Investigating The Interplay Between Education, Modernity, And Social Reform In Sir Syed’s Intellectual Framework: A Critical Analysis With Reference To Tehzib ul Akhlaq
By
Dr. Javed Akhatar, New Age Islam
18 July
2023
Introduction
Sir Syed
Ahmad Khan, a prominent figure in the early stages of the reform and
modernization movement within the Indian Muslim society, played a pivotal role
in introducing progressive ideas to his fellow Muslims. Among his notable endeavours
was the establishment of a journal called “Tehzib-ul Akhlaq” in 1870 A.D.,
which served as a responsible and influential platform for driving societal
change. During his visit to England, Sir Syed became acquainted with two
popular periodicals, namely “Tatler” and “Spectator,” which inspired him to
create an Indian journal aimed at combating bigotry, superstitions, prejudice,
and ignorance prevalent among Indian Muslims. Expressing his aspirations to
Mohsin-ul Mulk while in England, Sir Syed wrote, “I have decided to launch a
journal dedicated solely to the betterment of Muslims. It will be called
Tehzib-ul Akhlaq in Persian and Mohammedan Social Reformer in English.”
Tehzib-ul Akhlaq covered a wide range of topics, including religious and literary
subjects, focusing on matters related to reform, science, and the intellectual
and educational upliftment of Indian Muslims.
In this investigation, I aim to delve into the intricate relationship
between education, modernity, and social reforms within Sir Syed’s intellectual
framework as depicted in Tehzib-ul Akhlaq.
Transformation
Of An Idea Into Tehzib-Ul-Akhlaq
While
residing in Banaras, Syed Ahmad Khan received news that his son, Syed Mahmud,
had been granted a scholarship by the British government of India to pursue
higher studies in England. Filled with excitement and anticipation, Sir Syed
and his son embarked on their journey to London on April 1st, 1869. It was
during their time in the vibrant city of London that Sir Syed came across two
influential social journals, namely Spectator and Tatler, which focused on
societal reform. Inspired by the ideas presented in these journals, Sir Syed
conceived the notion of creating a publication aimed at reforming Indian
Muslims.
Expressing
his vision to his dear friend Nawab Mohsin-ul Mulk through a letter, Sir Syed
shared his decision to launch a journal solely dedicated to the betterment of
Muslims. He revealed the intended names for this publication,
“Tehzib-ul-Akhlaq” in Persian and “Mohammedan Social Reformer” in English. Upon returning to Banaras, Sir Syed put his
plans into action and introduced Tehzib-ul Akhlaq, a journal intended to bring
about social reformation among the Muslims of India. The inaugural issue of
Tehzib-ul Akhlaq was published on December 24th, 1870. Although the journal faced resistance from
some segments of the Indian Muslim community, it also garnered support from
individuals such as Nawab Mohsin-ul Mulk, Maulvi Muhammad Chiragh Ali Khan,
Maulvi Mushtaq Hussain, Maulana Altaf Hussain Haali, Shamsul Ulema Maulvi
Zakaullah, Shamsul Ulema Allama Shibli Nomani, Maulvi Mehdi Hasan, Syed
Mahmood, and Sir Syed himself, who contributed numerous articles on social and
religious reforms. Over the years, Tehzib-ul-Akhlaq experienced temporary discontinuations,
but it ultimately merged with Aligarh Gazette in 1881, marking the culmination
of its impactful journey from its inception in 1870 until 1981.
Sir
Syed’s Deep & Personal Connection With Education
Those
familiar with the history of Muslim education in India are well aware that
Indian Muslims were deeply dissatisfied with the educational system imposed by
the British alliance. Since the early days of British rule, the foundations of
the Indian educational system, particularly for Muslims, started to crumble.
The British introduced a new form of education aimed at producing educated
individuals to serve their interests. This approach, influenced by Macaulay's
policy, advocated for Western education as the sole means of India’s progress. Muslims strongly opposed English education
from the very beginning, primarily due to concerns that it eroded their faith
and allowed for the spread of Christianity. Some were so vehemently against
this form of education that they preferred to keep their children uneducated
rather than sending them to English schools. They believed that the traditional
Arabic madrasas provided sufficient education for their children. However,
remaining confined within these madrasas, without the opportunity to benefit
from the intellectual advancements of other nations, was seen as
self-destructive. While the educated Muslim landlord class, in general,
disapproved of the European system of education, there were some individuals
within this class who sent their young men to English colleges like Delhi
College and Fort William College in Calcutta.
Therefore, a small number of Muslim youth received a Western education
during the first half of the nineteenth century, but the community as a whole
remained aloof. It was in response to these challenges that Muslims began to
focus on establishing their own educational institutions. By the turn of the 20th century, Indian
Muslims faced a division regarding the balance between Islamic and Western education.
Sir Syed
held a deep and personal connection with education. He viewed education as a
powerful tool to open the doors to the western world and saw it as the key for
Muslims to progress and overcome their challenges. The Tehzibul journal
dedicated a significant amount of attention to education, publishing around 30
articles that covered various aspects of this crucial topic. Notably, individuals such as Mirza Abid Ali,
Munshi Mohamed Yar Khan, Nafees Bano, Nawab Vaqarul Mulk, and Mohammed Enyatur
Rehman, alongside a few others, also directed their focus towards education.
The journal further included articles from reputable publications like the
Pioneer, the Friend of India, Kohinoor, Oudh Akhbar, Njamul Akhbar, and Punjabi
Akhbar, among others, emphasizing the importance of education through this
diverse range of sources.
In one of
his articles titled "Religion and General Education," Sir Syed
expressed his belief that the expansion of education could only be achieved
through the integration of religious education. He further discussed the Dars-e
Nizami (Nizamia Tariqa-e-Taleem ) and highlighted how the existing curriculum,
designed to provide comprehensive knowledge to students, was no longer suitable
for the present times. Within the pages of Tehzib-ul Akhlaq, Sir Syed covered a
range of topics, including education in Persia, the shortcomings of current
educational practices, the relationship between education and social status,
and the importance of Muslims embracing the learning of the English language.
These articles served as a testament to Sir Syed's dedication to exploring
various aspects of education and its significance.
In his
thought-provoking article "Talab-e llm" (Quest for knowledge),
featured in the esteemed publication Tehzib-ul Akhlaq, Mirza Abid Ali
eloquently expresses how the thirst for knowledge acts as a catalyst, fostering
the holistic growth of an individual. Education, in its essence, ignites a
profound desire for the liberation of one's thoughts and the attainment of
self-discovery.
In his
enlightening article titled "A perceptive analysis of progressive
education in India," published in Tehzib-ul Akhlaq, Munshi Mohammed Yar
Kha shares his insightful perspective.
He astutely points out that the existing education system in India falls short
in cultivating intellectual sharpness, as it fails to instill in students the
necessary perseverance to overcome obstacles that come their way.
Nafees Bano
penned an insightful piece on education, meticulously organizing it into four
expansive sections: Exploring the traditional framework of education, examining
the significance of modern education, advocating for a greater focus on
nurturing alongside education, and presenting practical suggestions for the
establishment of educational institutions and their inherent value.
In his
insightful article titled "The Significance of Education and the
Transformative Journey of Students," Nawab Vaqarul Mulk delved into the
conventional educational system and highlighted its impact on students, urging
them to lead lives of seclusion within the confines of religious seminaries.
Consequently, the nurturing of crucial attributes such as self-esteem and
bravery remained stifled. Instead, traits like timidity, egotism, selfishness,
and an unrepentant attitude began to thrive.
In his
thought-provoking article titled "Knowledge and its Attainment" (llm
aur Uski Tahseel), Mohammed Enyatur Rehman delved into the intricate journey of
acquiring knowledge, highlighting the numerous challenges and obstacles one
encounters along the way.
The
Tehzib-ul Akhlaq, known for its remarkable collection of content, often sought
inspiration from esteemed newspapers like the Pioneer, The Friend of India, The
Times of India, Shamsul Akhbar, Punjabi Akhbar, and Najamul Akhbar. Allow me to
share a few captivating excerpts from an article featured in The Friend of
India:
“Before the
advent of the British is India the Mahomedans Government did not recognize
public education as a duty of the state at all. Such a thing as a department of
public instruction was unknown, and the imperial treasury was never opened to
rise to moral and social conditions of the large population, which supplied the
emperors of Hindoostan with means of grandeur and magnificence. No doubt the
enlightened generosity of individuals had here and there founded the colleges
of a semi-religious description, and private endowments supported a large
number of teachers and pupils connected with these institutions. No can deny
that the education imparted by their colleges succeeded in producing great theologians
and scholars, lawyers and historians, writers and poets, who commanded the
greatest respect of their countrymen and have left behind them merits of their
genius upon the language and literature of this country. But a system of
education such as it was confined to the Musal men only; and Hindoos seldom or
never availed themselves of the modem learning which their Mahomedans
conquerors had brought from these regions of Asia, which had benefited by the
influence of the Arabian school of philosophy.
We are,
therefore, justified in saying that the Mahomedans rulers of India did not
consider the education of the people as a business of the state in the same
sense in which it is regarded now. The British Government, however, in common
with other civilized nations, has fully recognized public instruction to be a duty of the state,
and: indeed maintains a separate department for carrying out its educational
policy. Annual reports by Directors of Public instruction are invariably
entitled. "Reports on the Progress of India" and in this respect the
Department of Public Instruction has a satisfaction, which perhaps no other
department can claim.
We,
however, do not wish to dispute about words and phrases: we intend to deal with
facts and wish to discuss the actual results which have either accrued or are
likely to accrue, from the system of public education adopted by the Government
in India.
When the
English succeeded the Musalmans in the supremacy of India, the Hindoos found no
difficulty in reconciling themselves to the new state of things. The change of
rulers made no great difference to them and they look to English as their
successors had taken to Persian. But the Musalman, who notwithstanding the
downfall of his race, had still sparks of ancestral pride in his bosom, looked
with contempt upon the literature of a foreign race, apposed all reform, and
ignorance contributed to encouraging him in his opposition. He obstinately
declined either to learn the English Language or modem science, still looked up
with veneration to those mysterious volumes which contained the teaming of his
forefathers, and reconciled himself to his position by a firm belief in
predestination. The result was a great political evil.
A large
number of Hindoos had acquired knowledge of the English language and thus kept
pace with the times, and some of them rose to the highest offices under the
English Government The Mahomedan, on the contrary, remained stagnant,
remembered with pain and sorrow the past power and the prestige of their race,
and still continued to worship the learning contained in Arabic and Persian
literature. The surrounding circumstances grew too powerful for them, and they
gradually sank into ignorance, poverty and degradation...
The
education, which the students receive in Government College, does not develop
the intellectual or moral side of human nature and years of training do not
improve his mode of thought or social habits... The Government educational
Institutions can without exaggeration be described to be a mixture of the lower
class of English private and public schools having the disadvantages of both
and the advantages of neither, and we are not surprised to find the natives of
a good position are not anxious to patronize them.
The
principle, upon which the department of Instructions is now based, does not
meet with our approval. It is carried in a manner unknown to any other country.
Appointments of professors are made without any reference to their
qualifications, and the numbers of years they have served in the department
guide their promotion”.
Religion
Is A Word Of God & Nature Is The Work Of God
The
foundation of Tehzib-ul Akhlaq's articles revolved around the profound notion
that "Religion is a word of God and nature is the work of God." Their
philosophy rejected the reliance on outdated concepts, rigid beliefs, and
superstitions in religious matters, advocating instead for a focus on
rationalism and its intrinsic connection to the natural world. The publication
dedicated a substantial portion of its content to religious topics, with
prominent contributors such as Sir Syed, Maulvi Chirag Ali, Mohsinul Mulk,
Maulvi Enayat Rasool, Vaqarul Mulk, Altaf Hussain Hali, and a few others.
Sir Syed, a
prolific writer, penned numerous articles delving into religious matters. In
one of his thought-provoking pieces titled "The Question of Belief in
Islam," he explored the fundamental principles upon which the religion
should be built. According to him, Islam ought to derive its essence from the
natural order and harmonize with the inherent nature of humanity. In another
enlightening article called "Religious Thoughts in Ancient and Modern
Age," he examined the disparities between the doctrines of the past and
present. Moreover, Sir Syed's remarkable
work, "Tafsirul Samawat," critically scrutinized the claims
made by certain Islamic scholars who argued that the stars were etched onto the
sky. He believed that such a perspective contradicted the Quran's depiction of
the celestial realm. In yet another captivating article titled "The World
of Ideas," Sir Syed highlighted:
"Religious
debate has a strange tendency if a trivial question is discussed, it would
entail a discussion on a big question and the principle of religion. Hence
sometimes one has to turn attention to Islamic jurisprudence and sometimes one
is forced to ponder over the principles for writing a commentary on the Quran.
India not only requires Steele and Addison but also stands in need of holy
Luther”.
Mohsinul
Mulk, an insightful writer, crafted a collection of nine articles encompassing
various facets of religion. In his compelling piece titled "Islam,"
he boldly asserted that Islam vehemently opposed the uncritical adherence to
venerable traditions, narrow-mindedness, irrational behaviour, obscurantism,
and blind conformity to customs. He further emphasized that embracing modern
knowledge did not diminish the validity of one's Islamic faith. In his
thought-provoking article "Tafsir Bil Rai," Mohsinul Mulk explicitly
highlighted the compatibility between the Quran and the laws of nature. He
stressed the importance of maintaining a harmonious balance between the
interpretation of the Quran and the principles of natural laws and
causality.
In his
insightful article titled "Haiyat-e-Jadida aur Mojaz-e-Quran," Vaqarul
Mulk passionately argued that there could never be any contradiction between
the Word of God and the Creation of God. He firmly believed that reason served
as the wellspring for comprehending the divine teachings. According to him, by
utilizing our reasoning abilities, we could gain profound insights into the
divine messages conveyed through the Quran.
In a
thought-provoking article titled "Qissa-e-Adam Wajood Kharji
Shaitan," Maulvi Obaidullah Obaidi offered his unique perspective on the
story of Adam (pbuh). He intriguingly proposed that Adam should be viewed as an
archetype, and his narrative ought to be approached as a fable, carrying
symbolic significance. Furthermore, Maulvi Obaidi controversially challenged
the existence of angels and jinn, presenting his dissenting viewpoint on these
supernatural entities.
Fostering
A Sense Of Social Responsibility
The
Tehzib-ul Akhlaq not only dedicated its pages to social reform, but it also
played a significant role in fostering a sense of social responsibility. The
publication consistently featured articles that aimed to ignite a collective
desire for positive change within society. Sir Syed's influential article
titled "Uncivilized country and uncivilized Government" passionately
discussed the principles of equality, social justice, dignity, and honesty,
shedding light on their utmost importance.
In his thought-provoking piece, "Rasm-o Rivaj" (Custom
and Habits), he eloquently argued that while every country embraces its own set
of customs, it is the adherence to these traditions that grants them a distinct
cultural identity. Nevertheless, he emphasized that no country should consider
itself culturally superior to others.
Moreover,
Sir Syed's profound insights extended to various other subjects, as seen in his
articles on "External virtue," "Life style," "Breeding
of children," "Dinning code," "Man and animal,"
"Relationship between Religion and the world," "Complying with
the civilized nation," "Progress of Man," "Eid," and
numerous others. Each of these articles, published in the journal, aimed to
drive societal progress and reform. They
tackled issues ranging from personal conduct to the intricate dynamics between
religion and the world at large. By shedding light on these topics, the
Tehzib-ul Akhlaq and Sir Syed Ahmed Khan made a significant contribution to the
ongoing pursuit of a more just, inclusive, and enlightened society.
Conclusion
In
conclusion, Tehzib-ul-Akhlaq encompassed a broad vision and emphasized the
importance of modern education to uplift the social and economic conditions of
Muslims in India. It never dismissed the significance of religious and oriental
studies, as Sir Syed and his contemporaries extensively discussed these topics
in the journal. Tehzib-ul-Akhlaq served as a medium to advance Sir Syed's
campaign for promoting modern education, religious interpretation, and social
reforms among Indian Muslims. The journal aimed to create awareness about good
social conduct, etiquette, morals, manners, and the requirements of civilized
behaviour. Its articles primarily focused on disseminating education, awakening
the Muslim community, and advocating social and religious reforms, intending to
stimulate curiosity and rational thinking among its readers. Given the present
times, it is worth pondering whether we can draw inspiration from
Tehzib-ul-Akhlaq to meaningfully contribute to the broader issue of empowering
Muslims. Shibli Nomani, while acknowledging his disagreements with some of Sir
Syed's ideas on religion and progress, greatly admired Sir Syed's style of
expression.
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'Tehzib ul Akhlaq’ which greatly succeeded in
infusing a new desire amongst Muslims for acquiring modern knowledge. It also
gave a new direction to Muslim social and political thought. Along with his
search for a solution to the community’s backwardness, he continued writing for
various causes of Islam without prejudices against any religion. See An special
issue on Sir Syed Ahmad Khan: A Global Phenomenon, Muslim Mirror, February
2014.
Sir Syed knew that in the past, Muslims
excelled in the field of technology, business, medicine and other professions
of life. But the same community had distanced away from these fields and
started believing that acquiring the knowledge of these fields is a blasphemy.
Masood Ross Sir Khutoot-e-Sir Syed, Nizami
Press, Badaun, 1924 Page no 54. Before launching the Tehzib-ul Akhlaq, Sir Syed
had started two bilingual periodicals - the Loyal Mahomedans of India and the
Aligarh Institute Gazette and both carried different names in Urdu and English.
In line with it, the masthead of the new journal carried two names –Tehzib-ul
Akhlaq (Urdu) and the Mahomedan Social Reformer (English). Sir Syed was the
first Urdu journalist who started publishing the motto of the journal at the
front page. Sir Syed was not only the editor but was also the main contributor
to the journal. He wrote the entire contents of many issues.
Sir Syed visited England in 1869 and that
time the Tatler and the Spectator were no longer in existence; in fact, they
were closed down more than 150 years ago. How did Sir Syed come to know about
them? He himself answered this question in his journals in one of his articles.
For detail see The Tehzib-ul Akhlaq, Yakum Muhairamul Harram 1289 Hijra (March
23, 1871). Also see Siddiqui, M Ateeq Sir Syed Ek Siyasi Muttala, Maktaba
Jamia, Delhi, 1977, Page no 125. Also see Altaf Husain Hali, Hayat-e Javed, p.
12.
The Tehzib-ul Akhlaq, since its inception was
published under the stewardship of Sir Syed. When it was launched, Sir Syed was
posted at Benaras and he used to edit the journal from there.
Revival of Tehzib-ul Akhlaq: After a century
later, in 1981, a staunch supporter of Aligarh Movement and an AMU alumnus,
Syed Hamid, the then Vice-Chancellor of Aligarh Muslim University felt the need
of Tehzib-ul Akhlaq. He discussed the idea with few learned members of
concerned of community and re-started Tehzib-ul Akhlaq as a Bi-monthly private
journal. A committee was formed, Chief Editor: Mr Syed Hamid (Vice-Chancellor,
Aligarh Muslim University), Editor: Mr Qazi Moizuddin (Aligarh), Treasurer: Dr
Manzar Abbas Naqvi (Dept. of Urdu, Aligarh Muslim University). Also see
http://aligarhmovement.com/Institutions/Tahzibul_akhlaq
Jamia, Jashn-I Zarrin Number, ed. Ziya ul
Hasan Faruqi, New Delhi, November 1970, Abd ul Latif Azmi, “Jamia ke Pachas
Sal,” pp. 9-10.
Ibid., p. 10 & Tarachand, op. cit., vol.
II, p. 351.
Tarachand, op.cit., vol. II, p. 351 and
Daktar Zakir Husayn, Zakir Husain Memorial Committee, Hyderabad, 1972, pp.
28-9. Asbab-e-Baghaawat-e-Hind (Causes of the Rebellion of 1857), a treatise
published in 1859 that attempted at drawing the colonial state’s attention
towards reasons such as Christian conversions, lack of opportunities and unfair
handling of the natives (Muslims in particular) by the British officials. The
work, without questioning the essential foundations of colonial supervision,
aimed at correcting the perception of the British vis-à-vis Indian Muslims.
Also see Ali, Parveen Shaukat (2004), Islam
and the Challenges of Modernity: An Agenda for the 21stCentury, Islamabad:
National Institute of Historical and Cultural Research, Centre of Excellence,
Quaid-e-Azam University.
Out of which Sir Syed contributed 14 for
instance articles on the importance of education; the concept of education,
progress of education, benefits of education and the pivotal role of education
is shaping one's personality. Also see Robinson, Francis (2000), Islam and
Muslim History in South Asia, New Delhi: Oxford University Press.
Tehzib-ul
Akhlaq.
The
most popular syllabus of religious schools.
Tehzib-ul Akhlaq.
Tehzib-ul Akhlaq, Yakum Moharram 1288.
The
first editor of the Aligarh Institute Gazette.
Tehzib-ul Akhlaq.
Nafees
Bano, Tehzib-ul Akhlaq: A critical study, Education Book House, Aligarh, 1993,
Page 278.
Tehzib-ul Akhlaq, Yakum Jamiuds Sani, 1288 Hijra.
Tehzib-ul Akhlaq, an article from the newspaper ‘The Friend of India’.
For
detail see The Tehzib-ul Akhlaq from the beginning of Shawwal to Ramdhan 1296
Hijra translated into English by M. Hameedullah, included in selected Essays of
Sir Seyed Academy, AMU, 2004, Page 39 to 42.
The
Tehzib-ul Akhlaq, Yakum Shawwal 1312 Hijra.
The
Tehzib-ul Akhlaq, Zeedaqad IS, 1287 Hijra.
The
Tehzib-ul Akhlaq, Yakum Zeeqad, 1287 Hijra.
The
Tehzib-ul Akhlaq, Yakum Zeeqad 1288 Hiira.
The
Tehzib-ul Akhlaq, Yakum Rahdhan, 1292 Hijra.
Siddiqi, Hamid Raza (2014), “Sir Syed Ahmad Khan ke Islaahi Kaarnaame”,
Tahzeebul Akhlaq33 (10): 194-199.
The
Tehzib-ul Akhlaq, Yakum Rabius Sani. Also see Metcalf, Barbara (1982), Islamic
Revival in British India: Deoband, 1860-1900, Princeton: Princeton University
Press.
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Javed Akhatar is Assistant Professor (Contractual),
Department of Islamic Studies, Jamia Millia Islamia
New Age Islam, Islam Online, Islamic Website, African
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