By Shafey Anwarul
Haque
October 17,
2020
Sir
Syed Ahmad Khan
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Sir Syed
Ahmad Khan (17 October 1817- 27 March 1898) holds significant importance in
Indian history- as an educationist, historiographer, journalist, social
reformer, and the founder of Mohammadan Anglo Oriental (MAO) College, which
became Aligarh Muslim University in 1920. But this does not end here. He was,
in real sense a catalyst for reconstruction of his community, an advocate of
rationalism, and a pioneer of modern education. Post 1857, his concern was not
restricted only to subvert misconceptions related to the role of Muslims or
build an educational institution. He genuinely attempted to prepare a roadmap
which could help his coreligionists in coping with the challenges they were
facing, and serve as a vanguard in future too.
Also Read: Sir Syed Ahmad Khan: Man with a
Noble Mission
His notion
of modernity held clear view of progressivism; although it can be contested,
but no one can negate the colossal contributions he made. Also, some historians
note that Indian society at that time rigorously held traditionalism, but Sir
Syed believed that such approach would disturb onrushing of people to
development and urged them to embrace modern scientific education. So, a number
of times in his speeches, he emphasized the importance of western education and
persuaded his coreligionists to abandon their conventional approach, indigenous
institutions and adopt new knowledge. For instance, in 1863, while addressing a
gathering at Calcutta (now Kolkata), he said, ‘The reason why we are backward
is that whilst we were learned in and have benefited by the philosophy of the
science and arts of the antiquity, we were entirely ignorant of those of modern
times’. And in 1877, during the inaugural ceremony of the MAO College (Aligarh
School was established in 1875, and two years later it became MAO College), his
son, Syed Mahmood said, ‘The social condition of our community- the traditions
of the past, to which time has lent a charm- no less vague than prejudicial-
the religious feeling inculcated with our earliest infancy- have been, and
still are, obstacles to a thorough appreciation of English education’.
It must
also be noted here that his support for English education did not emerge from
any kind of aversion or dislike for the traditional approach, rather he found
modern education as the need of the moment; as a potential tool for Muslims to
rescue themselves from oblivion. In his book Aligarh’s First Generation, noted
Historian, David Lelyveld writes, ‘Sayyid Ahmad considered Madarsa education
better than what the British schools had to offer, but unlikely to lead India
into a new future’. He further narrates an incident when one of Sir Syed’s
companion was raising funds to establish a Madrasa in Delhi, he (Sir Syed), who
was in England then, felt exasperated and wrote him a letter, and warned that
such steps would only deteriorate the condition of Indian Muslims, and not
grant them any honour.
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Read: The Joy of Hope:
Hope, an Integral Part of Our Islamic Faith, Must Stay With Us from Cradle to
Grave
Also, his
idea of progress through modern education stemmed from his experiences in
England. His letters to his companions disclose his restlessness whenever he
would see the life and education system there in England. He would often
express his admiration and write that Muslims could improve their condition
through English education only. Besides his experiences, Lelyved writes, he
also learned that Muslims outside India, like Egyptians and Turks had already
adopted European-style education for emancipation of their people. In India
too, he saw social reformers like Raja Ram Mohan Roy, who worked to incorporate
human reason and modern western thoughts, and Swami Dayanand, who used rational
approach to interpret Vedas.
Therefore,
he proposed that the only key to progress and development of a community which
is facing multiple crises is modern education.
Today, when
we compare the educational status of Muslims with other communities, we find
them at the bottom of the heap, and wonder if there is any remedy to this
fiasco. Yes! Sir Syed’s proposal of education is the potential remedy- to
counter some of the hardships community is facing today- a close analysis can
make it clear. Educational status of Muslims in the mid and late 19th century
was even worst. In his book Aligarh Movement and the Making of Indian Muslim
Mind, 1857-2002, eminent journalist Tariq Hasan shows that in 1860, according
to the official statistics, Hindus and Muslims constituted 85.7% and 8.4%
respectively, of those enrolled in the government colleges in the North West
Provinces. Another report he shares, prepared by Viceroy Lord Mayo in 1871,
stated that percentage of Muslim children in Bengal and most other parts of the
country was very low.
Also
Read: Travelogue: A
Musafir (Traveller) To London
This
conundrum compelled Sir Syed and his companions to come forward and make
efforts for the upliftment of their community. Besides them, other reformers
were also working to acquaint their community members with the modern
education. They included Badruddin Tayyabji, Justice Syed Amir Ali, Nawab Latif
Khan Bahadur, Nawab Salar Jung etc. It
would not be incorrect to say that their endeavour to help the oppressed
brought, if not massive, a significant change in their educational status. It
becomes evident from the Memorandum of the Progress of Education in British
India 1916-26, which stated, ‘The percentages of the Mohammadan community were
more favourable than the percentages for all communities together, and even
figures for Mohammadan girls alone did not fall below the figures for all
classes for female pupils. Even at the collegiate and secondary stages, the
proportion of the Mohammadans have been well maintained’.
But after
1947, situation drastically changed due to the damages caused by the partition
and now after more than seventy years, this debilitated state of affairs
couldn’t make much progress. It’s extremely difficult to narrate the story of
seventy years in a brief article, but if we go through the data for last four
decades, we will find that Muslims, as a community, are lagging behind others
and responsibility for this stagnation falls on both, the state and the
community itself. National Sample Survey Organization, in it’s 43rd round
(1987-88) revealed that among Muslims, 42.4% male and 59.5% female in urban
areas and 58.2% and 76.1% female in rural areas, were illiterate, which was
lower than all other communities. Again in 1997, the Report by the Committee of
Governors on the Welfare of Minorities, submitted to the President made similar
submissions. The Sachar Committee Report also highlighted the educational
deprivation among Muslims and stated that despite overall improvement in
educational status, the rate of progress has been the slowest for Muslims. The
report further said that there is a strong need for, ‘a significant shift in
the policy of the state along with the creation of effective partnership with
private and voluntary sectors’. The report has been kept as a culinary
masterpiece; previous government didn’t care to implement; and the now ruling
dispensation is unwilling to even admit Muslim’s presence, let alone any
affirmative action to improve their educational status.
So, now in
times of extreme social and political crisis, the responsibility however falls
on both the state and the civil society, but keeping state’s diabolical
policies and silence over growing animosity against the minorities in view, it
is worthless to expect any suitable action. Thus, the civil society, especially
Muslims (educated and well off section) should begin the task to systematically
analyse the nature of deficit, identify factors behind the impoverishment, make
community members aware about the remedial measures, and take appropriate
action. This will certainly be a blow to the pride of the likes of Sudarshan
TV. Also, an immediate reform in Madrasa education is also required because a
significant Muslim population still prefer sending their wards to such
indigenous institutions. In their book Madrasas in the Age of Islamophobia,
renowned journalist Ziya-us-Salam and noted scholar Mohammad Aslam Parvaiz
discuss in detail the condition of Madrasas in India.
They
believe that a false notion of knowledge i.e. religious sciences and worldly
sciences are separate and mutually opposed, is still prevalent, especially in
Madrasas and that’s why students in both the categories; those in modern
educational institution and those in Madrasas are not getting true
understanding of Islam, which is a complete way of life and commands everyone
to excel in both Islamic and worldly knowledge to become beneficial people.
They further insist that, ‘We need model Madrasas, where comprehensive
education is imparted, where along with the translation and recitation of the
Quran, students learn modern sciences and languages’.
However,
this doubles the responsibility- as our struggle against the far-right forces
continues in one hand, we also need to mobilise uneducated section of the
society, especially Muslims in an effort to improve their status in particular,
and contribute towards the development of the county in general, as Sir Syed
did. As Edward. W. Said says, ‘We cannot fight for our rights and history as
well as future until we are armed with weapons of criticism and dedicated
consciousnesses.
As Aligarh
Muslim University celebrates its centenary year, the institution and people
associated to it should take the charge to initiate the task of reforming the
lives of the underprivileged sections of the community and country. Grand
celebration and dinner parties (which are organised every year in the
university campus and by alumni associations) don’t really suffice the
objectives of a prestigious educational institutions.
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Shafey Anwarul Haque is a research scholar at
Aligarh Muslim University.
Original Headline: Why Sir Syed Ahmad Khan’s
Ideas are relevant today?
Source: The Countercurrent
URL:
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