Sir Syed Ahmad Khan: The Peacemaker in India’s Multi-ethnic Society.
ASIYA JAN
Syed Ahmad Taqvi bin Syed Muhammad Muttaqi, well known as Sir Syed Ahmad Khan, was born on (17 Oct, 1817, Delhi__died on 27 March,1898, Aligarh) into a devoted Nawabi family. During the foundation period, he studied the Quran and many other sciences. His mother, Aziz un Nisa, had a significant influence in his early years, instilling in him a strong sense of discipline and a stronger focus on contemporary education. In contemporary Indian history, Sir Syed Ahmad Khan marks a unique and distinctive moment. Despite his wide range of interests and his well-known prowess in the fields of history, theology, jurisprudence, and social and educational reforms, his political beliefs, thoughts, and deeds have caused historians and political analysts of subsequent times to have differing views. He saw a period of historical change from the fall of the medieval government to the establishment of the contemporary colonial government. He embraced modernity and promoted contemporary western scientific education for the Muslims who were then living in medieval times, rejecting the revivalist impulses that were common among a persecuted and devastated Muslim population. This had a significant impact on his politicalbeliefs andbehavior as well.
It is widely acknowledged that Sir Syed Ahmad Khan was a remarkable visionary, educator, philosopher, social reformer, and thinker. His numerous works include Asar Us Sanadid, Ain-e-Akbari,Risala-e-Asbab-e-Bagawat-e-Hind (The Causes of the Indian Mutiny of 1857), Hayat-e-Javed, Tarikh-e-Firoz Shahi, Tuzk-e-Jahangiri, Jam-i-jum, Silsilat-ul-Mulk,Khutbat-e-Ahmadiya(A Series of Essays on the Life of Prophet Muhammad PBUH) as a response to William Muir’s book The Life of Prophet,Kalmat-e-Haq,Tafsir-al Quran and The Loyal Muhammadans of India. His writings made it apparent that he was a social reformer who wished to do away with customs and rituals that were unworkable. His use of logic and reasoning served as the foundation for his views. He personally stayed away from the society’s irrational and unworkable customs and sought to keep its members at bay. He also expressed his opinions on the negative social practices, especially in the Muslim community, in Urdu writings such as Rasoomaat and Bahes-o-Takrar. Sir Syed established the Tehzeeb-ul-Akhlaq, which was committed to enforcing moral education and removing immoral activities from Muslim society, in an effort to persuade the Muslims to embrace modern education. Regarding the Shia and Sunni dispute, he also addressed it in his Urdu-translated work Tuhfa-i-Isna Ashriya. In the 1850s, he was very interested in seeing education progress. He saw the value of a contemporary education—which at the time was only offered in English-speaking schools nationwide—while researching a number of subjects, including European law. He was charged with British influence because he opposed religious dogma and outdated ideologies, but this did not stop him from being passionate about empowering and changing the country.
The nation’s ultimate aims of wealth, peace, harmony, and political stability can only be attained via education, according to Sir Syed Ahmad, who highlighted the value of modern education. “Look forward, pick up fresh knowledge, and don’t waste time learning boring old things.”Although he did not undermine Muslims’ identity, he did support the modernization and reformation of society, especially among Muslims who were falling behind. In addition to advocating for Hindu-Muslim harmony, Sir Syed was a pioneer of interfaith communication on the subcontinent. He was a supporter, promoter, and ambassador of peace among India’s major communities rather than someone who was hostile to the local population. His sayings, which focused heavily on compassion and peaceful cohabitation among diverse religion followers, demonstrate his vision of not just peaceful coexistence in a heterogeneous society but also cooperation and social harmony. He once said, “We (Hindus and Muslims) eat the exact same food, drink water from the same rivers, and breathe the same air; we are the two eyes of the exquisite bride that is Hindustan; weakness in either one of them will spoil the beauty of the bride (Dulhan)”in reference to maintaining peaceful communal harmony amongst interreligious groups, particularly Hindus and Muslims in the late 1980s.
The unity, fraternity, and cooperation of society’s many elements are necessary for a pluralistic and developing society, as Sir Syed recognized. In order to implement the principle, he kept the college’s doors open to all students, and in 1898, there were 64 Hindu and 285 Muslim students enrolled, along with seven Hindu staff members. He once said in front of a crowd, “Remember that the labels Hindu and Muslim should only be used for religious differentiation; otherwise, all people who reside in this country belong to the same nation.” He emphasized to his fellow citizens that “fighting for the welfare of all people, regardless of caste or religion, is the first and essential task of all well-wishers of the country.” He is said to have emphasized that if we ignore the portion of ourselves that we owe to God, then we are both basically one nation since we are both citizens of India, and collaboration between us is the only way for our country to develop. Additionally, he emphasized that social interactions, mutual respect, love, and compassion between Muslims and Hindus should not be hampered by religious differences between them, which should also not be hampered by political difficulties. At another point, he said, Muslims and Hindus should work to make their hearts and souls one in line with this ethic. Only by sticking together will we be able to live; otherwise, we will soon perish. He held that all faith adherents should be united and live in harmony with one another in order to cooperate and struggle for the betterment of society as a whole. Through his prose, literature, and poetry, he frequently emphasized the value of Hindu-Muslim unity and urged Muslims and Hindus to stand firm and cooperate even in the face of the colonial forces’ post-1857 uprising.
Sir Syed emphasized the importance of employing modern education to achieve intellectual advancement for people of all religions, but especially for Muslims. In actuality, he was the first Muslim from India to progress to the institutional and scientific foundations of Muslim modernity in South Asia. Despite great challenges and criticism from all quarters, including his own people, he persisted because of his love for his country and his strong conviction that modern education is essential. He tried to use a thread of rich and complex cultural diversity to bring the populace together. He articulated his views on culture in the first edition of his journal Tehzeeb-ul-Akhlaq, writing, “The objective of building this complete degree of civilization, meaning culture, so that the hate with which the civilised (cultured) countries look them should fade away, and they may likewise be called to be (one of the) elevated and cultured nations of the earth.” He went into further detail about this in two lengthy articles named “Culture and its Definition” and “Civilization or Sophistication and Culture” that were published in Tehzeeb-ul-Akhlaq. According to Sir Syed, promoting harmonious society, engagement, and peaceful coexistence all depend on education and related learning objectives. To illustrate his point, Sir Syed used the metaphor of an eye that weeps for the agony and suffering of every part of the body: the same metaphor used by Hakeemul Ummat Alama Iqbal in below couplet
“Mubtalaye Dard Koi Uzoo Ho, Roti Hai Aankh
Kis Qadar Hamdard Saray Jism Ki Hoti Hai Aankh.”
He had so sworn to reform, educate, and empower communities outside the boundaries of religion, caste, and creed, and the hardships of all civilizations would make him unhappy. The greatest example still in existence is AMU (Aligarh Muslim University), whose first graduate was a Hindu named Ishwari Prasad. Its accomplishments are spreading around the world and cutting across religious boundaries.
Being a multi-religious, multi-cultural, and multilingual country, India is currently going through a very challenging time. The ideas of the Muslim reformers must be immediately remembered as intolerance spreads not just in India but all across the world at this crucial juncture, when hate crimes are on the increase, mostly between Muslims and Hindus, and certain fringe elements with their own small-scale political agendas are purposefully sowing hatred and animosity among all segments of society. There is something for everyone, including hate speech, racial violence, mob lynching, intolerance for minorities, anti-immigrant sentiments, and more. The best way to combat all forms of violence and prejudice both within and between people is to engage in intra- and inter-religious discussion, find and promote the commonalities found in all religions, communicate with the masses in a language they understand, and provide them with educational opportunities that they can grasp. Sir Syed’s message of religious peace offers a rejuvenating, welcoming location to start the process of developing harmony, unity, and compassion in society.
In fact, his final words, which are inscribed on a large sandstone pillar in one of the University Circles, perfectly capture his philosophy and the goals he pursued during his life, which were primarily to elevate Muslim Qaom by transferring knowledge, morals, and discipline for a successful Qaom; read as: “Oh my dear children, you have reached a particular stage, and remember one thing that when I undertook the task, there was criticism all around against me, abuses were hurled upon me, life had become so difficult for me that I aged before my age, I lost my hair, my eyesight, but not my vision. My vision never dimmed, my determination never failed, I built this institution for you and I am sure, you will carry the light of this institution far and wide, darkness will disappear from all around”.
Sham dar sham jalenge Teri yaadon ke Chiragh,
Nasl dar nasl Tera dard numaya hoga !
Happy 207thBirthday Sir Syed Ahmad Khan! May Almightyelevate your rank in Jannah…Aameen!
The author Asia Jan [Post Graduate in Political Science from Aligarh Muslim University] can be mailed at asiakashmiri001@gmail.com
