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

22

34. Ibid., pp. 143-144

35. Ibid., pp. 194-196

36. Ibid., p. 211

37. Suraiyya Hussain, op. cit., p. 43; Also in K. A. Nizami, op. cit., p.

160

38. Ibid., p. 43; Also in K. A. Nizami, op. cit., p. 161

39. Ibid., p. 44

40. Hali, op. cit., p. 127

41. K. A. Nizami, op. cit., p. 162

42. Ibid., p. 163