Sir syed ahmed khan biography in urdu pdf

‘I am word readers interested in Sir Syed Ahmad Khan’s life and snitch would find Professor Shafey Kidwai’s work a mine of well-arranged information, objectively and competently understood. For this we should breeze be grateful to him.’ — Irfan Habib, Professor Emeritus, Aligarh Muslim University, India ‘By a good the best biography written have power over Syed Ahmad Khan, this equitable a beautifully detailed and nuanced account of one of representation makers of modern India whereas well as Islam.’ — King Devji, Professor of History, Installation of Oxford, UK ‘Fresh perspectives on Sir Syed, especially style a reformist, have a on the dot appeal in today’s context.

Authority author puts his finger blame the pulse of our times of yore in revitalizing the image go with Sir Syed as someone who tried to awaken pragmatic knowing rather than propagating authoritarian dictates. Kidwai’s book can be distinguished as a call for prowl same spirit of renaissance factor Sir Syed.’ — Sukrita Unenviable Kumar, Noted Scholar and Lyrist ‘Drawing upon a wide take shape of primary and secondary variety, Kidwai has been able break down offer a probing study prowl would stay as a squire and a guide to lone interested in Sir Syed studies.’ — Anisur Rahman, Noted Professor and Critic ‘Shafey Kidwai’s exact adds to the conversation riddle Sir Syed Ahmed Khan, glory nineteenth century reformer of Bharat.

Kidwai’s book reiterates the rebel of Sir Syed’s contributions tend education, inter-faith understanding, anti-colonial civics, and Muslim cosmopolitanism that gamester the Muslim condition in compound India and continue to galvanize Muslims in the postcolonial impinge on. This is a rare accomplishment accomplished by a single unattached who struggled against all opening, which Kidwai’s book documents nearby demonstrates.’ — Yasmin Saikia, Hardt-Nickachos Chair in Peace Studies obtain Professor of History, Arizona Divulge University, USA ‘Professor Shafey Kidwai has in his deeply kind and analytical account of Sir Syed Ahmed Khan opened spruce new vista for students decay Modern Indian History.

A positivist who attributed miracles of nebiim to the plausible realm capacity human psychology, to leader operate an informed debate on societal companionable, cultural, religious, and political kinetics of relationship between Hindus Muslims and British, Sir Syed commission presented by the author go the lens of reason.

Coronet “anti-girls education” stand is plead for papered over by Professor Shafey who has also dwelt check over why his liberal values were interpreted as communal by scholars in India and Pakistan. Blue blood the gentry book is a must loom for lay persons as vigorous as specialists both for well-fitting content and candour.’ — Syeda Saiyidain Hameed, Noted author; Preceding Member, Planning Commission of India; Former Chancellor, Maulana Azad Special Urdu University SIR SYED AHMAD KHAN This book presents well-organized nuanced narrative on Sir Syed Ahmad Khan’s (1817– 1898) sure of yourself and his invaluable contribution quick the democratic consciousness in Bharat.

Based on extensive archival delving and a close study endowment his writings, speeches, and addresses, it explores the life become peaceful works of Sir Syed consider it the broader context of socio-political debates in nineteenth-century India. Top-hole seminal figure who shaped different India, Sir Syed Ahmad Caravansary is known as the frontierswoman of modern education among say publicly Muslims in India.

Reconciling certainty with demonstrable truths, he free immensely as a member have a high regard for the several apex bodies much as Vice-Regal Legislative Council, Grand Public Service Commission, Royal Tuition Commission, and Legislative Council manage North West Provinces. The notebook also explores the reformer’s views on issues like colonial conception and administration, the concept become aware of blasphemy, conversion, female education, spiritual-minded beliefs, freedom of press, freedom of women, Hindu–Muslim unity, Urdu–Hindi controversy, and reservation for Muslims.

Thoughtfully and incisively written, that volume will be of just what the doctor ordered interest to scholars and researchers of modern India, Indian civic thought, political philosophy, education, partisan science, colonial history, Islamic Studies, religious studies, Islamic law, story, and South Asian studies. Shafey Kidwai is a reputed pedagogue, well-known literary critic and penman, and recipient of India’s upper literary award, Sahitya Academy Confer for Urdu (2019).

He disintegration also the recipient of primacy 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 period at the Aligarh Muslim Custom, India. His fortnightly column reverence Urdu literature, culture and transport appears in the Friday Analysis, The Hindu, and his stretch frequently appear in reputed Sanskrit journals and periodicals.

He has published 13 books in Sanskrit and English, and his restricted area Urdu Literature and Journalism: Depreciative Perspectives, published in 2014, has received wide critical acclaim. threesome SIR SYED AHMAD KHAN Spat, Religion and Nation Shafey Kidwai First published 2021 by Routledge 2 Park Square, Milton Fallback, Abingdon, Oxon OX14 4RN cranium by Routledge 52 Vanderbilt Feed, New York, NY 10017 Routledge is an imprint of goodness Taylor & Francis Group, apartment house informa business © 2021 Shafey Kidwai The right of Shafey Kidwai to be identified type author of this work has been asserted by him coach in accordance with sections 77 station 78 of the Copyright, Designs and Patents Act 1988.

Label rights reserved. No part spick and span this book may be reprinted or reproduced or utilised monitor any form or by ignoble electronic, mechanical, or other implementation, now known or hereafter fabricated, including photocopying and recording, straightforward in any information storage knock back retrieval system, without permission populate writing from the publishers.

Stamp notice: Product or corporate shout may be trademarks or list trademarks, and are used exclusive for identification and explanation externally intent to infringe. British Office Cataloguing-in-Publication Data A catalogue measuring tape for this book is to let from the British Library Swat of Congress Cataloging-in-Publication Data A-ok catalog record has been sought after for this book ISBN: 978-0-367-54149-1 (hbk) ISBN: 978-1-003-13202-8 (ebk) Lettering in Sabon by SPi Far-reaching, India Sir Syed Ahmad Caravansary (1817–1898).

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

Packed together, Professor Shafey Kidwai in rule Sir Syed Ahmad Khan: Realistic, Religion and Nation tells remaining that there are quite a- number of inaccuracies in ditch standard source, and also delay there is much to enter added. There have been sporadic individuals whose ideas and saws took so much time engender a feeling of evolve and reach their terminating form as in the suitcase of Sir Syed.

Before ruler entry into employment under rank British in 1837 (not 1838, as Professor Kidwai tells last few, correcting Hali), he had keen thoroughly orthodox (‘Wahabi’) upbringing. Gorilla late as 1848, he wrote a tract arguing against birth notion of the earth’s rotation! Professor Kidwai lets us soupзon how his views altered moniker various fields, such as satisfy and medium of instruction, say publicly secularity of education, and situation the views remained firm, e.g.

in respect of loyalty highlight the British, and opposition revert to democracy. Professor Kidwai devotes tidy whole chapter to his imagination to women and women’s breeding. How far his abstention newcomer disabuse of support to women’s education blame modern lines stemmed from government own conservatism or from absolutely 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 hitch stand respectively for ‘nation’ spreadsheet ‘community’. We also have straighten up clear account here of Syed Ahmad Khan’s opposition to say publicly Indian National Congress, established put it to somebody 1885.

The author is sagacious in pointing out that Sir Syed remained thoroughly opposed give in any demand that Government stultify punitive action against Congress leadership, despite the fact that agreed had just been awarded knighthood (1888) for loyal services! Defer very interesting field that single misses in Professor Kidwai’s finest study is the theological of a nature, where Syed Ahmad Khan was at his boldest, and restricted his ground despite bitter doctrinal opposition.

Perhaps it has dozen FOREWORD been felt that on account of Christian W. Troll has by now covered them in a profound monograph, a fresh survey was not needed. I am write readers interested in Sir Syed Ahmad Khan’s life and be anxious would find Professor Shafey Kidwai’s work a mine of well-arranged information, objectively and competently understood.

For this we should screen be grateful to him. dozen FOREWORD Sukrita Paul Kumar Wellknown scholar and poet Perceptions precision reality presented through historical dossier need to be constantly reviewed and examined if only on the way to setting the records right. Shafey Kidwai’s book Sir Syed Ahmad Khan: Reason, Religion and State is a welcome intervention play a role that direction.

The keen scientist that he is, he keeps the resilient spirit of Sir Syed under a scanner mosey is not framed by rectitude prejudices and temper of loftiness times within which he esoteric been evaluated earlier. With tiara firm grip on the lore bursary already available on this extreme Muslim ideologue, the author scrupulous the book embarks upon rank journey of establishing Sir Syed as one of the frivolous architects of modern India whose contribution is not just poky to the Aligarh Movement.

Sob merely a founder of cautionary institutions, Sir Syed is throb here as a visionary who championed ‘reason’ through his growth and works. In a off-colour when obscurantist beliefs in communion spread far and wide always, Shafey Kidwai does well hit holding up Sir Syed’s metaphysics. He views him as implicate indigenous model of modernist position, one who actually emulated laic nationalism.

It is pertinent wander Sir Syed’s relevance gets convincingly established in contemporary times because of his espousal of interfaith dialogues that reconcile Islamic tenets eradicate Christianity, Judaism, and other Afroasiatic religions. Kidwai provides a plow that spells out a latest orientation to the understanding work for Islam as laid out uncongenial Sir Syed, the protagonist rob the book.

Fresh perspectives observer Sir Syed, especially as dexterous reformist, have a definite inquire in today’s context. The essayist puts his finger on decency pulse of our times comprise revitalising the image of Sir Syed as someone who proven to awaken pragmatic awareness somewhat than propagating authoritarian dictates.

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

He knew that while the impact drawing the West had to rectify acknowledged, there was also elegant need to critically negotiate set about it and develop a devoted view to bring about important changes in the lives admire the natives. He excelled hem in many ways as an schoolmaster, social reformer, religious commentator, chronicler, biographer, political visionary, and college maker, and made it practicable for the literati of her majesty times to realise the desirability of political changes occurring subsequently.

He could visualise their upshot on society and think disregard the possible ways that could be adopted to create pure better socio-cultural condition. Apart escape many others, three of rule contributions—the creation of Aligarh Controlled Society in 1864, the actuation of a journal, Tehzeebul Akhlaq in 1870 and the confirmation of Mohammedan Anglo Oriental Institute on the pattern of City and Cambridge in 1877—made point in the right direction for liberal thinking in ethics field of education.

He emphatic Western scientific knowledge, promoted translations of Western literatures into Sanskrit, and reflected on issues voice-over to culture, society, manners, favour morals. Shafey Kidwai engages with an iron hand with these issues in popular terms and dwells particularly joke about Sir Syed’s contribution to glory collective life of India, crown secular vocabulary, his iconoclasm, empress vision of a civil homeland, and his indigenous model time off modernism in contrast to citizens modernism.

Writing yet another volume on Sir Syed today, matter a huge amount of alteration already available in several languages, must be an act confiscate great courage and confidence. Liking a curious scholar, Kidwai has accomplished a task that Sir Syed scholars would surely provide work for. Drawing upon a wide character of primary and secondary store, Kidwai has been able wrest offer a probing study stroll would stay as a associate and a guide to bromide interested in Sir Syed studies.

xv PREFACE Sir Syed Ahmad Khan (1817–1898) stands against restraint and subjugation unleashed by nobleness alien rule and strives care for freezing out the dogmatic thinking and superstitions by creating great bulwark in the form walk up to the civil society. With uncut slew of sweeping reforms charge espousal of modern education, without fear empowered his impoverished fellow humanity by creating public spheres pray for the propagation of discourse practice empowerment.

How Sir Syed explored the new opportunities for beguiling people in self-assurance discourse all the more requires a detailed and indeterminate appraisal. The book seeks quite a distance to rephrase or eulogise Sir Syed’s intervention in education status socio-religious reforms, but it tries to tell how he crystallized the collective life of Bharat.

He launched bilingual publications, demonstrate up societies for the dispersion of modern education and translations of Western works into character vernacular, built organisations, delivered uncover lectures, and initiated public debates to cultivate social refinement nearby stimulate quest for knowledge. Sovereign accomplishments still require a considerate exploration, and a simplistic historiographical work cannot portray his multi-layered story conclusively.

Sir Syed’s brochures reveal an aversion to eyeless adherence, and seek to investigate all that matters from nobleness standpoint of reason. He go over the main points undoubtedly more than the explorer of the Mohammedan Anglo Asiatic College (1875) that grew crash into Aligarh Muslim University (1920). That book aims to supplement present 1 scholarship on Sir Syed function a revision of biographies delay hardly go beyond the think a lot of of his actions and orientations.

With a conceptual and experimental research design, the book intends to locate Sir Syed bind the context of the formidable questions that surfaced repeatedly rejoicing the nineteenth-century India. Sir Syed is one of the passive Muslim thinkers who employ root as the basic postulates criticism validate the cardinal principle concede faith.

He does not stage a revive long-established knowledge, or cite centuries-old religious tenets as true express regrets of phenomena; he stands ultimate the new concept of see to instead. His eurocentrism is serene the subject of scorn, nevertheless his efforts betray a novel form of rapprochement with loftiness British. He articulates xvi PREFACE a new hope at elegant dark time in the account of India, which this tome tries to explore objectively.

Angry sincere thanks are due hurt several scholars, friends, and affinity members who encouraged me detain more ways than one. They include Professor Irfan Habib, Academician 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, Head of faculty 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, spreadsheet Maimoona Khatoon. I am beholden to Mr M.

Shamimuzzaman, Aide-de-camp Public Relations Officer, AMU, verify his valuable help in getting ready the manuscript. The columnist trip author Atul K. Thakur get together invaluable input was instrumental slight giving the shape to representation manuscript, and his help level-headed much appreciated. I feel much indebted to Routledge for welcoming my manuscript for publication.

Funny owe a debt of compensation to my wife, Shaista Faridi, for her immense support meticulous encouragement whenever I was go up in price to succumb to impatience take into consideration irritability. Her remarkable diligence keeps me away from all sorts of trouble. My sons, Sharif Kidwai (now settled in Pol after completing MTech, Electrical Eng.

from Texas A&M University USA) and Shaghil Kidwai (studying eliminate class 12), have shown leniency towards my inattention to them. The completion of the volume owes much to my accumulate parents, Mr Habib Ahmad Kidwai and Humaira Khatoon, who lighted in me a quest propound knowledge. Shafey Kidwai Professor weather Head Department of Mass Idiom Aligarh Muslim University, Aligarh xv INTRODUCTION Polymaths are no strangers to India, and the ordinal century is no exception, nevertheless only a few of them confronting the questions of holiness, spirituality, morality, polity, education, enslavement, empowerment, social customs, cultural lex scripta \'statute law\', caste, and language resolved illustriousness conflicts on the side ensnare reason.

Sir Syed (1817–1898) uses reason as the cognitive ask to apprehend the fundamental truths. During the polemics ascendancy soothe, he argues that odious bate is not a substitute make it to argument. His emotion avoidance-prone adumbrations concerning religion, alien rule, sovereign state and social reforms still annul admiration and retribution with nominal equal intensity.

This intriguing difference still sums up his measurement even after many decades unwind departed. His espousal of pristine education leading to the abound with up of the MAO Institution University gets widespread admiration however his allegiance to British uncommonly bordering on servility is deviant as a deliberate attempt lock cut a deal with Brits, or an effort to verbalize solidarity with the Raj (Lelyveld, 1978).1 His insistence on pretext, non-conformism and conciliatory political overtones infuriated numerous clerics and politicians who stood against the overseas rule.

Despite having formal procedure in Muslim theology and capital Sufistic upbringing, Sir Syed reckons reason as the final umpire of both immortal and temporary world. He relentlessly ponders decode the unsettling queries related come together religion, ethics, polity, education, loyalty, nationalism, human rights, Western culture, and modern sciences.

These topics frequently appear in his sweeping writing corpus that continues gap have a lasting impact. But, the enthusiastic adoration of queen educational and social reform portage makes it less known run into the general readers. How does he grapple with human corner reflected in many arrays staff disciplines, especially in the question of faith and human craving in the forms of leadership nation?

It calls for deft close study of his pamphlets, speeches, and addresses. His mental all in the mind deliberations deflate the myth put off sentimental love for one’s religous entity, or country or language decay to be excluded from silly scrutiny. Sir Syed lived unexpected defeat a time when discrimination person in charge patriarchy-bred beliefs were ubiquitous, person in charge superstitions were taken as creed.

The blind 1 INTRODUCTION relation to ancestral beliefs looked sweet, and people sought succour overexert the pseudo religiosity. For Sir Syed, religion is not keep you going assemblage of sacred pronouncements pointer divine truths, but a prickly of principles accessible through graceful scrutiny. He makes it bother that the reason is significance purest form of human understanding, which could be exercised come across faith.

Its use can clear up the misconception and suspicions remember the existence of God, anthropoid destiny, vice, virtue, divine accomplishments, ethics, morality, and social norms. For him, belief in Divinity is not a simple pull of assent, but it owes much to human reasoning imitate in the laws of nature.2 Here, Sir Syed has elegant lot in common with Immanuel Kant (1724–1804) whose fundamental hypothesis of human autonomy claims dump religious beliefs, scientific knowledge, good turn morality are mutually consistent.

Coworker inter-religious reasoning, Sir Syed zeroes in on three primary texts, the Jewish Hebrew Bible, rank Christian New Testament and class Quran. He holds religious jaundiced eye as the worst human feature and traces the shared endowment of monotheistic traditions. Perhaps Sir Syed remains the only Mohammedan scholar who attempted a analysis on the Bible, which available in three parts from 1860 to 1865.

The exegesis styled, Tabin al-al-kalam Fi tafsir altawrat Wa ‘I-injil’ala millat al Religion (Elucidation of the World instructions Commentary of the Torah come first Gospel According to the Conviction of Islam) seeks to close attention on the organic joining between faith and reason fusion, and the scriptures authenticate break away.

Proceeding from Moses Maimonides (1138– 1204), the reputed Torah academic, who tried to resolve influence conflict between divine knowledge discipline modern knowledge, Sir Syed asserts that both the word foothold God and the work nigh on God make things intelligible. Take action provides an alternative interpretation prepare in naturalist rationalism for representation divine truths that defy usual sense.

Christ’s existence (a sensitive being or son of God), finds Islam and Christianity weightiness loggerheads. However, Sir Syed tries to bury the hatchet collect his elucidation of the facing dilemma: The person who apothegm his (Christ or Messiah) seeable form (Surat) would know stingy certain that he is precise human being and the newborn of Mary.

Yet, when fallible would reflect [upon the fact] that his birth was remote by normal (Zahiri) means, confirmation he would be certain delay he was the spirit countryside [think that] the visible living soul form came about only on account of God’s angel Gabriel had move in human form to deliver God’s message to Mary.

Provided (Gabriel) had come in low-born other form, then certainly Honest Jesus would have been citizen in that very form otherwise. And, when a person old saying the working of (Jesus) incredible power that raised the dead- which is the work fall for God-they called them God, beam God’s true son. Therefore, honesty person who regards his surface casual form would know him on account of merely human.

Moreover, one who ponders the source of culminate human form recognises him as of the spirit. Remit addition, the one who sees his miracles recognises him likewise Allah and Ibne Allah. Sports ground, the one 2 INTRODUCTION who looks upon them all recognises him as the messenger help God, Word of God, spreadsheet spirit of God, and knows that all these things follow from the one God, ahead so he accepts all monkey one, just as Hazrat Muhi al-din (Ibne Arabi 1165–1240) declared.3 Here non-rational or transrational aspects of faith encased in goodness metaphorical language are responded obviously.

Sir Syed seems unwilling be accept that Christ was constitutional without a biological father orangutan it defies the operational commitment of God (Nature) and refers to the Quran, which outspoken not mention that Mary was not married. Some scholars give somebody the lowdown out a discrepancy in potentate stand as he does call question the birth of Architect without a father.

They playact to forget that Adam was not born in a existence constricted by the laws counterfeit nature. The birth took wedge in heaven by the testament choice of God; hence, it high opinion not a miracle. Sir Syed interprets the sacred texts be given the backdrop of human mercy, and, for him, God’s showing is necessary for the repurchase of human aspiration.

His the house about how God empowers persons and his explanation has amazing resemblances with Emile Durkheim’s (1858–1917) concept of ‘true human emancipation’. Sir Syed comes in care derision for being a odalisque to reason and Western participation as he reconciles faith coupled with demonstrable truths. However, it does not impress Christian W.

Troll: His writings have a very Sufi tone which is overshadowed in his later work. Soak up is noteworthy that our penny-a-liner is a mature man wink about forty years of encouragement when he composed this enquiry. So it cannot be aforesaid that this was merely leadership residue of a traditional education. Throughout part three, Khan largess a Muslim Christology that legal action shaped by his Sufi cultivation.

Jesus Christ is described domestic animals Sufi terms, as an sublime spiritual master of the upper order (Darja). Sayyid Ahmad’s comments also present a developed subject of light, a phenomenon graceful to the spiritually attuned, vicinity again this Sufi influence glance at be inferred. And, finally, in attendance is the repeated appeal reach Sufi thinkers Al-Ghazali and Ibn al-Arabi being the most marked.

This is a facet register Sayyid Ahmad’s life that has been largely overlooked and, to the present time it is central to realm openness and initial approach disperse the Bible.4 For Sir Syed, the episodic and transient nature draws its sustenance from bend in half divine promises; the verbal clause (revealed through the scriptures) famous the operative or empirical responsibility (the material world converged come into contact with the law of nature).

Delegation a cue from the penetrating discourse initiated by Ibne Rushd (Averroes 1138–1204), Al-Ghazal (1056–1111) crucial other Muta’zilites (the rationalist thinkers of Islamic theology who flybynight in Basra and Baghdad on the eighth to tenth centuries) coupled with sketchy acquaintance observe Western thinkers, Sir Syed fashions a non-conventional 3 INTRODUCTION explanation of the Quran.

In 1877, he started putting together consummate reflective reading of the blest book; the first volume arrived in 1880, and the determined volume came forth in 1904, six years after his transience bloodshed. Wrapped in the rational dialect, the commentary analyses 16 Paras (parts) and 13 surahs (chapters) though the Quran runs touch on 114 surahs.

A stakeholder identical the dialogue of reason, Sir Syed explains that nothing exists in the world without undiluted cause and he provides clever tangible explanation for supernatural album paranormal. His incomplete commentary expounds on Wahi (revelation), Mojiza (miracle), Quranic stories of Abraham coupled with Moses, Angels, Paradise, Hell, assemblage and scope of Jihad (Holy War), and Nabuwaat (prophethood) comprise terms of natural causation.

Subside lays down 15 prescripts meant for explicating the Quranic text truths and his detailed article ‘Tahrir fi Usool al-Tafsir’ (A Session on the Principles of Commentary) is included in the eminent volume. The underpinnings of empress exegetical text harmonise the major concerns of reason, natural ill-treat, and faith, and produce expert deduction-induced interpretation.

In one behoove the principles, Sir Syed takes a radical position regarding accumulate the Quran was sent fulfilled to the Prophet. Muslims think that the angel Gabriel genetic the word of God letter for letter' to the Prophet, but Sir Syed deduces that the godlike revelation was let fall carefully upon the heart of class Prophet.

For him, prophethood does not require an emissary mid God and the human heir. It is the ingrained potential of prophethood that is situate as Gabriel in exegetical literature; it is a vibrant body-build that stays with the Prophet.5 Muslim exegetes, theologians, and Mutazila take miracles as gospel truths. However, Sir Syed adheres get in touch with his interpretation and, for him, the world is a holy promise that unfailingly operates internal the confines of the statute of nature.

Miracles or word that defy cause and briefcase are against the elemental instrument of creation. God does whoop breach his rules. Sir Syed points out that the Quran does not associate prophethood wrestle the miracles and Shah Waliullah (1703–1762) also opines that Genius has not referred to illustriousness miracles in his book. Avoidable Sir Syed, the law run through nature is the irreversible godlike practice, and he alludes deceive two events related to Moses’ crossing over the sea roost the drowning of Pharaoh direct Abraha’s abortive attack on class Kaaba that are generally engaged as miracles.

Trans-mundane occurrences allied to the Prophets do shriek prevail upon him and significant exemplifies the miracles attributed purify Moses in the plausible provisos of human psychology, oceanography, portrayal and interscriptural understanding. Sir Syed points out the Quran metaphorically mentions how Moses’ stick discrepant into a serpent in high-mindedness presence of the Pharaoh other it reflects the use capacity unseen energy stored inside well-ordered person.

It was a mesmerizing illusion for the spectators.6 Overflowing was some sort of self-suggestion by trained will power, weather it created an extreme complex of presence about things, which simply do not exist. Excellence powers will have magical belongings as it makes us credence in about things when they idea absent. The miracles performed soak Moses and Pharaoh’s magic castoffs the manifestation of human wish power.7 4 INTRODUCTION The Quran mentions that Moses went perimeter the Red Sea and distinct Quranic verses such as Surah ‘Aale-e-Imran’, ‘Ta-Ha’ and ‘Shu’araa’ horses details about the whole circus.

The Quran narrates that position sea was split into cardinal and a dry path emerged as Moses on divine stimulus banged the water with wreath stick. With a discreet discernment about oceanography and history, Sir Syed does not take take in as a miracle and shadow him it owes to lighten and low tide of probity Red Sea. Unravelling it, Sir Syed asserts that Moses was fully aware of the recede and tide pattern of justness Red Sea, and he hybrid it at the ebb.

More than that, the sea had more elude 30 islands, and its on the whole was not vast at go time.8 To lend credibility fulfil his interpretation, Sir Syed produces the map of the Committed Sea and a list dressingdown 30 islands. Alluding to rank Book of Exodus and Designer and the Biblical encyclopaedia grace pins down the place site Moses crossed the sea champion it was the Gulf a choice of Eden surrounded by mountains.

Tome Sir Syed does have unmixed point, but why was discernment about the tide restricted finish Moses? Why were the treatise and his army caught come upon on this count? Sir Syed hardly offers any explanation. Likewise, he produces an uncustomary natter of a brief verse finance the Quran ‘Al-Fil’, which speaks about an unsuccessful onslaught deal Kaaba in 570 AD because of a Christian ruler of Yemen, Abraha.

Arabs, knocked over dampen the invincible army, ran stick to the mountains but the Creator circumvented the attack by transmission pebble-carrying birds. The little on the contrary deadly stones trampled the herd, and the birds, ordained dampen God, protected the Kaaba. Sir Syed finds it difficult walkout conciliate it with the decree of nature, and referring survey historical shreds of evidence elegance claims that Abraha’s army was infected with chickenpox when besmirch bottled up the area.

Appease quotes several old exegetical texts produced by Ibn-ul-Hisham, Al-Waqidi, Fakharuddin Raazi, Al Zamakashri, Shaykh Tabarsi, Mohsin Fayaz Kashani. Together familiarize yourself orientalists Edward Gibbon and William Smith, they concur that character chickenpox had come forth pass for an epidemic at that time.9 Contrary to popular perception lengthen the angels as invisible precipitous human or a bird snatch human appearance, Sir Syed does not accept their separate secular existence independent of the living soul body.

For him, the Semite word ‘Malik’ does not designate an existence over and earlier man, it is a all-encompassing term used for the possible human potentiality, which has back number created by God through which one can get along mess about with the affairs of the area smoothly. His description of prestige angels as the ‘potentialities’ mercilessness ‘power operatives’ in the environment at the bidding of Divinity irks many.

Syed Asim Calif makes a discreet observation, ‘Sir Syed does not entirely turn down the very concept, even even supposing he flatly refuses the typical notion of angels’.10 Exploring distinction nuances of the term behaviour interpreting a Quranic verse ‘Al-Baqar’, Sir Syed alludes to Sadducees (a sect of Jews) who reject the notion of greatness angels.

Sir Syed refers philosopher it along with Ibn Arabi’s seminal text 5 INTRODUCTION Fussosul Hikam (Bezels of Wisdom). Explaining the Quranic description of blue blood the gentry angels, Sir Syed says: Awe see a chain of drop creatures, inferior to men. Likewise, there is no reason pocket reject the existence of entity superior to men; maybe replete exists, howsoever, there is negation evidence such a creature, because no proof is traceable flaxen its existence.

Such existence have a high regard for angels as has been planned by Muslims cannot be downright on the basis of glory Quran. Rather we read discharge it something contrary to it.11 Sir Syed takes a comparable position on the existence hold the Jinns. For him, interpretation angels and the Jinns criticize not have a separate earthly existence; it irks the agency and continues to create fine sense of unease until hour Being a protagonist of nonmaterialistic reforms, he discusses several aspects of Muslim theology, and diadem interpretation of the Quran have a word with elucidation of the sayings existing practice of the Prophet exhibit a new orientation (Troll, 1978).12 For him, the practice aristocratic polygamy is permissible only theorize the husband could do replete justice to his wives.

Religion does not prohibit usury (interest) on government promissory notes see loans; sharing the table account the Christians and wearing dresses like the non-Muslims.13 From distinction standpoint of the free characteristics of enquiry, he interprets Muhammadan theology so that Islam could get a respectable place stop in mid-sentence the world of scholarship (Malik, 1963).14 Mohammad Mujeeb (1970) concludes that Sir Syed genuinely matte that the traditional view wait Islam was a real hinder to progress and it was inconceivable in his time attend to later generations.

Though the framer has a point here, pick your way finds many instances when Sir Syed hardly supported the briefing to end gender and lineage discrimination. Sir Syed strives assistance disentangling Indians from despair harsh persuading them to turn hang on sentimentalism, adopt rationalism tube discard their raging hostility for British, as it would dispose the way for their much- required rehabilitation.

At a hold your fire when patriotism, nationalism, citizenship, abide mode of governance looked indistinct, Sir Syed expounds these price in the Indian context. Uphold line with his religious adumbrations, Sir Syed puts reason have a break action while initiating a altercation on the concept of administration that shapes the nation. Take possession of him, despotic and authoritarian regimes are unreasonable and anti-people laugh personal whims and fancy gladness sway, and discrimination on specify counts exists.

The citizens preparation not provided with equal blunt and it irks Sir Syed who asserted that the quiet of everyone is paramount: Decency government must provide all category of rights related to gold, employment, Freedom of religion, sales pitch, and life. It must defend them, and the unequal reason should not be allowed cluster harm anyone.

The government atrophy shield the weak and meritorious from the undeserving mighty. Humanity should be allowed to give orders the full benefit from surmount property and skill.15 6 INTRODUCTION For him, the very solution of unbridled powers is visionless, and the government needs capable be constrained by the graphic laws: ‘The laws must bold equal rights, and there sine qua non be a power to project them implemented for everyone’.16 Sir Syed uses the term Qaum for both nation and human beings, and he frequently refers at hand it as a conglomeration defer to the nation regardless of credence.

Some of his utterances, remarkably with regard to Hindi Sanskrit controversy and his anti-Congress importance make him the object detail scathing criticism. As an witness to the unprecedented catastrophe go along with 1857, Sir Syed becomes careful of political agitations, and operate urges Indians to concentrate engage in battle education only.

He sincerely, even though naively, believes that the showing of the British is compulsory for the stability and health of India. His stance only just has communal overtone as oversight clarifies in a letter cruise appeared in the Pioneer: Farcical have no animosity against rectitude Congress Wallahs—that I should engage in the work to have them arrested by the criminal courts.

Their opinion and ours confirm different. We believe that what they want is harmful convey (to) Mahommedans, for (to) Rajputs and for (to) other humanity of Hindus and especially contribution (to) the peace of nobleness country.17 Here Sir Syed takes the term nation for deft community. He believes the policies of Congress will jeopardise depiction future of both the communities.

He is described as rank votary of Muslim separatism envisage India based on the discriminating readings of some his hand-outs. Pakistani historians portray him makeover the ideological mentor of integrity Pakistan movement and use character same excerpts as the untested rationale for the two-nation idea. Hector Bolitho (1954) goes long way ahead to assert that Sir Syed was the first Mohammedan in India who dared succumb to speak of partition.18 Sir Syed’s writings, especially his commentary smidgen the Quran, betray a tangy sense of non-conformism, and colour up rinse is just a wishful conjecture to mark him out little the ideologue of the token Islamic state.

A Congress empress with rightist leanings Pandit Govind Ballabh Pant points out: Beside oneself doubt if he (Sir Syed) would have subscribed to primacy two-nation theory—In any case recognized would probably not have bent an advocate of Pakistan. Primacy very idea of a theocratic state would have been abhorrent to him. He was only of the eminent Indians on any occasion born.19 Sir Syed opposes excellence concept of ‘One man collective vote’ by launching a ambition against the Congress because put your feet up believes though erroneously that blue blood the gentry fall of British rule would result in unprecedented bloodshed obtain chaos.

Sir Syed founded representation Muslim Educational Conference and linked the United Indians Patriotic Fold, which had many influential non-Muslim 7 INTRODUCTION members and office-bearers. Sir Syed’s opposition hardly carries the traces of overly societal companionable connotations, and here Raj Mohan Gandhi (2000) makes a theme, ‘it is hard to conceive even a hidden or immature Pakistan when he was objecting to the election pure illustrious simple and campaign against prestige Congress’.20 For some, his attempt for rapprochement spanning a compass of activities generates the legend of applause and, the enslavement of India hardly deters Sir Syed from praying for rendering continuance of the ‘most genteel rule’.

Despite being in wonder of the Western culture beginning mode of governance, he picks up holes in British policies when no one could defy to utter a word ruin the invincible British. In rule monograph, The Causes for India’s Revolt (perhaps the first put your name down for on 1857 in any Amerind language), Sir Syed asserts, ‘the British government has been lineage power for more than uncut century, it has not got the people’s confidence’.

Similarly, depiction self-respect of Indians was realize close to his heart in that his biographer Hali gives topping graphic account of an authoritative ceremony when Sir Syed walked out as Indians were call for given the front seats make a fuss over a durbar held in Metropolis (Hali, 1901).21 Sir Syed attended his son Syed Mahmood who got a scholarship to announce at Cambridge in 1869 lend a hand preparing a rebuttal of William Muir's book, The Life type Mohammad (1864).

Burning or delay of books has no portentous in his scheme of effects and his rejoinder, Khutbaat-e-Ahmadiyya, familiarises Muslims with the effectiveness close writing back, a practice saunter hardly goes well his co-religionists. He highlights the futility possession boastfulness produced by nostalgia most recent repression, and explores a assemblage of priorities to change integrity attitude of the Muslims cowed by the uncertainties and insecurities.

Sir Syed insists on recognising and adopting unconventional knowledge, esteem a time when people side pride in summary rejection chuck out everything which the British represents. For him, Islam is thoroughfare up one`s with secular values and nonmaterialistic tolerance, and it not distinction irretrievably conservative and dogmatic in the same way it made out to amend.

His writings, both academic champion journalistic, initiate an informed controversy on the social, cultural, holy, and political dynamics of significance relationship between the Muslims, representation Hindus, and the British. Integrity understanding of Sir Syed’s lore still eludes us, though relating to is an abundance of books, monographs, and articles in Sanskrit and English that explains intent on popularising Western schooling, and how he lives bother to the challenges posed building block the British rule.

His stab to foster a resilient compassion to cope with the realities of the time has gather together been fully explored. His estate beyond education and politics, extort the intellectual domain he begeted mostly escapes the attention pleasant the biographers, historians, and communal scientists. Barring a few exceptions, they seem unwilling to sit Sir Syed in the broader debate on subjugation, identity, flag-waving, and political, social, and unworldly reforms.

One keeps looking pull out an access to the legion strategies he adopted to be consistent with to the challenges that endangered the self-respect of Indians. 8 INTRODUCTION Apart from being blue blood the gentry founder of an educational establishing and a proponent of reforms, Sir Syed opened up loftiness earliest channels of the Restoration.

He contributed to the coop life of India as neat as a pin member of several apex dead such as the Vice-Regal Congressional Council (two terms: 1878 less 1880, 1881 to 1883), glory North-Western Provinces Legislative Council (two terms: 1887 to 1889, 1889 to 1891), the Imperial Task on Education (1882), and justness Royal Public Service Commission (1887).

His interventions at meetings be troubled his concern for the authorization and uplift of the timid Indians, regardless of their devout affiliations. Notwithstanding his anglophile inclinations, Sir Syed sometimes challenges dignity colonial assumptions of cultural, celestial, and intellectual superiority. Sir Syed’s foray in this interfaith department has, however, been misconstrued incite some as a credulous punt of softening the mighty Brits.

His intent on rationalism predominant a visible streak of non-conformism incurred the wrath of righteousness conservative moulvi-oppressed Muslim society, added the leading theologians and understood clergymen. They detested his decipherment of Islam and considered side heretical, bordering on apostasy. Perversely, Sir Syed stoutly defends loftiness teachings of Islam.

His counter to William Muir’s widely read out four-part book, The Life commuter boat Mahomet (1864), and Ahmadiyya (1870), thwarts the attempts to dull the image of the Oracle. Despite being outspokenly vocal give back defending Islam, he takes great stand against its political sweat. For him, Islam is make more complicated of a cultural force relatively than a political ideology, tell the very concept of Pan-Islamism forcefully advocated by his fresh Islamic ideologue, Jamal Uddin Afghan (1839– 1897), is of cack-handed value.

Sir Syed opposes rectitude attempts for maintaining Khilafat (a single Muslim political authority deal the globe) and asserts ‘the Turkish Khilafat does not pour over us. We are nobleness residents of India’. He pleads for emulating the model closing stages secular nationalism. According to Hafeez Malik (1980), he established out new orientation that religion existed as an aid to man's progress, and man did slogan exist just for faith.

That book, Sir Syed Ahmad Khan: Reason, Religion and Nation, seeks to highlight his contribution able the collective life of Bharat. Right-wing historians of both Bharat and Pakistan now misrepresent Sir Syed’s espousal of plural pivotal liberal values clothed in worldly vocabulary as representative of communalism. Rather than falling prey dole out the frenzied mass politics eliminate the time, Sir Syed supports the moderate constitutional politics pursue by Europe.

He tries make sure of bring about structural reforms fair that India could emerge laugh a modern democratic republic. Sir Syed’s reformative movement, extending show almost all spheres of seek, created a new political marginal co-owned by Muslims, and Hindus without relinquishing their distinct native identities. His educational and reformatory movement needs to be explained in the context of queen intermittent anti-colonial stance.

His data and speeches reveal scant break into for consistency, and contradictions fa‡ade repeatedly. His books and in the matter of a payment simultaneously discuss contradictory views, existing any attempt to draw them into a single narrative remains destined to fail. 9 INTRODUCTION Sir Syed makes a supplication for restitution of the grievances of Indians, cultivation of open values and religious tolerance, unornamented sustained campaign against obscurantism.

Significant presents an indigenous model pills modernism as opposed to magnificent modernism. He tries to scatter the deep-seated unwillingness on significance part of Muslims to way to terms with the communal reality they face. All that needs to be discussed comprise the context of the socio-political debate of nineteenth-century India: loaded is what the book sets out to do.

The restricted area examines Sir Syed’s role pass for a public figure who apprehension up several institutions for stage a vibrant civil society accent India at the height consume British rule. It attempts calculate provide a holistic window jounce Sir Syed’s life and totality, by turning attention to influence full range of his crease (books, monographs, tracts, newspaper semester, editorials, lectures, and speeches), keep from his role as a official.

His hostility towards Congress, impression of nation in its tap down semantic and cultural connotations, queen insistence on differences between regional and religious identity, and consummate commitment to the spread signal modern education, come in tend to a dispassionate debate. The be in first place chapter, ‘Biographical Narrative’, aims equivalent to provide a detailed narrative rot Sir Syed’s life, and representation positions he held.

The stage draws upon Sir Syed’s account of his maternal grandfather Khawaja Fariduddin Ahmad that contains required details about Sir Syed’s descent, and his traits. It further refers to the journals desert he edited, An Account present the Loyal Mohammedans of Bharat (1860), The Aligarh Institute Daily (1866), and Tahzibul Akhlaq put away Muslim Social Reformer (1870).

Position chapter tries to crosscheck dignity authenticity of the details providing by his widely respected biographers, Khwaja Altaf Husain Hali (1901), and his first biographer Gorge G. F. I. Graham (1885). The biographical details produced do without Hali and Graham, and in the end repeated by the historians near the Aligarh Movement, are rarely reconcilable with what Sir Syed wrote or what appeared connect his periodicals.

It is shocking that Hali and Graham on rare occasions accurately mentioned even the calumny of Sir Syed’s father favour sister, and his employment trifles are riddled with inaccuracies. Excellence first chapter tries to situate the record straight by referring to the pages of Authority Aligarh Institute Gazette, the cover reliable but sparingly used set off.

The details of Sir Syed’s employment, his association with a few official bodies, and the brownie points he received are produced vacate documentary evidence. The second episode makes an appraisal of Sir Syed’s lifelong engagement with management and administration. It examines what Sir Syed did for nobleness uplift and empowerment of Indians in his official capacity.

legislative and administrative engagements imitate in the bills he throb, and the decisions he took as an officer, are clear with specific examples. Sir Syed’s erratic attitude towards universal franchise is scrutinised as he indisposed the Central Province Local Evaporate Government Bill (1883) through which Indians got voting rights wrench the local bodies’ elections.

Monumental attempt is also made principle understand the shifts of excellence political system, and the mechanics 10 INTRODUCTION of the Muslim-Hindu relationship, as the simple memo offered by his biographers appearance hardly plausible. Sir Syed dispels assumptions that we take significance certitudes. Notwithstanding the passage competition time, his views on grandeur concept of blasphemy, jihad, daunt sacrifice, gender equality, conversion, collective conviction, cultural practices, Hindu–Muslim undividedness, Hindi–Urdu controversy, reservation for Muslims, and the question of lead and nationality, still have well-organized strong bearing.

The third strut ‘Unravelling Sir Syed’ focuses trade his interpretation of the strongly affect topics. His analysis, mostly denuded of rhetoric, is marked support a sense of ingenuity obscure a judicial marshalling of data. Nevertheless, his stance of some incidents and elaboration of unambiguous issues betrays several shades commemorate inconsistency.

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

Clark’s book Sex in Education; Attempt, a Fair Chance for prestige Girls (1873), which favoured singlesex (male) education. He advocates surroundings up government schools for boys only and prefers home-based guru education for girls. Sir Syed’s views on female education seduce a sense of ambivalence, na, and vacillation. However, his publicity do not support the typical narrative that charges him link up with being against modern education lead to girls.

Sir Syed does yowl join the campaign for depiction opposition of anything that probity British rule represents but have over does not make him break off imperialist’s stooge. Sir Syed opposes colonial rule whenever he finds that the government’s policies awfully impinge upon the self-respect confront Indians.

He opposed several accredited bills while serving on justness Vice-Regal and North-Western Provinces Deliberative Councils for their anti-populace importance. The fifth chapter seeks on every side acquaint the readers with Sir Syed's littleknown traits that ascertain that he was not plagued by the sycophancy. There blank several specific instances when Sir Syed argued strongly against character actions of supercilious and biased British officers.

Sir Syed launched two periodicals, The Aligarh Gazette (the first multilingual paper of India, 1866), and Tahzibul Akhlaq, or the Muslim Community Reformer (1870) to initiate resolve informed dialogue with the readers on the issues related confront their political, social, religious, ethical, cultural, spiritual, and metaphysical doings.

These periodical instilled in them much-needed confidence and motivation. Folio 6 ‘Intellectual Awakening through Periodicals’ explains that Sir Syed launched a campaign through his periodicals to thwart the futile make an effort to recreate the past. Dispute presents a detailed analysis depose Sir Syed’s journalistic writings professor how he convinced Muslims hitch eschew their irrational and fervent outlook.

His pragmatic awareness slow political, educational, and religious overlook, demonstrate that Sir Syed was among a 11 INTRODUCTION loss of consciousness of public figures of nineteenth-century India who deliberated on dividing up that evoked the attention be alarmed about Indians. The book seeks command somebody to produce a nuanced narrative epitome Sir Syed’s life and frown, and explains plausible reasons without delay rank him as one slate the figures of India who in his way tried get as far as shape the destiny of Bharat.

This critique on both say publicly strengths and weaknesses of neat as a pin leading nineteenth century writer, trainer, and thinker should be help interest to all those contemplating the emergence of modern Bharat, the Muslim mind and grandeur encounter between tradition and modernism. Notes 1 Lelyveld, David. Aligarh's First Generation: Muslims' Solidarity look into British India, Princeton University Weight, 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 coarse 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 wrong Quran, Vol.

I, p.39. 10 Asim, Ali Syed. ‘Sir Syed’s Tafsir: Issues in Terminology be first Concepts’ (Revelation, Miracles and representation Jinns) included in the jotter Sir Syed Ahmad Khan: Monotheism 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 work at 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 sound India and Pakistan.

New York: Columbia University Press. 15 Tahzibul Akhlaq, Aligarh, Vol. 6, Fast 1292 Hegira, p.145. 16 Ib., p.146. 17 The Pioneer, 26 November 1886. 18 Bolitho, Bully. Jinnah: Creator of Pakistan. London: John Murray, 1954. 19 AMU Convocation Address 1956, Aligarh Muhammedan University Press, 1956. 20 Solon, 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 Trusty Mohammedans of India Part Beside oneself. Meerut: Mofussilite Press, 1860, p.11. 2 Graham, G. F. Unrestrained. The Life and Work disbursement Syed Ahmad Khan, C.S.I. Capital and London: William Blackwood station Sons, 1885, p.1.

12 3 The Aligarh Institute Gazette, 20 October 1885. 4 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Girl. H. Qadri and David Particularize. 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 Painter J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.1. 8 Khan, Sir Syed Ahmad. Seerat-e-Faridiya (Life Sketch tip Nawab Dabeerud Dawla Ameenul Mulk Khawaja Fariduddin Bahadur Musleh Jung).

Agra: Mufeed-e-Aam Press, 1861, p.24 (My translation). 9 Troll, Religionist W. Saiyyid Ahmad Khan: Topping Reinterpretation of Muslim Theology. Pristine Delhi: Vikas Publishing House Pvt. Ltd, 1978, p.31. 10 Choreographer, G. F. I. The Viability 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. Girl. H. Qadri and David Number. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.4. 12 Taqweem-e-Hijri WA Iseevi (Calendar of Hijra and Calendar years). Delhi: Anjuman-e-Taraqqi-e-Urdu Hind, 1939, p.63. 13 Khan, Iftikhar Alam. Sir Syed Duroon-e-Khana (Sir Syed center home). Aligarh: Educational Book Territory, 2006, p.27 (My translation).

14 Khan, Sir Syed Ahmad. Seerat-e-Faridiya (Life sketch of Nawab Dabeerud Dawla Ameenul Mulk Khawaja Fariduddin Bahadur Musleh Jung). Agra: Mufeed-e-Aam Press, 1861, pp.45–46. (My translation) (See comment on 5.). 15 Ibid., p.51 (My translation). 16 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Islamist University, 2008, p.11.

17 Baseer, NasreenMumtaz. Khutoot-e-Sir Syed (Letters hostilities Sir Syed). Aligarh: Educational Paperback 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 Formation, 2008, p.15 Print. 20 Lelyveld, David. Sir Sayyid’s Public Sphere: Urdu Print and Oratory mark out Nineteenth Century India.

Paper debonair for the Vernacular Public Keenness 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 captain Publications of the NorthWestern Patch, 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 Academia, 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 solution 5.) 31 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Swivel. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.24 Smidgen. 32 Dar, Basheer Ahmad. Nonmaterialistic Thoughts of Saiyyid Ahmad Caravanserai. Lahore: Institute of Islamic The world, Club Road, 1957, p.3 Imprint. 33 Khan, Sir Syed Ahmad, Asar-us-Sanadid (The Archaeological History line of attack Delhi).

Delhi: Matba Syedul Akhbar, 1847, p.65 (My translation). 34 Graham, G. F. I. Birth Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh with the addition of London: William Blackwood and Module, 1885, p.4. 35 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Girl. H. Qadri and David Document. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, Capture.

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

Hayat-e-Javed. Trans. Infantile. H. Qadri and David Number. 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. Gyrate. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.22 Key up. 42 Husain. Mir Vilayat. Aap Beetiaur MAO College Ki Kahani (Autobiography and Story of Revolutionary College).Aligarh: Muslim Education Press, era not mentioned, p.50 (My translation) Print. 43 Ibid., p.16 (My translation). 44 Hali, Khawaja Altaf Husain.

Hayat-e-Javed. Trans. K. Twirl. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.72 Scrawl. 45 Syed, Mohammad Ahmad. Sayyid Ahmad Khan, an Annotated Log. Aligarh: Public Relations Office, AMU, 1995, p.9 Print. 46 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K H Qadri and Painter J Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.84 Print.

47 Panipati, Swayer Mohammad Ismail (Ed). Maktoobat-e-Sir Syed. Lahore: Majlis-e-Adab, 1959, p.63 (My Translation) Print. 48 Khan, Iftikhar Alam. Sir Syed Duroon-e-Khana (Sir Syed Inside Home). Aligarh: Instructive Book House, 2006, p.96 (My translation). 49 Nadeem, Khalid. Shibli Ki Aap Beeti (The Recollections 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 fret mentioned, p.2 (My translation) Dash. 51 Ibid., p.4 (My translation). 52 Lelyveld, David. ‘Macaulay’s Curse: Sir Syed and Syed Mahmood’, In: Asloob Ahmad Ansari. Sir Syed Ahmad Khan: A Period Tribute.

Delhi: Adam Publishers, 2003, p.170 Print. 53 Zuberi, Mohammad Ameen, Tazkira-e-Syed Mahmood (Biography be unable to find Syed Mahmood). Aligarh: Muslim Code of practice 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, Blue blood the gentry Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh take up London: William Blackwood and Progeny, 1885, p.7 Print. 56 Hali, Khawaja Altaf -e-Javed. Trans. Juvenile. H. Qadri and David List. 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 current Rafat Sultan, Babul Ilm Promulgation, Bhopal, 2001, p.122 (My translation) Print. 58 Khan, Sir Syed Ahmad. An Account of leadership Loyal Mohammedans of India Almost all I. Meerut: Mofussilite Press, 1860, p.23 Print. 59 Ibid., p.13. 60 The Aligarh Institute Periodical, 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 Head, 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 Shatter. 64 The Aligarh Institute Newspaper, 4 August 1876.

65 Gospeler, G. F. I. The Blunted 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 King J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.192 Print.

75 The Aligarh Institute Gazette, 9 November 1886. 76 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. H. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.202 Print. 77 Ibid., p.203. 78 The Aligarh Institute Gazette, 3 March 1887. 79 The Aligarh Institute Journal, 31 December 1887. 80 Honesty Aligarh Institute Gazette, 7 Jan 1888.

81 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Rotate. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.203 Hand. 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. Latest Delhi: Primus Books, 2015, p.18 Print. 88 Graham, G.F.I. Significance Life and Work of Syed Ahmad Khan, C.S.I. Edinburgh careful London: William Blackwood and Look at carefully, 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 high-mindedness Aligarh Archives. New Delhi: Accumulation Publishing House, 1967, pp.38–9. (My translation). 15 91 A Travels to Modernism: Syed Ahmad Caravanserai. Trans. Mushirul Hasan and Nishat Zaidi. New Delhi: Primus Books, 2011, pp.233–234 Print.

92 Ibidem, p.212. 93 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. K. Revolve. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.131 Smidgen. 94 Ibid., p.147. 95 Begum, Rehmani. Sir Syed Ahmad Khan: The Politics of Educational Better. Lahore: Vanguard, 1985, p.260 Enter. 96 Ibid., p.265, 311. 97 Hali, Khawaja Altaf Husain.

Hayat-e-Javed. Trans. K. H. Qadri forward David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.96 Print. 98 Syed, Mohammad Ahmad. A Voyage take care of Modernism. Trans. Mushirul Hasan accept Nishat Zaidi. New Delhi, Range Books, 2011, p.8 Print. 99 Ibid., p.10. 100 Ibid., p.11. 101 Nizami, K. A. Sayyid Ahmad Khan.

New Delhi: Publications Division, Government of India, 1966, p.153 Print. 102 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Youthful. H. Qadri and David List. 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. Infant.

H. Qadri and David Number. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.202 Print. 1 Khan, Sir Syed Ahmed, Causes of the Amerind Revolt, Translated by Two Indweller Friends, 1873, pp.172–73; included whilst Appendix ‘A’ in History manager 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 Faculty, 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 King 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) Lope. 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 Representation Aligarh Institute Gazette 22 Haw 1874. 17 Ibid., 29 Could 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 endure David J. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.181 Print. 23 Gospeler, G.F.I., The Life and Check up of Syed Ahmad Khan, C.S.I. Edinburgh and London: William Tree and Sons, 1885, p.296 Capture. 24 Ibid., p.297. 25 Ibidem, p.300. 26 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans.

Rafi Ahmad Alvi, Aligarh: Sir Syed Establishment, 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 remark Syed Ahmad Khan, C.S.I. Capital and London: William Blackwood most recent Sons, 1885, p.304 Print. 30 Mohammad, Shan (ed.), Writings last Speeches of Syed Ahmad Caravansary.

Bombay: Nachiketa Publications, 1972, p.148 Print. 31 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Institution, Aligarh Muslim University, 2008, p.136 Print. 32 The Aligarh Society 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.), Pamphlets 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 replica 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 Do, 1984, p.221 Print. 49 Ibidem, p.61. 50 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. Rafi Ahmad Alvi, Aligarh: Sir Syed Institute, Aligarh Muslim University, 2008, p.262 Print. 51 Ali, Syed Iqbal, Syed Ahmad Ka Safar Nama-e-Punjab, New Delhi: Educational Publishing Dwellingplace, 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 & Boss. London 1902. The National School of Letters (Sahitya Academy, In mint condition Delhi) reprinted in 2012. Lope. 2 Manzar, Arafat. ‘Blasphemy ray the Death Penalty, Misconceptions Explained’.

Dawn. 2 November 2015. On the net available at: (Accessed on 26 November 2017). Web. 17 3 Maudoodi, Abul Ala. Jihad Fil Islam. New Delhi: Markazi Maktab Islami, 1980, p.289 Print. 4 The Aligarh Institute Gazette, 6 April 1873. 5 Ibid. 6 Proceedings of the fourth variety of the Mohammedan Educational Get-together.

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, Crapper. Doomsday Cult: A Study celebrate Conversion, Proselytization, and Maintenance signal your intention Faith.

New York: Prentice-Hall, 1966, Print. [Note: It was republished in 2012 by Irvington Publishers.] 11 The Aligarh Institute Journal, 6 March 1874. 12 Ibid. 13 Williams, David. The Melvill Family and India. Blog. , May 2004 14 The Aligarh Institute Gazette, 3 July 1874. 15 The Aligarh Institute Daily, 21 November 1873.

16 Justness Aligarh Institute Gazette, 2 Jan 1874. 17 Khan, Sir Syed Ahmad. Dr Hunter’s Indian Musalmanan, p.79, Henry S. King take up Co, London, 1872 (Compiled gross a Mohammedan and meant constitute private circulation). 18 Khan, Sir Syed Ahmad. An Account infer the Loyal Mohammedans of Bharat Part II, Meerut: Mofussilite Keep, 1860, p.97 Print.

19 Ibid. 20 Ibid. 21 Khan, Syed Ahmad. Dr Hunter’s Indian Musalmanan, p.87, Henry S. King captain Co, London, 1872 (Compiled wishywashy a Mohammedan and meant care private circulation) Print. 22 Ibid. 23 The Aligarh Institute Magazine, 2 June 1877 (My translation). 24 The Aligarh Institute Magazine, 20 April 1886.

25 Representation Aligarh Institute Gazette, 20 June 1883. 26 Ibid. 27 Interpretation Aligarh Institute Gazette, 27 June 1883. 28 The Aligarh League 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 Faculty, 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 Righteousness Aligarh Institute Gazette, 30 Foot it 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 Uprising 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 Typography. Ibid., p.53. The Aligarh Academy Gazette, 27 January 1884 (My translation) Print. Ibid. ‘Sir Syed Ahmad Khan: Right of Women.’ In: Selected Essays of Sir Syed Vol I.

Trans. Mahound Hameedullah. Aligarh: Sir Syed Establishment, Aligarh Muslim University, 2004, p.53 Print. Ibid., p.54. Malik, Hafeez. Sir Syed Ahmad Khan presentday Muslim Modernisation in India significant Pakistan. New York: Columbia Foundation Press, 1960, p.230 Print. Ib., p.231. ‘Sir Syed Ahmad Khan: Contact between the Hindus dominant the Muslims.’ In: Selected Essays of Sir Syed Vol Frantic.

Trans. Mohammed Hameedullah. Aligarh: Sir Syed Academy. Aligarh Muslim Practice, 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. Swirl. Qadri and David J. Matthews, Delhi: Idara-e-Adabiyat-Delhi, 1979, p.123 Calligraphy.

Tahzibul Akhlaq, 30 March 1875. Ibid. Hussain, Mazhar. ‘Aligarh Tehreek, Samaji Aur Siyasi Mutala’. Novel Delhi: Anjuman Taraqqi-e-Urdu, 2002, p.241 (My translation) Print. The Aligarh Institute Gazette, 23 January 1884 (My translation). Stephenyant, M. Orderly. Pakistan, Philosophy and Sociology. Moscow: Noka Publishing House, 1971, p.7.

(Quoted in Khan, Sir Syed Ahmad, Causes of the Asiatic Rebellion. Trans. Jawed Ashraf, Another Delhi: Asha Jyoti Publishers, 2007.) Print. Ibid., pp.52, 53. Jalal, Ayesha, Self and Sovereignty, Bohemian and Community in South Dweller Islam since 1850. New Delhi: Oxford University Press, 2001, p.61 Print. The Aligarh Institute Newspaper, 17 December 1884.

Lelyveld, Painter. Aligarh’s First Generation: Muslim Singleness of purpose in British India. New Jersey: Princeton University Press, 1978, p.303 Print. Ibid., pp.305, 306. High-mindedness Aligarh Institute Gazette, 4 May well 1886. Lectures and Speeches: Mohammedan Educational Conference, Agra: Mufeede-Aam Hold sway over, 1896, p.325 Print Kidwai, Shafey.

Cementing Ethics with Modernism: Titanic Assessment of Sir Syed’s Periodicals. New Delhi: Gyan Publishing Boarding house, 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 Record 1866–1897. Trans. Ali Asim. Unusual Delhi: Primus Books, 2015, p.178 Print. 82 Ibid. 83 Hussain, Jafri Naqi Hussain.

‘The Assure and Signifiers of Urdu-Hindi Controversy’ In: ‘Sir Syed Ahmad Khan’, a Centenary Tribute. New Delhi: Adam Publishers, 2001, p.419 Create in your mind. 84 Robinson, Francis. Separatism mid Indian Muslims: The Politics help 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 young but distinguished associate of Sir Syed who was born enclose Poonch district of Kashmir din in 1874 and converted to Mohammedanism in 1891 while studying squash up Lahore.

Having received his at education in Jammu and Metropolis, he joined MAO College, Aligarh, in 1891, and soon mature a close affinity with Sir Syed. Sheikh Abdullah passed cap BA and LL.B from Revolutionist College and settled in Aligarh. He tried to supplement bell that had initially been unrecognized by the Aligarh Movement. Unquestionable devoted himself to the oil of women’s education, and stirred relentlessly for the propagation slant education among Muslim women.

Unquestionable started a girls’ school of the essence 1906 and, with a sympathetic financial grant from the someone of Bhopal, Nawab Sultan Jahan Begum, set up a abode house at the school. Excellence establishment of a girls’ hotel provided much required impetus look up to female education, and the miniature school expanded into a level college, now known as Abdullah College for Women, Aligarh Islamist University.

His sterling service guaranteed the field of women’s rearing was recognised by the Management of India and he was awarded a Padma Bhushan auspicious 1964. 2 Abdullah, Sheikh Mohammad, Mushahidat Wa Ta’assurat (Observations prosperous Impressions). Autobiography, Aligarh: Female Teaching Society, 1969, pp.198–9 (My translation). 3 Ibid., p.10.

4 Minault, Gail. ‘Sayyid Mumtaz Ali stomach Huquq-un-Niswan: An Advocate of Women’s Rights in Islam in rectitude Late Nineteenth Century’. Modern Dweller Studies. Vol. 24.1, February 1990, Cambridge: Cambridge University Press. As well reproduced in the book Solitary Scholars: Women’s Education and Islamist Social Reforms in Colonial Bharat.

New Delhi: Oxford University Keep under control, 1998 5 The Times celebrate New Delhi, 20 January 2015. 6 Hafeez Jullundhri (1900–1982): In good health Urdu poet who wrote righteousness national anthem of Pakistan. Cap 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 noted Islamic scholar, author, and newspaperman, was born in Deoband. Subside received an early education coach in Deoband under the supervision annotation Moulvi Mohammad Qasim Nanautvi, skull later shifted to Lahore plan receive a modern education. Empress book Huqooq-eNiswan (Right of Women) in Urdu, blazed a fresh trail in interrogating the abstract texts by discarding the man's centric interpretation.

He launched nobleness first Urdu weekly for battalion Tehzeeb-e-Niswan from Lahore. His expansive commentary of the Quran, ‘Tafseerul Bayan Fi Matalib-ul-Quran’, is ostensible one of the most thorough 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 sight ‘Anarkali’ (1922) made him far-out household name in the subcontinent. The famous movie Mughal-e-Azam (1960) is based on his scene that depicts the popular ideal myth centring on Anarkali (a courtesan) and the Mughal Lord Saleem.

He was the labour of Moulvi Syed Mumtaz Khalifah. His hilarious character Chacha Chhakkan (1922) in considered one blame the most memorable characters clear up Urdu plays. On 19 Apr 1970, he was assassinated because of unknown assailants 12 Tehzeeb-e-Niswan, Metropolis, 29 June 1935, p.599. 13 Mumtaz Ali, Moulvi Syed, Huqooq-e-Niswan (Rights of Women).

Lahore: Darul Ishaat, 1898, p.56 (My translation). 14 Panipati, Sheikh Mohammad Ismail (Ed.). Maktoobat-e-Sir Syed. Lahore: Majlis-e-Adab, 1959, p.82 (My Translation) Key up 15 Mohsinul Mulk (1837–1907), far-out close associate of Sir Syed, was born in Etawah rejoinder 1837. In 1867, he gap in the Provincial Civil Charter Examination, and was appointed bit a Deputy Collector in interpretation North-Western Provinces.

Later he spliced the service of Nizam help Hyderabad, and rendered 20 period of meritorious service. He was a prolific writer and wrote extensively for Sir Syed’s magazine Tahzibul Akhlaq. He was suitable as the Secretary of Revolutionary College, and contributed invaluable rent out in converting MAO College have a break a University. 16 Abdullah, Sheik Mohammad, Mushahidat Wa Ta’assurat (Observations and Impressions).

Autobiography, Aligarh: Matronly Education Society, 1969, p.206 (My translation). 17 Hali, Khawaja Altaf Husain, Hayat-e-Javed, Trans. K. Pirouette. Qadri and David J. Matthews. Delhi: Idara-e-Adabiyat-Delhi, 1979, p.23. 18 Ibid., p.10. 19 Nehru, Jawaharlal, The Discovery of India. Another York: The John Day Business, 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 type the father of modern Sanskrit literature. 22 Bharatendu Harish Chandra’s testimony included in the work Rassa Kashi by Veer Bharat Talwar, New Delhi: Saaransh Prakashan, 2001, p.36 (My translation).

23 Ibid., p.37. 24 Talwar, Succeed in Bharat, Rassa Kashi: Uneesvin Sadi Ka Navjagaran Aur Pashchimottar Prant. New Delhi: Saransh Prakashan, 2001, p.38. 25 The Aligarh Alliance 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. Spanking Delhi: Primus Books, 2011, p.76. 29 The Aligarh Institute Monthly, 28 December 1866 (My translation). 30 The Aligarh Institute Chronicle, 31 January 1868. 31 Ibid. 32 The Aligarh Institute Journal, 8 March 1867. 33 Ethics Aligarh Institute Gazette, 3 Go by shanks`s pony 1867. 34 The Aligarh Society 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 Alliance Gazette, 11 October 1867. Magnanimity 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 Institution Gazette, 12 December 1869. Probity Aligarh Institute Gazette, 2 Jan 1871. The Aligarh Institute Chronicle, 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 Order East Response?. New York: City University Press, 2002, p.66.

Dialect trig Voyage to Modernism: Syed Ahmad Khan. Trans. Mushirul Hasan point of view 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 Ib., pp.184 Graham, G.F.I., The Insect and Work of Syed Ahmad Khan, C.S.I., Edinburgh and London: William Blackwood and Sons, 1885, p.323 Print.

Ibid., p.324. Position Aligarh Institute Gazette, 6 Nov 1882. Jones, Kenneth W., Description New Cambridge History of Bharat III. Delhi: Oxford University Appear, 1989, p.2. Talwar, Veer Bharat, Rassa Kashi: Uneesvin Sadi Ka Navjagaran Aur Pashchimottar Prant, Creative Delhi: Saransh Prakashan, 2001, p.41 (My translation). Pandey, Shri Narain, Bhartendu Harish Chander: Quest tail New Reference.

Allahabad: Shabad Bharti, 2002, p.36 (My translation) monkey 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). Illustriousness Aligarh Institute Gazette, 6 Nov 1882. Hunter, W., Report range the Indian Education Commission.

Calcutta: Superintendent of Government Printing Solicit advise, 1882, p.548. Ibid., p.538. High-mindedness Aligarh Institute Gazette, 5 Honoured 1882. 22 76 Iqbal Caliph, Syed, Syed Ahmad Ka Safarnama-e-Punjab. New Delhi: Educational Book Scaffold, 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 kept in Lahore from 27–30 Dec 1888). Agra: Mufeed-e-Aam Press, 1889, p.119. 81 Ibid., p.121. 82 Report of Mohammedan Educational Dialogue (Sixth Session held in Aligarh, 1891). Agra: Mufeed-e-Aam Press, 1892, p.96.

83 Ibid., p.98. 84 Lelyveld, David, Sayyid Ahmad’s Apply pressure on with Women. Unpublished Article, p.2. 1 Wahhabism: A significant ascetic Islamic movement that denounces every bit of social and religious practices become absent-minded came into being after dignity Prophet. It owes much prospect the writings of a obvious Arab scholar Muhammad Ibn-e-Abdul Wahhab (1703–92).

In India, it was propagated by Saiyid Ahmad Barelvi (1786–1831) who laid down king life in the Battle break into Balakot in 1831 against Sikhs. The movement exerted tremendous substance on Indian Muslims during 1820–70. 2 The Aligarh Institute Magazine, 3 August 1866. 3 Ib., 8 August 1866. 4 Ib., 8 August 1866. 5 Ibidem, 4 May 1866. 6 Caravanserai, Sir Syed Ahmad.

‘Customs dispatch Habits’. In: Selected Essays remind you of 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. survive ed. Mushirul Hasan and Nishat Zaidi.

New Delhi: Primus Books, 2011, p.161 Print. 10 Ibidem, p.177. 11 Ibid., p.178. 12 Khan, Sir Syed Ahmad. Taarikh-e-Sarkashi Zila Bijnor (History of Bijnor Rebellion). Trans. Hafeez Malik gift Morris Dembo. Delhi: Idara-e-Adabiyate-Delhi, 1982, Preface IX, Print. 13 Ibidem, Preface VII. 14 Ibid., p.1. 15 Ibid., p.140. 16 Ib., p.142. 17 Ibid., p.214.

18 Kaye, John William. A Features of the Sepoy War dilemma 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 encounter English by his two Dweller friends included as Appendix A-one in the book The Account of Bijnore Rebellion, Idara-e-Adabiyat-e-Delhi, p.145.

21 Ibid., pp.148–9. 22 Ib., p.150. 23 Ibid., p.157. 23 24 Shah Mohammad Ismail (1779–1831): A well-known Islamic scholar stall author of the widely make book Taqwiyatul Islam (Strengthening more than a few the Faith). He was excellence grandson of Shah Waliullah (1703–1762) and he, along with Saiyyid Ahmad Barelvi, initiated a different Islamic reform, and waged neat as a pin war against the Sikh monarchy to create an Islamic renovate in the subcontinent.

Shah Ismail breathed his last in high-mindedness battle of Balakot in 1831. 25 Khan, Saiyyid Ahmad. ‘The Causes of the Indian Revolt’, p.153, translated into English encourage his European Friends included restructuring Appendix ‘An’ in The Story of Bijnore Rebellion, Idara-e-Adabiyat-e-Dehli. 26 Ibid., p.154. 27 Ibid., p.159. 28 Ibid., p.176.

29 Ib., p.177. 30 Ibid., p.169. 31 Ghalib, Mirza Asadullah Khan. Dastambo. (Diary written in Persian, translated into Urdu by Khawaja Ahmad Farooqui). New Delhi: Taraqqi Sanskrit Bureau, 2000, p.38 (My translation). 32 Khan, Saiyyid Ahmad Caravanserai. ‘The Causes of Indian Revolt’, p.179; translated into English impervious to his European Friends included translation Appendix ‘A’ in The Portrayal 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 expository writing and poetry blazed a another trail in Urdu literature. Ruler poetry holds sway in leadership subcontinent and it has by that time been translated into all higher ranking languages of the world.

Fillet prose writing in the misrepresent of letters and diary gust considered the best examples weekend away Urdu prose; Dastambo, p.42 Ghalib, Mirza Asadullah Khan. Dastambo testing the diary of Ghalib (written in Persian and translated be selected for Urdu by Khwaja Ahmad Farooqui) and it contained a photographic first-hand account of 1857 rebellion; New Delhi: Taraqqi Urdu Commission, 2000 (My translation).

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

‘Urdu Culture and the Revolt’. In: Holder. C. Joshi (Ed.). Rebellion 1857: A Symposium. New Delhi: People’s Publishing House, 1957, p.241 Zip. 42 Pratap Narain Misra (1856–1894): A key figure of extra Hindi language whose right-wing views were very popular in ordinal century India. He relentlessly propagated ‘Hindi, Hindu, and Hindustan’, title wrote 40 books related constitute several genres of Hindi creative writings.

Pratap Sameekcha, Bharat Durdasha, gain Pratap Piyush are some break into his important books. 43 Gupta, P.C., ‘1857 and Hindi Literature’. In: P. C. Joshi (Ed.). Rebellion 1857: A Symposium, Creative 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 participant of the Indian Civil Use who produced the astutely researched The Imperial Gazetteer of Bharat in 9 volumes in 1881. His book, The Indian Musalmans: Are They Bound in Still small voice in al to Rebel against the Queen?

was published in 1871. Ready to drop was a well written hard-cover, but many Muslims found evenly biased and one-sided. Sir Syed wrote a rejoinder. Sir William Wilson Hunter was appointed authority Chairman of the Indian Raising Commission in 1882, and purify also served as vice-chancellor appreciate the University of Calcutta keep in check 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 Caravansary, 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 Quantity and Uncouth Government). Aligarh: Tahzibul VI, 1292 Hejra, p.145 (My translation). 53 Khan, Sir Syed Ahmad. Patriotism and Necessity panic about Promoting Knowledge in India (A speech by Sir Syed select by ballot Persian at the meeting cue the Mohammedan Literary Society go to see Calcutta) on 6 October 1863 published at Sir Syed Ahmad’s private press, Ghazipur, 1863, p.5.

54 Ibid., p.6. 55 Unmixed speech of Sir Syed uninhabited at Lucknow, included in representation book Political Profile of Sir Syed Ahmad Khan: A Flick Record, edited by Hafeez Malik, Islamabad: Institute of Islamic Anecdote, Culture and Civilization, Islamic Academy, 1982, p.356. 56 Reply model Sir Syed to some denunciation included in the book Governmental Profile of Sir Syed Ahmad Khan: A Documentary Record, cut back on by Hafeez Malik, Islamabad: League of Islamic History, Culture near Civilization, Islamic University, 1982, p.356.

57 Ibid., p.357. 58 Ibidem, p.358. 59 Panipati, Sheikh Mohammad Ismail (Ed). Maktoobat-e-Sir Syed. Lahore: Majlis-e-Adab, 1984 (Second edition), (My translation) Print. 60 Khan, Iftikhar Alam. ‘Sir Syed Aur Official Congress: Ek Qayas Jo Qareen-eQayas Hai’ (A Guess that Demeanour Plausible), Tahzibul Akhlaq, Special Vibration, April 2017, Aligarh Muslim Forming, 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): Spick well-known British educationist and janitor. He served as Principal clever Bareilly College, and Inspector take away School at Bareilly and City respectively. He was appointed Administrator Public Instruction of North-Western Sticks in 1862, and worked awaiting 1878.

He returned to England and joined the University insensible Cambridge. 66 The Aligarh Faculty 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.). Elect Documents from the Aligarh Depository. Delhi: Asia Publishing House, 1967, p.114.

25 72 The Aligarh Institute Gazette, 6 April 1866. 73 The Aligarh Institute Chronicle, 17 May 1867. 74 Hali, Khawaja Altaf Husain. Hayat-e-Javed. Trans. Rafi Ahmad Alvi. Aligarh: Sir Syed Academy, Aligarh Muslim Lincoln, 2008, pp.218–9 Print. 75 Caravansary, Iqtidar Alam: ‘Aligarh Tahrik aur Tarikh Nigari’. Prof M. Mujeeb Memorial Lecture at the Jamia Millia Islamia, University, New Metropolis, 1991.

Aligarh: Centre of Recent Studies. Dept of History. AMU, 1992, p.12 Print. 76 Faruqui, Shamsur Rehman: ‘From Antiquary advance 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 Academy Press, 1966, p.66. 2 Moulvi Mohammad Baqar (1780–1857), was well-organized widely respected religious scholar, man of letters and journalist who started Urdu’s first litho-based weekly Delhi Sanskrit Akhbar from Delhi in 1837. It was the most common and widely respected newspaper bland North India.

Moulvi Baqar’s magazine occasionally supported the British reach a decision, but when the First Bloodshed of Independence broke out, do something threw his weight behind enter into. He even changed the reputation of his newspaper from City Akhbar to Akhbaruz Zafar flipside 12 July 1857. At lowest ten issues of Delhi Sanskrit Akhbar carried the new inscription Akhbaruz Zafar.

Moulvi Baqar was arrested on 14 September 1857, and on 16 September 1857, he was produced before Pilot Hudson who ordered his suit on charges of being top-hole 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 trip 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. Amerind Journalism. Mysore: Mysore University Break down, 1966, p.165.

7 The Aligarh Institute Gazette, 12 November 1878 (My translation). 8 Graham, Hazy. F. I. The Life humbling Work of Syed Ahmad Caravanserai, C.S.I. Edinburgh and London: William Blackwood and Sons, 1885, p.58 Print. 9 Khan, Sir Syed Ahmad. An Account of picture Loyal Mohammedans of India Put an end to II. Meerut: Mofussilite Press, 1860, p.20, Printed by J.

Neat as a pin. Gibson. 10 Ibid., p.32. 11 Ibid., p.34. 12 Ibid., p.9. 13 Khan, Sir Syed Ahmad. An Account of the Steadfast Mohammedans of India Part Triad. Meerut: Mofussilite Press, Printed strong 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 Guild 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. Mad, Trans. Mohammed Hameedullah, Aligarh, Sir Syed Academy, Aligarh Muslim Asylum, 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 Ibidem, 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 College, 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 Institution, Aligarh Muslim University, 2004, p.67.

44 Tahzibul Akhlaq, 1311 Hejira, 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 Organization Gazette, 5 November 1875. 46 Ibid., p.43. 47 Ali, Syed Asim. Sir Syed’s Attitude lambast the West, In: A.

Spick. 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. Aligarh: Sir Syed Faculty, Aligarh Muslim University, 2004, p.107. 49 Ibid., p.125. 50 Honourableness Aligarh Institute Gazette, 13 July 1873 (My translation).

27 BIBLIOGRAPHY Primary sources (English) Abbas, Asghar, Print Culture, Sir Syed’s Justness Aligarh Institute Gazette (Trans: Syed Asim Ali) (Delhi: Primus Books, 2015). Ahmad, Safi, Selected Dossier from Aligarh Archives. Vol. 1I (Aligarh: Sir Syed Academy, AMU, 1988). Alavi, Rafi Ahmad (tr.), Hayat-e-Javed (by Khwaja Altaf Hussain Hali) (Aligarh: Sir Syed School, 2008).

Ansari, Asloob Ahmad (ed.), Sir Syed Ahmad Khan: Well-organized Centenary Tribute (Delhi: Adam Publishers, 2001). Ashraf, Javed (tr.), Causes of Indian Rebellion (Asbab-e- Baghawat-e-Hind by Sir Syed) (New Delhi: Asha Jyoti Publication, 2007). Begum, Rehmani, Sir Syed Ahmad Khan—the Politics of Educational Reforms (Lahore: Vanguard Books, 1985).

Bhatnagar, S.K., History of MAO College (Bombay: Agra Publishing House, 1969). Unswerving, Basheer Ahmad, Religious Thoughts entity Sir Saiyyid Ahmad Khan (Lahore: Institute of Islamic Culture, 1957). Graham, G.F.I., The Life flourishing Works of Sir Syed Ahmad Khan, CSI (London: William Tree and Sons, 1885).

Hasan, Mushirul and Zaidi, Nishat (ed. favour tr.), A Voyage to Innovation (Musafiran-e- London by Sir Syed) (New Delhi: Primus Books, 2011). Iraqi, Shahabuddin (ed.), Sir Syed Ahmad: Vision and Mission Khan(Delhi: Manohar Publication, 2008). Jain, M.S., The Aligarh Movement (New Delhi: Icon Publication, 2006).

Khan, Yusuf Hussain (ed.), Sir Syed’s Send, Selected Documents from the Aligarh Archives (New Delhi: Asia Advertising House, 1967). Kidwai, Abdur Raheem (tr.), Sir Syed’s Concept countless Western Education and Its Deed at Aligarh (Rasheed Ahmad) (Aligarh: The Aligarh Heritage Publication, 2010a). Kidwai, Shafey, Cementing Ethics unwavering Modernism: An Assessment of Sir Syed’s Periodicals (New Delhi: Gyan Publication, 2010b).

Lelyveld, David, Aligarh’s first Generation: Muslim Solidarity elegant British India (New Jersey: Town University Press, 1978). Malik, Hafeez, Sir Syed Ahmad Khan pointer Muslim Modernisation in India current Pakistan (New York: Columbia Sanatorium Press, 1960). 225 BIBLIOGRAPHY ———, Moslem Nationalism in India put forward Pakistan (Washington: Public Affairs Break down, 1963).

———, Political Profile promote to Sir Syed: A Documentary Lean (Islamabad: National Institute of True and Cultural Research, 1980). Mohammad, Shan (ed.), Writings and Speeches of Syed Ahmad Khan (Bombay: Nachiketa Publications, 1972). ———, Sir Syed Ahmad Khan -A Public Biography (Meerut: Meenakshi Publications, 1969). ———, Sir Syed’s Correspondence: Elite Documents from Sir Syed Chronicles (Aligarh: Sir Syed Academy, 1995a).

———, Education and Politics: Shun Sir Syed to Present Light of day (Delhi: APH, 2002). ———, Many India Muslim Educational Conference Designated Presidential Address 1886–1947 (New Delhi: APH, 2003). ———, Glimpses cataclysm Muslim Education in India Searching inquisitive through the Convocation Address concede the Aligarh (Delhi: Anmol, 2006).

———, Sir Syed’s Vision signal India (New Delhi: Zenith Books International, 2008). ———, Sir Syed Memorial Lectures (Delhi: Viva Books, 2017). Nizami, Khaleeq Ahmad, Syed Ahmad Khan (Delhi: Publication Bisection, GOI, 1966). ———, Secular Praxis at Aligarh Muslim University (Aligarh: AMU, 1991). ———, (ed.), Sir Syed on Education, Society added Economy (Delhi: Idara-e- Adbiyat, 1995a).

Qureshi, Ishrat, Aligarh Past nearby Present (Aligarh: AMU, 1992a). Escalate, Siddarth Shanker, And Sir Syed Ahmad Khan – His Affinity to Present Day India (Aligarh: Sir Syed Academy, 2004). Abid Hussain, S., The Destiny bring to an end India’s Muslims (Bombay: Agra Manifesto House, 2006). Ahmad, Aijaz, Aligarh Muslim University – An Instructional and Political History (Ghaziabad: Lalit Sahitya Sadan, 2005).

Ahmad, Mohammad Syed, Sayyid Ahmad Khan: Inspiration Annotated Chronology (Aligarh: Public Tie Office, 1995). Ali, M. Attar, The Mughal Nobility under Aurangzeb (Bombay: Agra Publishing House, 1956). Allana, G., Eminent Muslim Leeway Fighters (Delhi: Low Price Publications, 1993). Bakshi, Sri Ram, Sir Syed Ahmad Khan: The Mortal and His Works (Faridabad: Drip out of Publication, 2002).

Benerjee, Anil Chandra, Two Nations: The Philosophy forestall Muslim Nationalism (New Delhi: Thought Publication, 1981). Bernard, Lewis, What Went Wrong; Western Impact impressive Middle East Reforms (New York: Oxford University Press, 2002). Brans, Paul R., Religion, Language paramount Politics in Northern India (Oxford: CUP, 1974).

Gopal, Ram, Integrity Indian Muslims: A Political Features (Bombay: Agra Publishing House. n.d.) Habib, Irfan, The Agrarian Path of Mughal India (Bombay: City Publishing House, 1963). Hameedullah, Mohammad (ed.), Selected Essays of Sir Syed-Vol. 1 (Aligarh: Sir Syed Academy, 2004). Hardy, P., Nobility Muslims of British India (Cambridge: CUP, 1972).

Hasan, Tariq, Goodness Aligarh Movement and the Invention of Indian Muslim Mind— 1857–2002 (New Delhi: Rupa & Co., 2006). 226 BIBLIOGRAPHY Husain, Batch. Hadi, Syed Ahmad Khan: Explorer of Muslims Resurgence (Lahore: Society of Islamic Culture, 1970). Hussain, Iqbal (ed.), Documents of Mohammedan Educational Conference (Aligarh: Sir Syed Academy, 2004).

———, Justice Mahmood Papers (Aligarh: Sir Syed Institute, 2005). Iqbal, Saeeda, Islamic Freethinking in the Subcontinent with Joint Reference to Waliullah, Syed Ahmad and Iqbal (Lahore: Islamic Whole Service, 1984). Jalal, Ayesha, Vanish and Sovereignty, Individual and Grouping in South Asian Islam in that 1850 (New Delhi: Oxford Institution of higher education Press, 2001).

Jones, W. Kenneth, The Cambridge History of India-III (Delhi: Oxford University Press, 1989). Joshi, P.C. (ed.), Rebellion 1857–A Symposium (New Delhi: People’s Notice House, 1957). Karandikar, M.A., Monotheism in India’s Transition to Contemporaneousness (Bombay: Orient Longmans, 1968). Kazim, Lubna (ed.), A Woman spectacle Substance: The Memoirs of Begum Khursheed Mirza (1918–89) (New Delhi: Raj Press, 2005).

Khaliquzzaman, C., Pathway to Pakistan (Lahore: Longmans, 1961). Khan, Gulfishan, Essays commence Sayyid Ahmad Khan and Shaikh Abdullah (Aligarh: Publication Division AMU, 2017). Kidwai, Shafey, Urdu Learning and Journalism (New Delhi: Base Books, 2014). Krishna Murthy, Nadiq, Indian Journalism (Mysore: Mysore Habit Press, 1966).

Lofland, John, Fate Cult: A Study of Shift, Proselytization and Maintenance of Devotion (New York: Prentice Hall, 1966). Malik, Hafeez, Sir Syed Ahmad Khan-Educational Philosophy: A Documentary Commit to paper (Islamabad: National Institute of True and Cultural Research, 1989). McDonough, Sheila, Muslim Ethics & Modernity: A comparative Study of probity ethical thoughts of Sir Syed and Maulana Maududi (Canada: Wilfrid Laurier University Press, 1984).

Metcalf, Thomas R., The Aftermath blond Revolt (Princeton, New Jersey: University University Press, 1965). Minault, Gail, Secluded Scholars: Women’s Education duct Muslim Social Reforms in Compound India (New Delhi: Oxford Practice Press, 1998). Pasha, Mohamed Abdullah, Sir Syed Ahmad Khan her highness Life & Times (Rawalpindi: Feroze & Sons, 1998).

Nehru, Jawahar Lal, The Discovery of Bharat (Second imprint). New York: Birth John Day Company, 1958). ———, An Autobiography (Bombay: Allied Publishers, 1962). Nizami, Khaleeq Ahmad, Depiction of Aligarh Muslim University: 1920–1945 (Delhi: Idara-e-Adbiyat, 1995b). Hameed, Syeda Sayidain (ed.), Zakir Hussain-Teacher who Became President (New Delhi: Amerind Council for Cultural Relation, 2002).

Nizami, Z.A., Umar, Ghulam, prep added to Arif, Mazhar Ali Khan, To on Sir Syed and depiction Aligarh Movement (Karachi: Fazlee & Sons, 1998). Nurullah, Syed instruction Naik, J.P., A History refer to Education in India (Bombay: Macmillan, 1951). Pandey, Jai Narain, Bhartendu Harish Chander (Allahabad: Shabd Bharti, 2002).

Pillai, G. Parameswaram, Characteristic Indians (London: George Routledge & Sons Ltd, 1897). 227 BIBLIOGRAPHY English books Qadir, Abdul, Celebrated Urdu Poet and Writer (Lahore: New Book Society, 1947). Qadri, K.H. and Matthews, David Particularize. (tr.), Hayat-e-Javed (by Khwaja Altaf Hussain Hali.) (Delhi: Idara-e-Adbiyat, 1979).

Qadri, Khalid Hasan, Sir Syed Ahmad Khan: An Assessment hill his Personality, His Contribution illustrious Achievement in the Light be more or less Musalmon ka Raushan Mustaqbil (London: Books International, 2002). Qureshi, Ishrat, Sir Syed’s Relevance Today (Aligarh: Sir Syed Academy, 1992b). Dramatist, Francis, Separatism among Indian Muslims: The Policies of the Affiliated Province Muslims (London: Cambridge Foundation Press, 1974).

Sadiq, M., Righteousness Founder of Aligarh (Karachi: City University Press, 1968). Sami Ahmad, Syed, Sir Syed Ahmad Khan-The Saviour of Muslim India (Lahore: Pak Book Corporation, 2002). Sarda, Har Bilas, Life of Dayanand Sarswati (Ajmer: P. Bhagwan & Sons, 1946). Seal, Anil, Decency Emergence of Indian Nationalism (Cambridge: CUP, 1978).

Shabbir, Shahnaz, Spiritualminded Thoughts of Sir Syed Ahmad Khan: A Critical Study (Aligarh: Publication Division, 2015). Shervani, H.K., The Aligarh Movement (Aligarh: AMU, 1994). Smith, Wilfred Cantwell, Religion in Modern History (New York: Master Book, 1959). Stepaniants, M.T., Pakistan, Philosophy and Sociology (Moscow: Nauka Publishing House, 1971).

Talwar, Veer Bharat, Rassa Kashi (New Delhi: Saransh Publication, 2001). Tayyab Ji, Badruddin, Memories of trace Egoist (1907–1956) (New Delhi: Roli Books, 1988). Troll, Christian W., Saiyyid Ahmad Khan: A Reappraisal of Muslim Theology (New Delhi: Vikas Publishing House Pvt. Ltd, 1978). Von Grunebaum, G.E., Nonmodern Islam—The Search for Cultural Sameness (Boston: University of California, 1962).

Weil, Andre, The Apprenticeship competition a Mathematician (Basel, Boston, Berlin: Verlag, 1992). William, John Kaye, A History of Sepoy Battle in India (Loindon: W. Whirl. Allen, 1878). Zakaria, Rafiq, Ethics Rise of Muslims in Amerind Politics (Bombay: Somayia Publications, 1971). Journals An Account of grandeur Lotal Mohammedans of India, Meerut, Mofussilite Press, 1860–1861.

The Aligarh Institute Gazette, Aligarh, Institute Quash, 1860–1898. Primary sources (Urdu) Abbas, Asghar, Iqbal aur Aligarh (Aligarh: Educational Book House, 1987). Abbas, Asghar, Sir Syed Ki Sahafat (Lahore, Pakistan: Pakistan Academy, 1997). Abdullah, Shaikh Mohammad, Mushahidaat Aur Tassurat (Aligarh: Female Education Nation, 1969).

Abdullah, Syed, Sir Syed Ahmad Khan Aur Unke Namwar Rufaqa Ki Nasar Ka Fikri-o-Fanni Jaeza (Lahore: Maktaba Karwan, 1960). 228 BIBLIOGRAPHY Bano, Nafees, Sir Syed Ke Fikri Zaviye (Allahabad: Pehchan Publisher, 2005). Hali, Khwaja Altaf Hussain, Hayat-e-Javed (Kanpur: Nami Press, 1901). Khan, Iqtedar Alam, Aligarh Tehrik aur Tarikh Nigari (Aligarh: The Centre of Contemporary Studies AMU, 1992).

Khan, Iftikhar Alam, Sir Syed Aur Methodical Society - Ek Bazyaft (Delhi: Maktaba Jamia, 2002). ———, Sir Syed: Duroon-e-Khana (Aligarh: Educational Publication House, 2006). ———, Sir Syed Tehreek Ka Siyasi WA Samaji Pasmanzar (Delhi: Educational Publishing Boarding house, 2010). Khan, Syed Ahmad, Tarikh-e-Sarkashi-e-Bijnore (Agra: Mofussilite Press, 1858).

———, Ahkam-e-Taam Fi Ahl-e-Kitab (Kanpur: Matba Nawal Kishore, 1868). ———, Asbab-e-Baghawat-e-Hind (Agra: Mofussilite Press, 1859). ———, Tabayinul Kalam Fi Tafseer Tauret WA Injeel Ala Millat (Aligarh: Private Press, 1862). ———, Tafseer-e-Ahmadiya - Nine Volumes (Aligarh: Faculty Gazette Press, 1883). Lahori, Ziauddin, Khud Nawisht Afkar-e-Sir Syed (Karachi: Fazli Sons, 1998).

Masood, Tahir, Sahafat Unniswin Sadi Mein (Karachi: Fazli & Sons, 2002). Naushahi, Gauhar, Yadgar-e-Sir Syed (Islamabad: Majlis Farogh-e-Tehqeeq, 1996). Nizami, Khaliq Ahmad, Sir Syed Ki Fikr Aur Asr-e-Jadeed ke Taqaze (New Delhi: Anjuman Taraqqi Urdu Hind, 1993). Sherwani, Riaz-ur-Rahman, Maqalat, Qaumi Sir Syed Seminar (Aligarh: Muslim Instructive Conference, 2000).

Siddiqui, Ateeq Ahmad, Sir Syed – Bazyaft (Aligarh: Sir Syed Academy, 1990). Siddiqui, Ateeq, Sir Syed Ahmad Caravansary – Ek Siyasi Mutala (Delhi: Maktaba Jamiya, 1977). Siddiqui, Mohammad Ali, Sir Syed Ahmad Caravanserai aur Jiddat Pasandi (New Delhi: Educational Publishing House, 2002). Siddiqui, Mohammad Ateeq, Suba-e-Shumali WA Maghribi ke Akhbarat-oMatbooat (1848-1853) (Aligarh: Anjuman Tarqqi Urdu Hind, 1962).

Sanskrit books Ahmad, Rasheed, Sir Syed Ka Maghribi Taleem Ka Tasawwur aur Uska Nifaz Aligarh Mein (Patna: Khuda Bhakhsh Library, 1989). Ahmad, Sirajuddin Munshi (Ed.), Lecturon Ka Majmooa (Lahore: Mansoor Squeeze, 1890) Ahmad, Syed Maqbool, Monotheism Ki Islahi Tehreekon Mein Sir Syed Ka Martaba (New Delhi: Maktaba Jamiya, 1991).

Ahmad, Mirza Ghulam, Barkat-ud-Dua (Syed Ahmad Caravansary Ki Rad Mein) (Qadian: Jama-e- Riyaz-ul-Hind, 1310 H.). Ali, Solon, Syed aur Iqbal (Hyderabad, Sindh: Aagahi Publisher, 1984a). Ali, Syed Mohammad Iqbal, Syed Ahmad Ka Safarnama-e-Punjab (New Delhi: Educational Reservation House, 1984b). Ali, Syed Mohammad Mumtaz, Huqooq-e-Niswan (Lahore, Punjab: Dar-ul-Isha’at, 1898).

Ali, Syed Nawazish, Hayat-e-Sir Syed (Lahore: Mohammad Aslam Tajir, 1904). Ansari, Ziauddin, Maulana Azad, Sir Syed Aur Aligarh (Delhi: Anjuman Taraqqi Urdu Hind, 1994). 229 BIBLIOGRAPHY Azmi, Abdul Lateef, Sir Syed Ahmad Khan Aur Unki Manwiyat Maujooda Daur Mein (Delhi: Maktaba Jamia, 1972). Bakhsh, Tayyab, Aitaqad-e-Sir Syed aur Sharar Badaoni (Badaon: 1985).

Barkati, Mahmood Ahmad (ed.), Seerat-e-Faridiya (Karachi stream Hyderabad: Pak Academy, 1964). Baseer, Nasreen Mumtaz, Khutoot-e-Syed (Aligarh: Enlightening Book House, 1995a). Baseer, Nasreen Mumtaz (Ed), Sir Syed Ahmad Khan Marhoom Ke Chand Zati Khutoot (Aligarh: Educational Book Council house, 1995b). Begum, Sultan Jahan, Akhtar Iqbal (Agra: Matba-e-Mufeed Aam, 1914).

Chaudhry, Zahid, Raushan Khayal Wasi-ul-Mashrab aur Taraqqi Pasand Sir Syed Ahmad Khan (Lahore: Idarae Mutalla Tareekh, 1991). Daryabadi, Maulana Abdul Majid, Aap Beeti (Lucknow: Maktaba Firdaus, 1978). Fareedi, Qamr-ul-Huda, Sir Syed aur Urdu Zaban (Aligarh: Educational Book House, 1984). Farooq, Mohammad, Hayat-e-Sir Syed Ahmad (Aligarh: Matba-e- Ahmad Press, 1903).

Firaqi, Tehseen (ed.), Ajaebat-e-Farang (Safarnama help Yusuf Khan Kambalposh) (Lahore: Makka Books, 1983). Ghalib, Mirza Asadullah, Dastanbo (tr. Khwaja Ahmad Farooqui) (New Delhi: Taraqqi Urdu Company, 2002). Ghulam-ul-Saqain, Khwaja, Tabsara Undeviating Bayan Abtal Ghulami (Agra: Matba-eMufeed-e-Aam, 1894).

Gujarati, Mohammad Imamuddin, Mukammal Majmua-e-Lectures WA Speeches Sir Syed (Lahore: Fazaluddin Tajir-e-Kutub, 1900) Hamid, Syed, Aligarh Tehreek (Patna: Khuda Bakhsh Oriental Library, 1986). Hanafi, Shameem and Farooqui, Suhail, Sir Syed Se Akbar Tak (Delhi: Maktaba Jamia, 1995). Hasan, Iqbal, Dastawezat Muslim Educational Conference-1884 ration 1896 (Aligarh: Sir Syed Establishment, 2003).

Hasan, Syed Mahmood Royal, Urdu Ki Nasri Tareekh Mein Sir Syed Ka Maqam (Delhi: Delhi Enterprise, 1976). Hasan, Zafar, Sir Syed Aur Hali Ka Nazaria Fitrat (Lahore: Idarae Saqafat-eIslamiya, 1990). Hussain, Mazhar, Aligarh Tehreek – Samaji Aur Siyasi Mutala (Delhi: Anjuman Taraqqi Urdu Go backward, 2002). Hussain, Meer Wilayat, Aap Beeti – MAO College Ki Kahani, Meer Wilayat Hussain Ki Zabani (Aligarh: Hussain, 1978).

Hussain, Mushtaq (Ed), Makateeb-e-Sir Syed Ahmad Khan (Aligarh: Friends Book Repository, 1960) Islahi, Zafar-ul-Islam, Sir Syed, M.A.O. College aur Deeni WA Mashriqi Uloom (New Delhi: Islamic Book Foundation, 2001). Javed, Qazi, Sir Syed Se Iqbal Tak (Lahore: Takhleeqat, 1998). Karimi, Fauq, Sir Syed Ke Siyasi Afkar (Aligarh: Karimi Printers, 1987).

Caravanserai, Iftikhar Alam, Sir Syed Aur Jadeediyat (Delhi: Educational Publishing Studio, 2011). Khan, Syed Ahmad (ed.), The Aligarh Institute Gazette (Aligarh: Institute Gazette Press, 1866–1897) 230 BIBLIOGRAPHY Khwaja, Jamal, Sir Syed Ki Islami Baseerat (Aligarh: Latest Aligarh Movement, 1987). Kidwai, Jaleel, Sir Syed Alaihi Rahma (Karachi: Ross Masood Society, 1985).

———, Aasar-e-Sir Syed (Lahore: Jamait Publications, 2007). Masood, Ross Sir, Khutoot-e-Sir Syed (Badaun: Nizami Press, 1924) Maudoodi, Abul Aala, Al-Jihad Fi Islam (New Delhi: Markazi Maktab-e-Islami, 1980). Mohammad, Umruddin, Sir Syed Ahmad Khan Ka Naya Mazhabi Tarz-e-Fikr (Lahore: Saqafat-e-Islamia, 1995b). Moradabadi, Manzoor (ed.), Safarnam-e-Englistan by Talib Asfahani (Moradabad: Birlas Press, 1957).

Nadeem, Khalid, Shibli ki Aapbeeti (Azamgarh: Dar-ul-Musannifeen, 2014). Naeem, Sajid, Shanasan-e-Sir Syed (Aligarh: Sir Syed Academy, 2014). Nizami, Khaliq Ahmad, Sir Syed Aur Aligarh Ki Tehreek (Aligarh: Sir Syed College, 2001). Nomani, Hafeez, Roodad-e- Qafas (1965 mein Muslim University humidify liye ladi gayee Jung indigent ek mahaaz ki kahani) (Lucknow: Tanveer Press, 2003).

Noor-ur-Rahman, Hayat-e-Sir Syed (Aligarh: Anjuman Taraqqi Sanskrit, 1950). Panipati, Shaikh Mohammad Ismael (Ed), Khutbat-e-Syed (Lahore: Majlis-eTaraqqi Adab, 1972). Panipati, Shaikh Mohammad Ismael, Maktoobat-e-Syed (Lahore: Majlis-e-Taraqqi Adab, 1959). Panipati, Shaikh Mohammad Ismael (Ed), Maqalat-e-Sir Syed, Vol.

1 collection 16 (Lahore: Majlis-e-Taraqqi Adab, 1962). Panipati, Waheeduddin Saleem, Sir Syed Ke Khutoot (Panipat: Hali Neat, 1901) Quraishi, Aiza, Ishariya Sir Syed (Lahore: Al-Faisal, 2003). Saleemi, Safdar, Pakistan Ka Memar-e-Awwal (Lahore: Tulo-e-Islam, 1967). Shah, Syed Mahboob, Sir Syed Ahmad Khan aur Aligarh Tehreek Ke Naqideen ka Tehqeeqi Jaeza.

(Karachi: AMU Postpone Boys Association Pakistan University, 2000). Shakir, Pyare Lal, Halat-e-Sir Syed (Aligarh: Muslim University, 1938). Tonswi, Tahir, Sir Syed Shanasi (Lahore: Al-Faisal, 2001). Ummat-ul-Hameed, Kausar H., Urdu Ki Ilmi Taraqqi Mein Sir Syed Aur Unke Rufaqa Ka Hissa (Karachi: Library Boost Bureau, 1984). Zubairi, Md.

Amin, Tazkira-e-Sir Syed (Lahore: United House, 1961). ———, Tazkira-e-Mahmood (Aligarh: Mohammedan University Press AMU, n.d.) Newspapers and journals Risala Khairkhwahan-e-Musalmanan-e-Hind, Meerut, Moffussilite Press, 1860–1861. Aligarh Association Gazette, Aligarh, Institute Gazette Measure, 1866–1896. Tahzibul Akhlaq, Aligarh, 1870–1897 (It appeared three times: 1870 to 1877, 1879 to 1881 and 1894 to 1897).

231