social reformer
TRANSCRIPT
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Javad-ud Daula, Arif Jang , Sir Syed Ahmed Khan, KCSI [1]
(also Sayyid Ahmad Khan) (Urdu: د م ح ا د ی س
– ) (October 17, 1817خن March 27, 1898), commonly known as Sir Syed,[2]
was
an Indian educator and politician, and an Islamic reformer and modernist.[3][4]
Sir Syed pioneered modern
education for the Muslim community in India by founding the Muhammedan Anglo-Oriental College, which
later developed into the Aligarh Muslim University. His work gave rise to a new generation of Muslim
intellectuals and politicians who composed the Aligarh movement to secure the political future of Muslims
of India.
In 1842, Emperor Bahadur Shah Zafar II revived upon Syed Ahmad Khan the title of Javad-ud Daulah,
conferred upon Syed Ahmad’s grandfather Syed Hadi by Emperor Shah Alam II in about the middle of the
18th century. The Emperor added to it the additional title of Arif Jang. The conferment of these titles was
symbolic of Syed Ahmad Khan’s incorporation into the nobility of Delhi.[5]
Born into Muslim nobility, Sir Syed earned a reputation as a distinguished scholar while working as a juristfor the British East India Company. During theIndian Rebellion of 1857 he remained loyal to the British
and was noted for his actions in saving European lives.[3]
After the rebellion he penned the bookletAsbab-
e-Baghawat-e-Hind (The Causes of the Indian Mutiny ) — a daring critique, at the time, of British policies
that he blamed for causing the revolt. Believing that the future of Muslims was threatened by the rigidity of
their orthodox outlook, Sir Syed began promoting Western-style scientific education by founding modern
schools and journals and organising Muslim intellectuals. Towards this goal, Sir Syed founded the
Muhammedan Anglo-Oriental College in 1875 with the aim of promoting social and economic
development of Indian Muslims.
One of the most influential Muslim politicians of his time, Sir Syed was suspicious of the Indian
independence movement and called upon Muslims to loyally serve the British Raj. He denounced
nationalist organisations such as the Indian National Congress, instead forming organisations to promote
Muslim unity and pro-British attitudes and activities. Sir Syed promoted the adoption of Urdu as the lingua
franca of all Indian Muslims, and mentored a rising generation of Muslim politicians and intellectuals.
Although hailed as a great Muslim leader and social reformer, Sir Syed remains the subject of
controversy for his views on Hindu-Muslim issues.
Syed Ahmed Khan was born in Delhi, then the capital of the Mughal Empire. He was an
Indian educator and politician, and an Islamic reformer and modernist. His family is said to have migrated
from Herat (now in Afghanistan)[6]
in the time of emperor Akbar, although by other accounts his family
descended from Arabia. Many generations of his family had since been highly connected with the Mughal
administration. His maternal grandfather Khwaja Fariduddin served as wazir in the court of Akbar Shah
II.[7]
His paternal grandfather Syed Hadi held a mansab , a high-ranking administrative position and
honorary name of Jawwad Ali Khan in the court of Alamgir II. Sir Syed's father Mir Muhammad Muttaqi
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was personally close to Akbar Shah II and served as his personal adviser.[8]
However, Sir Syed was born
at a time when rebellious governors, regional insurrections and the British colonialism had diminished the
extent and power of the Mughal state, reducing its monarch to a figureheadstatus. With his elder brother
Syed Muhammad Khan, Sir Syed was raised in a large house in a wealthy area of the city. They were
raised in strict accordance with Mughal noble traditions and exposed to politics. Their mother Azis-un-
Nisa played a formative role in Sir Syed's life, raising him with rigid discipline with a strong emphasis on
education.[9]
Sir Syed was taught to read and understand the Qur'an by a female tutor, which was unusual
at the time. He received an education traditional to Muslim nobility in Delhi. Under the charge of
Hamiduddin, Sir Syed was trained in Persian, Arabic, Urdu and religious subjects. He read the works of
Muslim scholars and writers such as Sahbai, Rumi andGhalib.[citation needed ]
Other tutors instructed him
in mathematics, astronomy and Islamic jurisprudence.[7][10]
Sir Syed was also adept
atswimming, wrestling and other sports. He took an active part in the Mughal court's cultural activities. His
elder brother founded the city's first printing press in the Urdu language along with the journal Sayyad-ul- Akbar .
[citation needed ] Sir Syed pursued the study of medicine for several years, but did not complete the
prescribed course of study.[7]
Until the death of his father in 1838, Sir Syed had lived a life customary for
an affluent young Muslim noble.[7]
Upon his father's death, he inherited the titles of his grandfather and
father and was awarded the title of Arif Jung by the emperor Bahadur Shah Zafar.[11]
Financial difficulties
put an end to Sir Syed's formal education, although he continued to study in private, using books on a
variety of subjects. Sir Syed assumed editorship of his brother's journal and rejected offers of employment
from the Mughal court.
[edit]Career
Social reforms in the muslim society were initiated by Abdul Latif. he founded 'the mohommedan literary
society, in Bengal. Sir Sayed Ahmad Khan established the mohammedan anglo-Oriental collage. later,
this institution came to be converted into the Aligrh muslim University. he opposed the ignorance,
suoerstitions and evil customs prevalent in the muslim society. he firmly believed that the muslim society
would not progress without the acquisition of western education and science.hurhhgujjur Having
recognised the steady decline in Mughal political power, Sir Syed entered the British East India
Company's civil service. He was appointed serestadar at the courts of law in Agra, responsible for record-
keeping and managing court affairs.[12]
In 1840, he was promoted to the title ofmunshi . In 1858, he was
appointed to a high-ranking post at the court in Muradabad, where he began working on his most famous
literary work.
Acquainted with high-ranking British officials, Sir Syed obtained close knowledge about British colonial
politics during his service at the courts. At the outbreak of the Indian rebellion, on May 10, 1857, Sir Syed
was serving as the chief assessment officer at the court in Bijnor.[citation needed ]
Northern India became the
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scene of the most intense fighting.[13]
The conflict had left large numbers of civilians dead. Erstwhile
centres of Muslim power such as Delhi, Agra, Lucknow and Kanpur were severely affected. Sir Syed was
personally affected by the violence and the ending of the Mughal dynasty amongst many other long-
standing kingdoms.[citation needed ]
Sir Syed and many other Muslims took this as a defeat of Muslim
society.[14] He lost several close relatives who died in the violence. Although he succeeded in rescuing his
mother from the turmoil, she died in Meerut, owing to the privations she had experienced.[13][citation needed ]
rtrt
Nawab Mohsin ul Mulk, Sir Syed Ahmed Khan, Justice Syed Mahmood, he was the first Muslim to serve as a High Court
judge in the British Raj.
[edit]The Causes of the Indian Revolt
In 1859 Sir Syed Published the booklet Asbab-e-Baghawat-e-Hind,(The Causes of the Indian Revolt), in
which he studied the causes of the Indian revolt.In this, his most famous work, he rejected the common
notion that the conspiracy was planned by Muslim élites, who were insecure at the diminishing influence
of Muslim monarchs.He blamed the British East India Company for its aggressive expansion as well as
the ignorance of British politicians regarding Indian culture.Sir Syed advised the British to appoint
Muslims to assist in administration Maulana Altaf Hussain Hali wrote in the biography of Sir Syed that:"As
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soon as Sir Syed reached Muradabad, he began to write the pamphlet entitled The Causes of the Indian
Revolt( asbab-e-baghawat-e-hind ),in which he did his best to clear the people of India, and especially the
Muslims, of the charge of Mutiny. In spite of the obvious danger, he made a courageous and thorough
report of the accusations people were making against the Government and refused the theory which the
British had invented to explain the causes of the Mutiny.
When the work was finished, without waiting for an English translation, Sir Sayyid sent the Urdu version
to be printed at the Mufassilat Gazette Press in Agra. Within a few weeks, he received 500 copies back
from the printers. His friend warned him not to send the pamphlet to Parliament or to the Government of
India.Rae Shankar Das,a great friend of Sir Syed, begged him to burn the books rather than put his life in
danger. Sir Syed replied that he was bringing these matters to the attention of the British for the good of
his own people, of his country, and of the Government itself. He said that if he came to any harm while
doing something that would greatly benefit the rulers and the subjects of India alike, he would gladly
suffer whatever befell him. When Rae Shankar Das saw that Sir Syed's mind was made up and nothing
could be done to change it, he wept and remained silent. After performing a supplementary prayer and
asking God's blessing, Sir Syed sent almost all the 500 copies of his pamphlet to England, one to the
Government, and kept the rest himself.
When the Government of India had the book translated and presented before the Council, Lord Canning,
the Governor-General, and Sir Barthold Frere both accepted it as a sincere and friendly report. The
Foreign Secretary Mr Sale Beadon,however, severely attacked it, calling it 'an extremely seditious
pamphlet'. He wanted a proper inquiry into the matter and said that the author, unless he could give a
satisfactory explanation, should be harshly dealt with. Since no other member of the Council agreed with
his opinion, his attack did no harm.
Later, Sir Syed was invited to attend Lord Canning's Durbar in Farrukhabad, and happened to meet the
Foreign Secretary there. He told Sir Syed that he was displeased with the pamphlet and added that if he
had really had the Government's interests at heart, he would not have made his opinion known in this way
throughout the country, but would have communicated it directly to the Government. Sir Syed replied that
he had only had five hundred copies printed, the majority of which he had sent to England, while one had
been given to the Government of India, and the remaining copies were still in his possession.
Furthermore, he had the receipt to prove it. He was aware, he added, that the view of the rulers had beendistorted by the stress and anxieties of the times, which made it difficult to put even the most
straightforward problem in its right perspective. It was for this reason that he had not communicated his
thoughts publicly. He promised that for every copy that could be found circulating in India he would
personally pay one thousand rupees. At first, the Foreign Secretary was not convinced, and asked Sir
Syed over and over again if he was sure that no other copy had been distributed in India. Sir Syed
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reassured him on this matter, and the Foreign Secretary never mentioned it again. Later he became one
of Sir Syed's strongest supporters.
Many official translations were made of the Urdu text of The Causes of the Indian Revolt. The one
undertaken by the India Office formed the subject of many discussions and debates.[15]
The pamphlet was
also translated by the Government of India and several members of parliament, but no version was
offered to the public. A translation which has been started by a Government official was finished by Sir
Sayyid's great friend, Colonel G. F. I. Graham, and finally published in 1873."[16]
[edit]Sir Syed and Mirza Ghalib
The court of Akbar, an illustration from a manuscript of the Ain-e-Akbari
1855, he finished his highly scholarly, very well researched and illustrated edition of Abul Fazl’s Ai’n-e
Akbari,[17]
itself an extraordinarily difficult book. Having finished the work to his satisfaction, and believing
that Mirza Asadullah Khan Ghalib was a person who would appreciate his labours, Syed Ahmad
approached the great Ghalib to write a taqriz (in the convention of the times, a laudatory foreword) for it.
Ghalib obliged, but what he did produce was a short Persian poem castigating the Ai’n -e Akbari, and by
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implication, the imperial, sumptuous, literate and learned Mughal culture of which it was a product.[18]
The
least that could be said against it was that the book had little value even as an antique document. Ghalib
practically reprimanded Syed Ahmad Khan for wasting his talents and time on dead
things.[19]
Worse, he praised sky-high the ―sahibs of England‖ who at that time held all the keys to all the
a’ins in this world.[20]
This poem is often referred to but has never translated in English. Shamsur Rahman Faruqi wrote an
English translation.[18]
The translation is accurate if lacking the felicity of the original:
Good news my friends, this ancient book’s door
Is now open, because of the Syed’s grace and fortune, 1
The eye began to see, the arm found strength
That which was wrapped in ancient clothes,
now put on a new dress. 2
And this idea of his, to establish its text and edit the A’in
Puts to shame his exalted capability and potential, 3
He put his heart to a task and pleased himself
And made himself an auspicious, free servant. 4
One who isn’t capable of admiring his quality
Would no doubt praise him for this task, 5
For such a task, of which this book is the basis
Only an hypocrite can offer praise. 6
I, who am the enemy of pretence
And have a sense of my own truthfulness, 7
If I don’t give him praise for this task
It’s proper that I find occasion to praise. 8
I have nothing to say to the perverse
None know what I know of arts and letters, 9
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In the whole world, this merchandise has no buyer.
What profit could my Master hope from it? 10
It should be said, it’s an excellent inventory
So what’s there to see that’s worth seeing? 11
And if you talk with me of Laws and Rules
Open your eyes, and in this ancient halting-place 12
Look at the Sahibs of England.
Look at the style and practice of these, 13
See what Laws and Rules they have made for all to seeWhat none ever saw, they have produced. 14
Mirza Ghalib who produce this poem
Science and skills grew at the hands of these skilled onesTheir efforts overtook the efforts of the forebears. 15
This is the people that owns the right to Laws and Rules
None knows to rule a land better than they, 16
Justice and Wisdom they’ve made as one
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They have given hundreds of laws to India. 17
The fire that one brought out of stone
How well these skilled ones bring out from straw! 18
What spell have they struck on water
That a vapour drives the boat in water! 19
Sometimes the vapour takes the boat down the sea
Sometimes the vapour brings down the sky to the plains. 20
Vapour makes the sky-wheel go round and round
Vapour is now like bullocks, or horses. 21
Vapour makes the ship speed
Making wind and wave redundant. 22
Their instruments make music without the bow
They make words fly high like birds: 23
Oh don’t you see that these wise people
Get news from thousands of miles in a couple of breaths? 24
They inject fire into air
And the air glows like embers, 25
Go to London, for in that shining garden
The city is bright in the night, without candles. 26
Look at the businesses of the knowledgeable ones:In every discipline, a hundred innovators! 27
Before the Laws and Rules that the times now have
All others have become things of yesteryears, 28
Wise and sensitive and prudent one, does your book
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Have such good and elegant Laws? 29
When one sees such a treasure house of gems
Why should one glean corn from that other harvest? 30
Well, if you speak of its style, it’s good
No, it’s much better than all else that you seek 31
But every good always has a better too
If there’s a head, there’s also a crown for it. 32
Don’t regard that Generous Source as niggardly
It’s a Date-Palm which drops sweet light, like dates. 33
Worshipping the Dead is not an auspicious thing
And wouldn’t you too think that it ’s
no more than just words? 34
The Rule of silence pleases my heart, Ghalib
You spoke well doubtless, not speaking is well too. 35
Here in this world your creed is to worship all the
Prophet’s children,
Go past praising, your Law asks you to pray: 36
For Syed Ahmad Khan-e Arif Jang
Who is made up entirely of wisdom and splendour 37
Let there be from God all that he might wish for
Let an auspicious star lead all his affairs. 38
The poem was unexpected, but it came at the time when Syed Ahmad Khan’s thought and feelings
themselves were inclining toward change. Ghalib seemed to be acutely aware of a European[English]-
sponsored change in world polity, especially Indian polity. Syed Ahmad might well have been piqued at
Ghalib’s admonitions, but he would also have realized that Ghalib’s reading of the situation, though not
nuanced enough, was basically accurate. Syed Ahmad Khan may also have felt that he, being better
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informed about the English and the outside world, should have himself seen the change that now seemed
to be just round the corner.[18]
Sir Syed Ahmad Khan never again wrote a word in praise of the Ai’n -e
Akbari and in fact gave up[21]
taking active interest in history and archaeology, and became a social
reformer.
[edit]Scholarly works
First issue of the journal Muhammadan Social Reformer dated 24 December 1870, it was a pioneering publication initiated by
Sir Syed to promote liberal ideas in Muslim society.
While continuing to work as a jurist, Sir Syed began focusing on writing, from the age of 23 (in 1840), on
various subjects (from mechanics to educational issues), mainly in Urdu, where he wrote, at least, 6000pages.
[22][23] His career as an author began when he published a series of treatises in Urdu on religious
subjects in 1842. He published the book A'thar-as-sanadid (Great Monuments ) documenting antiquities of
Delhi dating from the medieval era. This work earned him the reputation of a cultured scholar. In 1842, he
completed the Jila-ul-Qulub bi Zikr-il Mahbub and the Tuhfa-i-Hasan , along with the Tahsil fi jar-i-Saqil in
1844. These works focused on religious and cultural subjects. In 1852, he published the two
works Namiqa dar bayan masala tasawwur-i-Shaikh and Silsilat ul-Mulk . He released the second edition
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of A'thar-as-sanadid in 1854.[24]
He also penned a commentary on the Bible — the first by a Muslim — in
which he argued that Islam was the closest religion toChristianity, with a common lineage from Abrahamic
religions
.[7]
His other writings such as Loyal Muhammadans of India , Tabyin-ul-Kalam andA Series of
Essays on the Life of Muhammad and Subjects Subsidiary Therein helped to create cordial relations
between the British authorities and the Muslim community.[7]
Throughout his life Syed Ahmad found time for literary and Scholarly pursuits. The range of his literary
and Scholarly interests was very wide: history, politics, archaeology, journalism, literature, religion and
science. The scope of his major writings is indeed amazing, majority are listed as follows:[25]
[edit]Legal works
1. Act No. 10 (Stamp Act) 1862.
2. Act No. 14 (Limitation) Act 1859-1864.
3. Act No. 16 (Regarding registration of documents) - Allygurh, 1864.
[edit]Religious works
4. Ahkam Tu'am Ahl-Kitab, Kanpur, 1868.
5. Al-Du'a Wa'l Istajaba, Agra, 1892.
6. Al-Nazar Fi Ba'z Masa'il Imam Al-Ghazzali, Agra.
7. Izalat ul-Chain as Zi'al Qarnain, Agra, 1889.
8. Zila al-Qulub ba Zikr al-Mahbub, Delhi, 1843.
9. Khulq al-Insan ala ma fi al-Quran, Agra, 1892.
10. Kimiya-i-Sa'dat, 2 fasl, 1883.
11. Mazumm ba nisbat tanazzul ulum-i-diniya wa Arabiya wa falsafa-i-Yunaniya, Agra, 1857.
12. Namiqa fi Bayan Mas'ala Tasawwur al-Shaikh, Aligarh, 1883.
13. Rah-i-Sunnat dar rad-i-bid'at, Aligarh, 1883.
14. Risala Ibtal-i-Ghulami, Agra, 1893.
15. Risala ho wal Mojud, 1880.
16. Risala Tahqiq Lafzi-i-Nassara, 1860.
17. Tabyin-ul-Kalam fi Tafsir-al-turat-wa'l Injil ala Mullat-al-Islam (The Mohomedan Commentary
on the Holy Bible).
18. Tafsir-ul-Qura'n
Vol. I Aligarh, 1880,
Vol. II Aligarh, 1882, Agra, 1903.
Vol. III Aligarh, 1885
Vol. IV Aligarh, 1888
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Vol. V Aligarh, 1892.
Vol. VI Aligarh, 1895
Vol. VII Agra, 1904.
19. Tafsir al-Jinn Wa'l Jan ala ma fi al-Qur'an, Rahmani Press, Lahore, 1893, Agra, 1891.
20. Tafsir-a-Samawat, Agra.
21. Tahrir fi Usul al-Tafsir, Agra, 1892.
22. Tarjama fawa'id al-afkar fi amal al-farjar, Delhi 1846.
23. Tarqim fi qisa ashab al-kahf wal-Raqim, Agra, 1889.
24. Tasfiyad al'Aquid (Being the correspondence between Syed Ahmad Khan and Maulana
Muhammad Qasim of Deobund).
25. He promote western and eastern education.
[
ed
i
t
]
Histo
rical works
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25. A'in-e-Akbari (Edition with Illustration), Delhi.
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26. Asar-us-Sanadid (i) Syed-ul-Akhbar, 1847, (II) Mata-i-Sultani, 1852.
27. Description des monument de Delhi in 1852, D'a Pre Le Texte Hindostani De Saiyid Ahmad
Khan (tr. by M. Garcin De Tassy), Paris, 1861.
28. Jam-i-Jum, Akbarabad, 1940.
29. Silsilat-ul-Muluk, Ashraf ul Mataba', Delhi, 1852.
30. Tarikh-i-Firoz Shahi (Edition), Asiatic Society, Calcutta, 1862.
31. Tuzuk-i-Jahangiri (edition Aligarh, 1864).
32. Al-Khutbat al-Ahmadiya fi'l Arab wa'I Sirat al-Muhammadiya : Aligarh, 1900, English
translation, London, 1869-70.
33. Sirat-i-Faridiya, Agra, 1896.
34. Tuhfa-i-Hasan, Aligarh, 1883.
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35. Asbab-i-Bhaghwat-i-Hind, Urdu 1858 and English edition, Banaras.
36. Lecture Indian National Congress Madras Par, Kanpur, 1887.
37. Lectures on the Act XVI of 1864, delivered on the 4th Dec., 1864 for the Scientific Society,
Allygurh, 1864.
38. Musalmanon ki qismat ka faisla (taqarir-e-Syed Ahmad Khan wa Syed Mehdi Ali Khan etc.)
Agra, 1894.
39. On Hunter's :Our Indian Mussulmans' London, 1872.
40. Present State of Indian Politics (Consisting of lectures and Speeches) Allahabad, 1888.
41. Sarkashi Zilla Binjor, Agra 1858.
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42. Iltimas be Khidmat Sakinan-i-Hindustan dar bad tarraqi ta' lim ahl-i.Hind, Ghazipore, 1863.
43. Lecture dar bab targhib wa tahris talim itfal-i-Musalmanan, in 1895, Agra 1896.
44. Lecture Madrasaat ul-Ulum Aligarh Key Tarikhi halat aur jadid Waqi'at Par, Agra. 1889.
45. Lecture Ijlas Dahum Muhammadan Educational Conference, Agra, 1896.
46. Lecture Muta'liq Ijlas Yazdahum Muhammadan Educational Conference, Agra, 1896.
47. Majmu'a Resolution Haye dah sala (Resolutions passed by the Muhammadan Anglo-Oriental
Educational Conference from 1886 to 1895) ed. by Sir Syed Ahmad, Agra, 1896.
48. Report Salana (Annual Report of the Boarding House of Madrasat-ul-Ulum 1879-1880).
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49. Khutut-i-Sir Syed, ed Ross Masud, 1924.
50. Majuma Lecture Kaye Sir Syed ed. Munshi Sirajuddin, Sadhora 1892.
51. Maqalat-i-Sir-Syed ed. by 'Abdullah Khvesgri, Aligarh, 1952.
52. Maqalat-i-Sir Syed, ed. By Muhammad Ismail, Lahore,
53. Makatib-i-Sir Syed, Mustaq Husain, Delhi, 1960.
54. Maktubat-i-Sir Syed, Muhammad Ismail Panipati, Lahore, 1959.
55. Makummal Majumua Lectures wa speeches. ed. Malik Fazaluddin, Lahore, 1900.
56. Muktubat al-Khullan ed. Mohd. Usman Maqbul, Aligarh 1915.
57. Tasanif-i-Ahmadiya (Collection of Syed Ahmad Khan's works on religions topics) in 8 parts.
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58. On the Use of the Sector (Urdu), Syed-ul-Akbar, 1846.
59. Qaul-i-Matin dar Ibtal-i-Harkat i Zamin, Delhi, 1848.
60. Tashil fi Jar-a-Saqil, Agra, 1844.
61. Ik Nadan Khuda Parast aur Dana dunyadar Ki Kahani, Badaon, 1910.
62. Kalamat-ul-Haqq, Aligarh
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1. Tehzeeb-ul-Ikhlaq.
2. Aligarh Institute Gazette.
3. Proceedings of the Muhammadans Educational Conference.
4. An Account of the Loyal Muhammadans of India, Parts I, II, III, Moufussel Press, Meerut, 1860.
5. Proceedings of the Scientific Society.
6. Bye-Laws of the Scientific Society.
7. Addresses and speeches relating to the Muhammedan Anglo-Oriental College in Aligarh
(1875 –1898) ed. Nawab Mohsin-ul-Mulk, Aligarh, 1898.[26]
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