punishment or any such punishment as is likely to injure a student's self-respect will be permissible... It will be strictly enforced that Shia and Sunni boys shall not discuss their religious differences in the College or in the boarding house. At present it is like a day dream. I pray to God that this dream may come true."[citation needed]
He began publishing the journal Tehzeeb-ul-Akhlaq (Social Reformer) on 24 December 1870 to spread awareness and knowledge on modern subjects and promote reforms in Muslim society.[121] 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.
By 1873, the 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.
Muhammadan Educational Conference
After founding the Anglo-Oriental College, Sir Syed felt the need of a pan-India organisation to propagate the ideas of his movement. To this cause, he established the All India Muhammadan Educational Congress with its headquarters in Aligarh. The first session of the Congress was held at Aligarh in 1886 under the presidency of Maulvi Samiullah Khan.[126] 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.[127] The name of the organisation was changed to All India Muhammadan Educational Conference to avoid confusion with the Indian National Congress.[127]
Opposition and criticism
Sir Syed's Aligarh Movement and his desire to open institutions for Western education was opposed by the orthodox Indian Muslims. Imdad Ali, the then deputy collector of Kanpur condemned the foundation of Anglo-Oriental College.[128] Several periodicals such as Noor-ul-Afaq, Noor-ul-Anwar, and Taed-ul-Islam were started by his opponents in opposition to Tehzeeb-ul-Akhlaq to dissuade Muslims from joining the Aligarh Movement.[128][129] Many other orthodox Islamic schools condemned him as out of the fold of Islam (i.e. a kafir).[124] According to J.M.S. Baljon his ideas created "a real hurricane of protests and outbursts of wrath" among the local clerics "in every town and village" in Muslim India, who issued fatawa "declaring him to be a kafir" (unbeliever).[130] He was also accused of having converted to Christianity.[130] Mirza Ghulam Ahmad, the founder of the Ahmadiyya movement criticised some of his writings in a polemic titled Barakat al Dua.[131] Jamal al-Din al-Afghani, the Pan-Islamic ideologue, launched a vitriolic attack on him through his periodical calling him a “Naturist”.[132]
Many of his own friends, like Nawab
Maulana
"No doubt, I greatly admire, as per what I've heard, Syed (Ahmad) Sahab's courage (Ūlul Azmi) and concern for the Muslims (Dardmandi e Ahl e Islam). For this if I shall express my affection for him, it will be rightful. However, similar to this (or rather more than this), upon hearing about his disturbed (Fāsid) beliefs, I have deep complaints and sorrow for him"[135]
Maulana Qasim Nanautawi wrote directly to Sir Syed as well, explaining him some of his "noteworthy" mistakes. This correspondence was published as "Tasfiyat ul Aqaaid" in 1887 C.E[136]
Political thoughts and activities
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.
Sir Syed was deeply religious. His political views were centered on Islam and an Islamic viewpoint.[138]
In 1878, Sir Syed was nominated to the Viceroy's Legislative Council.[139] He testified before the education commission to promote the establishment of more colleges and schools across India. At the start of his political career, Sir Syed was an advocate of Hindu–Muslim unity and India's composite culture, wanting to empower all Indians.[8] In the same year, Sir Syed founded the Muhammadan Association to promote political co-operation amongst Indian Muslims from different parts of the country. In 1886, he organised the All India Muhammadan Educational Conference in Aligarh, which promoted his vision of modern education and political unity for Muslims. His works made him the most prominent Muslim politician in 19th century India, often influencing the attitude of Muslims on various national issues.
Opposition to active politics
Sir Syed discouraged the active involvement of Muslims in politics. He regarded the attainment of higher English education, not political pursuits, as the first priority for the upliftmeant of the Muslim community.[140] He declined to lend support to the National Muhammadan Association, a political organisation founded by Syed Ameer Ali in 1887 and refused to participate in the Muhammedan National Conference at Lahore which he regarded as a political agitation.[141]
When the Indian National Congress was established in 1885 he did not express any opinion about it but later he became an active critic of the organisation and expressed his active opposition to the Congress.[142]
Sir Syed's opposition received criticism from Maulvi Sharaf-ul-Haqq who criticised his views about the Congress demands in a risala titled Kalam Mufid-al-Anam. Lala Lajpat Rai wrote a series of open letters expressing grief and surprise at his change in attitude towards Congress.[143]
Sir Syed advocated the use of constitutional machinery, such as participation in administration, for expressing grievances to the British government.[144] He supported the efforts of Indian political leaders
Hindu–Muslim unity
At the start of his career, Syed Ahmad Khan advocated for
O Hindus and Muslims! Do you belong to a country other than India? Don't you live on the soil and are you not buried under it or cremated on its ghats? If you live and die on this land, then bear in mind that ‘Hindu’ and ‘Muslim’ is but religious word: all the Hindus, Muslims and Christians who live in this country are one nation.[8]
When he founded Muhammadan Anglo-Oriental College, he opened its admissions to Indians of all faiths, with its first principal Henry Siddons being a Christian and one of its patrons Mahendra Singh of Patiala being a Sikh.[8] Shafey Kidwai notes that Sir Syed promoted "advocacy of the empowerment of all Indians".[8]
In his book Causes of the Indian Revolt, which was originally published in Urdu in 1858, he referred to Hindus and Muslims as 'two antagonistic races' when highlighting the British folly of bringing them together in a single unit, thereby endangering the British position.[147]
Advocacy of Urdu
The onset of the Hindi–Urdu controversy of 1867 saw the emergence of Sir Syed as a champion for the cause of the Urdu language.[1] He became a leading Muslim voice opposing the adoption of Hindi as a second official language of the United Provinces (now Uttar Pradesh). Sir Syed perceived Urdu as the lingua franca of the United Provinces which was created as a confluence of Muslim and Hindu contributions in India.[8] Having been developed during the Mughal period, Urdu was used as a secondary language to Persian, the official language of the Mughal court. Since the decline of the Mughal dynasty, Sir Syed promoted the use of Urdu through his own writings. Under Sir Syed, the Scientific Society translated Western works only into Urdu. The schools established by Sir Syed imparted education in the Urdu medium. The demand for Hindi, led largely by Hindus, was to Sir Syed an erosion of the centuries-old Muslim cultural domination of India. Testifying before the British-appointed education commission, Sir Syed controversially exclaimed that "Urdu was the language of gentry and Hindi that of the vulgar."[148] His remarks provoked a hostile response from Hindu leaders, who unified across the nation to demand the recognition of Hindi.
The success of the Hindi movement led Sir Syed to further advocate Urdu as the symbol of Muslim heritage and as the language of all Indian Muslims. His educational and political work grew increasingly centred around and exclusively for Muslim interests. He also sought to persuade the British to give Urdu extensive official use and patronage. His colleagues such as
Two-nation theory
Sir Syed is considered as the first person to theorize the idea of separate nationhood for Muslims in subcontinent.[150][11] In a speech at Meerut in 1888 he presented on overall scenario of post colonial phase in which he described Muslims and Hindus as two nations.[151] He's regarded as the father of two-nation theory and the pioneer of Muslim nationalism which led to the partition of India.[9][10]
"At this time our nation is in a bad state in regards education and wealth, but God has given us the light of religion and the Quran is present for our guidance, which has ordained them and us to be friends. Now God has made them rulers over us. Therefore we should cultivate friendship with them, and should adopt that method by which their rule may remain permanent and firm in India, and may not pass into the hands of the
Bengalis... If we join the political movement of the Bengalis our nation will reap a loss, for we do not want to become subjects of the Hindus instead of the subjects of the "people of the Book..."[153]
Later in his life he said:
"Suppose that the English community and the army were to leave India, taking with them all their cannons and their splendid weapons and all else, who then would be the rulers of India?... Is it possible that under these circumstances two nations — the Mohammedans and the Hindus — could sit on the same throne and remain equal in power? Most certainly not. It is necessary that one of them should conquer the other. To hope that both could remain equal is to desire the impossible and the inconceivable. But until one nation has conquered the other and made it obedient, peace cannot reign in the land."[154]
Personal life
In 1836, he married Parsa Begum, alias Mubarak Begum.[155] They had two sons, Syed Hamid and Syed Mahmood, and a daughter, Ameena, who died at a young age.[156]
Sir Syed Ahmad Khan lived the last two decades of his life in Aligarh, regarded widely as the mentor of 19th and 20th century Muslim entrepreneurs. Battling illnesses and old age, Sir Syed died on 27 March 1898.[157] He was buried in Sir Syed Masjid at the campus of Aligarh Muslim University.[157]
Legacy and influence
Syed Ahmad is widely commemorated across South Asia as a great Muslim social reformer and visionary.
He was an influence on several political leaders, thinkers and writers such as
The university he founded remains one of India's most prominent institutions and served as the arsenal of Muslim India. Prominent alumni of Aligarh include Muslim political leaders Maulana
Several educational institutions in India and Pakistan such as Sir Syed University of Engineering and Technology, Sir Syed CASE Institute of Technology and Sir Syed College, Taliparamba are named after him.[163][164]
Honours
On 2 June 1869, Syed Ahmad Khan was appointed a Companion of the Order of the Star of India (CSI), for his service as Principal Sadr Amin.[165] He was appointed a fellow of the Calcutta and Allahabad Universities by the Viceroy in the years 1876 and 1887 respectively.[166]
Syed Ahmad was later bestowed with the suffix of 'Khan Bahadur' and was subsequently
India Post issued commemorative postage stamps in his honour in 1973 and 1998.[170]
In 1997, Syed Ahmad Khan was commemorated with an English Heritage blue plaque at 21 Mecklenburgh Square in Bloomsbury, where he lived in 1869–70.[171]
On 2017, commemorative Rs. 50 coin featuring Sir Syed Ahmad Khan was issued by State Bank of Pakistan on his 200th birth anniversary.[172]
On 14 August 2022, marking the diamond jubilee celebrations of Pakistan's independence,
-
1973 Indian stamp
-
English Heritage blue plaque dedicated to Sir Syed
-
Sir Syed's house in the university campus
Bibliography
Legal works
- Act No. 10 (Stamp Act) 1862.
- Act No. 14 (Limitation Act )1859–1864.
- Act No. 16 (Regarding registration documents) – Allyson, 1864.
- Act No. 18 (Regarding women's rights) 1866.
Religious works
- Jila al- Qulub bi Zikr al-Mahbub (Delight of the Hearts in Remembering the Beloved), Delhi, 1843.
- Tuhfa-i Hasan (The Gift to Hasan), 1844
- Tarjama fawa'id al-afkar fi amal al-farjar, Delhi 1846.
- Mazumm ba nisbat tanazzul ulum-i-diniya wa Arabiya wa falsafa-i-Yunaniya, Agra, 1857.
- Risala Tahqiq Lafzi-i-Nassara, 1860.
- Ahkam Tu'am Ahl-Kitab, Kanpur, 1868.
- Risala ho wal Mojud, 1880.
- Kimiya-i-Sa'dat, 2 fasl, 1883.
- Namiqa fi Bayan Mas'ala Tasawwur al-Shaikh, Aligarh, 1883.
- Rah-i-Sunnat dar rad-i-bid'at, Aligarh, 1883.
- Tarqim fi qisa ashab al-kahf wal-Raqim, Agra, 1889.
- Izalat ul-Chain as Zi'al Qarnain, Agra, 1889.
- Khulq al-Insan ala ma fi al-Quran, Agra, 1892.
- Al-Du'a Wa'l Istajaba, Agra, 1892.
- Tahrir fi Usul al-Tafsir, Agra, 1892.
- Al-Nazar Fi Ba'z Masa'il Imam Al-Ghazzali, Agra.
- Risala Ibtal-i-Ghulami, Agra, 1893.
- Tafsir al-Jinn Wa'l Jan ala ma fi al-Qur'an, Rahmani Press, Lahore, 1893, Agra, 1891.
- Tabyin-ul-Kalam fi Tafsir-al-turat-wa'l Injil ala Mullat-al-Islam (The Mohomedan Commentary on the Holy Bible).
- Tafsir-ul-Qura'n
- Vol. I Aligarh, 1880,
- Vol. II Aligarh, 1882, Agra, 1903.
- Vol. III Aligarh, 1885
- Vol. IV Aligarh, 1888
- Vol. V Aligarh, 1892.
- Vol. VI Aligarh, 1895
- Vol. VII Agra, 1904.
- Tafsir-a-Samawat, Agra.
- Tasfiyad al'Aquid (Being the correspondence between Syed Ahmad Khan and Maulana Muhammad Qasim of Deobund).
Historical works
- A'in-e-Akbari (Edition with Illustration), Delhi.
- Asrar-us-Sanadid (i) Syed-ul-Akhbar, 1847, (II) Mata-i-Sultani, 1852.
- Description des monument de Delhi in 1852, D'a Pre Le Texte Hindostani De Saiyid Ahmad Khan (tr. by M. Garcin De Tassy), Paris, 1861.
- Jam-i-Jum, Akbarabad, 1940.
- Silsilat-ul-Muluk, Musaraf ul Mataba', Delhi, 1852.
- Tarikh-i-Firoz Shahi (Edition), Asiatic Society, Calcutta, 1862.
- Tuzuk-i-Jahangiri (edition Aligarh, 1864).
Biographical works
- Al-Khutbat al-Ahmadiya fi'l Arab wa'I Sirat al-Muhammadiya : Aligarh, 1900, English translation, London, 1869–70.
- Sirat-i-Faridiya, Agra, 1896.
Political works
- Asbab-i-Baghawat-e-Hind, Urdu 1858 and English edition, Banaras.
- Lecture Indian National Congress Madras Par, Kanpur, 1887.
- Lectures on the Act XVI of 1864, delivered on 4 December 1864 for the Scientific Society, Allygurh, 1864.
- Musalmanon ki qismat ka faisla (Taqarir-e-Syed Ahmad Khan wa Syed Mehdi Ali Khan etc.) Agra, 1894.
- On Hunter's: Our Indian Mussulmans' London, 1872.
- Present State of Indian Politics (Consisting of lectures and Speeches) Allahabad, 1888.
- Sarkashi Zilla Binjor, Agra 1858.
Lectures
- Iltimas be Khidmat Sakinan-i-Hindustan dar bad tarraqi ta' lim ahl-i.Hind, Ghazipore, 1863.
- Lecture dar bab targhib wa tahris talim itfal-i-Musalmanan, in 1895, Agra 1896.
- Lecture Madrasaat ul-Ulum Aligarh Key Tarikhi halat Par, Agra. 1889.
- Lecture Ijlas Dahum Muhammadan Educational Conference, Agra, 1896.
- Lecture Muta'liq Ijlas Yazdahum Muhammadan Educational Conference, Agra, 1896.
- Majmu'a Resolution Haye dah sala (Resolutions passed by the Muhammadan Anglo-Oriental Educational Conference from 1886 to 1895) ed. by Sir Syed Ahmad, Agra, 1896.
- Report Salana (Annual Report of the Boarding House of Madrasat-ul-Ulum 1879–1880).
- Khutbat-e-Ahmadia in the reply to "The Life of Mohamed" by William Muir, was penned in 1870.
Collected works
- Khutut-i-Sir Syed, ed Ross Masud, 1924.
- Majuma Lecture Kaye Sir Syed ed. Munshi Sirajuddin, Sadhora 1892.
- Maqalat-i-Sir-Syed ed. by 'Abdullah Khvesgri, Aligarh, 1952.
- Maqalat-i-Sir Syed, ed. By Muhammad Ismail, Lahore,
- Makatib-i-Sir Syed, Mustaq Husain, Delhi, 1960.
- Maktubat-i-Sir Syed, Muhammad Ismail Panipati, Lahore, 1959.
- Makummal Majumua Lectures wa speeches. ed. Malik Fazaluddin, Lahore, 1900.
- Muktubat al-Khullan ed. Mohd. Usman Maqbul, Aligarh 1915.
- Tasanif-i-Ahmadiya (Collection of Syed Ahmad Khan's works on religions topics) in 8 parts.
- Stress on Holy Quran.
- Reformation of Faith.
Miscellaneous
- On the Use of the Sector (Urdu), Syed-ul-Akbar, 1846.
- Qaul-i-Matin dar Ibtal-i-Harkat i Zamin, Delhi, 1848.
- Tashil fi Jar-a-Saqil, Agra, 1844.
- Ik Nadan Khuda Parast aur Dana dunyadar Ki Kahani, Badaon, 1910.
- Kalamat-ul-Haqq, Aligarh
Journals, reports, and proceedings
- Tehzeeb-ul-Ikhlaq.
- Aligarh Institute Gazette.
- Proceedings of the Muhammadens Educational Conference.
- An Account of the Loyal Muhammadans of India, Parts I, II, III, Moufussel Press, Meerut, 1860.
- Proceedings of the Scientific Society.
- By-Laws of the Scientific Society.
- Addresses and speeches relating to the Muhammadan Anglo-Oriental College in Aligarh (1875–1898) ed. Nawab Mohsin-ul-Mulk, Aligarh, 1898.
See also
- Aligarh Muslim University
- Aligarh Movement
- All India Muhammadan Educational Conference
- Two-nation theory
- Muslim nationalism in South Asia
- All India Muslim League
- Islamic Modernism
References
- ^ a b c d e f g Ikram, S.M. Sir Sayyid Ahmad Khan: Muslim Scholar. Encyclopædia Britannica. Archived from the original on 5 September 2015. Retrieved 4 February 2024.
- ^ a b Cyril Glasse (2001) The New Encyclopedia of Islam, Altamira Press
- ^ Encyclopedia of Islam and the Muslim World, Thomson Gale (2004)
- ^ "Ahmad Khan, Sayyid – Oxford Islamic Studies Online". www.oxfordislamicstudies.com. Archived from the original on 4 February 2021. Retrieved 30 January 2021.
- ^ "Misreading Sir Syed". The Indian Express. 17 October 2017. Archived from the original on 7 February 2019. Retrieved 4 February 2019.
- ^ a b "Two-nation theory: Aligarh boys remember Sir Syed Ahmed Khan". The Express Tribune newspaper. 19 October 2011. Archived from the original on 27 March 2019. Retrieved 3 February 2024.
- ^ Two Nation Theory, History, Features and Impacts, StudyIQ, 3 July 2023
- ^ a b c d e f g h i j k Shirali, Aresh (10 August 2017). "The Enigma of Aligarh". Open Magazine.
- ^ a b c "Beacon in the dark: Father of the two-nation theory remembered". The Express Tribune (newspaper). 27 October 2014. Archived from the original on 27 March 2019. Retrieved 3 February 2024.
- ^ a b Paracha, Nadeem F. (15 August 2016). "The forgotten future: Sir Syed and the birth of Muslim nationalism in South Asia". Dawn newspaper. Retrieved 3 February 2024.
- ^ a b "Jinnah's two nation theory". The Nation. 27 February 2020. Retrieved 18 October 2020.
- ^ "Sir Syed Ahmad Khan-Man with a Great Vision". irfi.org website. Archived from the original on 29 October 2016. Retrieved 3 February 2024.
- ^ a b "Syed Ahmad Khan's commemorative postage stamp issued by Pakistan Postal Services in 1990 in its 'Pioneers of Freedom' series". Cybercity.net website. Archived from the original on 6 August 2011. Retrieved 3 February 2024.
- ^ Grad, Prospect (26 December 2022). "Aligarh Muslim University". GradProspect.com. Archived from the original on 26 December 2022. Retrieved 23 December 2022.
- ^ "Sir Syed Ahmad Khan, The greatest Muslim reformer and statesman of the 19th Century". Story of Pakistan website. 1 June 2003. Archived from the original on 12 September 2016. Retrieved 3 February 2024.
- ^ "Why Sir Syed loses and Allama Iqbal wins in Pakistan". The Express Tribune newspaper. 8 February 2013. Archived from the original on 1 July 2016. Retrieved 3 February 2024.
- ^ "'Commercialisation of Sir Syed's name': Court seeks input from city's top managers". The Express Tribune newspaper. 1 February 2012. Archived from the original on 11 April 2016. Retrieved 3 February 2024.
- ^ "Sir Syed Day: Why October 17 Is Important For AMU And Its Alumni". NDTV. 17 October 2017. Archived from the original on 17 October 2017. Retrieved 4 February 2024.
- ^ "Mukherjee calls for research at AMU celebration". The New Indian Express. Archived from the original on 28 October 2017. Retrieved 27 October 2017.
- ^ Kidwai 2020, p. 15
- ^ Kidwai 2020, p. 16
- ^ Graham, p. 2
- ^ Graham, p. 4
- ^ Kidwai 2020, p. 18
- ^ a b Troll 1978, p. 28
- ^ Nizami, p. 21
- ^ Kidwai 2020, p. 21
- ^ Kidwai 2020, p. 22
- ^ a b Kidwai 2010, p. 28
- ^ Kidwai 2020, p. 23
- ^ Nizami, p. 23
- ^ a b Kidwai 2010, p. 29
- ^ Kidwai 2020, p. 19
- ^ a b Graham, p. 5
- ^ Hali
- ^ a b Graham, p. 6
- ^ Nizami, p. 28
- ^ a b c Kidwai 2020, p. 33
- ^ Nizami, p. 34, 35
- ^ a b c d Kidwai 2020, p. 34
- ^ Graham, p. 64
- ^ Graham, p. 169
- ^ Kidwai 2020, p. 35
- ^ Kidwai 2020, p. 36
- ^ Troll 1978, p. 29
- ^ a b Troll 1978, p. 31
- ^ Nizami, p. 16
- ^ Troll 1978, p. 34
- ^ Troll 1978, p. 57
- ^ Shan Muhammad 1969, p. 46
- ^ Nizami, p. 24
- ^ a b Troll 1978, p. 39
- ^ Troll 1978, p. 64
- ^ a b Ahmad 1960
- ^ a b Shan Muhammad 1969, p. 195
- ^ Baljon, p. 13
- ^ Wilder 2006, p. 34
- ^ Baljon, p. 59
- ^ a b Troll 1978, p. 56
- ^ Troll 1978, p. 42
- ^ Baljon, p. 60
- ^ a b Naim 2011
- ^ Troll 1978, p. 37
- ^ a b Baljon, p. 61
- ^ Troll 1978, p. 39, 40
- ^ a b Alam 2021, p. 30
- ^ Troll 1978, p. 40
- ^ Troll 1978, p. 47
- ^ a b Baljon, p. 62
- ^ Troll 1978, p. 52
- ^ Troll 1978, p. 41
- ^ Troll 1978, p. 69, 70
- ^ Kidwai 2020, p. 2
- ^ Troll 1978, p. 58
- ^ Baljon, p. 103
- ^ Kidwai 2020, p. 8
- ^ Guenther 2002
- ^ Kidwai 2020, p. 51
- ^ Sarah A. Qidwai, "Darwin or Design? Examining Sayyid Ahmad Khan's Views on Human Evolution" in Yasmin Saikia, M. Raisur Rahman (ed.), The Cambridge Companion to Sayyid Ahmad Khan, Cambridge University Press, 2019, p. 220
- ^ a b Kidwai 2020, p. 3,4
- ^ Kidwai 2020, p. 4
- ^ Naim 2011, p. 670
- ^ Nizami, p. 84
- ^ Nizami, p. 86
- ^ Troll 1978, p. 104
- ^ a b Kidwai 2020, p. 42
- ^ Troll 1978, p. 36
- ^ a b c Troll 1972
- ^ Alam 2021, p. 29
- ^ Naim 2011, p. 675
- ^ Naim 2011, p. 691
- ^ Naim 2011, p. 705, 706
- ^ Naim 2011, p.707
- ^ Malik 1980, p. 76
- ^ The word a’in can mean all or any of the following: character, convention, temperament, habit, rule, path, law (ecclesiastical or secular), creed, praxis, quality, intention, organization, management, system, decoration, beauty. (Lughat Nama-e Dehkhoda). There are about eighty meanings in all. These meanings seem to have developed over the centuries. Most were available to Abu'l-Fazl; all were available to Ghalib.
- ^ Faruqi, Shamsur Rahman. "From Antiquary to Social Revolutionary: Syed Ahmad Khan and the Colonial Experience" (PDF). Shamsur Rahman Faruqi, work in English. Columbia University. Archived from the original (PDF) on 20 October 2016. Retrieved 4 February 2024.
- ^ a b Guha, p. 56
- ^ a b c d Sherwani 1944
- ^ Fuerst, p. 86
- ^ Hoodbhoy, Pervez (9 February 2013). "Why Sir Syed loses and Allama Iqbal wins in Pakistan". The Express Tribune. Archived from the original on 17 July 2015. Retrieved 3 February 2024.
- ^ a b Hali, pp. 92–95
- ^ K̲h̲ān̲, Sir Sayyid Aḥmad (1972). Writings and Speeches of Sir Syed Ahmad Khan. Nachiketa Publications. p. 15.
- ISBN 978-0-19-547811-2
- ^ Graham, p. 24
- ^ a b Kidwai 2020, p. 200
- ^ Ali 1980
- ^ Fuerst, p. 11
- ^ a b c Kidwai 2020, p. 182
- ^ Shan Muhammad 1973, p. 65
- ^ Kidwai 2020, p. 98
- ^ ISBN 978-81-261-0431-4.
- ^ Nizami, p. 41
- ^ Kidwai 2020, p. 45
- ^ Kidwai 2020, p. 46
- ^ a b c d e f "Sir Syed Ahmed Khan". Encyclopedia of World Biography (Second ed.). Gale Research. 1997. pp. 17 vols.
- ^ "A balanced view on Sir Syed Ahmed khan-Dr Israr's holistic approach". Oracle Opinions. 26 October 2018. Archived from the original on 26 January 2021. Retrieved 3 December 2020.
- ^ Tafsir al Quran, v.1 p.3016, translated and quoted in Baljon, pp. 44–45
- ^ Graham, p. 64, 65
- ^ Kidwai 2020, p. 47
- ^ a b Hasan 2006, p. 43
- ^ "A Brief Chronology of Aligarh Movement". Aligarhmovement.com website. Archived from the original on 15 February 2017.
- ^ Hasan 2006, p. 43, 44
- ^ Kidwai 2020, p. 48
- ^ ISBN 978-0-7388-5966-8.
- ^ a b Kidwai 2020, p. 49
- ^ Shan Muhammad 1969, p. 83
- ^ a b Shan Muhammad 1969, p. 84
- ^ a b Shan Muhammad 1969, p. 69
- ^ Baljon, p. 91
- ^ a b Baljon, p. 90
- ^ Baljon, p. 95
- ^ Baljon, p. 98
- ^ Panipati, pp. 249–263
- ISBN 978-90-04-42525-5.)
{{cite book}}
: CS1 maint: multiple names: authors list (link - ^ Panipati, p. 102
- ^ Panipati, p. 100
- ^ Shan Muhammad 1969, p. 193
- ^ a b Shan Muhammad 1969, p. 193, 194
- ^ Graham, p. 289
- ^ Shan Muhammad 1973, p. 10
- ^ Shan Muhammad 1969, p. 229
- ^ Nizami, p. 120
- ^ Nizami, p. 121
- ^ Shan Muhammad 1969, p. 128
- ^ a b RC Majumdar (1969). Struggle for Freedom. Bharatiya Vidya Bhavan. p. 1967. ASIN: B000HXEOUM.
- ^ Kidwai 2020, p. 50
- ISBN 978-9354354526.
- ^ Hindi Nationalism Archived 7 May 2016 at the Wayback Machine, Alok Rai, Orient Blackswan, 2001
- ^ ABBASI, Yusuf (1981). Muslim Politics and Leadership in the South Asian Sub-continent. Institute of Islamic History, Culture and Civilization, Islamic University (Islamabad). p. 90.
- ^ a b Şahbaz, Davut (March 2020). "The Two Nations Theory and It's [sic] Role In The Establishment of Pakistan". Academic Journal of History and Idea. 7: 1, 9 – via Dergi Park.
- ^ Sir Syed Ahmed on the present state of Indian politics (consisting of speeches and letters). Pioneer Press. 1888. p. 29.
- ISBN 9780706903119.
- ^ ISBN 978-81-261-0431-4.
- ^ Sir Syed Ahmad Khan (1817–1898), Speech in March 1888, Quoted by Dilip Hiro, "The Longest August: The Unflinching Rivalry Between India and Pakistan" Dilip Hiro (2015). "The Longest August: The Unflinching Rivalry Between India and Pakistan". YaleGlobal Online (Yale University). Archived from the original on 15 March 2020. Retrieved 3 February 2024.
- ^ Kidwai 2020, p. 27
- ^ Kidwai 2020, p. 28
- ^ a b Kidwai 2020, p. 52
- ^ Rashid Khan 2007
- ^ Engineer 2001, p. 31
- ^ Nyrop 1975, p. 176
- ^ Abdullah, p. 40
- ^ "Sir Syed Day: Why October 17 Is Important For AMU And Its Alumni". NDTV.com. Retrieved 4 February 2024.
- ^ "Remembering Sir Syed". Dawn newspaper. 15 April 2017. Retrieved 4 February 2024.
- ^ "Sir Syed College". www.sirsyedcollege.ac.in. Retrieved 15 September 2021.
- ^ "No. 23504". The London Gazette. 4 June 1869. p. 3181.
- ^ Kidwai 2020, p. 43
- ^ "No. 25772". The London Gazette. 3 January 1888. p. 14.
- ^ Puja Mondal (4 January 2014). "Sir Syed Ahmed Khan and the Aligarh Movement". Archived from the original on 22 September 2017. Retrieved 30 July 2015.
- ^ C.M. Naim (17 October 2011). "A Musafir To London". Archived from the original on 16 November 2018. Retrieved 29 May 2016.
- ^ Syed Ahmad Khan's commemorative postage stamp issued by India Post in 1973 commemorating his 156th birth anniversary Archived 17 October 2017 at the Wayback Machine, indianpost.com
- ^ "Sir Syed Ahmed Khan - Muslim Reformer - Blue Plaques". English Heritage. Retrieved 24 December 2020.
- ^ "50 Rupees, Pakistan". en.numista.com. Retrieved 27 December 2022.
- ^ Soomro, Kumail (14 August 2022). "State Bank unveils Rs75 commemorative banknote". BOL News. Retrieved 14 August 2022.
Cited sources
- Graham, George Farquhar (1885). The Life and Work of Syed Ahmed Khan. Black wood.
- ISBN 978-9693501865.
- Abdullah, S. M. (1940). The spirit and substance of Urdu prose under the influence of Sir Sayyid Ahamad Khan. Sh. Muhammad Ashraf, Lahore.
- JSTOR 42754317.
- JSTOR 1595240.
- Baljon, J.M.S. (1964). The Reforms and Religious Ideas of Sir Sayyid Ahmad Khan. Lahore: S.M. Ashraf.
- ISBN 978-8123025131.
- Shan Muhammad (1969). Sir Syed Ahmad Khan; a political biography. Internet Archive. Meerut, Meenaksi Parkashan.
- Troll, Christian W. (1972). "A Note on an Early Topographical Work of Sayyid Aḥmad Khān: "Ās̤ār al-Ṣanādīd"". Journal of the Royal Asiatic Society of Great Britain and Ireland. 104 (2): 135–146. S2CID 163133936.
- K̲h̲ān̲, Sir Sayyid Aḥmad; Muhammad, Shan (1973). Writings and Speeches of Sir Syed Ahmad Rhan. Nachiketa Publications.
- Troll, Christian W. (1978). Sayyid Ahmad Khan: A Reinterpretation of Muslim Theology. Vikas Publishing House. ISBN 978-0-7069-0626-4.
- S2CID 154830629.
- Panipati, Muhammad Ismail (1995). Khutoot banaam Sir Syed. Lahore, Pakistan: Majlis Taraqqi e Adab Lahore.
- Guenther, Alan M. (2002). "Response Of Sayyid Ahmad Khan To Sir William Muir's Evaluation Of Hadit Literature". Oriente Moderno. 21 (82) (1): 219–254. JSTOR 25817822.
- K̲h̲ān̲, Sir Sayyid Aḥmad; Wilder, John W. (2006). Selected Essays by Sir Sayyid Ahmad Khan. Sang-e Meel Publications. ISBN 978-969-35-1805-4.
- ISBN 978-0-670-08385-5.
- S2CID 145216086.
- Fuerst, Ilyse R. Morgenstein (14 August 2017). Indian Muslim Minorities and the 1857 Rebellion: Religion, Rebels and Jihad. Bloomsbury Publishing. ISBN 978-1-78673-237-8.
- ISBN 978-1-000-29773-7.
- ISBN 978-1-4384-8490-7.
- ISBN 978-81-212-0725-6.
- Nyrop, Richard F. (1975). Area Handbook for Pakistan. U.S. Government Printing Office.
- Rashid Khan, Abdul (2007). "All India Muhammadan Educational Conference and the Foundation of the All India Muslim League". Journal of the Pakistan Historical Society. 55 (1–2): 65–83.
- ISBN 978-81-212-1047-8.
- ISBN 978-0-231-04970-2.
- Hasan, Tariq (2006). The Aligarh Movement and the Making of the Indian Muslim Mind, 1857-2002. Rupa & Company. ISBN 978-81-291-0847-0.
Further reading
- The Glowing Legend of Sir Syed – A Centennial Tribute (1998), Ed. Syed Ziaur Rahman, Non-Resident Students' Centre, Aligarh Muslim University (Aligarh)
- Prof. Iftikhar Alam Khan. Sir Syed aur Faney TameerSir Syed Academy, AMU. Aligarh
- Prof. Iftikhar Alam Khan. Muslim University ki Kahani, Imarton ki zubani Educational publications, civil Lines, (Aligarh)
- Prof. Iftikhar Alam Khan. Sir Syed aur Scientific SocietyPub by Sir Syed Academy, AMU.Aligarh.
- Prof. Iftikhar Alam Khan. Sir Syed tahreek ka siyasi aur samaji pas manzarEducational Publishing house, Dhula Kounan, Delhi
- Prof. Iftikhar Alam Khan. Sir Syed House ke Mah Wasal (Aligarh)
- Prof. Iftikhar Alam Khan. Sir Syed Daroon e Khana Educational Publications, Civil Lines. Aligarh
- Prof. Iftikhar Alam Khan " Sir Syed aur Jadeedyat" Pub. by Educational Publications, Delhi 012.
- Prof. Iftikhar Alam Khan " Sir Syed aur Hindustani Nizam-e-zaraat " Educational Publishing. Delhi.
- Prof, Iftikhar Alam Khan "Sir Syed Ka Nazaria-e-Talim". Educational Publishing House, Delhi, 2017.
- Prof, Shafey Kidwai"Sawaneh-e-Sirsyed: Ek Bazdeed(2017), Brown Book House, Shmashad Market, Aligarh,202002
- Prof.Shafey Kidwai; Aligarh Aligarh Institute Gazette Ek Tajziyati Mutaala,(2019) Brown Book House, Shamshad Market, Aligarh
External links
- Comprehensive detail about Aligarh Movement
- "Sir Seyyed Ahmad, Khan Bahadur, L.L.D, K.C.S.I." By Afzal Usmani
- "Sir Syed Ahmad Khan short biography". official website of Aligarh Muslim University. Archived from the original on 1 May 2012.
- "Sir Syed Today: A Source of Literary Work of Sir Syed Ahmad Khan".
- "Sir Syed Ahmad Khan (1817–1898)". Story of Pakistan. June 2003.
- "Sir Syed Ahmad Khan". Pioneers of Freedom.
- "Sir Syed Ahmed Khan". Sir Syed University of Engineering & Technology. Archived from the original on 30 September 2007.
- "Sir Syed Ahmad Khan". Cyber AMU. Archived from the original on 29 September 2007.
- Upadhyay, R. "Aligarh Movement". South Asia Analysis Group. Archived from the original on 28 February 2005.
- The Rich Legacy of Sir Syed Ahmad Khan (Gulf News)
- "Sir Syed Ahmed Khan His Life and Contribution". NewAgeIslam website. Archived from the original on 27 September 2023.
- Pioneers of the Nation (Mai Nahi Manta)
- Sir Sayyid Ahmad Khan's speech at Meerut, 16 March 1888