Some prominent aspects of Sir Syed Ahmad Khan life

Sir Syed Ahmad Khan life

Some prominent aspects of Sir Syed Ahmad Khan life
Sir Syed Ahmad Khan’s life

By calling Sir Syed Ahmad Khan the founder of Muslim separatism in the subcontinent, some call him good and some call him bad. He is sometimes reprimanded and sometimes paid homage as a reformer of Islam and a new interpretation. Even after almost a century has passed, his name is still associated with titles and manners. Is alive with

Syed Ahmad Khan’s father Mir Muttaqi had led a solitary life. Syed Ahmad’s structure, education and training took place in the shadow of his grandfather Farid. Sir Syed was more influenced by his grandfather and his mother Aziz al-Nisa than his father. Although his father, Mir Muttaqi, also played a role in associating him with the mystical tradition, according to Christian Troll, these are the same mystical ideas that left their mark on his religious thought to the end. Khawaja Farid was a man of nobility. 

There was also a Diwan Khana in his spacious mansion in which he used to teach the children of his house. Malik Chand was a long time employee of Khawaja Farid, whom he had hired as a manager and from that he finally He used to consult in important matters till his age. Khawaja Farid’s generosity and generosity can be gauged from the fact that he gave his share of movable and immovable property equal to that of Malik Chand’s brother according to his will.

His mother, Aziz al-Nisa, had amazing qualities. Once a man hurt Syed Ahmed. They insisted on taking revenge. His mother instructed him to forgive her and Syed Ahmad Khan eventually had to forgive her. Once as a child, Syed Ahmad Khan slapped an old old servant. When his mother found out about the incident, she said that the boy was not fit to live in the house. He should be kicked out of the house immediately. Unless he formally apologizes to the servant and he does not forgive him.

After the death of his father, Syed Ahmad took a job. First he became a reader, then a judge or a junior judge. He performed his duties diligently and continued to write. He always hoped that by writing, his income would continue to increase.

Some prominent aspects of Sir Syed Ahmad Khan's life

Syed Ahmad wrote a book called Ashar-ul-Sanadid on the monumental buildings of Delhi and then edited the Akbari constitution by the author Abul Fazl. According to Mujeeb Sahib, who is not much in favor of Syed Ahmed, these two books are so significant that they make Syed Ahmed worthy of being one of the great intellectuals of the world. Here are a few points to consider. Syed Ahmad did not look to the land of Iran and Arabia, which had been the abode of his ancestors, to refresh the memory of his greatness. He made Delhi his theme and provided the means to perpetuate the traces of his greatness. He mentions the Hindu Maharajas at the beginning of his book while narrating the story of the kings of Delhi. For distinction and special study, they choose Akbar instead of Aurangzeb.

In a commentary on the Akbari Constitution written by Mirza Ghalib, a contemporary poet of Syed Ahmad Khan, Ghalib said that the British were more readable than the ancient kings at that time. He had to agree with this idea.

Effects of AD on Sir Syed:

This change needs to be looked at in a different way. Syed Ahmad had studied the past and was inspired by it. Like his grandfather Khawaja Farid, he was well aware that the British had permanently occupied India. If so, the future of the nation lies in reconciliation and reconciliation with the British. Syed Ahmad had immense love for the nation and he became active in achieving this goal. He said in 1859:

“It is my heartfelt wish and my prayer to God that our government and the people of India be united. The nation will get full support from the interaction between the government and the country. It will also take away the tragedy of the abominable and unpleasant events of 1857. “

Syed Ahmed played an important role in strengthening the ties between the British government and the nation. He wrote a book entitled “Causes of Rebellion in India” in which he pointed out the mistakes of those in power. A reminder of the excellent relations between the people of Akbar’s era and the government.

Concept Nation:

Concept Nation:
 

As far as the nation is concerned, Syed Ahmad stressed that the nation needs to expand its mind so that it can properly examine the British ideology and its methods. Addressing a gathering of Muslims in Calcutta in 1863, he said:

Every student will come to the conclusion that the truth is far from polytheism and that the world is much wider than its sect, community and society. Ignorance is our greatest enemy. If the people of India had any idea of ​​the great power of England, the unfortunate events of 1857 would not have happened at all.

Syed Ahmad Khan not only played the role of advisor to Mushfiq but also as a reformer he took practical steps and provided means and resources to remove the destruction and misery of the nation.

The most important of these resources was education. In 1857, Syed Ahmad started a school in Muradabad. Then when Syed Ahmed was posted in Ghazipur, he established a school there. Both these schools were established and continued with the financial support of Hindus and Muslims and these two schools provided education to the students of every class irrespective of religion and race. Meanwhile, Syed Ahmad wrote an Urdu commentary on the Bible, which was intended to be applied in Islam and Christianity.

In 1864, Syed Sahib founded the Translation Society, which later became known as the Scientific Society, through which he sought to acquaint the people of the East with the knowledge and literature of the Western nations. The society moved to Aligarh with Syed Ahmed. Where he got a worthy Hindu helper in the form of Raja J. Kishan Das. During this period, Syed Ahmad formulated the same slogan.

“Educate,” “Educate,” “Educate.”

This question is worth considering here, his efforts to reconcile with the British government and to spread modern education were dedicated only to Muslims or to all Indians. They did not want to learn English. In their Urdu (as in the Urdu of others) the word nation sometimes refers to Muslims and sometimes to both Hindus and Muslims. Rarely does this mean the global brotherhood of Islam. Although he also presented the Islamic view that:

“It doesn’t matter if a believer is black or white, Turkish or Turkish, Arab or Chinese, Punjabi or Indian.”

Syed Ahmed passionately opposed the Turkish caliphate. He said:

“The Turkish caliphate has nothing to do with us, we are the people of India and the subjects of the British government, we belong to the land of India.”

On one occasion he said:

“The word Hindu applies to all people living in India, whether they are (religiously) Muslims or Hindus.”

Some prominent aspects of Sir Syed Ahmad Khan’s life

Some prominent aspects of Sir Syed Ahmad Khan's life
 

When he had only Muslims in his mind, he meant the nation as the Muslim community of India and not the entire Muslim Ummah with a common faith.

When Lord Lawrence, the Viceroy of India, awarded him the Gold Medal in 1886, the letter of commendation read at the time stated “in connection with the services rendered to the people of the country” and not to the services of the Muslim community. 

The schools in Muradabad and Ghazipur were a reflection of Indian harmony rather than a Muslim temperament, and so was that of the Scientific Society, which was more than just for Muslims. When three non-Muslim Indians were added to the Viceroy’s Legislative Council (Legislative Council) in 1861, Syed Ahmed expressed immense pleasure and thanked God Almighty that all three performed their duties with great courage, perseverance and diligence and integrity. Of these three, the Maharaja of Duptiala and Banaras was the third, and the third was Sardankar Rao. This practical example of his boundless sincerity cannot distort the image of his personality which is a manifestation of his complete commitment to the whole of India and not only to Muslims.

There are some other elements that highlight the atmosphere of this picture. When Syed Ahmad was transferred to Aligarh, he started the British Indian Association movement here in 1866. It was an association which was started in Calcutta in 1851 and was influenced by Syed Ahmadas.

On the occasion of the inauguration of the association, he once again said that this is a common issue of Hindus and Muslims. Therefore, they should present their grievances to the British rulers in a very clean, honest and respectful manner. He then pointed to the universal deity of God Almighty and said:

“He is the God of all, Jews, Hindus, Christians and Muslims.”

The petitions filed before the association dealt with educational, economic and non-sectarian issues. The petitions also stated that an indigenous language issue (not Muslim) should be established in Uttar Pradesh, where arts, sciences and other European literature should be taught in Urdu. In 1887, when he was a government employee , He led the walkouts from a celebration in Agra, where Indian guests were seated in relatively low-class places. Hindus and Muslims fully supported him in this walkout.

There was a time when the image of his nation was tarnished. When he was posted in Banaras, he saw some Hindus who were trying to convert Urdu from Hindi in the courts. For Syed Ahmad, Urdu was a monument to the Muslim government in this country and a living symbol of the common civilization of Hindus and Muslims. For the first time, I saw him talking about “the welfare of Muslims only.” Mr Shakespeare said: “Before that you were always interested in the welfare of all the people of the country.”

“I am now convinced that these two parties will not take part in any issue with complete sincerity. Thanks to these so-called educated people, the bitterness between the two parties will increase in the future. Those who survive will surely see this scenario. “

Syed Ahmad received a fresh shock when some Hindu members of the Scientific Society suggested that Urdu be converted to Hindi in connection with the Society’s publications. Syed Ahmed saw that this approach would make Hindu-Muslim unity impossible. This foundation of solidarity and oneness (Urdu) came to be considered a Muslim heritage rather than Indian property. Ignoring the numerous local dictionaries of Urdu, the Hindus considered the language to be a manifestation of foreign influences.

The contemporary poet Hali urged both parties to adopt the clear and simple language of Delhi, which is spoken by both Hindus and Muslims of Delhi. Mahatma Gandhi also endorsed the idea that if the two parties could have a common language, it would be the language in which the current “Manajat Biwa” is written. Urdu and Hindi would take the form of one language and two scripts if such (unity) things were taken seriously.

Syed Ahmad was heartbroken by the effects of the expulsion of Urdu, but nevertheless he always strived to restore the faith of co-operation and unity. They are really one. “

Syed Ahmed stayed in England for 17 months, where he met Queen Victoria, met Carlyle and made last contact with Charles Dickens. He received the title of Star of India from the Duke of Argyle. While there, he concluded that the cultural superiority of England remained only because all sciences and arts were taught there in the national language. He told his Indian friends that India’s development also lies in making the language a medium of instruction. This should be written in capital letters on the Himalayas.

Why was Sir Syed Ahmad Khan strongly opposed to women’s education?

Whenever Sir Syed Ahmad Khan is mentioned, the idea of ​​a great impetus for Muslim education comes to mind, but very few people will know that it was Sir Syed who was a staunch opponent of women’s education.

Whenever Sir Syed Ahmad Khan is mentioned, the idea of ​​a great impetus for Muslim education comes to mind, but very few people will know that it was Sir Syed who was a staunch opponent of women’s education.

She argued that as long as a woman was unaware of her rights, she would be loyal and submissive. Will do.

Speaking at one point, he said, “I don’t want you to read the sacred books that your grandmothers used to read, the unorthodox and unwelcome books of the time.”

When Maulvi Mumtaz Ali proposed to publish a magazine for women, Sir Syed opposed it and forbade them to publish a magazine. Mumtaz Ali was also a traditionalist, so he did not publish a magazine in Sir Syed’s life, but his contemporaries also wrote novels and recited poems opposing women’s education.

In Sir Syed’s time, Muslim society in India was divided into two classes, the aristocracy and the lower classes. The safety of women was taken care of in the lifestyle of the princes. She wore a veil. It was forbidden to go out of the house. Opportunities for reading and writing were also closed to them, except for a little religious education. The house was dominated by men and the princes had many wives.

Lower class women were busy with household chores and spent their entire lives within the walls of the house. Because everyone was accustomed to this environment, there was nothing wrong with it.

When British rule was established in India, she spoke on the backwardness of society, saying that since women in India have no respect in society and society is deprived of their abilities, the role of women should be brought to the fore. ۔ Among Hindus, the Brahmo Samaj focused on the betterment of women, but insisted on maintaining the status quo in Muslim society.

Woman just a show piece for Iqbal?

 
Woman just a show piece for Iqbal?
 

In his novels, Deputy Nazir Ahmed sketched the names of housewives under the names of Akbari and Asghari. Akbar Allahabadi in his poetry strongly opposed modernity and women’s rights. He had fallen to the ground with national pride when he saw naked women. That is, the veil was a symbol of national honor.

Iqbal also did not lag behind and he also declared that only men are the guardians of femininity. Iqbal described the woman as the only color in the picture of the universe and set her status as a showpiece, and at the same time ridiculed the English reading of girls.

Girls are studying English / The nation has found a way to prosperity

The way is western. We know the way of the East. Sin

This drama will show what is waiting for the scene

When it came to removing the veil from women, Abdul Haleem Sharrer supported it. One day he was sitting in the courtyard with his family in the evening. So a gentleman broke into the house without any permission. When asked, ‘Who are you, why did you come home like this?’

He said, “You are against the veil, so what do you mind if I come?”

Maybe they didn’t know whether there was a veil or not, it is immoral to enter a house without permission.

Despite all these obstacles, institutions for the education of feminist women continued to open. Renowned educationist Sheikh Abdullah, despite all the opposition, opened a women’s college at Muslim Aligarh College, a revolutionary move.

‘Woman should read enough to keep track of laundry’

While private educational institutions were being set up, the government was also setting up schools and colleges. When schools for girls were set up, girls of other religions in India did not hesitate to enroll. It was strongly opposed by Muslims. He was against sending girls to school.

Maulana Ashraf Ali Thanawi took the biggest part in this campaign who preserved the ancient traditions by writing heavenly ornaments. His argument was that first of all girls should not be sent to school and if there is a meme teacher in the school then they should not be admitted there at all. He thinks that women should be taught to read and write only to the extent that they can keep track of the laundry.

Her biggest danger was that if the girls learned to write, they would write love letters. Maulana was also not convinced that women should go out of their houses and attend parties. Keeping women illiterate and away from social activities meant that they did not protest and quietly endured every oppression. As this book preserves the traditions of the patriarchy, it is still given in dowry today and now it has been translated into English for the English speaking class.

Sheikh Abdullah’s daughter Rashid Jahan studied medicine and was one of the women who took part in literature and politics and then became an active member of this association of progressive writers, making a name for herself in literature and politics. Since then, not only have magazines for women been published, but women writers have entered the field of literature and started breaking traditions with their writings.

Nowadays, the feminist movement has gained a lot of momentum. During the British rule, while men took part in the freedom struggle, women also took the movement forward.

Sir Syed Ahmad Khan introduced modern science to Muslims. He also wrote a book on the War of Independence of 1857, The Causes of the Indian Rebellion. Your scholarly services to Muslims will never be forgotten. Sir Syed Ahmad Khan was a great pioneer of Muslim renaissance in the subcontinent. He played an important role in creating awareness among Muslims. He was one of the greatest reformers and leaders of the nineteenth century.

This study proves that institutions and traditions do not remain permanent despite their orthodoxy, but need to be changed under changing circumstances. For a long time, women were kept ignorant and confined within the confines of the home to protect society from their intelligence. Now that women have entered almost all spheres of life, society is therefore progressing in every sphere.

Overview of the services of Sir Syed Ahmad Khan

Sir Syed had realized that the ruined Muslims of the upper and middle classes would continue to be disgraced all over the world as long as they continued to brag about the deeds of their forefathers and hated Western sciences, including the English language. He was convinced that the only cure for these mental and social ailments of the Muslims was the teaching of English and Western sciences, for which Sir Syed devoted his life and continued his struggle till the last moment.

An inspection of the UK education system

In 1869, his son Syed Mahmood was sent to England by the government for higher studies. He also went to England with his son in 1869, where he observed the education system of Oxford and Cambridge universities and was impressed by the education system there. He also set up a similar university and college in India. Also intended.

On his return from England in 1870, Sir Syed set up an organization in India called the Anjuman-e-Tarqi Muslims of India, which aimed to acquaint Muslims with modern education. In 1870, he wrote the journal Tahzeeb-ul-Akhlaq in which he pointed out the social aspects of Muslims which he intended to reform and urged the Muslims to reform them immediately.

Establishment of Aligarh College

On his return from England, he set up a committee for the educational advancement of Muslims, which began work to establish a college for higher education. A fund committee was also set up which raised funds for the construction of the college from across the country and also requested assistance from the government. In the year 1875, Anjuman-e-Tarqi-e-Muslimeen-e-Hind established MAO High School in Aligarh. Arrangements were made for the teaching of modern and oriental sciences in this institution. In 1877, the school was given the status of a college, inaugurated by Lord Lytton.

It was a residential college (hostel) where all sciences were taught. Sir Syed had a heartfelt desire to give this college the status of a university but it was not possible in his lifetime. After Sir Syed’s death, it was given the status of a university in 1920 and then only the graduates from here joined the Tehreek-e-Pakistan. Played a significant role.

Authors

Sir Syed was a man of diverse temperament and the same color can be seen in his writings on various topics such as Archeology compiled a book on the subject of archeology. He came to Muradabad and wrote a pamphlet on the causes of the Indian Rebellion in which he acquitted the people of India and especially the Muslims, on whom the whole point was the suspicion of the British, of treason and all these allegations at this dangerous and critical time. What people thought was imposed on the government, he said, was very bold and free.

Sir Syed also wrote this history according to his instinctive habit with great research and effort. He states that “although there was no general interest in the history of the district other than the situation, but during the course of the investigation some jurists found papers from the time of Akbar and Alamgir which yielded excellent results.” Copies of all these papers were listed on this date on their respective occasions. When this date was written, the Collector sent it to the President’s Board for review. She had not yet returned from the board when she became a traitor and lost all government offices in Agra along with her.

Sir Syed used to say that when the Ahmadiyya sermons were secretly published in London in 1870, an Englishman wrote in a London newspaper that Christians should be aware that a Muslim from India had written a book in his own country. In which he has shown that Islam is free from the stains and blemishes that Christians put on his beautiful face.

On one occasion, Sir Syed, referring to his commentary on the Qur’an, said, “If the need of the hour had not compelled me, I would never have expressed my views, but would have written them down and locked them in an iron box.” It would be written that until such and such a time comes, no one should open it. And I still rarely hide and sell it so that only special people can see it. It’s not good for the general public to have it published! ” Apart from these, there are scholarly and literary articles on various topics such as Sira-e-Farid, Jam-e-Jam-e-Silsalat-e-Mulkut and others which have been published in different volumes under the names of “Sir Syed’s Essays” and “Sir Syed’s Essays”.

Political services

He advised Muslims to stay away from politics and focus on education and economic and social rehabilitation so that they could have an equal footing with Hindus. Sir Syed was also in favor of overcoming Hindu-Muslim differences and moving towards cooperation and unity. Sir Syed’s political strategy was based on two national ideologies. Sir Syed proved the Muslims to be a separate nation and carried forward the ideas of Hazrat Mujaddid al-Fathani and Shah Waliullah. Sir Syed was the first to use the term bi-national ideology.

Sir Syed Ahmad Khan is the founder of Aligarh Muslim University

Sir Syed Ahmad Khan is one of the benefactors of the Muslims of the Indian subcontinent whose services and benevolence can never be forgotten. He handled the sinking ship of the Muslims and then turned it towards the shores of Murad. In his life he took part in all kinds of academic and national pursuits for educational, literary, research, religious, political and social purposes. He not only made a deep mark in the field of knowledge but also left lasting effects everywhere. Most people think that his name is Sir Syed Ahmed Khan, although this is not the case. His name is Syed Ahmed Khan. The British government appreciated his services and gave him the title of “Sir” and thus “Sir” became a part of his name.

By the time Sir Syed regained consciousness, Oriental studies in India had lost its meaning and significance. The growing political power of the British in different parts of India had made the Indians realize the superiority of Western science and technology. The Mughal government was confined to the Red Fort and this fort was also ruled by the British. The status of the king was no more than that of the East India Company. 

The Mughal government was on the verge of collapse. Eventually, after the so-called War of Independence of 1857, the Mughal rulers were wiped out from India. When the last lamp of the Red Fort went out and India was ruled by British imperialism, the Muslims fell into the clutches of slavery after their thousand years of rule. British imperialism threw the Muslims of the subcontinent into the furnace of revenge. 

The Hindus won the sympathy of the British by offering their cleansing. While the Muslim nation went home in the darkness of humiliation and misguidance. Under these circumstances, the Muslims were divided into two groups, one for rebellion and confrontation, while the other wanted reconciliation and reconciliation. The foundation of reconciliation and reconciliation was laid by Sir Syed Ahmad Khan. His move was based on realism. 

He believed that the condition of Muslims could not be changed by rebellion but should first be strengthened academically and economically. He thought that a strategy should be devised against the cunning and cunning British ruler so that the Muslims could regain their lost identity and dignity so that the nation would not be buried in the caves of darkness. So he wrote a book in 1859 entitled “Reasons for the Indian Rebellion” to explain the causes of the War of Independence (which the British called treason) and to defend the accusation of treason against Muslims. He sent the book to MPs and defended the false allegations against Muslims.

An overview of the UK education system

In 1869, Sir Syed went to England with his son Syed Mahmood (who later became a judge of Allahabad High Court), where he observed the education system of Oxford and Cambridge universities and was greatly impressed by the education system there. He intended to establish a similar university and college in India. On his return from England, Sir Syed wrote the treatise “Tahzeeb-ul-Akhlaq” in 1870, in which he pointed out the social aspects of Muslims (which were intended to be reformed) and urged the Muslims to rectify their shortcomings immediately. Try

Establishment of Aligarh College

After his return from England, Sir Syed established an organization for the educational advancement of Muslims called the Anjuman-e-Tarqi Muslims of India. Who started working for higher education. At the same time, a fund committee was set up which collected donations from across the country and requested assistance from the government. In 1875, Anjuman-e-Tarqi Musliman Hind established the MAO (Muhammadan Anglo-Oriental) High School in Aligarh. Arrangements were made for the teaching of modern and oriental sciences in this institution. In 1877 the school was given the status of a college which was inaugurated by Lord Lytton. In 1898 it was renamed as Aligarh Muslim University.

Opposition to Aligarh Madrassa

Alhaj Naseer-ud-Din Ansari narrates that when Sir Syed went to Bhopal, Shah Jahan Begum of Bhopal vehemently opposed him and ordered Sir Syed to leave Bhopal within 24 hours and said that if this order was not complied with. If done, they will be tied to the elephant’s feet and taken out. But his resolve was not shaken. When Sir Syed reached the court, Shah Jahan Begum said that he was distorting the basic beliefs of the Muslims and teaching them slavery. Sir Syed replied very politely, “I am a Muslim.

 Engage in your own efforts to regain the greatness of God. I want Muslims to have the certificate of Eastern sciences in their right hand and Western sciences in their left hand and have the crown of Kalima Tayyaba on their head. I can see the flame of rebirth of the Muslims in Aligarh. “Shah Jahan Begum began to say,” But I can see the darkness. “Sir Syed said,” You see with your own eyes and if If you think it is necessary to fix it immediately, then make arrangements for the rays of light to shine at the same time. ” Have been enlightening the times. It would not be wrong to say that if he had not founded the Aligarh Muslim University movement, perhaps the dream of Pakistan today would not have been a shameful interpretation.

A circular educational program in the history of Aligarh Muslim University and its culture, festivals and identity has been an important center. But the Indian government now wants to destroy the identity of this Muslim. It is not a religious minority body of the Indian government. A few months ago, the so-called democracy of India staged a protest against the controversial Martyrdom Act. In the war against Islamic University students, an FIR was registered. Martyrdom reaches public property Protesters against the controversial law are taking Muslims to Pakistan for advice. Even before that, the last cases of 60 students were to be registered by Aligarh University students.
 

Sir Syed’s literary services

 
When Sir Syed Ahmad Khan was mentioned, the greatest motivator of education was the genius of today. The basic education of Tehreek-e-Ali Ghati was education, but he had studied here as an educator and had studied all over the country. Dr. Zia-ud-Din Ahmed, Dr. Bashir-ud-Din, Maulvi Tufail Ahmed Manglori, Dr. Sheikh Muhammad Abdullah, Sir Ras Masood, Maulvi Farid Ahmed Nizami and Sahibzada Aftab Ahmed Khan are especially noteworthy in the production of Dori Sir Syed.
 
Sir Syed Ahmad Khan is a reformer, educator, scholar, writer, essayist, art critic and journalist. The history of Urdu prose does not mention anything about Sir Syed. He is an enlightened chapter in literary history. Urdu language is more interesting than literature. Not only Urdu language can be protected but it identifies Urdu literature and plays a significant role in evolution. He enlightened Urdu prose through collective struggle and made it common sense, easy and smooth and is the spokesman of common collective life. 
 
Prior to this, in prose, the subject and meaning were usually given secondary importance and the style of expression was given primary importance. But this article does not cite its references or sources. Unnecessary contract of inconvenience, fabrication, cumbersome phrasing and spelling. Maulana Altaf Hussain writes about Sir Syed’s style of expression: “Sir Syed Ahmad Khan did like a river in scientific and historical subjects. Humor and good humor contradict the argument. Enjoy anger and kindness and welcome. ”
 
The great personalities of the world are wrestlers who are striving to be as passionate and passionate as themselves and to strive for truth and righteousness. After a commotion in India, a large section of Syed Sir’s Jani Jamaat addressed literary and political achievements. These literary groups included Nawab Mohsin-ul-Mulk, Nawab Waqar-ul-Mulk, Maulvi Chirag Ali, Maulvi Zakaullah, Altaf Hussain Hali, Maulana Shibli Nomani, Maulana Nazir Ahmad, Maulvi Zain-ul-Abidin and others. No one should call himself a Muslim.
 
Sir Syed is very high among Urdu journalists. The pen is the pen, the pen is the high pen, the pen is the strong pen, its style of writing is strong but clean. It does not contain any text. Of course, there are some mistakes. Sir Syed, the rules are nothing more than the observance of grammar. That piety is completely devoid of rules and regulations. These things are gaining more and more popularity in the city. Sir Syed Ahmad Khan wrote books and essays on senators. They started coming in French, English, Persian and Urdu. Later, Sir Syed’s letters came to light as a whole.
 

Sir Syed’s political services

Sir Syed distanced himself from acceptable politics and spoke of strengthening the economic and social level and focusing on education. If they get places of Hindu places. Sir Syed was also in favor of unity and solidarity to end Hindu-Muslim differences, but the real basis of Sir Syed’s political strategy was the two-nation ideology. Syed Majeed Alif Sani and Shah Waliullah put forward ideas. The term bi-national ideology was Sir Syed before that.

Sir Syed’s journalistic services

Sir Code was also a significant success in the field of journalism. Sir Syed was introduced to journalism in place of his elder brother Syed Muhammad Khan’s ‘Syed Al-Akhbar’. In which Kot Syed Mohammad Khan had issued in 1841. Sir Syed’s initial articles were published in the same newspaper and after the transfer of Syed Mohammad Khan, the editorial values ​​of “Syed Al-Akhbar” have also been taken over by him. And its name has been changed to Syed Al-Akhbar. The newspaper closed in 1849.
 
The language of the newspaper was excellent and clean. There will be very few newspapers every January, there will be no discussion on any subject in any kind of excellent and smooth text. Try adding. The Aligarh Institute Gazette and Tahzeeb-ul-Akhlaq gave place to scientific sophistication, thought and philosophy and modern poetry in politics and society. The pamphlet of Tahzeeb-ul-Akhlaq brought out the reforms of the nation.
 
Under the influence of Sir Syed newspapers, a period began in journalism. Other contemporary newspapers also began to fearlessly present national and political trends. Before that, to write serious articles on political, economic, social and social issues. There was no tradition. Sir Syed
 

After the First War of Independence, he was transferred to Bijnor. During this period, he tried to save Muslims from being accused of participating in treason. To avoid this accusation, he wrote several books, including “History of the Rebellious Bijnor”, “Causes of Rebellion in India” and “Risala Lyle Muhammadans of India”. During this period he published “Tarikh Ferzo Shahi”, “Tabeen-ul-Kalam”, “Scientific Society Newspaper” (which later became “Aligarh Institute Gazette”) and “Risala Ahkam Ta’am Ahl-e-Kitab”. Write “etc.”

Sir Syed was well aware of the plight of his people and the lack of knowledge, and he was always concerned in this regard. Therefore, while Sir Syed was staying in Ghazipur during his tenure, he thought of setting up an academic council, and put his idea into practice by setting up a Scientific Society on January 9, 1864. When Sir Syed came to Aligarh in the same year, the office of the Society was also shifted to Aligarh. A newspaper from the Society was started by Sir Syed on March 30, 1866, which was weekly, but after May 1877 it became three-day and again in the last decade of the nineteenth century. The newspaper’s content included editorials, society activities, and some news. In addition, various scientific, social and corrective subjects were also included. The name ‘Newspaper Scientific Society’ in Urdu and The Aligarh Institute Gazatte in English were suggested. The newspaper had two columns, one in Urdu and one in English. The subjects were usually the same and sometimes different. The aim was to bridge the gap between the Indians and the British and to bridge the gap between the rulers and the subjugated so that misunderstandings could be cleared up.

Sir Syed’s religious services

Sir Syed wrote many articles, essays and books. In which he also expressed his religious views. In 1842, he wrote a book in Urdu on the biography of the Prophet (peace and blessings of Allaah be upon him). Which was first published from Delhi in 1843. In 1861, William Mayer wrote a book, The Life of Muhammad, in which the Prophet (peace and blessings of Allaah be upon him) was unjustifiably objected to. Sir Syed used to say that when the “Ahmadiyya Sermons” were published in London in 1870, an Englishman wrote in a London newspaper that Christians should be aware that a Muslim from India had written a book in his own country. In which he has shown that Islam is free from the stains and blemishes that Christians put on his beautiful face. Some of Sir Syed’s opponents also said that Sir Syed would be forgiven on the Day of Judgment only because of “Ahmadiyya sermons”.

He also wrote a commentary on the Qur’an (which was not complete). Six volumes of which were published during his lifetime. The seventh volume was published after his death. Attempts were made to respond to objections raised by other nations to Islam and the Qur’an. Indian scholars also issued fatwas against his commentary because Sir Syed was not a regular religious scholar nor was he fully aware of the Arabic language. Despite this, he wrote a commentary on fifteen verses under the name of “Tafsir-ul-Quran” which was called “Tahrif-ul-Quran” by his contemporary scholars. Sir Syed’s Tafsir-ul-Quran was also not taught in Aligarh Muslim University.

Sir Syed’s journey to the hereafter

He retired from government service in 1878 and spent the rest of his life in academic, social and political pursuits. In the end, he had no choice but to develop his beloved college and Muslims. He finally passed away on Sunday, March 27, 1898, after a successful and meaningful life. He was buried in the premises of his beloved college mosque in Aligarh.