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ASSIGNMENT # 1:
NAME:
SAAD ASAD KHAN.
ee122064.
TOPIC:
SIR SYED AHMAD KHAN.
COURSE:
HU_103_PAKISTAN STUDIES
INSTRUCTOR:
SIR RAZA.
SEMERTER:
III B
DEPARTMENT:
ELECTRICAL ENGINEERING
UNIVERSITY:
DHA SUFFA UNIVERSITY (www.dsu.edu.pk)

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BIRTH AND CHILDHOOD:
Sir Syed Ahmad Khan was the greatest Muslim reformer and political leader of the 19th Century.
He was born on 17 October 1817 in Delhi. He belonged to a prominent family of the city. His family was
highly regarded by the Mughal dynasty. His maternal grandfather Khwajah Farid was a (minister) in the
court of Akbar Shah II. His paternal grandfather Syed Hadi held a 'mansab' of the title of Jawwad Ali Khan
in the court of Alamgir II. Syed Ahmed's father, Mir Muttaqi was also close to Akbar Shah but rejected the
position and titles offered to him due to his interest in mysticism. His father died when Syed Ahmed was
about 21 years of age. Mother, Azizunnissa Begum was a strong willed woman of clearly defined
principles. She showed extraordinary interest in the education, character building and upbringing of her
son. She was a strict and God fearing lady.
EDUCATION:
Sir Syed received his education under the old system prevailing at that time. He learnt to read the
holy Quran under a female teacher at his home. After this, Maulvi Hamidud Din, became his private tutor.
He completed a course in Persian and Arabic, and later took to the study of mathematics, which was a
favorite subject of the maternal side of his family. He later took interest in medicine and studied some well-
known books on the subject. At the age of 19 his formal education came to an end but he continued his
studies privately.
The passing away of his father left the family in financial difficulties, and after a limited education
he had no option but to work for his livelihood. Starting as a clerk with the East India Company in 1938, he
qualified three years later as a sub-judge and served in the judicial department at various places.
VISION:
He wanted to make the community and country progressive and take them forward on modern
lines. His supreme interest was intellectual development of the people through modern education. He was
the first Indian Muslim to contribute to the intellectual and institutional foundation of Muslim
modernization in Southern Asia. Interest of community and country was dearer to him rather than anything
else. He was successful in making the Muslims understand the importance of modern education and
endeavor their best to achieve it in order to stand on their own legs and live a dignified life in accordance
with Islamic thoughts.
He wanted to create a scientific temperament among the Muslims of India and to make the modern
knowledge of Science available to them. He championed the cause of modern education at a time when all
the Indians in general and Indian Muslims in particular considered it a sin to get modern education and that
too through English language. He also highly Emphasis on Girls Education of Muslims in India.
AMBITION:
Dr. Allama Mohammed Iqbal says:
''Mubtalaayay dard koi azu ho roti hai aankh
Kis qadar hamdard saray jism ki hoti hai aankh''

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(The eye weeps for the suffering of any and every part of the body,
How sympathetic it is to the entire organism)
To the Muslim community Sir Syed Ahmed Khan was and is like the eye which weeps for the
suffering of any and every part of the body. The sufferings of the community worried him. He took an oath
to reform, educates and empowers the Muslim community and was successful to a great extent in
implementing it despite strong opposition from a section of the Muslim community which hated the British
and their language.
Sir Syed was extremely unhappy about the position of Muslims in the subcontinent. Sir Syed
Ahmed felt that the poor status of Muslims was due to they were treated as second-class citizen by British
and Hindus and they had to take some responsibilities themselves. They needed to accept the British idea
and their education if they wanted to improve. Sir Syed wanted to see Muslims untied and prospering in
their social, economical and religious fortune. He made this his Life’s ambition and founded Aligarh
movement.
SERVICES:
1. EDUCATIONAL:
I. Farsi Maddarsa Muradabad :
He set up a Persian school at Muradabad in 1859. This school was
upgraded to the college in 1875. This college was upgraded to the college
and the university level after his death.
II. Victoria School Ghazipur :
Sir Syed establised first modern Victoria School at Ghazipur (1864). In
this school, besides Modern Education five languages (English, Urdu, Arabic,
Persian and Sanskrit) were also taught.
III. Establishment of Scientific Society :
A more ambitious undertaking was the foundation of the Scientific
Society in 1863 at Ghazipur, which published translations of many educational
texts and issued a bilingual journal - in Urdu and English. The basic purpose of
this society was translation of English, Persian and Arabic writings into Urdu
language.
IV. Aligarh Institute Gazette :
During his stay at Aligarh he issued a weekly Gazette called Aligarh
Institute Gazette. The imparted information on history; ancient and modern
science of agriculture, natural and physical sciences and advanced mathematics.

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V. Aligarh Muslim University (AMU):
It was established by Sir Syed Ahmed Khan as Madrasatul Uloom
Musalmanan-e-Hind, in 1875 which later became Mohammedan Anglo-
Oriental College (MAO College). It was designed to train Muslims for
government service in India and prepare them for advanced training in British
universities. The Mohammedan Anglo-Oriental College became Aligarh Muslim
University in 1920. The main campus of AMU is located in the city of Aligarh.
VI. Sir Syed organized the Mohammedan Educational Conference:
Its branches were established in cities and towns to report on the
educational needs of the community. This conference used to meet annually at
several important cities in the country and carried the message of modern
education far and wide.
2. POLITICAL:
I. Advice To Students:
Sir Syed’s advice to Muslims in the political field is also important. He
believed that under the European system or democratic government the
Muslims of India would always be at the mercy of Hindu majority. He suggested
separate electorate for Muslims. He advised the Muslims not to join Congress.
II. Urdu-Hindi Controversy:
In 1867, Hindus demanded that Hindi should be made on official
language of India in place of Urdu. They started an agitation. The Hindus were
against Urdu because it was the language o the Muslims. Sir Syed convinced
that the Hindus would never be friend with the Muslims. Due to this reason Sir
Syed started “Two Nation Theory” telling that Muslims and Hindus were two
separate kinds of people. Muslims opposed this and supported Urdu as it was the
sign and united the Muslims of the India under one language.
3. LITREATURAL:
A. Magazines, Reports, Lectures & Islamic contribution:
I. Al-Du'a Wa'l Istajaba, Agra, 1892.
II. Zila al-Qulub ba Zikr al-Mahbub Delhi, 1843.
III. Risala Ibtal-i-Ghulami, Agra, 1893.
IV. Risala ho wal Mojud, 1880.

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V. Tafsir-ul-Qura'n
a. Vol. I Aligarh, 1880,
b. Vol. II Aligarh, 1882, Agra, 1903.
c. Vol. III Aligarh, 1885
d. Vol. IV Aligarh, 1888
e. Vol. V Aligarh, 1892.
f. Vol. VI Aligarh, 1895
g. Vol. VII Agra, 1904.
VI. Tafsir-a-Samawat, Agra.
VII. Khulq al-Insan ala ma fi al-Quran, Agra, 1892.
VIII. Asbab-e-Baghawat-e-Hind (Reasons for the Indian Revolt of 1857) 1875
IX. Silsilat-ul-Muluk, Ashraf ul Mataba', Delhi, 1852.
X. Tarikh-i-Firoz Shahi (Edition), Asiatic Society, Calcutta, 1862.
XI. Tuzuk-i-Jahangiri (edition Aligarh, 1864).
XII. Al-Khutbat al-Ahmadiya fi'l Arab wa'I Sirat al-Muhammadiya : Aligarh,
1900, English translation, London, 1869-70.
XIII. Sirat-i-Faridiya, Agra, 1896.
XIV. Tuhfa-i-Hasan, Aligarh, 1883.
XV. Lecture Indian National Congress Madras Par, Kanpur, 1887.
XVI. Lectures on the Act XVI of 1864, delivered on the 4th Dec., 1864 for the
Scientific Society, Allygurh, 1864.
XVII. Musalmanon ki qismat ka faisla (taqarir-e-Syed Ahmad Khan wa Syed
Mehdi Ali Khan etc.) Agra, 1894.
XVIII. Present State of Indian Politics (Consisting of lectures and Speeches)
Allahabad, 1888.
XIX. Sarkashi Zilla Binjor, Agra 1858.
XX. Iltimas be Khidmat Sakinan-i-Hindustan dar bad tarraqi ta' lim ahl-i.Hind,
Ghazipore, 1863

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XXI. Lecture Madrasaat ul-Ulum Aligarh Key Tarikhi halat aur jadid Waqi'at
Par, Agra. 1889.
XXII. Lecture Muta'liq Ijlas Yazdahum Muhammadan Educational Conference,
Agra, 1896.
XXIII. Report Salana (Annual Report of the Boarding House of Madrasat-ul-Ulum
1879-1880).
XXIV. Tehzeeb-ul-Ikhlaq.
XXV. Aligarh Institute Gazette.
XXVI. Proceedings of the Muhammadans Educational Conference.
XXVII. An Account of the Loyal Muhammadans of India, Parts I, II, III, Moufussel Press,
Meerut, 1860.
XXVIII. Proceedings of the Scientific Society.
XXIX. Bye-Laws of the Scientific Society.
XXX. Addresses and speeches relating to the Muhammedan Anglo-Oriental College in
Aligarh (1875–1898)
B. Miscellaneous:
XXXI. On the Use of the Sector (Urdu), Syed-ul-Akbar, 1846.
XXXII. Qaul-i-Matin dar Ibtal-i-Harkat i Zamin, Delhi, 1848.
XXXIII. Tashil fi Jar-a-Saqil, Agra, 1844.
XXXIV. Ik Nadan Khuda Parast aur Dana dunyadar Ki Kahani, 1910.
XXXV. Kalamat-ul-Haqq, Aligarh
C. Legal works:
XXXVI. Act No. 10 (Stamp Act) 1862.
XXXVII. Act No. 14 (Limitation) Act 1859-1864.
XXXVIII. Act No. 16 (Regarding registration documents) - Allyson, 1864.
XXXIX. ACT NO. 18 (WORKED FOR WOMEN RIGHTS) ACT 1866.
D. Collected works:
i. Khutut-i-Sir Syed, ed Ross Masud, 1924.
ii. Majuma Lecture Kaye Sir Syed ed. Munshi Sirajuddin, Sadhora 1892.
iii. Maqalat-i-Sir-Syed ed. by 'Abdullah Khvesgri, Aligarh, 1952.
iv. Maqalat-i-Sir Syed, ed. By Muhammad Ismail, Lahore,
v. Makatib-i-Sir Syed, Mustaq Husain, Delhi, 1960.
vi. Maktubat-i-Sir Syed, Muhammad Ismail Panipati, Lahore, 1959.

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vii. Makummal Majumua Lectures wa speeches. ed. Malik Fazaluddin, Lahore,
1900.
viii. Muktubat al-Khullan ed. Mohd. Usman Maqbul, Aligarh 1915.
ix. Tasanif-i-Ahmadiya (Collection of Syed Ahmad Khan's works on religions
topics) in 8 parts.
x. stress on Holy Quran.
xi. Reformation of Faith.
GOLDEN SAYINGS:
1. Acquisition of knowledge of science and technology is the only solution for the problems of Muslims.
2. Call me by whatever names you like. I will not ask you for my salvation. But please take pity of your
children. Do something for them (send them to the school), lest you should have to repent (by not
sending them)
3. We will remain humiliated and rejected if we do not make progress'' (in scientific field)
4. Get rid of old and useless rituals. These rituals hinder human progress.
5. Superstition cannot be the part of Iman (faith).
6. The first requisite for the progress of a nation is the brotherhood and unity amongst sections of the
society.
7. Look forward, learn modern knowledge, and do not waste time in studies of old subjects of no value.
8. Ijtihad (innovation, re-interpretation with the changing times) is the need of the hour. Give up taqlid
(copying and following old values).
9. Do not show the face of Islam to others; instead show your face as the follower of true Islam
representing character, knowledge, tolerance and piety.
10. We should not (by remaining ignorant and illiterate) tarnish the image of our able elders.
11. All human beings are our brother and sisters. Working for their welfare is obligatory for Muslims.
SIGNATURE OF SIR SYED AHMAD KHAN:

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CONCLUSION:
1. Dr. Allama Iqbal:
''The real greatness of the man (Sir Syed) consists in the fact that he was the first Indian Muslim
who felt the need of a fresh orientation of Islam and worked for it'
2. Pandit Jawaharlal Nehruji:
''Sir Syed was an ardent reformer and he wanted to reconcile modern scientific thought with
religion by rationalistic interpretations and not by attacking basic belief. He was anxious to push new
education. He was in no way communally separatist. Repeatedly he emphasized that religious
differences should have no political and national significance.''
3. Mr. Inder Kumar Gujralji:
''Sir Syed's vision and his laborious efforts to meet the demands of challenging times are highly
commendable. The dark post 1857 era was indeed hopeless and only men like Raja Mohan Roy and Sir
Syed could penetrate through its thick veil to visualize the Nation's destinies. They rightly believed that
the past had its merits and its legacies were valuable but it was the future that a society was called upon
to cope with."
This great visionary and reformer, Sir Syed Ahmed Khan, whose relevance is felt even today and who
will always remain green in our memory inspiring wise thoughts and absolute principles in the right Islamic
thinking passed away after a brief illness on 27th March 1898 and was buried the next day in the compound
of the mosque in the College. May his soul continue to live in peace.
REFERENCES:
http://en.wikipedia.org/wiki/Syed_Ahmad_Khan
http://aligarhmovement.com/forum/sir_syed_ahmed_khan_his_life_and_contribution