syed ahmad was born in delhi on the 17 of october 1817....
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1
Syed Ahmad was born in Delhi on the 17th of October 1817. On
his father‘s side he was a Husaini Syed. His lineage can be traced back
through 36 generations to the Holy prophet.1 It is likely that Sir Syed‘s
ancestor first came to India during the reign of Shahjahan, and from that
time until the reign of Akbar Shah II maintained more or less permanent
connections with the royal family.2
Sir Syed‘s father, Mir Muttaqi was free in his thoughts and
religious views. During the reign of Shah Alam and Akbar Shah, he held
the same position as his father had held before him in the Darbār - i -
‘Ām and the Darbār - i - Khās. When it was proposed that Mir Muttaqi
should take over his father‘s titles he thought it better to refuse them.
Since, however, he enjoyed a special friendship with Akbar Shah, Mir
Muttaqi led a carefree and easy life and visible influence on his son
Syed Ahmad and his other children too. He was a follower of the mystic,
Shah Ghulam Ali, whose Khānqāh was renowned in the city of Delhi.
Shah Sāhib treated Mir Muttaqi like his own son.3
Sir Syed‘s paternal grandfather had originally come to Delhi as a
trader of Kashmiri Shawls and settled there. On the other side his
maternal grandfather Khwaja Fariduddin Ahmad was a descendant of
Khwaja Yusuf Hamadani. He was the most distinguished, learned and
scholarly member of his family 4 with special interest in mathematics, of
which his knowledge was unrivalled in his time.
2
Sir Syed‘s mother Azizun Nisa Begum was largely responsible for
Sir Syed‘s early education and the formation of his character. She had
considerable influence on every stage of his life. She was endowed with
greater natural talents than are usually found in women. Her reading
had been restricted to the Holy Qur’ān and a few elementary Persian
books but she had the most exceptional gift for bringing up and
educating her children. About her Sir Syed himself writes that: 5
―My mother was a pious, far-sighted, high-thinking and broad-
minded lady whose character was remarkable. She must have
exerted a great influence upon her son, who was brought up
and guided by her‖.
All the members of Sir Syed‘s maternal grandfather‘s family were
followers of Shah Abdul Aziz and his followers excepting his mother who
was more convinced with and devoted to Shah Ghulam Ali. Shah Sahib
gave no importance whatsoever to the prevailing and popular practices
of vows and offerings. If anyone came to him with a petition, he would
instruct those present to pray and assured them that God would answer
it. Sir Syed‘s mother too submitted to the same belief. At Sir Syed‘s
birth, his father requested Shah Ghulam Ali to name the child. Shah
Sāhib who had previously named Sir Syed‘s elder brother—Muhammad,
therefore chose the name Ahmad. Since Sir Syed‘s paternal grandfather
had died before the marriage of Mir Muttaqi therefore the children
always called Shah Sāhib as dādā Hadrat.6 Sir Syed was brought up by
3
a lady called Mān Bibi, an old servant of the family, and, for her he had
the deepest affection. He was only five years of age when she died.
From his childhood, Sir Syed had been brought up to honour and
revere saints and holy men. He often went along with his father, Mir
Muttaqi, when the latter visited the saints so that he could himself
observe closely their practices.
Sir Syed‘s early education began under Shah Ghulam Ali who
taught him the Bismillāh. After the Bismillāh ceremony Sir Syed began
to read the Holy Qur’ān to a lady teacher. Afterwards, Sir Syed started
to study in a maktab. Attached to his grandfather‘s household was a
learned and pious man, Maulvi Hamidud Din who had also taught his
uncles. With him Sir Syed read the usual Persian text – books for
beginners such as the Kalima, the Khāliq – Bāri, and the Āmadnāma
and so on. After the death of Maulvi Hamidud Din other teachers were
engaged to teach Sir Syed. In Persian his reading was limited to the
Gulistān and the Bustān of Shaikh Sadi and a few other works. Then he
started studying Arabic works such as the Sharh - i - Tahdhib, the Sharh
- i - Mulla, the Mukhtasar Ma‘āni and the Mutawwal.7 After this he
studied the usual arithmetical text books, and then he developed interest
in the study of tibb (medicine) which he studied under Hakīm Ghulam
Haider Khan, a well-known physician; He went through the elementary
books available on the subject such as the Qānūncha and the Majāz. He
4
was about eighteen years old when he finished his formal studies. He
remained an enthusiastic reader throughout his life. He had the
opportunity of meeting the famous writers and Persian scholars of Delhi
including Sahbāi, Ghalib and Azurda. He regularly took part in the
literary gatherings. When he returned from Fatehpur Sikri to become a
munsif in Delhi in the year 1846, he had made much progress in his
studies.
Sir Syed was almost nineteen years old when in 1836; he was
married to Pakeeza Begum, a lady of Nazibul – Awliya family. She was
not only member of a respected family but she was herself an educated
lady.8
In 1838, Sir Syed‘s father Mir Muttaqi expired. At that time Sir
Syed was twenty two years old. His father had been drawing his salary
from several sources at the fort. After the death of Mir Muttaqi apart from
a small sum of money which Sir Syed‘s mother received from the fort, all
other allowances were immediately withdrawn and the few properties
which had been given to Sir Syed‘s father for the duration of his life only
were also withdrawn. It was for this reason that Sir Syed had decided to
enter the service of the British government. Although his relatives were
not happy about his severing connections with the fort, he once and for
all made up his mind to serve the British government. He requested his
uncle Maulvi Khalilullah Khan, the Sadr Amīn of Delhi at that time, for
5
permission to study the work of court. Within a few months he picked up
the work so thoroughly that he got appointed as a Sarishtadar (recorder
in the department of criminal suits) in the Sadr Amīn‘s court. After some
time Sir Syed applied for a post under Mr. Robert Hamilton who had
been transferred to Delhi as a Judge who offered him a job in the
session‘s court but Sir Syed declined it as he did not consider himself
competent enough for that post. Later on, when Mr. Hamilton was
transferred to Agra, he called Sir Syed there and in February 1839
appointed him on the post of deputy munsif in the office of the
commissioner.9
As the work of land settlement was going on in the several
districts of Agra at that time, the commissioner‘s office had to deal with
large numbers of problems relating to land, irrigation, produce, taxes,
etc. Sir Syed applied himself whole-heartedly to this work and gained
such an insight and proficiency in it that he was able to prepare a very
useful manual for the guidance of the settlement staff. At the same time
he prepared a chart of the rulers of India and published it as Jam - i -
Jam in 1840 in the Persian language. It included a brief account of forty
three emperors of different houses. It was drawn up in seventeen
columns and covered the period from Amir Taimur to Bahadur Shah
Zafar. Later he prepared a summary of the civil laws with a view to
securing appointment to the office of munsif. The commissioner
6
forwarded this summary to the government and recommended his
appointment as munsif. The government issued orders for his
appointment to the first vacancy, but before he could get a chance, a
qualifying test for appointment to this post was announced by the
government. Sir Syed and his elder brother Syed Muhammad and his
cousin Hatim Ali Khan appeared at the test. Sir Syed and his cousin
Hatim Ali Khan passed with credit but Syed Muhammad could pass only
at the second attempt. After the test Sir Syed prepared a handbook and
including his brother‘s name in the title called Intikhab al- Akhwain
(selection of the two brothers) which proved extremely useful for
candidates preparing for the test for munsif.10
On December 1841, Sir Syed was appointed as a munsif at
Mainpuri. But within two weeks he was transferred to Fatehpur Sikri and
moved there on January 1842. According to Hali:
―By a lucky co-incidence Sir Syed managed to acquire a
magnificent house which had once been the Khwābgāh (the
retiring room) of the emperor Akbar‖.11
During his four year‘s stay at Fatehpur Sikri, he also found time for
his literary pursuits. He wrote three treatises-
1. Jilā’ al - qulūb bi dhikr al - Mahbūb.
2. Tuhfāh - i - Hasan.
3. Tashīl fī Jarr - al - Thaqīl.12
7
Sir Syed Ahmad Khan was transferred to Delhi on his own request
on February 1846. From 1846 to 1854, i.e. till his permanent
appointment as Sadr Amin, he remained in Delhi. During his stay at
Delhi, he spent most of his time in the study of traditional subjects like
Fiqh, Usūl - i - Fiqh, Hadīth and the Qur’ān. In fact it was at this time that
he filled up the gaps in his study and acquired a thorough knowledge of
the religious sciences. Among his teachers the names of Maulvi
Nawazish Ali, Maulvi Faizul Hasan and Maulana Makhsusullah are
particularly noteworthy.13
In addition to the above, Sir Syed wrote the following papers and
booklets also during the tenure of his office as munsif in Delhi:
The Āthār al- Sanadid, Fawāid al- Afkār fi A‘māl - al- Farjār, Qawl
- i - Matin dar Ibtāl - i - Harkat - i - Zamīn, Kalimat - al- Haqq, Rāh - i -
sunnat dar radd - i - Bid‘at, Namīqah dar Bayān - i - Mas’alah - i -
Tasawwur - i - Shaikh, Silsilat - al- Mulūk, Āghāz - i - tarjumah - i -
Kīmiyā - i - Sa‘ādat.
Sir Syed was promoted as first class munsif in Delhi. He was now
ready to become Sadr Amīn, but partly because Delhi attracted scholars
from all over India and the Muslim society of the city still had some life
left in it, and partly because of his interest in the research he was
carrying out into the buildings and architecture of the city, he was never
8
willing to go too far away from Delhi. Once or twice even he declined to
go elsewhere as temporary Sadr Amīn. His next promotion to the post of
Sadr Amin was due but Sir Syed did not want to leave Delhi. Edward
Thomas, who had been a judge in Delhi, however, prevailed upon him to
accept an appointment as Sadr Amīn at Bijnor. Therefore Sir Syed had
no choice and on the 13th of January 1855 was transferred from Delhi to
Bijnor where he took up the post of permanent Sadr Amīn. He remained
there for just over two years before the outbreak of the mutiny. In this
short span of time, when not occupied with his official duties, he
completed two important works, one was the History of the District of
Bijnor (Zila - i - Bijnor kī Tārīkh) and the other was a revised edition of
the Ain - i - Akbari.14
In April 1858, Sir Syed was promoted to the office of Sadr al -
Sudūr and was transferred from Bijnor to Moradabad. His presence in
Moradabad was of great benefit especially to the Muslims. He published
The History of the Bijnor Revolt (Tārīkh - i - Sarkashi - i - Bijnor), soon
after his arrival in Moradabad. This book contains minute account of the
event of the revolt which took place in Bijnor between May 1857 and
April 1858. Sir Syed founded a Persian madrasa in 1859 in Moradabad
where there had previously been no school. It was in Moradabad that Sir
Syed devoted himself to that noble service for his government, country,
and especially for his own community for which he will always be
9
remembered. As soon as Sir Syed reached Moradabad, he began to
write the pamphlet entitled The Asbāb - i - Baghāwat - i - Hind, in which
he did his best to clear the people of India and especially the Muslims of
the charge of mutiny.
While Sir Syed was still in Moradabad, it came to his notice that in
certain provinces at the time of the mutiny some Muslim writings had
been discovered in which the term nasārā 15 had been used to describe
the British. The government regarded the use of this word as an act of
sedition and various writers who had used it were punished. In order to
clarify this misunderstanding, Sir Syed at once set about writing a short
article entitled Tahqīq - i - Lafz - i - Nasārā.16 This article written in both
Urdu and English was published and sent to the government.
Sir Syed‘s wife died at Moradabad in 1861. He was 44 years old
at that time and had two sons, Syed Hamid and Syed Mahmud, and one
minor daughter.17 His friends strongly urged him to remarry and that
would have been perfectly normal for a man of his age. However, he
decided to remain loyal to his wife‘s memory and bring the children up
by himself. Moreover he wanted to devote the rest of his life to
accomplishing the great ideals and tasks which lay before him.
Therefore he decided to devote all his time and energy to work for the
social uplift of the people.
10
During his stay in Moradabad Sir Syed edited Ziauddin Barani‘s
Tārīkh - i - Firoz Shāhi. He also thought of writing a commentary on the
Bible and started arranging for a printing press. But before he could
actually start work on this, he was transferred to Ghazipur.18
In May 1862 Sir Syed reached Ghazipur from Moradabad. Here
he compiled Tabyin - al- Kalām and thought of measures to improve the
conditions of the muslims and to remove illiteracy from them.
In 1863, Sir Syed‘s pamphlet, Iltamas ba Khidmat - i - Sakinan - i -
Hind dar Bab - i - Taraqqi - i - Talim - i - Ahl - i - Hind (A petition to the
people of India concerning the development of their education) was
published.19 In this pamphlet it was urged that the progress of
widespread education in India would be greatly furthered by the
foundation of a society which would undertake Urdu translation of the
best works of ancient Indian literature and the most useful English
works.
The same year the Scientific Society of Ghazipur was founded.
Rules for the Society were drawn up, and the Duke of Argyll was elected
as its patron. Many Hindu and Muslim nobles from all over India were
elected as members of this society. The most important works done by
this society was that a good number of books on science were
translated into Urdu from English and other foreign languages.
11
In 1864, Sir Syed turned his attention to founding a school in
Ghazipur. Although many of the Hindu and Muslim nobles of the town
had often expressed the desire to see a school there but, no serious
efforts had been made earlier to achieve this objective. Moreover,
Muslims were not reconciled to the idea of English being taught there.
But Sir Syed overcame all the hindrances that came in the way and
established a Madarasa at Ghazipur in 1864. Raja Haridev Narayan
Singh 20 was elected its patron and visitor, and several committees were
formed to look after its working in which there was provision for
instruction in five Languages English, Urdu, Persian, Arabic and
Sanskrit.21
Sir Syed was transferred from Ghazipur to Aligarh in 1864, and
since then the Scientific Society could not function without him, the
whole staff and everything belonging to the society were moved with
him. Mr. William Bramley, the judge of Aligarh, was elected as its
president. Under his careful supervision the society made much
progress. The foundation stone of this society was laid by the Lieutenant
Governor of the North West provinces.22 In 1866, Sir Syed began a
Journal for the Scientific Society which later developed into the Aligarh
Gazette. His opinion was regularly published in the Society Gazette.
In 1867 Syed Ahmad was promoted as a judge of the ―small
cause court‖ and was transferred to Benaras. He remained in
12
Government service till 1876 when he decided to retire and devote the
rest of his life to the implementation of schemes and ideas that were
bubbling in his mind. He had been in government service for nearly 38
years inspite, during all this period, he managed to devote considerable
time and attention to literary and social works.
In 1869 Sir Syed decided to travel to Britain with his two sons
Syed Mahmud and Syed Hamid and his servant Chajju. Syed Mahmud
was granted a scholarship first of its kind in the North Western
Provinces for higher studies in England. Sir Syed‘s decision to
accompany his sons to England was determined by two reasons. First,
he wanted to make a first hand study of the system of education and the
residential life at the British universities particularly Oxford and
Cambridge. Secondly, he wanted to write a rejoinder to Sir William
Muir‘s Life of Muhammad for which he had to collect material from the
libraries in England.23
Sir Syed‘s account of the journey plainly shows the enthusiasm
with which he undertook it, and according to Khaliq Ahmad Nizami, His
account shows that during this journey he was studying everything from
the point of view of an Indian eager to imbibe and accept whatever was
good in other countries and people. Whatever he saw in foreign lands
he compared, often wistfully, with his own country.24 Twenty four days
after setting out from Bombay Sir Syed arrived in London where he
13
rented a house in Mecklenburg Square. He began by meeting all his old
friends and acquaintances. He spent seventeen months in London and
throughout this period he devoted himself to research. In the meantime,
he received a number of invitations to attend special functions. While in
London, Syed Ahmad made frequent appearances at meetings of
learned societies. Before going to England he had been elected to the
fellowship of the Royal Asiatic Society 25, and during his stay in London
he took the opportunity of attending a number of its meetings. But by far
the highest academic honour he received was to be elected as an
honorary membership of the ―Anthenaeum Club‖. This club is
considered to be the most exclusive club in London.26 However, Sir
Syed‘s main purpose in going Britain had been to see for himself and
examine the British system of education and it was for this reason that
he made a visit to Cambridge university, where he observed and noted
each and every detail which had any bearing on the university system.
After completing his examination of the British educational system, he
published a pamphlet in London in which he pointed out the deficiencies
in the Indian educational system. This pamphlet was written in English.
In England, the most important work that he did was the writing of
Khutbāt - i - Ahmadiya. He published its summary in 12 booklets in the
English language.27 Due to lack of funds he wrote a letter to Muhsin al –
Mulk to sell his library and furniture. Further he wrote:
14
―I am not wasting time in learning the English language and
culture but I am busy in writing Mawāiz - i - Ahmadiya fi Asrār
- i - Millat - i - Muhammadiya‖. And from there he sent the
introduction of Khutbāt - i - Ahmadiya to India for its
publication.28
Syed Ahmad returned to India from Britain on October 2, 1870. In
the same month he resumed charge of his duties at Benaras, His views
on education had now taken a definite shape and he was anxious to
translate them into practice as early as possible. While still in England,
he had written a small pamphlet in English entitled ―Objection to the
Present System of Education of India‖.29 On his return to India he set
about tackling these formidable obstacles and began two major projects.
The first of these was publication of the journal Tahdhib al- Ākhlāq.30
The idea of starting the journal must have occurred to him when he was
in Britain, because the get – up and floral decorations, which were used
for the titlepage had been styled in London.
As soon as the first number appeared opposition and criticism
began pouring in from all sides. These was a general suspicion about
Sir Syed‘s motives in wanting to found a Muslim College. Many
newspapers came out strongly against his ideas and one or two other
magazines, the Nur al- Āfāq of Kanpur and Nur al- Anwar, were issued
with the express purpose of stopping the Tahdhib al- Ākhlāq altogether.
While he was still busy with the Tahdhib al- Ākhlāq, he formed a
15
committee in Benaras to consider the question of the progress of Muslim
education. He formed another committee named Khazinat al- Bīza’at. A
committee known by the Arabic name Khazinat al- Bīzā’at li – Tāsīsi
Madrasat al– Mūslimīn (Contribution fund for the foundation of the
Muslim College) was also set up.31 Its function was to collect donations
for the proposed college. He was made its secretary and it was decided
that until sufficient money had been collected for the foundation of the
college, meeting of the committee would be convened wherever he
happened to be stationed.
In February 1873 Syed Mahmud drew up a scheme in which he
suggested that the system of education for the proposed college should
be based on the system he had observed in various schools and
colleges in Britain.32 The members who were present at the meeting
were inclined to accept his proposals and circulated printed copies of
the scheme to all members of the committee for their approval. Sir Syed
did all he could to collect money. Sub-Committees were set up in all
such places where Sir Syed had friends and well-wishers.
In February 1873 at a meeting of the central committee in
Benaras, Syed Mahmud suggested that a school be founded under the
patronage of the proposed Madarasat - al- ‗Ulūm as early as possible. In
the scheme outlined before the committee in 1873, Syed Mahmud had
made it clear that his purpose was not merely to found a school or a
16
college, but a university. He therefore, suggested that in the English
version of the title originally proposed by the committee, namely, the
Muhammadan Anglo – Oriental College fund committee. The word
college should be changed to university and that in the Urdu version of
the title the expression Madarasat - al- ‘Ulūm should be changed to Dār
al- ‘Ulūm.33
Sir Syed was determined to establish a university. He was
convinced that until the Muslims could turn their books on what was
being offered by the others in accordance with their own specific needs,
the youth of the Muslim community would not be able to develop its
intellectual potentialities to the full.
The foundation of Madarasat - al- ‘Ulūm was laid on Queen
Victoria‘s birthday, 24 May 1875. Maulvi Muhammad Qasim the deputy
collector of Aligarh threw light on the mission of the institution at the
inaugural function which marked the holding of classes on the first of
June, 1875.34 Now Sir Syed felt it necessary that he should remain in
constant touch with the Madarasa in order to look after its
administration. He, therefore applied for resignation which was accepted
with effect from August 1876, following which he migrated to Aligarh for
permanent settlement. He resided in the house which was bought by
Syed Mahmud. The house was decorated with necessary furniture after
repairing.
17
In 1883, Syed Ahmad founded the Muhammedan Civil Service
Fund Association. The idea of forming this association the members of
which were to contribute two rupees each month towards a fund which
could be used to enable ordinary Indians, both Hindu and Muslims, to go
to Europe for their education, had occurred to him as early as 1868. But
his scheme met with no success.
Sir Syed inaugurated the Muhammadan Educational Conference
in 1886. As soon as the Muhammedan College was past its teething
troubles, Syed Ahmad realized that, even though the college had been
founded, the problem of Muslim education was a long way from being
solved. One college was obviously not sufficient for the education of
large numbers of Muslims who were scattered all over India. The annual
meetings of the Conference took place regularly in different towns from
1886 to 1896.35 As soon as the Conference was instituted, the Muslim
community as a whole, and especially the people of those towns in
which the meetings were held began to develop a higher regard for
education. In 1887 Syed Ahmad was elected as a member of the Public
Service Commission by Lord Dufferin.
In August 1888, Sir Syed founded the Patriotic Association in
Aligarh.36 the purpose of this Association was to give the nobles and the
taluqadars who did not wish to participate in the Indian National
Congress the opportunity of publishing their views and correspondence
18
in a pamphlet which would be printed from time to time in English and
sent to England for the attention of the Members of the Parliament and
the British public. Sir Syed was awarded the honour of Knight
Commander of the Star of India (K. C. S. I.) on May 1888,37 at a
ceremony which took place in the great Hall of the Aligarh institute. In
1889, the degree of Doctor of Laws was conferred honoris causa on him
by the Edinburgh University.38 He highly valued it in degree as the
recognition of his scholarship by the West.
Sir Syed‘s last years were marked by a feeling of personal
achievements as well as by a sense of grief and anxiety. On the one
hand he saw the movement he had initiated take definite shape, and on
the other he found himself confronted by two serious problems which
completely broke down his aged nerves – the opposition of his close
friends to the Trustee Bill and embezzlement of college funds.
Sometime in 1883 Syed Ahmad fell seriously ill. As soon as he
recovered, he thought it necessary to prepare the Trustee Bill so that the
management of the college property might be vested in the trustees and
the danger of confusion and conflict after his death might be averted. In
1895, he received another shock when the head clerk of the college
forged his signatures and those of other trustees and withdrew some
amount. Yet another tragedy which completely smashed him was the
illness of his son Syed Mahmud who lost his balance of mind.39 A few
19
months before his death, Sir Syed even stopped talking to people and
would remain silent for hours answering only yes or no. One day Syed
Zain - al Ābīdin Khan asked Sir Syed why he never spoke, Sir Syed
replied, ―the time is near when I shall have to remain silent forever; I am
just trying to accustom myself to the idea‖.40
But even in those last moments, only eight days before his death,
he expressed his opinion about the language controversy which was
raging in the country and communicated his views to a committee which
was formed at Allahabad in support of the Urdu language. At this very
time, there appeared a pamphlet which contained wild and malicious
charges against the Prophet Muhammad and his wives.41 This pamphlet
was written by a Christian missionary. Sir Syed, who was now fast
moving towards the grave, instantly reacted to it and started dictating a
reply to this pamphlet. While he was busy preparing this article, on 24
March 1898 Sir Syed fell ill. The Civil Surgeon of Aligarh and Dr. Muryati
of Meerut attended upon him. They struggled hard to save him but his
Herculean frame, which had bore the brunt of private and public worries
for about half a century, was damaged beyond all hopes of recovery. On
March 27, 1898 Sir Syed breathed his last at the residence of Hājī Ismail
Khan, where he had shifted from the house of his son a week or ten
days before his death.42 Next day his body was laid to rest in the
mosque of the college.
20
NOTES & REFERENCES
1. See appendix 1, for Genealogical Table.
2. Hali, Hayat - i - Javed, Taraqqi – i - Urdu Bureau, New Delhi, 1979,
pp. 31-32
3. Ibid., pp. 33-34
4. Ibid., p. 36
5. Suraiyya Hussain, Sir Syed Ahmad Khan, Aur Unka Ahad, (Aligarh,
1993), p. 30
6. Hali, op. cit., p. 49
7. Ibid., p. 55; Also in Suraiyya Hussain, op. cit., p. 30
8. Suraiyya Hussain, op. cit., p. 30
9. Ibid., p. 31
10. K. A. Nizami, Syed Ahmad Khan, Urdu trs., Asghar Abbas, (Delhi
1971), p. 35
11. Hali, op. cit., p. 62; Suraiyya Hussain, op. cit., p. 32
12. K. A. Nizami, op. cit., p. 36; Altaf Hussain Hali, op. cit., pp. 62-63
13. Ibid, p. 36
14. Hali, op. cit., p. 70
15. Ibid., p. 107
16. Ibid., p. 108
17. Ibid., p. 123; Suraiyya Hussain, op. cit., p. 37; K. A. Nizami, op. cit.,
p. 49
21
18. K. A. Nizami, op. cit., p. 49
19. Hali, Hayat - i - Javed, Eng. trs., K. H. Qadiri and David J.
Matthews, (Delhi, 1979), p. 85
20. Raja Dev Narayan Singh or Hari Dev Narayan Singh (1820-70) was
Zamindar of Bhitari, Ghazipur. His Jagir resumed in 1828. in the
disturbances of 1853 and 1857, the Raja helped the Govt. He was
member of Governor General‘s legislative council: K.C.S.I. 1866. cf.
Selected lectures of Sir Syed Ahmad, translated by Mohammad
Abdul Mannan. Vol. I, 2005. Sir Syed Academy.
21. K. A. Nizami, op. cit., p. 50
22. Hali, op. cit., pp. 126-127
23. K. A. Nizami, op. cit., p. 51; Aso in Altaf Hussain Hali, op. cit., p.
107; Suraiyya Hussain, op. cit., p. 39
24. K. A. Nizami, op. cit., p. 57
25. Hali, op. cit., p. 116
26. Ibid., p. 116
27. Suraiyya Hussain, op. cit., p. 39
28. Ibid., p. 40
29. Hali, op. cit., p. 123
30. Hali, op. cit., p. 123
31. Ibid., p. 131
32. Ibid., p. 143
33. Ibid., p. 147
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