Sir Syed Ahmed Khan

Born	October 17, 1817 Delhi, Mughal Empire
Died	March 27, 1898(1898-03-27) (aged 80) Aligarh, British India
Era	Modern era
School	Islam
Notable ideas	Aligarh Movement, Aligarh Muslim University, Two Nation Theory
Influenced Muslim League, Two-Nation Theory, Lord Mountbatten of Burma Nawab Sir Ziauddin Ahmed

Javad-ud Daula, Arif Jang, Sir Syed Ahmed Khan, KCSI^[1] (October 17, 1817 – March 27, 1898), also known as Syed Ahmed Taqvi,^[2] commonly known as Sir Syed,^[3] was an Indian educator and politician, and an Islamic reformer and modernist.^[4][5] Sir Syed pioneered modern education for the Muslim community in India by founding the Muhammedan Anglo-Oriental College, which later developed into the Aligarh Muslim University. His work gave rise to a new generation of Muslim entrepreneurs and politicians who composed the Aligarh movement to secure the political future of Muslims of India.

In 1842, Emperor Bahadur Shah Zafar II revived upon Syed Ahmad Khan the title of Javad-ud Daulah, conferred upon Syed Ahmad’s grandfather Syed Hadi by Emperor Shah Alam II in about the middle of the 18th century. The Emperor added to it the additional title of Arif Jang. The conferment of these titles was symbolic of Syed Ahmad Khan’s incorporation into the nobility of Delhi.^[6]

Born into Muslim nobility, Sir Syed earned a reputation as a distinguished scholar while working as a jurist for the British East India Company. During the Indian Rebellion of 1857 he remained loyal to the British and was noted for his actions in saving European lives.^[4] After the rebellion he penned the booklet Asbab-e-Baghawat-e-Hind (The Causes of the Indian Mutiny) — a daring critique, at the time, of British policies that he blamed for causing the revolt. Believing that the future of Muslims was threatened by the rigidity of their orthodox outlook, Sir Syed began promoting Western-style scientific education by founding modern schools and journals and organising Muslim entrepreneurs. Towards this goal, Sir Syed founded the Muhammedan Anglo-Oriental College in 1875 with the aim of promoting social and economic development of Indian Muslims.

One of the most influential Muslim politicians of his time, Sir Syed was suspicious of the Indian independence movement and called upon Muslims to loyally serve the British Raj. He denounced nationalist organisations such as the Indian National Congress, instead forming organisations to promote Muslim unity and pro-British attitudes and activities. Sir Syed promoted the adoption of Urdu as the lingua franca of all Indian Muslims, and mentored a rising generation of Muslim politicians and entrepreneurs. Prior to the Hindi–Urdu controversy, he was Interested in the education of Muslims and Hindus both and this was the period in which Sir Syed visualised India as a beautiful bride whose one eye was Hindu and the other Muslim and due to this stance Sir Syed was regarded as a reformer and nationalist leader but there was a sudden change in his policies after the Hindi–Urdu controversy. His Education and reformist policies became Muslim specific and he fought for the status of Urdu until his last breath.Maulana Hali, in his book Hayat-e-Javed, writes "One day as Sir Syed was discussing educational affairs of Muslims with Mr Shakespeare, the then Commissioner of Banaras. Mr Shakespeare looked surprised and asked him, ‘This is the first time when I have heard you talking specifically about Muslims. Before this you used to talk about the welfare of the common Indians.'" He then told him, "Now I am convinced the two communities will not put their hearts in any venture together. This is nothing [it is just the beginning], in the coming times an ever increasing hatred and animosity appears on the horizon simply because of those who are regarded as educated. Those who will be around will witness it." Therefore in Pakistan, he is hailed as the father of Two Nation Theory and one of the founding fathers of Pakistan with Allama Iqbal and Muhammad Ali Jinnah.^[7]

Early life[link]

Sir Syed's early group photo

Syed Ahmed Khan was born in Delhi, then the capital of the Mughal Empire. He was an Indian educator and politician, and an Islamic reformer and modernist. His family is said to have migrated from Arabia to Wamghan in Iran,^[8] and then moved to Herat (now in Afghanistan)^[9] in the time of emperor Akbar. Many generations of his family had since been highly connected with the Mughal administration. His maternal grandfather Khwaja Fariduddin served as wazir in the court of Akbar Shah II.^[10] His paternal grandfather Syed Hadi held a mansab, a high-ranking administrative position and honorary name of Jawwad Ali Khan in the court of Alamgir II. Sir Syed's father Mir Muhammad Muttaqi was personally close to Akbar Shah II and served as his personal adviser.^[11]

However, Sir Syed was born at a time when rebellious governors, regional insurrections and the British colonialism had diminished the extent and power of the Mughal state, reducing its monarch to figurehead. With his elder brother Syed Muhammad Khan, Sir Syed was raised in a large house in a wealthy area of the city. They were raised in strict accordance with Mughal noble traditions and exposed to politics. Their mother Azis-un-Nisa played a formative role in Sir Syed's life, raising him with rigid discipline with a strong emphasis on education.^[12] Sir Syed was taught to read and understand the Qur'an by a female tutor, which was unusual at the time. He received an education traditional to Muslim nobility in Delhi. Under the charge of Hamiduddin, Sir Syed was trained in Persian, Arabic, Urdu and religious subjects. He read the works of Muslim scholars and writers such as Sahbai, Rumi and Ghalib.^{[citation needed]} Other tutors instructed him in mathematics, astronomy and Islamic jurisprudence.^[10][13] Sir Syed was also adept at swimming, wrestling and other sports. He took an active part in the Mughal court's cultural activities.

His elder brother founded the city's first printing press in the Urdu language along with the journal Sayyad-ul-Akbar.^{[citation needed]} Sir Syed pursued the study of medicine for several years but did not complete the course.^[10] Until the death of his father in 1838, Sir Syed had lived a life customary for an affluent young Muslim noble.^[10] Upon his father's death, he inherited the titles of his grandfather and father and was awarded the title of Arif Jung by the emperor Bahadur Shah Zafar.^[14] Financial difficulties put an end to Sir Syed's formal education, although he continued to study in private, using books on a variety of subjects. Sir Syed assumed editorship of his brother's journal and rejected offers of employment from the Mughal court.

Career[link]

Social reforms in the Muslim society were initiated by Abdul Latif. He founded “The Mohammedan Literary Society" in Bengal. Sir Syed Ahmed Khan established the Mohammedan Anglo-Oriental college. Later, this institution came to be known as the Aligarh Muslim University. He opposed ignorance, superstitions and evil customs prevalent in the Muslim society. He firmly believed that the Muslim society would not progress without the acquisition of western education and science. Having recognized the steady decline in Mughal political power, Sir Syed entered the British East India Company's civil service. He was appointed serestadar at the courts of law in Agra, responsible for record-keeping and managing court affairs.^[15] In 1840, he was promoted to the title of munshi. In 1858, he was appointed to a high-ranking post at the court in Muradabad, where he began working on his most famous literary work.

Acquainted with high-ranking British officials, Sir Syed obtained close knowledge about British colonial politics during his service at the courts. At the outbreak of the Indian rebellion, on May 10, 1857, Sir Syed was serving as the chief assessment officer at the court in Bijnor.^{[citation needed]} Northern India became the scene of the most intense fighting.^[16] The conflict had left large numbers of civilians dead. Erstwhile centres of Muslim power such as Delhi, Agra, Lucknow and Kanpur were severely affected. Sir Syed was personally affected by the violence and the ending of the Mughal dynasty amongst many other long-standing kingdoms.^{[citation needed]} Sir Syed and many other Muslims took this as a defeat of Muslim society.^[17] He lost several close relatives who died in the violence. Although he succeeded in rescuing his mother from the turmoil, she died in Meerut, owing to the privations she had experienced.^{[16][citation needed]}

The Causes of the Indian Revolt[link]

In 1859 Sir Syed Published the booklet Asbab-e-Baghawat-e-Hind (The Causes of the Indian Revolt) in which he studied the causes of the Indian revolt. In this, his most famous work, he rejected the common notion that the conspiracy was planned by Muslim élites, who were insecure at the diminishing influence of Muslim monarchs. He blamed the British East India Company for its aggressive expansion as well as the ignorance of British politicians regarding Indian culture. Sir Syed advised the British to appoint Muslims to assist in administration.

Maulana Altaf Hussain Hali wrote in the biography of Sir Syed that:

"As soon as Sir Syed reached Muradabad, he began to write the pamphlet entitled The Causes of the Indian Revolt (asbab-e-baghawat-e-hind), in which he did his best to clear the people of India, and especially the Muslims, of the charge of Mutiny. In spite of the obvious danger, he made a courageous and thorough report of the accusations people were making against the Government and refused the theory which the British had invented to explain the causes of the Mutiny."^{[citation needed]}

When the work was finished, without waiting for an English translation, Sir Sayyid sent the Urdu version to be printed at the Mufassilat Gazette Press in Agra. Within a few weeks, he received 500 copies back from the printers. His friend warned him not to send the pamphlet to Parliament or to the Government of India. Rae Shankar Das, a great friend of Sir Syed, begged him to burn the books rather than put his life in danger. Sir Syed replied that he was bringing these matters to the attention of the British for the good of his own people, of his country, and of the government itself. He said that if he came to any harm while doing something that would greatly benefit the rulers and the subjects of India alike, he would gladly suffer whatever befell him. When Rae Shankar Das saw that Sir Syed's mind was made up and nothing could be done to change it, he wept and remained silent. After performing a supplementary prayer and asking God's blessing, Sir Syed sent almost all the 500 copies of his pamphlet to England, one to the government, and kept the rest himself.

When the government of India had the book translated and presented before the Council, Lord Canning, the governor-general, and Sir Barthold Frere accepted it as a sincere and friendly report. The foreign secretary Sale Beadon, however, severely attacked it, calling it 'an extremely seditious pamphlet'. He wanted a proper inquiry into the matter and said that the author, unless he could give a satisfactory explanation, should be harshly dealt with. Since no other member of the Council agreed with his opinion, his attack did no harm.

Later, Sir Syed was invited to attend Lord Canning's durbar in Farrukhabad and happened to meet the foreign secretary there. He told Sir Syed that he was displeased with the pamphlet and added that if he had really had the government's interests at heart, he would not have made his opinion known in this way throughout the country; he would have communicated it directly to the government. Sir Syed replied that he had only had 500 copies printed, the majority of which he had sent to England, one had been given to the government of India, and the remaining copies were still in his possession. Furthermore, he had the receipt to prove it. He was aware, he added, that the view of the rulers had been distorted by the stress and anxieties of the times, which made it difficult to put even the most straightforward problem in its right perspective. It was for this reason that he had not communicated his thoughts publicly. He promised that for every copy that could be found circulating in India he would personally pay 1,000 rupees. At first, Beadon was not convinced and asked Sir Syed over and over again if he was sure that no other copy had been distributed in India. Sir Syed reassured him on this matter, and Beadon never mentioned it again. Later he became one of Sir Syed's strongest supporters.

Many official translations were made of the Urdu text of The Causes of the Indian Revolt. The one undertaken by the India Office formed the subject of many discussions and debates.^[18] The pamphlet was also translated by the government of India and several members of parliament, but no version was offered to the public. A translation which had been started by a government official was finished by Sir Sayyid's great friend, Colonel G. F. I. Graham, and finally published in 1873.^[19]

Sir Syed and Mirza Ghalib[link]

The court of Akbar, an illustration from a manuscript of the Ain-e-Akbari

1855, he finished his highly scholarly, very well researched and illustrated edition of Abul Fazl’s Ai’n-e Akbari,^[20] itself an extraordinarily difficult book. Having finished the work to his satisfaction, and believing that Mirza Asadullah Khan Ghalib was a person who would appreciate his labours, Syed Ahmad approached the great Ghalib to write a taqriz (in the convention of the times, a laudatory foreword) for it. Ghalib obliged, but what he did produce was a short Persian poem castigating the Ai’n-e Akbari, and by implication, the imperial, sumptuous, literate and learned Mughal culture of which it was a product.^[21] The least that could be said against it was that the book had little value even as an antique document. Ghalib practically reprimanded Syed Ahmad Khan for wasting his talents and time on dead things.^[22] Worse, he praised sky-high the “sahibs of England” who at that time held all the keys to all the a’ins in this world.^[23]

This poem is often referred to but has never translated in English. Shamsur Rahman Faruqi wrote an English translation.^[21] The translation is accurate if lacking the felicity of the original: <poem> Good news my friends, this ancient book’s door Is now open, because of the Syed’s grace and fortune, 1

The eye began to see, the arm found strength That which was wrapped in ancient clothes, now put on a new dress. 2

And this idea of his, to establish its text and edit the A’in Puts to shame his exalted capability and potential, 3

He put his heart to a task and pleased himself And made himself an auspicious, free servant. 4

One who isn’t capable of admiring his quality Would no doubt praise him for this task, 5

For such a task, of which this book is the basis Only an hypocrite can offer praise. 6

I, who am the enemy of pretence And have a sense of my own truthfulness, 7

If I don’t give him praise for this task It’s proper that I find occasion to praise. 8

I have nothing to say to the perverse None know what I know of arts and letters, 9

In the whole world, this merchandise has no buyer. What profit could my Master hope from it? 10

It should be said, it’s an excellent inventory So what’s there to see that’s worth seeing? 11

And if you talk with me of Laws and Rules Open your eyes, and in this ancient halting-place 12

Look at the Sahibs of England. Look at the style and practice of these, 13

See what Laws and Rules they have made for all to see What none ever saw, they have produced. 14 </poem>

<poem> Science and skills grew at the hands of these skilled ones Their efforts overtook the efforts of the forebears. 15

This is the people that owns the right to Laws and Rules None knows to rule a land better than they, 16

Justice and Wisdom they’ve made as one They have given hundreds of laws to India. 17

The fire that one brought out of stone How well these skilled ones bring out from straw! 18

What spell have they struck on water That a vapour drives the boat in water! 19

Sometimes the vapour takes the boat down the sea Sometimes the vapour brings down the sky to the plains. 20

Vapour makes the sky-wheel go round and round Vapour is now like bullocks, or horses. 21

Vapour makes the ship speed Making wind and wave redundant. 22

Their instruments make music without the bow They make words fly high like birds: 23

Oh don’t you see that these wise people Get news from thousands of miles in a couple of breaths? 24

They inject fire into air And the air glows like embers, 25

Go to London, for in that shining garden The city is bright in the night, without candles. 26

Look at the businesses of the knowledgeable ones: In every discipline, a hundred innovators! 27

Before the Laws and Rules that the times now have All others have become things of yesteryears, 28

Wise and sensitive and prudent one, does your book Have such good and elegant Laws? 29

When one sees such a treasure house of gems Why should one glean corn from that other harvest? 30

Well, if you speak of its style, it’s good No, it’s much better than all else that you seek 31

But every good always has a better too If there’s a head, there’s also a crown for it. 32

Don’t regard that Generous Source as niggardly It’s a Date-Palm which drops sweet light, like dates. 33

Worshipping the Dead is not an auspicious thing And wouldn’t you too think that it’s no more than just words? 34

The Rule of silence pleases my heart, Ghalib You spoke well doubtless, not speaking is well too. 35

Here in this world your creed is to worship all the Prophet’s children, Go past praising, your Law asks you to pray: 36

For Syed Ahmad Khan-e Arif Jang Who is made up entirely of wisdom and splendour 37

Let there be from God all that he might wish for Let an auspicious star lead all his affairs. 38 </poem> The poem was unexpected, but it came at the time when Syed Ahmad Khan’s thought and feelings themselves were inclining toward change. Ghalib seemed to be acutely aware of a European[English]-sponsored change in world polity, especially Indian polity. Syed Ahmad might well have been piqued at Ghalib’s admonitions, but he would also have realized that Ghalib’s reading of the situation, though not nuanced enough, was basically accurate. Syed Ahmad Khan may also have felt that he, being better informed about the English and the outside world, should have himself seen the change that now seemed to be just round the corner.^[21] Sir Syed Ahmad Khan never again wrote a word in praise of the Ai’n-e Akbari and in fact gave up^[24] taking active interest in history and archaeology, and became a social reformer.

Scholarly works[link]

First issue of the journal Muhammadan Social Reformer dated 24 December 1870, it was a pioneering publication initiated by Sir Syed to promote liberal ideas in Muslim society.

While continuing to work as a jurist, Sir Syed began focusing on writing, from the age of 23 (in 1840), on various subjects (from mechanics to educational issues), mainly in Urdu, where he wrote, at least, 6000 pages.^[25][26] His career as an author began when he published a series of treatises in Urdu on religious subjects in 1842. He published the book A'thar-as-sanadid (Great Monuments) documenting antiquities of Delhi dating from the medieval era. This work earned him the reputation of a cultured scholar. In 1842, he completed the Jila-ul-Qulub bi Zikr-il Mahbub and the Tuhfa-i-Hasan, along with the Tahsil fi jar-i-Saqil in 1844. These works focused on religious and cultural subjects. In 1852, he published the two works Namiqa dar bayan masala tasawwur-i-Shaikh and Silsilat ul-Mulk. He released the second edition of A'thar-as-sanadid in 1854.^[27] He also penned a commentary on the Bible — the first by a Muslim — in which he argued that Islam was the closest religion to Christianity, with a common lineage from Abrahamic religions.^[10] His other writings such as Loyal Muhammadans of India, Tabyin-ul-Kalam and A Series of Essays on the Life of Muhammad and Subjects Subsidiary Therein helped to create cordial relations between the British authorities and the Muslim community.^[10]

Throughout his life Syed Ahmad found time for literary and Scholarly pursuits. The range of his literary and Scholarly interests was very wide: history, politics, archaeology, journalism, literature, religion and science. The scope of his major writings is indeed amazing, majority are listed as follows:^[28]

Legal works[link]

1. Act No. 10 (Stamp Act) 1862.

2. Act No. 14 (Limitation) Act 1859-1864.

3. Act No. 16 (Regarding registration of documents) - Allygurh, 1864.

Religious works[link]

4. Ahkam Tu'am Ahl-Kitab, Kanpur, 1868.

5. Al-Du'a Wa'l Istajaba, Agra, 1892.

6. Al-Nazar Fi Ba'z Masa'il Imam Al-Ghazzali, Agra.

7. Izalat ul-Chain as Zi'al Qarnain, Agra, 1889.

8. Zila al-Qulub ba Zikr al-Mahbub, Delhi, 1843.

9. Khulq al-Insan ala ma fi al-Quran, Agra, 1892.

10. Kimiya-i-Sa'dat, 2 fasl, 1883.

11. Mazumm ba nisbat tanazzul ulum-i-diniya wa Arabiya wa falsafa-i-Yunaniya, Agra, 1857.

12. Namiqa fi Bayan Mas'ala Tasawwur al-Shaikh, Aligarh, 1883.

13. Rah-i-Sunnat dar rad-i-bid'at, Aligarh, 1883.

14. Risala Ibtal-i-Ghulami, Agra, 1893.

15. Risala ho wal Mojud, 1880.

16. Risala Tahqiq Lafzi-i-Nassara, 1860.

17. Tabyin-ul-Kalam fi Tafsir-al-turat-wa'l Injil ala Mullat-al-Islam (The Mohomedan Commentary on the Holy Bible).

18. Tafsir-ul-Qura'n

Vol. I Aligarh, 1880,

Vol. II Aligarh, 1882, Agra, 1903.

Vol. III Aligarh, 1885

Vol. IV Aligarh, 1888

Vol. V Aligarh, 1892.

Vol. VI Aligarh, 1895

Vol. VII Agra, 1904.

19. Tafsir al-Jinn Wa'l Jan ala ma fi al-Qur'an, Rahmani Press, Lahore, 1893, Agra, 1891.

20. Tafsir-a-Samawat, Agra.

21. Tahrir fi Usul al-Tafsir, Agra, 1892.

22. Tarjama fawa'id al-afkar fi amal al-farjar, Delhi 1846.

23. Tarqim fi qisa ashab al-kahf wal-Raqim, Agra, 1889.

24. Tasfiyad al'Aquid (Being the correspondence between Syed Ahmad Khan and Maulana Muhammad Qasim of Deobund).

25. He promote western and eastern education.

Historical works[link]

Title page of Commentary of Quran by Sir Syed Ahmed Khan

25. A'in-e-Akbari (Edition with Illustration), Delhi.

26. Asar-us-Sanadid (i) Syed-ul-Akhbar, 1847, (II) Mata-i-Sultani, 1852.

27. Description des monument de Delhi in 1852, D'a Pre Le Texte Hindostani De Saiyid Ahmad Khan (tr. by M. Garcin De Tassy), Paris, 1861.

28. Jam-i-Jum, Akbarabad, 1940.

29. Silsilat-ul-Muluk, Ashraf ul Mataba', Delhi, 1852.

30. Tarikh-i-Firoz Shahi (Edition), Asiatic Society, Calcutta, 1862.

31. Tuzuk-i-Jahangiri (edition Aligarh, 1864).

Biographical works[link]

32. Al-Khutbat al-Ahmadiya fi'l Arab wa'I Sirat al-Muhammadiya : Aligarh, 1900, English translation, London, 1869-70.

33. Sirat-i-Faridiya, Agra, 1896.

34. Tuhfa-i-Hasan, Aligarh, 1883.

Political works[link]

35. Asbab-i-Bhaghwat-i-Hind, Urdu 1858 and English edition, Banaras.

36. Lecture Indian National Congress Madras Par, Kanpur, 1887.

37. Lectures on the Act XVI of 1864, delivered on the 4th Dec., 1864 for the Scientific Society, Allygurh, 1864.

38. Musalmanon ki qismat ka faisla (taqarir-e-Syed Ahmad Khan wa Syed Mehdi Ali Khan etc.) Agra, 1894.

39. On Hunter's :Our Indian Mussulmans' London, 1872.

40. Present State of Indian Politics (Consisting of lectures and Speeches) Allahabad, 1888.

41. Sarkashi Zilla Binjor, Agra 1858.

Lectures[link]

42. Iltimas be Khidmat Sakinan-i-Hindustan dar bad tarraqi ta' lim ahl-i.Hind, Ghazipore, 1863.

43. Lecture dar bab targhib wa tahris talim itfal-i-Musalmanan, in 1895, Agra 1896.

44. Lecture Madrasaat ul-Ulum Aligarh Key Tarikhi halat aur jadid Waqi'at Par, Agra. 1889.

45. Lecture Ijlas Dahum Muhammadan Educational Conference, Agra, 1896.

46. Lecture Muta'liq Ijlas Yazdahum Muhammadan Educational Conference, Agra, 1896.

47. Majmu'a Resolution Haye dah sala (Resolutions passed by the Muhammadan Anglo-Oriental Educational Conference from 1886 to 1895) ed. by Sir Syed Ahmad, Agra, 1896.

48. Report Salana (Annual Report of the Boarding House of Madrasat-ul-Ulum 1879-1880).

Sir Syed with his son Syed Mahmood, grand son Syed Ross Masood, and some admirers.

Collected works[link]

49. Khutut-i-Sir Syed, ed Ross Masud, 1924.

50. Majuma Lecture Kaye Sir Syed ed. Munshi Sirajuddin, Sadhora 1892.

51. Maqalat-i-Sir-Syed ed. by 'Abdullah Khvesgri, Aligarh, 1952.

52. Maqalat-i-Sir Syed, ed. By Muhammad Ismail, Lahore,

53. Makatib-i-Sir Syed, Mustaq Husain, Delhi, 1960.

54. Maktubat-i-Sir Syed, Muhammad Ismail Panipati, Lahore, 1959.

55. Makummal Majumua Lectures wa speeches. ed. Malik Fazaluddin, Lahore, 1900.

56. Muktubat al-Khullan ed. Mohd. Usman Maqbul, Aligarh 1915.

57. Tasanif-i-Ahmadiya (Collection of Syed Ahmad Khan's works on religions topics) in 8 parts.

58. stress on Holy Quran.

59.Reformayion of Faith.

Miscellaneous[link]

58. On the Use of the Sector (Urdu), Syed-ul-Akbar, 1846.

59. Qaul-i-Matin dar Ibtal-i-Harkat i Zamin, Delhi, 1848.

60. Tashil fi Jar-a-Saqil, Agra, 1844.

61. Ik Nadan Khuda Parast aur Dana dunyadar Ki Kahani, Badaon, 1910.

62. Kalamat-ul-Haqq, Aligarh

Journals, Reports Proceedings, Etc.[link]

1. Tehzeeb-ul-Ikhlaq.

2. Aligarh Institute Gazette.

3. Proceedings of the Muhammadans Educational Conference.

4. An Account of the Loyal Muhammadans of India, Parts I, II, III, Moufussel Press, Meerut, 1860.

5. Proceedings of the Scientific Society.

6. Bye-Laws of the Scientific Society.

7. Addresses and speeches relating to the Muhammedan Anglo-Oriental College in Aligarh (1875–1898) ed. Nawab Mohsin-ul-Mulk, Aligarh, 1898.^[29]

Muslim reformer[link]

Through the 1850s, Syed Ahmed Khan began developing a strong passion for education. While pursuing studies of different subjects including European [jurisprudence], Sir Syed began to realise the advantages of Western-style education, which was being offered at newly established colleges across India. Despite being a devout Muslim, Sir Syed criticised the influence of traditional dogma and religious orthodoxy, which had made most Indian Muslims suspicious of British influences.^[30] Sir Syed began feeling increasingly concerned for the future of Muslim communities.^[30] A scion of Mughal nobility, Sir Syed had been reared in the finest traditions of Muslim élite culture and was aware of the steady decline of Muslim political power across India. The animosity between the British and Muslims before and after the rebellion (Independence War) of 1857 threatened to marginalise Muslim communities across India for many generations.^[30] Sir Syed intensified his work to promote co-operation with British authorities, promoting loyalty to the Empire amongst Indian Muslims. Committed to working for the upliftment of Muslims, Sir Syed founded a modern madrassa in Muradabad in 1859; this was one of the first religious schools to impart scientific education. Sir Syed also worked on social causes, helping to organise relief for the famine-struck people of North-West Province in 1860. He established another modern school in Ghazipur in 1863.

Upon his transfer to Aligarh in 1864, Sir Syed began working wholeheartedly as an educator. He founded the Scientific Society of Aligarh, the first scientific association of its kind in India. Modelling it after the Royal Society and the Royal Asiatic Society,^[13] Sir Syed assembled Muslim scholars from different parts of the country. The Society held annual conferences, disbursed funds for educational causes and regularly published a journal on scientific subjects in English and Urdu. Sir Syed felt that the socio-economic future of Muslims was threatened by their orthodox aversions to modern science and technology.^[30] He published many writings promoting liberal, rational interpretations of In face of pressure from religious Muslims, Sir Syed avoided discussing religious subjects in his writings, focusing instead on promoting education.^[31]

On the pre-colonial system he said "The rule of the former emperors and rajas was neither in accordance with the Hindu nor the Mohammadan religion. It was based on nothing but tyranny and oppression; the law of might was that of right; the voice of the people was not listened to" (Bipan Chandra: India's struggle for independence)

Advocacy of Urdu[link]

Sir Syed Ahmed Khan in Punjab

The onset of the Hindi-Urdu controversy of 1867 saw the emergence of Sir Syed as a political leader of the Muslim community. He became a leading Muslim voice opposing the adoption of Hindi as a second official language of the United Provinces (now Uttar Pradesh). Sir Syed perceived Urdu as the lingua franca of Muslims. Having been developed by Muslim rulers of India, Urdu was used as a secondary language to Persian, the official language of the Mughal court. Since the decline of the Mughal dynasty, Sir Syed promoted the use of Urdu through his own writings. Under Sir Syed, the Scientific Society translated Western works only into Urdu. The schools established by Sir Syed imparted education in the Urdu medium. The demand for Hindi, led largely by Hindus, was to Sir Syed an erosion of the centuries-old Muslim cultural domination of India. Testifying before the British-appointed education commission, Sir Syed controversially exclaimed that "Urdu was the language of gentry and Hindi that of the vulgar."^{[citation needed]} His remarks provoked a hostile response from Hindu leaders, who unified across the nation to demand the recognition of Hindi.

The success of the Hindi movement led Sir Syed to further advocate Urdu as the symbol of Muslim heritage and as the language of all Indian Muslims. His educational and political work grew increasingly centred around and exclusively for Muslim interests. He also sought to persuade the British to give Urdu extensive official use and patronage. His colleagues such as Mohsin-ul-Mulk and Maulvi Abdul Haq developed organisations such as the Urdu Defence Association and the Anjuman Taraqqi-i-Urdu, committed to the perpetuation of Urdu.^{[citation needed]} All these colleagues led efforts that resulted in the adoption of Urdu as the official language of the Hyderabad State and as the medium of instruction in the Osmania University.^{[citation needed][32]} To Muslims in northern and western India, Urdu had become an integral part of political and cultural identity. However, the division over the use of Hindi or Urdu further provoked communal conflict between Muslims and Hindus in India.^{[citation needed]}

On April 1, 1869 he went, along with his son Syed Mahmood, to England, where he was awarded the Order of the Star of India from the British government on August 6. Travelling across England, he visited its colleges and was inspired by the culture of learning established after the Renaissance.^{[citation needed]} Sir Syed returned to India in the following year determined to build a "Muslim Cambridge." Upon his return, he organised the "Committee for the Better Diffusion and Advancement of Learning among Muhammadans" (Muslims) on December 26, 1870. Sir Syed described his vision of the institution he proposed to establish in an article written sometime in 1872 and re-printed in the Aligarh Institute Gazette of April 5, 1911:

I may appear to be dreaming and talking like Shaikh Chilli, but we aim to turn this MAO College into a University similar to that of Oxford or Cambridge. Like the churches of Oxford and Cambridge, there will be mosques attached to each College… The College will have a dispensary with a Doctor and a compounder, besides a Unani Hakim. It will be mandatory on boys in residence to join the congregational prayers (namaz) at all the five times. Students of other religions will be exempted from this religious observance. Muslim students will have a uniform consisting of a black alpaca, half-sleeved chugha and a red Fez cap… Bad and abusive words which boys generally pick up and get used to, will be strictly prohibited. Even such a word as a "liar" will be treated as an abuse to be prohibited. They will have food either on tables of European style or on chaukis in the manner of the Arabs… Smoking of cigarette or huqqa and the chewing of betels shall be strictly prohibited. No corporal punishment or any such punishment as is likely to injure a student's self-respect will be permissible… It will be strictly enforced that Shia and Sunni boys shall not discuss their religious differences in the College or in the boarding house. At present it is like a day dream. I pray to God that this dream may come true."^{[citation needed]}

Signatures of Sir syed

By 1873, the committee under Sir Syed issued proposals for the construction of a college in Aligarh. He began publishing the journal Tahzib al-Akhlaq (Social Reformer) to spread awareness and knowledge on modern subjects and promote reforms in Muslim society.^{[citation needed]} Sir Syed worked to promote reinterpretation of Muslim ideology in order to reconcile tradition with Western education. He argued in several books on Islam that the Qur'an rested on an appreciation of reason and natural law, making scientific inquiry important to being a good Muslim. Sir Syed established a modern school in Aligarh and, obtaining support from wealthy Muslims and the British, laid the foundation stone of the Muhammadan Anglo-Oriental College on May 24, 1875. He retired from his career as a jurist the following year, concentrating entirely on developing the college and on religious reform.^[13] Sir Syed's pioneering work received support from the British. Although intensely criticised by orthodox religious leaders hostile to modern influences, Sir Syed's new institution attracted a large student body, mainly drawn from the Muslim gentry and middle classes.^[33] The curriculum at the college involved scientific and Western subjects, as well as Oriental subjects and religious education.^[13] The first chancellor was Sultan Shah Jahan Begum, a prominent Muslim noblewoman, and Sir Syed invited an Englishman, Theodore Beck, to serve as the first college principal.^[33] The college was originally affiliated with Calcutta University but was transferred to the Allahabad University in 1885. Near the turn of the 20th century, it began publishing its own magazine and established a law school. In 1920, the college was transformed into a university.

Political career[link]

In 1878, Sir Syed was nominated to the Viceroy's Legislative Council.^[34] He testified before the education commission to promote the establishment of more colleges and schools across India. In the same year, Sir Syed founded the Muhammadan Association to promote political co-operation amongst Indian Muslims from different parts of the country. In 1886, he organised the All India Muhammadan Educational Conference in Aligarh, which promoted his vision of modern education and political unity for Muslims. His works made him the most prominent Muslim politician in 19th century India, often influencing the attitude of Muslims on various national issues. He supported the efforts of Indian political leaders Surendranath Banerjea and Dadabhai Naoroji to obtain representation for Indians in the government and civil services. In 1883, he founded the Muhammadan Civil Service Fund Association to encourage and support the entry of Muslim graduates into the Indian Civil Service (ICS).^[13][35] While fearful of the loss of Muslim political power owing to the community's backwardness, Sir Syed was also averse to the prospect of democratic self-government, which would give control of government to the Hindu-majority population:^[36][37]

"At this time our nation is in a bad state in regards education and wealth, but God has given us the light of religion and the Quran is present for our guidance, which has ordained them and us to be friends. Now God has made them rulers over us. Therefore we should cultivate friendship with them, and should adopt that method by which their rule may remain permanent and firm in India, and may not pass into the hands of the Bengalis… If we join the political movement of the Bengalis our nation will reap a loss, for we do not want to become subjects of the Hindus instead of the subjects of the "people of the Book…"^[37]

Legacy[link]

Sir Syed's house in the university campus

Sir Syed Ahmed Khan lived the last two decades of his life in Aligarh, regarded widely as the mentor of 19th- and 20th century Muslim entrepreneurs and politicians. He remained the most influential Muslim politician in India, with his opinions guiding the convictions of a large majority of Muslims.^{[citation needed]} Battling illnesses and old age, Sir Syed died on March 27, 1898. He was buried besides Sir Syed Masjid inside the campus of the Aligarh university. His funeral was attended by thousands of students, Muslim leaders and British officials. Sir Syed is widely commemorated across South Asia as a great Muslim reformer and visionary.^[13][35] At the same time, Sir Syed sought to politically ally Muslims to the British government. An avowed loyalist of the British Empire, Sir Syed was nominated as a member of the Civil Service Commission in 1887 by Lord Dufferin. In 1888, he established the United Patriotic Association at Aligarh to promote political co-operation with the British and Muslim participation in the government. Syed Ahmed Khan was knighted by the British government in 1888 and in the following year he received an LL.D. honoris causa from the Edinburgh University.^[13]

The university he founded remains one of India's most prominent institutions. Prominent alumni of Aligarh include Muslim political leaders Maulana Mohammad Ali, Abdur Rab Nishtar, Maulana Shaukat Ali and Maulvi Abdul Haq, who is hailed in Pakistan as Baba-e-Urdu (Father of Urdu). The first two Prime Ministers of Pakistan, Liaquat Ali Khan and Khawaja Nazimuddin, as well as the late Indian President Dr. Zakir Hussain, are amongst Aligarh's most famous graduates. In India, Sir Syed is commemorated as a pioneer who worked for the socio-political upliftment of Indian Muslims, Sir Syed is also hailed as a founding father of Pakistan for his role in developing a Muslim political class independent of Hindu-majority organisations. The Sir Syed University of Engineering and Technology was established in honour of Sir Syed in Karachi and is a leading technical institution in Pakistan. Furthermore, Sir Syed Government Girls College in Karachi, Pakistan is also named in the honour of Sir Syed Ahmed Khan.

Conclusion[link]

Sir Syed's gravesite

Supporters of Sir Syed contend that his political vision gave an independent political expression to the Muslim community, which aided its goal of securing political power in India.^[33] His philosophy guided the creation of the All India Muslim League in 1906, as a political party separate from the Congress^{[citation needed]}. Sir Syed's ideas inspired both the liberal, pro-British politicians of the Muslim League and the religious ideologues of the Khilafat struggle. The Muslim League remained at odds with the Congress and continued to advocate the boycott of the Indian independence movement. In the 1940s, the student body of Aligarh committed itself to the establishment of Pakistan and contributed in large measure to the activities of the Muslim League.^{[citation needed]} Sir Syed's patronage of Urdu led to its widespread use amongst Indian Muslim communities and following the Partition of India its adoption as the official language of Pakistan, even though Bengali and Punjabi were more prevalent at the time.

See also[link]

• Islamic Modernism
• Khwaja Muhammad Yusuf
• List of Muslim reformers

References[link]

Further reading[link]

• The Glowing Legend of Sir Syed – A Centennial Tribute (1998), Ed. Syed Ziaur Rahman, Non-Resident Students’ Centre, Aligarh Muslim University (Aligarh)
• Prof. Iftikhar Alam Khan. Sir Syed aur Faney Tameer (Aligarh)
• Prof. Iftikhar Alam Khan. Muslim University ki Kahani, Imarton ki zubani (Aligarh)
• Prof. Iftikhar Alam Khan. Sir Syed aur Scientific Society (Aligarh)
• Prof. Iftikhar Alam Khan. Sir Syed tahreek ka siyasi aur samaji pas manzar (Aligarh)
• Prof. Iftikhar Alam Khan. Sir Syed House ke Mah Wasal (Aligarh)
• Prof. Iftikhar Alam Khan. Sir Syed Daroon e Khana (Aligarh)
• Graham, George Farquhar Irving. The Life and Work of Sir Syed Ahmed Khan (Karachi: Oxford University Press, 1974)
• Encyclopedia of World Biography — Syed Ahmed Khan, 2nd ed. 17 Vols. (Gale Research) as Baba-e-Urdu (Father of Urdu). The first two Prime Ministers of Pakistan, Liaquat Ali Khan and Khawaja Nazimuddin, as well as the late Indian President Dr. Zakir Hussain, are amongst Aligarh's most famous graduates. In India, Sir Syed is commemorated as a pioneer who worked for the socio-political upliftment of Indian Muslims, though his views on Hindu-Muslim issues are a subject of controversy. Sir Syed is also hailed as a founding father of Pakistan for his role in developing a Muslim political class independent of Hindu-majority organisations. The Sir Syed University of Engineering and Technology was established in honour of Sir Syed in Karachi and is a leading technical institution in Pakistan. Furthermore, Sir Syed Government Girls College in Karachi, Pakistan is also named in the honour of Sir Syed Ahmed Khan.

External links[link]

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• "Sir Syed Ahmad Khan short biography". official website of Aligarh Muslim University. http://www.amu.ac.in/ssah.htm. 
• "Sir Syed Ahmad Khan (1817–1898)". Story of Pakistan. http://www.storyofpakistan.com/person.asp?perid=P001. 
• "Sir Syed Ahmad Khan". Pioneers of Freedom. http://www.cybercity-online.net/pof/sir_syed_ahmad_khan.html. 
• "Sir Syed Ahmed Khan". Sir Syed University of Engineering & Technology. http://www.ssuet.edu.pk/stidemo/ssuet/sirsyed/main.html. 
• "Sir Syed Ahmad Khan". Cyber AMU. http://www.cyberamu.com/ulc/sirsyed.php. 
• Upadhyay, R. "Aligarh Movement". South Asia Analysis Group. http://www.saag.org/papers7/paper611.html. 

v t e Aligarh Muslim University and the Aligarh Movement History 1857 War of Independence Hindi-Urdu controversy Aligarh Movement MAO College Aligarh Muslim University Pakistan movement Pioneers Sir Syed Syed Mahmood Mohsin-ul-Mulk Viqar-ul-Mulk Maulana Hali Sultan Shahjahan Begum Agha Khan Hakim Ajmal Khan Syed Zafarul Hasan more... Alumni Ross Masood Maulana Mohammad Ali Liaquat Ali Khan Khawaja Nazimuddin Zakir Hussain Abdur Rab Nishtar Sheikh Abdullah Ziauddin Ahmed Maulana Shaukat Ali Zafar Ali Khan more...

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Syed Ahmed
Native name	সৈয়দ আহমেদ
Born	(1974-09-17) 17 September 1974 (age 37) Sylhet, Bangladesh
Residence	Royal Victoria Dock, London, United Kingdom
Nationality	British
Ethnicity	Bengali
Alma mater	Sir John Cass Redcoat School, Hammersmith College
Occupation	Businessman
Known for	Candidate on The Apprentice
Religion	Islam
Website
www.syed-ahmed.com

Syed Ahmed (Bengali: সৈয়দ আহমেদ; born 17 September 1974) is a British entrepreneur, businessman and television personality of Bangladeshi origin.^[1] He is the founder and CEO of the British design and manufacturing hand dryer company SAVortex. He is best known for his 2006 appearance in the second UK series of the BBC reality television show The Apprentice.

Background[link]

Ahmed was born in Sylhet, Bangladesh.^[2][3] When he was nine months old,^[4] he moved with his parents to England and was brought up in East London^[5][6] in a devout Muslim family.^[7] He attended the Sir John Cass Redcoat School in Stepney from the age of 11 to 17 achieving 7 GCSEs. He then attended the Hammersmith College, where he achieved a BTEC in Business and Finance. He later managed restaurants, including the Titanic, part of the White Starline Group, owned by Marco Pierre White.^[2][8] He was in the Air Training Corps and dreamed of becoming an RAF pilot but decided to go into business instead.^[9]

Ahmed is currently the CEO of SAVortex, which specialises in high-speed, energy efficient hand dryers.^[10] Ahmed's development of the SAVortex technology was shown in an hour-long documentary, Hot Air, broadcast on Sky. Ahmed initially financed the business himself.^[11] Ahmed was a director of the IT recruitment consultancy firm IT People until May 2006, and a director of Magenta Partnerships Limited from June 2006 until February 2007.

He has made speeches to the young business enterprise community,^[12][13] and the more general enterprise community in Britain.^[14]

[edit] The Apprentice

Ahmed appeared as a candidate in series two of The Apprentice, a British reality television show hosted by Lord Alan Sugar. The series was broadcast from February to May 2006. On the show Ahmed was a member of the "Invicta" team. He was a notable candidate on the show.

One of his quotes on the show was a, £100,000 salary is not enough but it's a good place to start."^[15]

Post Apprentice[link]

Ahmed appeared on Sky News as a paper reviewer – reviewing current and forthcoming newspapers in a celebrity panel. He also has appeared on interviews, at BBC Breakfast with candidate Jo Cameron on the BBC,^[16] and also at GMTV on ITV.^[17] He appeared on Sky One's program called The Match, where 80 celebrities take part to win a place in a celebrity football squad.^[18] Ahmed again appeared on another Sky One show, called Cirque de Celebrité (from October 2006), featuring celebrity circus acts, and he was voted off in the second week. He subsequently returned as a guest judge.^[19]

A Sky One documentary (from June 2007) called, Syed Ahmed - Hot Air?, featured Ahmed attempting to launch a new company which specialised in hand and body dryers, with £20,000 of his own money, to develop in three months.^[20][21][22] The program followed the launch of the SA Vortex's hand dryer products.^[23]

In December 2010, Ahmed was a host at the Spice times Restaurant Awards in Essex Romford.^[24]

Charity work[link]

In 2008, Ahmed organised and led a race in support of a breast cancer charity.^[25] He also sends money to families and charities located in Bangladesh.^[4] Ahmed was one of the four contestants with Secret Millionaires, who attended the Geared for Giving campaign to help promote the Workplace Giving, on May 2009.^[26] Ahmed also took part in a charity relay to raise money for children in Gaza. Gaza100, was held on 24 May 2009 in Mile End Park, east London, attracting over 1,500 people, which included also Apprentice candidates, Ghazal Asif and Tre Azam.^[27]

See also[link]

	Biography portal
	United Kingdom portal
	Bangladesh portal

• British Bangladeshi
• Business of British Bangladeshis
• List of British Bangladeshis

References[link]

External links[link]

• Official Website
• Syed Ahmed on Twitter

This article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (September 2007)

Akhmet Khan Küchük (Urdu;Persian;Arabic: احمد خان بن کوچک) was a khan of the Great Horde between 1465 and 1481. In 1465, Ahmed Khan seized power in the Horde by rising against his brother Mahmud bin Küchük, who had been its ruler since 1459. In 1472, Ahmed Khan entered into alliance with the Polish king Casimir IV against Ivan III. In 1476, Ahmed Khan suggested to Ivan III that he should recognize Russia's vassal dependence from the Horde. However, the correlation of forces was not in the Horde's favor. In 1480, Ahmed Khan organized another military campaign against Moscow, which would result in the Horde's defeat (see Great standing on the Ugra river). Russia finally freed itself from the Tatar-Mongol oppression.

On 6 January 1481, Ahmed Khan and his men were killed by Siberian khan Ibak Khan of Tyumen and Nogays at the mouth of the Donets River.

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Israr Ahmed (Urdu: اسرار احمد; April 26, 1932 – April 14, 2010) was a Pakistani Islamic theologian^[1] followed particularly in South Asia and also among the South Asian diaspora in the Middle East, Western Europe, and North America.^[2] Born in Hissar, (today's Haryana) in India, the second son of a government servant, he is the founder of the Tanzeem-e-islami, an off-shoot of the Jamaat-e-Islami.He has spent more than 50 years preaching Quraan.He hosted a daily show on Peace TV, a 24 hours Islamic channel broadcast internationally, and until recently^[when?] on ARY Qtv.

Early life and education[link]

Ahmad was born on April 26, 1932 in Hisar (a district of East Punjab, now a part of Haryana) in India, the second son of a government servant. He graduated from King Edward Medical College (Lahore) in 1954 and later received his Master's degree in Islamic Studies from the University of Karachi in 1965. He came under the influence of 'Abul Ala Maududi' as a young student, worked briefly for Muslim Student's Federation in the Independence Movement and, following the creation of Pakistan in 1947, for the Islami Jamiat-e-Talaba and then for the Jamaat-e-Islami. Ahmad resigned from the Jama`at in April 1957 because of its involvement in the electoral politics, which he believed was irreconcilable with the revolutionary methodology adopted by the Jama'at in the pre-1947 period.^[2]

Religious work[link]

While still a student and an activist of the Islami Jami`yat-e-Talaba, Ahmad became a Mudarris (or teacher) of the Qur'an. Even after resigning from Jama`at, he continued to give Quranic lectures in different cities of Pakistan, and especially after 1965 spent a great deal of time studying the Quran.He also worked with the tablighi jamaat but then left the organization due to some methodological differences.

In 1967 Ahmad wrote “Islamic Renaissance: The Real Task Ahead”, a tract explaining his basic belief. This was that a rebirth of Islam would be possible only by revitalizing iman (faith) among the Muslims – particularly educated Muslims – and the propagation of the Qur'anic teachings in contemporary idiom and at the highest level of scholarship is necessary to revitalize iman. This undertaking would remove the existing dichotomy between modern physical and social sciences on the one hand, and Islamic revealed knowledge on the other.

In 1971 Ahmad gave up his medical practice to devote himself full time to the Islamic revival. In 1972 he established or helped establish the Markazi Anjuman Khuddam-ul-Qur'an Lahore, Tanzeem-e-Islami was founded in 1975, and Tahreek-e-Khilafat Pakistan was launched in 1991.

Ahmad first appeared on Pakistan Television in 1978 in a program called Al-Kitab; this was followed by other programs, known as Alif Lam Meem, Rasool-e-Kamil, Umm-ul-Kitab and the most popular of all religious programs in the history of Pakistan Television, the Al-Huda, which made him a household name throughout the country.^{[citation needed]} His television lectures generally focused on the revitalization of the Islamic faith through studies of the Quran. Ahmad also criticized modern democracy and the electoral system and argued that the head of an Islamic state can reject the majority decisions of an elected assembly.^[3] Although he did not like to receive it personally, Ahmad was awarded Sitara-i-Imtiaz in 1981. He has to his credit over 60 Urdu books on topics related to Islam and Pakistan, 9 of which have been translated into English and other languages. in 21st century Ahmad came on peace TV and taught Islam to people so they could understand Islam.

Health[link]

Ahmed relinquished the leadership of Tanzeem-e-Islami in October 2002 on grounds of bad health and Hafiz Aakif Saeed is the present Ameer of the Tanzeem to whom all rufaqaa of Tanzeem renewed their pledge of Baiyah.

Influences[link]

Supporters describe his vision of Islam as having been synthesized from the diverse sources. He has also acknowledged the "deep influence" of Shah Waliullah Dehlavi, the 18th century Indian Islamic leader, anti-colonial activist, jurist, and scholar.^[4] Ahmed followed the thinking of Maulana Hamiduddin Farahi and Maulana Amin Ahsan Islahi, concerning what his followers believe is the "internal coherence of and the principles of deep reflection in the Qur'an". Furthermore, Ahmed followed Maulana Abul Kalam Azad and Maulana Sayyid Abul Ala Maududi in regards to what he believes is the "dynamic and revolutionary conception of Islam."

"In the context of Qur'anic exegesis and understanding, Ahmed was a firm traditionalist of the genre of Maulana Mehmood Hassan Deobandi and Allama Shabbir Ahmad Usmani; yet he presented Qur'anic teachings in a scientific and enlightened way ..."^[2] Ahmed believed in what he called “Islamic revolutionary thought,” which consists of the idea that Islam – the teachings of the Qur'an and the Sunnah – must be implemented in the social, cultural, juristic, political, and economic spheres of life. In this he is said to follow Mohammad Rafiuddin and Muhammad Iqbal. The first attempt towards the actualization of this concept was reportedly made by Maulana Abul Kalam Azad through his short-lived party, the Hizbullah. Another attempt was made by Maulana Sayyid Abul Ala Maududi through his Jamaat-e-Islami party. Although the Jamaat-e-Islami has reached some influence, Ahmed resigned from the party in 1956 when it entered the electoral process and believed that such an involvement led to "degeneration from a pure Islamic revolutionary party to a mere political one".

Tanzeem-e-Islami[link]

Originally a member of Jamaat-e-Islami, Ahmed became disappointed with its electoral activity, "significant policy matters", and what he saw as the "lack of effort to create an Islamic renaissance through the revolutionary process." He and some other individuals resigned from JI and in 1956 founded the nucleus of Tanzeem-e-Islami, an attempt to create a "disciplined organization." "A resolution was passed which subsequently became the Mission Statement of Tanzeem-e-Islami."^[2]

Along with his work to revive "the Qur'an-centered Islamic perennial philosophy and world-view" Ahmed aimed with his party to "reform the society in a practical way with the ultimate objective of establishing a true Islamic State, or the System of Khilafah".

Caliphate[link]

According to the Tanzeem-e-Islami website Ahmed and the party believe "the spiritual and intellectual center of the Muslim world has shifted from the Arab world to the Indo-Pakistan subcontinent" and "conditions are much more congenial for the establishment of Khilafah in Pakistan" than in other Muslim countries.^[5]

Hizb ut-Tahrir[link]

According to Tanzeem-e-Islami's FAQ, while both Hizb ut-Tahrir and Tanzeem-e-Islami share belief in reviving the Caliphate as a means of implementing Islam in all spheres of life, Tanzeem-e-Islami does not believe in involvement in electoral politics, armed struggle, coup d'état to establish a caliphate, and has no set plan of detailed workings for the future Caliphate. Tanzeem-e-Islami emphasizes that iman (faith) among Muslims must be revived in "a significant portion of the Muslim society" before there can be an Islamic revival.^[5]

Abul Ala Maududi[link]

While Ahmed "considers himself a product" of the teachings of "comprehensive and holistic concept of the Islamic obligations" of Abul Ala Maududi, he opposes Jamaat-e-Islami's "plunge" into "the arena of power politics," which he considered to have been "disastrous."^[5]

Danger of foreign powers[link]

Nov 19, 2007 Ahmed warned that "the NATO forces are waiting on the western front to move into Pakistan and may deprive the country of its nuclear assets while on the eastern border India is ready to stage an action replay of 1971 events and has alerted its armed forces to intervene in to check threats to peace in the region".^{[citation needed]}

Criticism and controversy[link]

Canada's National Post newspaper reported in 2006 that, according to Ahmad:

"Islam's renaissance will begin in Pakistan... because the Arab world is living under subjugation. Only the Pakistan region has the potential for standing up against the nefarious designs of the global power-brokers and to resist the rising tides of the Jewish/Zionist hegemony.^[6]

Asia Times reports that in September 1995 Ahmed told the annual convention of the Islamic Society of North America that:

The process of the revival of Islam in different parts of the world is real. A final showdown between the Muslim world and the non-Muslim world, which has been captured by the Jews, would soon take place. The Gulf War was just a rehearsal for the coming conflict.

He appealed to the Muslims of the world, including those in the US, to prepare themselves for the coming conflict."^[7]

On July 27, 2007, VisionTV, a Canadian multi-faith religious television channel, aired an apology for broadcasting lectures by Mr. Ahmed. The channel had taken Ahmed off the air earlier that week for his derogatory comments about Jews. In reply, Ahmed "strongly refuted the impression that he hated the Jews or he held anti-Semitic views," according to the National Post, but a "written statement, issued by his personal secretary in Lahore, went on to explain Mr. Ahmad's belief that the Holocaust was `Divine punishment` and that Jews would one day be `exterminated.`"^[8]

The Post gave several quotes about Jews by Ahmed including

"It is apparent to any careful observer that the Jews have continued to suffer the floggings of Divine punishment in the present century – the Holocaust during the Second World War being a case in point.

[T]he conflict between the Jews and Muslims is going to result, ultimately, in the total extermination of the former, according to the Divine law of 'annihilation of the worse.'"^[8]

Death and funeral[link]

Ahmed died^[9] of a cardiac arrest at his home in Lahore on the morning of 14 April 2010 between 3:00 and 3:30 a.m. According to his son, his health deteriorated at around 1:30 a.m. with pain in the back, he was a long time heart patient.^[10]

His funeral (Namaz-e-Janazah) was held after the Asr (afternoon) prayers at Central Model-town Park (near Barkat Market) in the city of Lahore. It is reported that around twenty thousand people attended his funeral.^{[citation needed]}

See also[link]

• Contemporary Islamic philosophy
• Islamism

References[link]

External links[link]

Wikiquote has a collection of quotations related to: Israr Ahmed

• Official website
• Official website of Quran Academy