Sir Syed Ahmed Khan was a 19th century Indian scholar and reformer who founded the Aligarh Movement to promote modern education for Muslims. He established schools and the Muhammadan Anglo-Oriental College to provide a modern education modeled after British universities. Initially he advocated for Hindu-Muslim unity, but later opposed the Indian National Congress and advocated for separate electorates for Muslims, believing the British parliamentary system would not represent minority Muslim interests. He promoted rational thinking and opposed the politicization of religion.
Sir Syed Ahmed Khan was a 19th century Indian scholar and reformer who founded the Aligarh Movement to promote modern education for Muslims. He established schools and the Muhammadan Anglo-Oriental College to provide a modern education modeled after British universities. Initially he advocated for Hindu-Muslim unity, but later opposed the Indian National Congress and advocated for separate electorates for Muslims, believing the British parliamentary system would not represent minority Muslim interests. He promoted rational thinking and opposed the politicization of religion.
Sir Syed Ahmed Khan was a 19th century Indian scholar and reformer who founded the Aligarh Movement to promote modern education for Muslims. He established schools and the Muhammadan Anglo-Oriental College to provide a modern education modeled after British universities. Initially he advocated for Hindu-Muslim unity, but later opposed the Indian National Congress and advocated for separate electorates for Muslims, believing the British parliamentary system would not represent minority Muslim interests. He promoted rational thinking and opposed the politicization of religion.
Sir Syed Ahmed Khan was a 19th century Indian scholar and reformer who founded the Aligarh Movement to promote modern education for Muslims. He established schools and the Muhammadan Anglo-Oriental College to provide a modern education modeled after British universities. Initially he advocated for Hindu-Muslim unity, but later opposed the Indian National Congress and advocated for separate electorates for Muslims, believing the British parliamentary system would not represent minority Muslim interests. He promoted rational thinking and opposed the politicization of religion.
INTRODUCTION Sir Syed Ahmed Khan was born on 17 October 1817 in Delhi. His father name was Mir Muttaqi. He died when Sir Syed was about 21 years of age. His family was highly regarded by the Mughal dynasty. Sir Syed Ahmed Khan was a multifaceted personality since he was a social reformer, an educationalist, a political ideologue, a journalist, a writer, historian, archaeologist, and above all a humanist deeply rooted in the Indian tradition. He become a pioneer of modernization of a traditional society. He was inspired by the idea that England and other Western countries owed their wealth and power to their enlightenment and learning in arts and sciences. Hence his community should also rely on modern Western education for its advancement. He founded the Aligarh movement and this movement aimed at spreading modern education and creating political consciousness among the Indian people especially Muslims. The first national awakening among the Muslims found expression through this movement. He was assisted in his movement by able persons like Khwaja AltafHussain Ali, Maulvi Wazir Ahmed, Maulvi Shibli Numami, etc. COMMUNITY AND NATION-STATE Sir Syed wanted to make the community and country progressive and take them forward on modern lines. His supreme interest was intellectual development of the people through modern education. He wanted to create a scientific temperament among the community of India and make the modern knowledge of science available to them. In this regard Sir Sayed established schools at Muradabad in 1858 and Ghazipur in 1863. In 1864-65 he formed a Scientific Society, and in 1877 he established MAO College, and in 1920, MAO college blossomed into AMU, one of the famous universities in the subcontinent. The political thought of Sir Syed Ahmed Khan can be divided into two phases: First phase spanned up to 1887, and the second phase started after 1887. During the first phase Sir Syed Ahmed Khan stood for communal unity. Expressing the need for Hindu-Muslim unity he said that for "centuries we have been living on the same soil, eating the same fruit on the same land ...breathing the air of the same country." He said Hindu and Muslims as the two eyes of a bride who would look miserable if one is lost or weakened. In 1873, he declared that religion should not be an obstacle for nationalism. Sir Syed Ahmed Khan aware that Muslims can be a party in nation- building only if they get quality education at par with other religious people. He pleaded to his community to be more practical, rational and aware of the changing society and situation. He given more priority and important for education rather than politics. He tried to convince his community that they could achieve progress only by adopting modern, Western and scientific knowledge in their religious and social life. In order to promote this view, he took many concrete steps including the establishment of Scientific Society in 1864 at Aligarh, particularly for translating Western classics into Indian languages with a view to inculcating scientific temperament among his community. In 1870 he started publication of a journal Tehzibul Akhlaq which was imbued with the message of tolerance, broadmindedness and acceptance of the ‘other.’ The journal aimed at awakening the Indian Muslim out of their slumber so that they could take active part in public life. In 1877, Sir Syed founded the MAO College at Aligarh, which was patterned like Oxford and Cambridge Universities. His objective was to build a college in tune with British system of education, without compromising the Islamic values. Sir syed started working on developing the MAO college into a full- fledged university. By 1920 (that is 22 years after Sir Syed’s death), MAO college was transformed into AMU. Today AMU is a prominent central university which is widely known for its high academic standards and as an excellent centre of modern education for all Indians without discrimination. Sir Syed advocated separation between religious and political matters. According to him the religious and spiritual matters were not linked with mundane/temporal affairs. Religion dealt with spiritual and moral life of man. Polity, on the other hand, was concerned with mundane matters which could be shared by people of different faiths. Hence, the followers of different religions could live and work together in the political sphere of life. In 1884, Sir syed made it clear that "by the word nation I mean both Hindus and Muslims. He said it was my earnest and sincere desire that I should faithfully serve my country and my nation.” He said that ‘what we see is that all of us, whether Hindus or Muslims, lie on one soil, are governed by the one and the same ruler, have the same sources of benefit and equally share the hardships of a famine.’ Sir Syed was not a religious bigot or baiter. He worked closely with the other religious people in the scientific society and the Aligarh British India Association. He sought donations from the different people like Rajas and Zamindars for MAO College. Other religions were well represented in the management and the teaching community of MAO. In the initial years of the college, the other students outnumbered the Muslims. Cow slaughter was banned in the college. As a member of the Viceroy's legislative council he strove for the welfare of both Hindus and Muslims. Along with Surendra Nath Banerjee he demanded restoration of age for civil services examination from 18 to 21 years. He revived the British Association at Aligarh for this purpose. Even until his last breath, Sir Sayyid’s commitment towards inclusive politics did not desert him. Only one week before his death, Sir Syed wrote, ‘We should have the courage to accept that the education which is teaching our Hindu youth to hate the Muslims will one day make them understand that until Hindus and Muslims come together and do not learn to respect the feelings of each other, neither of them will get a place of respect under the British rule. Sir syed also said, “I was not disappointed by looting of my house and loss of belongings. I was disturbed due to the ruination of my community and nation.” In December 1887, during the second phase Sir Syed Ahmed Khan changed his views. Unlike before he opposed the application of principles of representative and parliamentary government on different context. He held that the western form of democracy and nationalism would not operate in India properly. He argued that the English society is made up of free-acting individuals, unrestrained by ‘community’ allegiance. However, a country like India which was complex and full of diversities of castes, religions and races, the system of representative form of government would not satisfy the principles of equality here. In the political arena, Indian people do not act as free individuals. Because the society demands, they support candidates of their own community. Democracy believes in the rule of the majority. In his opinion such a system would lead to the domination of the more educated and more numerous people over the less educated and less numerous Muslims. He opined that the Congress demand for a representative form of government would hurt the Muslims most. The increasing numbers of educated middle class individuals from Bengal in the government jobs posed a challenge to the entrenched Avadh elite. Consequently, they (Avadh people) protested against the INC, which they felt was created by the Bengalis to further their own ends. Because Sir Sayyid also belonged to this group of elites, he opposed the INC and founded the United Indian Patriotic Association in 1888. Sir Syed’s advice to Muslims in the political field is also important. He believed that under the European system or democratic government the Muslims of India would always be at the mercy of the majority. He suggested separate electorate for Muslims. He advised the Muslims not to join Congress. As an admirer of Western education and scientific temper inculcated by that education, Sir Syed did not want to antagonize the British. That is why he advised the Indian Muslims to distance themselves from the political movement especially INC. Urdu-Hindi Controversy: Urdu language in the Persian script had been the strongest link between the Hindu and Muslim communities of India over a long time. In 1867, Hindus demanded that Hindi should be made on official language of India in place of Urdu. They started an agitation. The agitation were against Urdu because it was the language of the Muslims. Sir Syed opined that Urdu was with the common heritage of Indians and thus should be continued. He feared that the differences between the two communities would increase with time, having disastrous consequences for the country in the long run. During this time, the first signs of differentiation identifying Hindi with Hindus and Urdu with Muslims appeared. Thus, the process of developing a consciousness of a common identity based on language and religion began. As the movement gained momentum, it put the Hindus who were part of the Urdu-speaking elite in the spot. They had strong economic reasons to be part of the Muslim legacy, but at a cultural level, they could not oppose Hindi and the Nagari script because they were considered representative of the Hindu heritage. The real reason underlying this opposition was not genuine (or imagined) concerns for Hindi, but the communal consciousness present in the public sphere. Even today, any language is unpalatable to those who look at the language issue through the communal lens. Even in the 21st century, these narrow-minded people are not ready to shed the political baggage of the 19th century. In the Hindi movement, the communal fault lines in the Indian society were becoming quite visible. Sir Syed saw that this movement was leading to majority communalism, which eventually would have marginalized the Muslims, who were in minority and considered the reason for the perceived disadvantages of the community. Not guided by some exclusivist agenda, his ideas for the political participation of the Muslims were well thought and based on a sound understanding of the situation. As a votary of Westernization, Sir Syed was not in favour of immediate winding up of the British rule. It is said that during the Indian Revolt of 1857 he had taken the side of the British. But immediately thereafter, he brought out the booklet Asbab-e-Baghawat- e-Hind 1858 (The Causes of the Indian Revolt) in which he brilliantly and fearlessly exposed the weaknesses and errors of the British administration that were responsible for the widespread dissatisfaction and countrywide explosion. After the War of independence of 1857 the British did not trust on Muslims, according to them British thought Muslims were only cause of War of Independence. As a result they adopted policy of oppression and repression towards Muslims. Sir Syed deplored the absence of an effective communication between the rulers and the ruled. He wanted the British government should take initiative in winning of friendship and affection of its subjects. He lamented that the government was ignorant of the desires and aspirations of the people. This booklet was widely read by the British officials, and it had considerable influence on British policy in the subsequent period. Aligarh movement was aimed at apprising the British that Muslims are not only responsible for the War and therefore undue wrath should not be inflicted to them. Believing that the future of Muslims was threatened by the rigidity of their orthodox outlook, Sir Syed began promoting Western- approach scientific education by founding contemporary schools and journals and organising Muslim entrepreneurs. Sir Syed's first and foremost objective was to acquaint the British with the Indian mind; further his goal was to open the minds of his countrymen to European literature, science and technology. Sir Syed's Aligarh Movement played an important role in bringing relation to the intellectual revolution in the middle of the Indian Muslims. Therefore it succeeded in achieving its major objectives, i.e. educational progress and social reform. His efforts earned Sir Syed the title "Prophet of Education". Conclusion In some of the Indian writings, Sir Syed’s role has been largely misrepresented because of his opposition against the Hindi movement and the INC. Before considering Sir Syed a narrow-minded community leader, it would be prudent to consider that he worked with other religious people in the Scientific Society, the Aligarh British India Association, and the United Indian Patriotic Association. He was also supported by several Hindu zamindars and Rajas in his college, and many leading Hindus were members of his college committee. In the early years of his college, there were significant number of other religious students and teachers. Sir Syed’s Aligarh Movement played a significant role in brining about an intellectual revolution among the Indian Muslims, thus he succeeded in achieving his objectives, which were Educational Progress and Social Reform. He said “I aged before my age, I lost my hair, my eyesight, but not my vision. My vision never dimmed, my determination never failed. I built this institution for you and I am sure you will carry the light of this institution far and wide till darkness disappears from all around.” Sir Syed Ahmed Khan remains a beacon light for all of us. Let his teaching enable us to carry forward the education mission that he launched in the latter half of the 19th century. The life of Sir Syed brings to our mind the pains and sacrifices he had made for promoting education. He stands out as one of the towering renaissance leader India has produced. The nation needs to absorb his legacy into the national mainstream. Sir Syed’s famous speech which he made whiles the foundation of MAO College on January, 1877. He said that, “from the seed which we sow today, there may spring up a mighty tree, whose branches, like those of the banyan of the soil, shall in their turn strike firm roots into the earth, and themselves send forth new and vigorous saplings.” The main purpose of AMU is to educate our countrymen.; to dispel those illusory traditions of the past which have hindered our progress; to reconcile oriental learning with western literature and science; to inspire in the dreamy minds of the people of the east the practical energy which belongs to those of the west. Carrying forward his dreams of education and enlightenment further, the AMU Centres launched in Murshidabad (WB), Kishanganj (Bihar) and Malappuram in Kerala remain a powerful tribute to the true Ideals of Sir Syed Ahmed Khan. The growth of AMU has been impressive over the years. The establishment of AMU Centres in different parts of our country in 2010 onwards remains as one of the largest expansion initiatives of AMU that has created a new awakening among the people of India. For further Reading
Sir Syed Ahmad Khan; Reason, Religion and Nation
By Shafey Kidwai, (Routledge-2021). The Cambridge Companion to Sayyid Ahmad Khan By Yasmin Saikia and M. Raisur Rahman (Cambridge University Press 2019).