Hassan Ali Effendi

Hassan Ali (14 August 1830 - 20 August 1895), known as Hassan Ali Effendi (Mr. Hassan Ali) was an educationist who established one of the first Muslim schools in British Sub-Continent: Sindh Madrasatul Islam. Mohammed Ali Jinnah, the founder of Pakistan, studied at the school.

Ali, of Turkish origin, was born in a respectable family of Akhunds in Hyderabad. While still very young, he lost his father and was brought up by his elder brother. According to the tradition of Akhund family, he was enrolled in a local madrassa to read the Qur'an and learn the basics of the Persian language.

After completion of this traditional education, Ali found work as a clerk in the office of the Deputy Collector of Naushahro. One of his Christian colleagues there encouraged him to learn English, a language that was at the time despised by Indian Muslims. Nevertheless, he devoted all his leisure hours to the pursuit of learning English and soon acquired reasonable proficiency in reading, writing and speaking the language.

The river Indus was an important artery of communication and Jherrick was an important river port, the headquarters of the Indus Flotilla. Large quantities of firewood were kept to fuel steamboats. Ali kept account of the incoming and outgoing quantities of wood, a job which offered him free hours to improve his English.

In the mid 1860s, the judge of Karachi, a Mr. Middleton, arrived to cross the river by ferry, spending the night on the ferry boat in order to cross the following morning. He found Hassan Ali reading an English book by the dim light of an oil lamp. Surprised to discover that the man was a Muslim, he was impressed enough to offer him an appointment as the Serishtadar and Translator of the District Court of Karachi on the magnificent salary of sixty rupees a month. Hassan Ali accepted the offer and moved to Karachi to assume his new responsibilities in the court. Impressed by his performance, Judge Middleton allowed him to practice law before the court without passing any formal degree in law. This was the turning point in Hassan Ali's life. At that time, there was not a single Muslim advocate apart from him in whole of the province: the lawyers being either Hindus or English. Soon he was appointed as the Public Prosecutor, the first non-European in Sindh to hold that post, which he retained for 14 years.

Ali then directed his energies towards the welfare of the Sindh Muslims, forming an association Anjuman-Islam Karachi' and becoming its president. The main objective of the association was to safeguard the rights of Sindhi Muslims and spread education amongst them. In those days a Hindu lawyer Dayaram Jethamal had also organized an association known as Sindh Sabha for promotion of education amongst Sindhis and other similar objects. The organizers of Sindh Sabha asked Hassan Ali to join them for the collective good of the Hindus as well as the Muslims of Sindh. He joined it without any prejudice and became its Vice President.

At that time Sir Syed Ahmed Khan started his Aligarh Movement. Sir Syed believed that unless Indian Muslims took part in Western education, they would not be able to compete with other educated communities of India. His efforts resulted in the establishment of MAO College at Aligarh. Wishing to replicate these efforts, Hassan Ali found a number of sympathizers such as Allah Bakhsh Abojho and Shamsuddin Bulbul from the Sindhi Muslim community. Ali travelled to Aligarh in order to study the working of the institution there and to seek further guidance from Sir Syed Ahmed Khan. Sir Syed encouraged him in his pursuit but advised him not to "think of a school only: aim at college to expand into a university." At Aligarh, Hassan Ali also met the European principal of the college, Theodore Beck and his assistant Theodore Morrison.

On his return to Sindh he found that his Hindu friends in Sindh Sabha had started a scheme for establishment of a college in Sindh. (At that time there was not a single college in Sindh and the matriculates of the province had to go to Bombay or Aligarh if they desired to continue their studies. This was mainly a Hindu issue as there were only three Muslim matriculates at the time. The Muslims took the view that the priority was to establish a school on the Aligarh model. Ali declined to join the campaign to establish a college, saying that he had already committed himself and his Muslim friends to the cause of the Madressah. This meant a parting of ways between the two communities in Sindh. Hindus went ahead with their objective to establish Sindh Arts College (today DJ Sindh College) while the Muslims decided to continue with the Madressah scheme under the leadership of Hassan Ali.

However, the Muslims of Sindh alone had no sufficient means or resources to establish an institution on their own. Luckily, Justice Syed Amir Ali, a supporter of Muslim education, who was still a practicing lawyer in 1884, came to Sindh from Calcutta in connection with an important case. Upon the suggestion of Syed Amir Ali a Sindh branch of the National Mohammedan Association was established with Hassan Ali as its President. To bring life to the association, Hassan Ali toured the interior of Sindh and personally canvassed the support of prominent Sindh Muslims, succeeding in convincing several important zamindars, mirs, and pirs to join the association. The British government provided a substantial grant and money was also obtained from the Muslim princes of various states.

There were still obstacles to establishing a school where English-medium education was to be imparted. There was opposition from the orthodox body of the ulema, who saw every sign of kufr (infidelity) in an institution. In order to counter the opposition. Hassan Ali started a weekly journal, Mouwin-I-Majmai-Mohammadi, on the pattern of Sir Syed's Tahzib-ul-Akhlaq. As tine passed, the opposition grew weaker and a moment came when Muslim public opinion became favorable towards the movement. The next task before him was finding a suitable place for the Madressah and a boarding house where the students from the interior of Sindh could stay.

Before the advent of railway service, the Karachi Municipality had constructed a Qafila-Seraie over a large tract of land measuring about eight and a half acres at the present site of the Madressah. The place served as an abode for the camel-caravans coming to Karachi for trade from Faran (Iran), Afghanistan and other farther parts of the subcontinent as well as Central Asia. Inside of the place, there were solid residential structures based on stone pillar and covered with tiled roofs. They were open in front and were backed with a wall on roadside. This room-like construction was termed as Landhi. The whole complex formed a large quadrangle and provided accommodation for a large number of people. The traders stocked their goods in the Landhis and lodged nearby.

The gate of gate Seraie (complex) opened on the Seraie Road (presently known as Shahra-e-Liaquat). The top of this gate bore a carved stone block bearing the designs of a crescent and a star (Islamic sign). Next to the residential complex on the Western side was a spacious plot (present site of the main building of Madressah) fenced round with barbed wire, which served as the Camel Encamping Ground for the camels coming with the caravans. Both the plots originally belonged to the Government and were handed over by it to the Karachi Municipality, which used them as the Qafila-Seraie and the Camel Encamping Ground. Being in the centre of the city, the facility had great value for the trades who paid a small amount of money as rent. However, after the advent of Sindh-Pishin Railway service, the traders began to prefer railways over camel caravans for transportation of their merchandise to Karachi. Slowly and gradually Qafila-Seraie lost its importance and became deserted.
While Hassanally was in search of a proper place for the Madressah and the Boarding House, one day he and his son Wali Muhammad were passing by the Serai. Hassanally' eye fell upon he design of crescent and stare engraved on stone installed over the entrance of the complex. He alighted from his carriage and exclaimed to his son, 'Insha Allah, we shall have this place for our Boarding house'. His son reminded him that the place belonged to the Municipality and they were hardly likely to give it. But Hassanally was determined to get it. Next day he applied to the municipality for allowing the association to use the premises for the Boarding House of the Madressah. Famous architect and engineer Mr. James Stachen, who served then as the secretary of the municipality was not very encouraging to the idea in the beginning. But, Hassanally convinced him. Then they approached another British gentleman Mr. James Grant, who was holding the charge of the president of the municipality. He also agreed with the proposal was to be accorded by the municipality's board, where Hindus were dominating. Because of their opposition towards the establishment of the Madressah, it was unlikely that they would be sympathetic towards the proposal. Hence, it was decided by the two Britons and Hassanally that instead of the board the matter be brought before the managing committee, where they enjoyed majority. The strategy went successful and the place was allotted to the association on a monthly rental of seventy-five rupees. In order to cover the Qafila-Seraie structure into a livable place for students, certain modifications were required. The spaces between the pillars were partitioned and wooden doors were installed in these makeshift rooms. In addition to fifty-two dormitories for the boarders, few large rooms were reserve to serve as Sunni Mosque, Shea Mosque, kitchen, dining room and a conference/meeting room. The place provided ample accommodation for several pupils supposed to come from upcountry.
For holding the classes, Hassanally hired another double storied buildig opposite the Boulton market. The building was actually a go-down with two hall on the first floor and a few small rooms on the ground floor. It was not a good place for a school but it was chosen on two counts: its location being central in the town and its being near to the Boarding house. In those days there was a great scarcity of good buildings in Karachi. So the above building, not withstanding its defects as a school, was hired. Next task was the recruitment of teachers. In those days there was acute dearth of English knowing qualified persons in Sindh. The total number of graduates in Sindh was only three. They were Mr. Ali Muhammad Effendi, Mr. Wali muhammd Effendi and Mirza Sadiqali Beg. The former two were the sons of Hassanally himself, while the third one belonged to Mirza Kaleech Beg's family. All the three were in the Indian Government service and were not available for the service in the Madressah. It was then resolved to bring qualified teachers for the institution from other parts of India. A talent search took place throughout the India by Hassanally and his friends. A galaxy of devoted and dedicated Muslims from various parts of India came to Sindh to take up the sacred mission of teaching their Sindhi Muslim brethren on nominal wages. They were people with missionary zeal having devoted their lives for the cause of education.

The most difficult task, however, was the enrollment of students, for whom all these arrangements were being made. Hassanally and his friends took up a tour of the interior of Sindh to convince the parents to let their sons get education in the Madressah. Owing to blind prejudice prevalent against English education, it was very difficult to convince them to send off their kids to such a far off place like Karachi for sake of learning infidels' language (English). But, on persuasion, many parents expressed their willingness to send their children to this institution for the sake of religious instructions also that were being imparted here and not in any other English school. Finally, some thirty students of interior enrolled themselves bringing the institution into operation.

With this the dream of Hassanally to open a school was about to come true. Friends and well wishers were invited to attend the opening ceremony of the Madressah at Karachi on first of September 1885. The ceremony was a very simple one. No more than three dozens of his friends and co-workers were there. Among them were Seth Alibhoy Karimji, Seth Ghulam Hussain Ghagla, Seth Khalikdina Rahimdina and a few others besides the teachers and the students. A speech was made by Hassanally in which he described the backward condition of Sindhi Muslims and the measures he and his friends were taking to remove the evil of ignorance. Moulvi Taj Muhammad of Soldier Bazaar recited a Sura of Holy Quran and the Madressah was declared open. Detailed account of opening of the Institution has been given in the article on the history of Sindh Madressah.

After the establishment of the institution, Hassanally next turned his attention towards its consolidation. Qafila-Seraie boarding house was still on rental basis. Hassanally wanted this place to be secured on permanent basis. He again approached his European friends Mr. James Grant and Mr. James Strachen, who assured him of their sympathy towards the great cause of the education amongst Sindh's Muslims. But, they put a condition for their support. They planned to impose a two percent tax upon the houses, which took water connections from Malir water that had been brought into Karachi a few years back. A strong opposition was expected. It was arranged that if Hassanally would get all Muslim members to vote for the tax, all the European members would vote for Seraie being given for the boarding house of Sindh Madressah free of charge on permanent basis. Hassanally agreed. Then, he and his friends went to the members belonging to other communities to secure their support. Zoroastrians (Parsis) agreed to support, Hindus decided to oppose.

The meeting ofl the Board was held in the Frere hall. Prominent Hindu lawyer Mr. Dayaran Gidumal, who was also a municipal counselor, made a spirited speech against the tax. He took quite a long time. The meeting was adjourned at a late hour. At the next meeting there were speeches in favor and against of the proposal. But when the voting time came, all the Muslims, Parsis and Europeans went on one side, while the Hindus on the other. There were in all 32 members of the board. Of them ten were Muslims, eight or nine Europeans, three or four Parsis and the rest Hindus. Thus, they won the day against their opponents. After some time the adjoing Camel Camping Ground was also got allotted for the institution through hectic efforts and persuasion on part of the founding fathers. This way, Hassanally and his friends secured the priceless premises for Sindh Madressah as a gift from the municipality.

Meanwhile, Hassanally and his friends had collected a handsome amount through donations, grants and subscriptions for the construction of building. Mr. James Strachen, the famous architect and engineer of Karachi Municipality was assigned to draw the plans and drawings for the new buildings. The plan and estimates were then submitted before the association for the final approval. The Viceroy of India Lord Dufferin was invited to lay foundation stone of the building. On the other hand the Hindu dominated 'Sindh Sabha' body had been working on their college scheme. They also approached the Viceroy to lay foundation of Sindh Arts College, presently known as DJ Sindh College. The Viceroy decided to perform the foundation stone laying ceremony of both the institutions - the Madressah and the college - on the same day, i.e. 14 November 1887. The madressah's function was agrand one. Commenting on the program Wali Muhammad Effendi wrote, Almot the whole of Karachi attended the function, the like of which I have not seen again in the city" With this the construction work started under supervision of Mr. Strachen. His interest and dedication towards Sindh Madressah can be gauged from the fact that he did not charge even a single rupee for his professional fees.

While, the Madressah building was still under construction, the classes were regularly held in the rented place under direct supervision of Hassanally Effendi. By1886 one of the great educationists of his time Mr. W.W. Hunter came to Sindh. He paid a visit to the Madressah also. The standard of education of the institution highly impressed him. His favourable remarks on the performance of Sindh Madressah brought its importance to the notice of the British authorities as well as the general public. Sometime later Dr. Pollen, the popular Assistnt Commissioner of Sindh, who was popularly known as 'Ghairb-Ka-Palnewala' (subsistence provider to the poor) also paid a visit. Towards the end of the year the Madressah had its first annual inspection conducted by Mr. Hart Davis, who later became sessions judge of Karachi. The inspection resulted in fullest satisfaction of the authorities. The work of Hassanally and his friends won laurels from the Government as well as public. This was the time when the government decided to provide regular grant-in-aid to the institution, recognizing it as an aided school.

By 1887, within two years of the establishment of the institution, Hassanally and his friends took decision to re-designate the title of the head of the Madressah from Headmaster to Principal. In those days, schools used to have the headmasters, colleges the principals. It was a remarkable deviation from the custom. Initially, the Madressah started with Moulvi Umerddin as the first headmaster in 1885, who served the institution for almost one year and left for a better position elsewhere. He was replaced by another headmaster, Mr. Sajid Mirza, who also served for about one year. These short tenures at the top of the institution were hampering its consolidation. But the problem was that the number of well educated and qualified persons in those days was very small and opportunities for them abound. The founding fathers wanted to make the post more attractive. Perhaps, the dream of developing the institution to college level also helped in taking the decision. Secondly, the association decided to fill the upgraded post of the Principal with some government officer on deputation basis. This paved the way for coming of Hassnally's son Mr. Wali Muhammad, who was in the Education Service of Bombay Government at that time, as the third head and the first principal of Sindh Madressah in 1887.

Mr. Wali Muhammad was not only the Principal, but also the Personal Assistant to his father. Hassanally used to supervise all the matters relating to the institution including the correspondence, which were to be placed before Hassanally for his approval. Once Hassanally asked his son to draft a letter for donation to a millionaire of Boombay. After putting much of his effort in it. Wali Muhammd took the draft to his father the next morning. When the letter was read to him, he took it from his son and said, 'Although you have received university education, but you can hardly draft'. The letter was dictated afresh by Hassnally himself and handed over to his son for dispatch. This was the degree of interest in the matters of the institution on part of Hassanally.

The first prize distribution ceremony for the students of Sindh Madressah was held in 1887. The Governor of bombay, Lord Reay, who had come to Karachi on his first visit, was requested to be the Chieg Guest on the occasion. The British Education Inspector mr. HP Jacob strongly recommended the request. Hence, the Governor agreed. A beautiful dais was erected for the occasion. The Muslim gentry of Karachi fully participated in the pgoramme. The proceedings began with the recitation of Sura Al-Rehman from holy Quran. It was followed by a Sindhi verse to welcome the honourable guest. In the well-come address the deplorable condition of Sindhi Muslims was brought before the Governor. The efforts of the association to improve their condition by the establishment of Sindh Madressah were also highlighted. The Governor then stood up to reply. He thanked the association for the welcome address presented to him and highly appreciated the services that the Madressah was rendering towards the uplift and advancement of Muslim community of Sindh. He stated his belief that the institution was destined to play very important role in the coming years. He recongnized the need for financial assistance and announced a recurring grant of six thousand rupees per annum for the institution from the Government of Bombay.

The British Government fully satisfied with the work of Hassanally for the cause of education of Sindhi Muslims, conferred upon him the title of 'Khan Bahadur', in year 1888. Then, during the war between Turkey and Russia, he collected a log of funds for Turkish soldiers. In appreciation of his service for the cause of his Muslim brethren in Turkey, he was appointed as the Honorary Counsul of Turkey and was conferred the Turkish titles of 'Bey Majidi' and 'Effendi' in 1889. In addition to that, he was elected as a municipal councilor of Karachi in early eighties, and was elected as the member of the Council of the Governor of Bombay in 1891, the p9osition he retained till his death.

Hassnally was a man of rare talents. He had a fairly good knowledge of foreign languages like Persian, Arabic, English, Turkish, Latin and French. He offered prayers regularly at proper times. After the construction of mosques at Sindh Madressah, Hassanally made it a point to say his Friday prayers every week regularly till his death.

All his life he faced the difficulties and opposition, but he never lost his heart. His magnetic personality, integrity of character and iron will enabled him to surmount the difficulties. In private life Hassanallye observed a routine throughout his life. In summer as well as in winter, he had a habit to get up at five o' clock in the morning. After having bath and offering prayers he read holy Quran for a while. This done, he went for a morning walk in his garden, where the news of the day was read to him. At nine o'clock he would engage himself in learning a foreign language. After this, he used to dress up and had his breakfast. On his way to the court, he would drop in the Madressah or its boarding house for awhile to give necessary instructions. His nights were devoted to rest only. Seldom did he allow any serious work to interfere with his sleep, which he considered the restorer of consumed energy. A full night's repose always made him look fresh again in the morning and ready to go through the duties of the day with renewed vigor. This schedule helped him a lot not only keeping him healthy throughout his life, but also enabled him to contribute extraordinarily towards the betterment of his Muslim brethren in Sindh.

By 1895, with the untiring efforts of Hassanally, the institution had fully developed into a very well functioning high school with three primary branches of Sindhi, Urdu and Gujrati. The Quran classes were regularly conducted in the prayer halls. A group of highly dedicated teachers, like Mr. Wali Muhammed, Khawaja Ali Muhammed, Mr. Tejani, Mr. Parshotam, Moulvi Allah Bakhsh and others, had revolved themselves into a dedicated and devoted team. With the first batch of six students passing the matriculation examination from the University of Bombay in 1892, the institution had already started producing the generations of educated Sindhi Muslims. Seven his dread come to realization and his objective accomplished, Hassanally, one of the most remarkable men of Sindh, breathed his last in the afternoon of 20 August 1895, at an age of sixty five years, at Hassanally Hall situated at the Mcleod Road (presently known as I.I. Chundrigar Road) of Karachi. He had always desired that he should be buried in the garden of his Hyderabad residence, known as Effendi Bagh. Considering his wish as his last will, his body was taken in a special train from Karachi to Hyderabad, where he was laid to rest in midst of thousands of the mourners.

Alama Muhammad Iqbal

Allama Dr. Sir Mohammad Iqbal is one of most outstanding poets, writers, intellectuals and thinkers or theologist of modem times.

Iqbal was born at Sialkot on November 9, 1887. He held a brilliant academic record. He did his Masters in Philosophy from Government College, Lahore and joined there as a lecturer. He left for Europe in 1905 and studied Philosophy and Law at the Trinity College, Cambridge, Lincolin's Inn, London and the Munich University. He was awarded a 'Ph. D' by the Munich University.

He returned home in 1908 and rejoined service in the Government College, Lahore. He resigned after sometime and started practicing Law. He was elected Member of the Punjab Legislative Assembly in 1926 for three years. In 1930 Iqbal was elected President of the Muslim League session held at Allahabad. In 1931 he attended the Round Table Conference which met in London to frame a constitution for India and took active Part in its various committees.

He was the first to give a concrete shape to the Muslim aspirations in India for 'a separate homeland'. In his Presidential Address at the Annual Session of the Muslim League at Allahbad (1930) he boldly asserted the Muslim demand for the creation of a Muslim India within India, and said "I would like to see the Punjab, the North-West Frontier Province, Sindh and Baluchistan amalgamated into a single State".

It was Iqbal's fervent appeal which persuaded the Qaid-e-Azam in 1934 to return from England and lead the Muslims of the Indo-Pakistan Sub-continent in their struggle for constitutional rights and it was in his letters to the Qaid-e-Azam that he elaborated his scheme in its political as well as cultural context. He succeeded in convincing the Qaid-e-Azam that Pakistan was the only solution to the Political problems of the Muslims of India, and it was on the foundations laid by Iqbal that the Muslim League’s historic Pakistan Resolution of 1940.

He believed, on the one hand, in the emancipation and freedom of the Muslims of the Indo-Pakistan Sub-continent and on the other, he argued for the unity of Muslim nations all-over the world. Iqbal's political philosophy is not atomistic but organic in that it implied the formation of an association of the Muslim countries to betten their own lot and be the upholder of peace and justice throughout the World. His verses in Urdu and Persian and his monumental treatises have been translated into almost all the important languages of the world and found wide recognition in Iran, Turkdy, Egypt, England, France, Germany, Italy, USSR, etc.

He died on April 21, 1938 at Lahore and was laid to rest near Badshahi Mosque. An academy named after him has been established by the Government of Pakistan to promote and disseminate the messages and teachings of Allama Iqbal.

The Karachi Food Street - Beautiful Pictures

Wholesome Foods

The Loop - Main Entrance

Distance View of Construction Site

Side View of Cosnstruction Site

Construction Site View From the Road

Ground Work

Rotary Food Court

Promenade

Port House

Detailed Plan

The Whole View

Napier Tavern

The Master Plan

The Plan Narrated

Festival Boulevard

The Big Picture

Google Earth View

Construction Underway.

Concept of Karachi Food Street

China Land

Aerial View

Beauty of Pakistan Through Pictures

Simly Dam Lake View Islamabad.

Simly Dam Hotel

Simly Dam View

Simly Dam Lake view

Simly Dam Another View

Said Pur Model Village

Rawalakot Azad Kashmir

Rawal Dam in Boat

Rawal Dam Lake View

Rawal Dam Back Side

Rawal Dam Hotel

PTCL Rest House Natia Gali

PAF Base Kalabagh

Neelam Valley Azad Kashmir

Muzaffarabad Azad Kashmir

Murree Kalabagh Road

Mull Pur Village Islamabad

Mull Pur Village islamabad

Lohe Dandi Bari Imam Islamabad

Karakurram

Grand Hotel Muzaffarabad Azad Kashmir

Chitral view

Sir Syed Ahmed Khan

Sir Syed Ahmed Khan, was born in Delhi on October 17, 1817. His family is said to have migrated from Herat (Afghanistan) during the time of Emperor Akbar. Many generations of his family had since been closely connected with the Mughal administration. Sir Syed's father Mir Muhammad Muttaqi served as personal adviser to Emperor Akbar Shah II.

Sir Syed was born at a time when rebellious governors, regional insurrections and the British colonialism had eroded the extent and power of the Mughal Empire. With his elder brother Syed Muhammad Khan, Sir Syed was raised in a large house in a wealthy area of the Delhi. They were raised in strict accordance with Mughal noble traditions and exposed to politics. Their mother Aziz-un-Nisa played a formative role in Sir Syed's life, raising him with rigid discipline with a strong emphasis on education. 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 at that time in Delhi. Under the charge of Maulvi Hamiduddin, Sir Syed was trained in Persian, Arabic, Urdu and religious subjects. He read the works of Muslim scholars and writers. Other tutors instructed him in mathematics, astronomy and Islamic jurisprudence. Sir Syed also pursued the study of medicine for several years, but did not complete the prescribed course of study. Sir Syed was also adept at swimming, wrestling and other sports. He took an active part in the Mughal court's cultural activities. After completion of education his elder brother Syed Muhammad Khan founded the city's first printing press in Urdu language and started publishing a journal Sayyad-ul-Akbar.

Until the death of his father in 1838, Sir Syed had lived a life customary for an affluent young Muslim noble. Upon his father's death, he inherited the family titles and was awarded the title of Arif Jung by Mughal Emperor Bahadur Shah Zafar. Financial difficulties put an end to Sir Syed's formal education but he continued to study in private on a variety of subjects. Sir Syed assumed editorship of his brother's journal but rejected offers of employment from the Mughal court. Having recognized the steady decline in Mughal political power, Sir Syed entered the British East India Company's civil service as serestadar at the courts of law in Agra, responsible for record-keeping and managing court affairs. In 1840, he was promoted to the title of munshi.
While continuing to work as a jurist, Sir Syed began writing on various subjects, mainly in Urdu. His career as an author began when he published a series of treatises in Urdu on religious subjects in 1842. He published the book Athar Assanadid (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. He wrote the Tuhfa-i-Hasan and 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 also released the second edition of Athar Assanadid in 1854. He also wrote a commentary on the Bible, the first by a Muslim, in which he argued that Islam was the closest religion to Christianity.

Acquainted with high-ranking British officials, Sir Syed obtained close knowledge about British colonial politics. At the outbreak of the War of Independence on May 10, 1857, Sir Syed was serving as the chief assessment officer at the court in Bijnor. Northern India became the scene of the most intense fighting. 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. He lost several close relatives who died in the violence. Although he succeeded in rescuing his mother from the turmoil but she soon died in Meerut due to the hardships she had experienced. Sir Syed and many other Muslims took this as a defeat of Muslim society.

The War of Independence 1857 ended in disaster for the Muslims. The British chose to believe that the Muslims were responsible for the anti-British uprising; therefore they subjected them to ruthless punishments and merciless vengeance. The British had always looked upon the Muslims as their adversaries because they had ousted them from power but the War of independence 1857 intensified this feeling and every attempt was made to ruin and suppress the Muslims forever. Their efforts resulted in the liquidation of the Mughal rule and the Sub-continent came directly under the British crown. After dislodging the Muslim rulers from the throne, the new rulers, the British, implemented a new educational policy with drastic changes. The policy banned Arabic, Persian and religious education in schools and made English not only the medium of instruction but also the official language. This spawned a negative attitude amongst the Muslims towards everything modern and western, and a disinclination to make use of the opportunities available under the new regime. This tendency, had it continued for long, would have proven disastrous for the Muslim community.

At such a critical stage Sir Syed rose to the occasion. 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 “Asbab-e-Bhaghawath-e-Hind (Causes of the Indian Revolt)” which was a daring critique of British policies that he blamed for causing the Revolt. In the booklet published in 1859, Sir Syed explained causes of the Revolt. He rejected the common notion that the conspiracy was planned by Muslims, who were feeling insecure at the diminishing influence of Muslim rulers. Sir Syed blamed the British East India Company for its aggressive expansion as well as the ignorance of British politicians regarding Indian culture. Seeking to rehabilitate Muslim political influence, Sir Syed advised the British to appoint Muslims to assist in administration. His other writings such as Loyal Muhammadans of India, Tabyin-ul-Kalam and a 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.

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 publishing journals and organising Muslim intellectuals.

Through the 1850s, Syed Ahmed Khan began developing a strong passion for education. While pursuing studies of different subjects including European jurisprudence, Sir Syed began to realise the advantages of Western-style education, which was being offered at newly-established colleges across India. Despite being a devout Muslim, Sir Syed criticised the influence of traditional dogma and religious orthodoxy, which had made most Indian Muslims suspicious of British influences. Sir Syed began feeling increasingly concerned for the future of Muslim communities. Committed to working for the development of Muslims, Sir Syed founded a modern madrassa in Muradabad in 1859 which was one of the first religious schools to impart scientific education. Sir Syed also worked on social causes, helping to organise relief for the famine-struck people of the Northwest Frontier Province in 1860. He established another modern school in Ghazipur in 1863.

Upon his transfer to Aligarh in 1864, Sir Syed began working wholeheartedly as an educator. He founded the Scientific Society of Aligarh, the first scientific association of its kind in India. Modeling it after the Royal Society and the Royal Asiatic Society, Sir Syed assembled Muslim scholars from different parts of the country. The Society held annual conferences, disbursed funds for educational causes and regularly published a journal on scientific subjects in English and Urdu. Sir Syed felt that the socio-economic future of Muslims was threatened by their orthodox aversions to modern science and technology. He published many writings promoting liberal, rational interpretations of Islam. In face of pressure from religious Muslims, Sir Syed avoided discussing controversial subjects in his writings and focusing mainly on promoting education.

The onset of the Hindi-Urdu controversy of 1867 saw the emergence of Sir Syed as a political leader of the Muslim community. He became a leading Muslim voice opposing the adoption of Hindi as a second official language of the United Provinces (now Uttar Pradesh). Sir Syed perceived Urdu as the lingua franca of Muslims. Having been developed by Muslim rulers of India, Urdu was used as second language after Persian, official language of the Mughal court. Since the decline of the Mughal dynasty, Sir Syed promoted the use of Urdu through his own writings. Under Sir Syed, the Scientific Society translated Western works only into Urdu. The schools established by Sir Syed imparted education in the Urdu medium. The demand for Hindi, led largely by Hindus, was to Sir Syed an erosion of the centuries-old Muslim cultural domination of India. Testifying before the British-appointed education commission, Sir Syed controversially exclaimed that "Urdu was the language of gentry and Hindi that of the vulgar." His remarks provoked a hostile response from Hindu leaders, who unified across the nation to demand the recognition of Hindi.

The success of the Hindi movement led Sir Syed to further advocate Urdu as the symbol of Muslim heritage and as the language of all Indian Muslims. His educational and political work grew increasingly centred around and exclusively for Muslim interests. He also sought to persuade the British to give Urdu extensive official use and patronage. His colleagues and protégés such as Nawab Mohsin-ul-Mulk and Maulvi Abdul Haq developed organisations such as the Urdu Defence Association and the Anjuman Taraqqi-i-Urdu, committed to the perpetuation of Urdu. Sir Syed's protégé Shibli Nomani led efforts that resulted in the adoption of Urdu as the official language of the Hyderabad State and as the medium of instruction in the Osmania University. To Muslims in northern and western India, Urdu had become an integral part of political and cultural identity. However, the division over the use of Hindi or Urdu further provoked communal conflict between Muslims and Hindus of India.

On April 1, 1869, Sir Syed travelled to England, where he was awarded the Order of the Star of India from the British government on August 6. Travelling across England, he visited its colleges and was inspired by the culture of learning established after the Renaissance. Sir Syed returned to India in 1870 determined to build a "Muslim Cambridge." Upon his return, he organised the "Committee for the Better Diffusion and Advancement of Learning among Muhammadans" on December 26, 1870. Sir Syed described his vision of the institution he proposed to establish in an article written in 1872 and re-printed in the Aligarh Institute Gazette of April 5, 1911 quoted below:

“I may appear to be dreaming and talking like Shaikh Chilli, but we aim to turn this MAO College into a University similar to that of Oxford or Cambridge. Like the churches of Oxford and Cambridge, there will be mosques attached to each College… The College will have a dispensary with a Doctor and a compounder, besides a Unani Hakim. It will be mandatory on boys in residence to join the congregational prayers (namaz) at all the five times. Students of other religions will be exempted from this religious observance. Muslim students will have a uniform consisting of a black alpaca, half-sleeved chugha and a red Fez cap… Bad and abusive words which boys generally pick up and get used to, will be strictly prohibited. Even such a word as a "liar" will be treated as an abuse to be prohibited. They will have food either on tables of European style or on chaukis in the manner of the Arabs… Smoking of cigarette or huqqa and the chewing of betels shall be strictly prohibited. No corporal punishment or any such punishment as is likely to injure a student's self-respect will be permissible… It will be strictly enforced that Shia and Sunni boys shall not discuss their religious differences in the College or in the boarding house. At present it is like a day dream. I pray to God that this dream may come true."

By 1873, the committee under Sir Syed issued proposals for the construction of a college in Aligarh. He began publishing the journal Tahzib al-Akhlaq (Social Reformer) to spread awareness and knowledge on modern subjects and promote reforms in Muslim society. Sir Syed worked to promote reinterpretation of Muslim ideology in order to reconcile tradition with Western education. He argued in several books on Islam that the Qur'an rested on an appreciation of reason and natural law, making scientific inquiry important to being a good Muslim. Sir Syed established a modern school in Aligarh and, obtaining support from wealthy Muslims and the British, laid the foundation stone of the Muhammadan Anglo-Oriental College on May 24, 1875 with the aim of promoting social and economic development of Indian Muslims.

Sir Syed retired from his career as a jurist in 1876, concentrating entirely on developing the college and on religious reform. His pioneering work received support from the British. Although intensely criticised by orthodox religious leaders hostile to modern influences, Sir Syed's new institution attracted a large number of students, mainly drawn from the Muslim gentry and middle classes. The curriculum at the college involved scientific and Western subjects, as well as Oriental subjects and religious education. The first chancellor was Sultan Shah Jahan Begum, a prominent Muslim noblewoman, and Sir Syed invited an Englishman, Theodore Beck, to serve as the first college principal. The college was originally affiliated with Calcutta University but was transferred to the Allahabad University in 1885. Near the turn of the 20th century, it began publishing its own magazine and established a law school. In 1920, the college was transformed into a university.

In 1878, Sir Syed was nominated to the Viceroy's Legislative Council. He testified before the education commission to promote the establishment of more colleges and schools across India. In the same year, Sir Syed founded the Muhammadan Association to promote political co-operation amongst Indian Muslims from different parts of the country. In 1886, he organised the All India Muhammadan Educational Conference in Aligarh, which promoted his vision of modern education and political unity for Muslims. His works made him the most prominent Muslim politician in 19th century India, often influencing the attitude of Muslims on various national issues. He supported the efforts of Indian political leaders Surendranath Banerjea and Dadabhai Naoroji to obtain representation for Indians in the government and civil services. In 1883, he founded the Muhammadan Civil Service Fund Association to encourage and support the entry of Muslim graduates into the Indian Civil Service (ICS).

Sir Syed was suspicious of the Indian independence movement and called upon Muslims to loyally serve the British. He denounced nationalist organisations particularly the Indian National Congress, established in 1885 and asked the Muslims to form organisations to promote Muslim unity and develop 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.

Sir Syed's political views were shaped by a strong aversion to the emerging nationalist movement, which was composed largely of Hindus. Sir Syed opposed the Indian National Congress on the grounds that it was a Hindu-majority organisation, calling on Muslims to stay away from it. While fearful of the loss of Muslim political power owing to the community's backwardness, Sir Syed was also averse to the prospect of democratic self-government, which would give control of government to the Hindu-majority population. He said that:

"At this time our nation is in a bad state in regards education and wealth, but God has given us the light of religion and the Koran is present for our guidance, which has ordained them and us to be friends. Now God has made them rulers over us. Therefore we should cultivate friendship with them, and should adopt that method by which their rule may remain permanent and firm in India, and may not pass into the hands of the Bengalis… If we join the political movement of the Bengalis our nation will reap a loss, for we do not want to become subjects of the Hindus instead of the subjects of the "people of the Book…"

His fierce criticism of the Congress and Indian nationalists created rifts between Muslims and Hindus. At the same time, Sir Syed sought to politically ally Muslims to the British government. An avowed loyalist of the British Empire, Sir Syed was nominated as a member of the Civil Service Commission in 1887 by Lord Dufferin. In 1888, he established the United Patriotic Association at Aligarh to promote political co-operation with the British and Muslim participation in the government. Syed Ahmed Khan was knighted by the British government in 1888 and in the following year he received an LL.D. honoris causa from the Edinburgh University.

Sir Syed Ahmed Khan lived the last two decades of his life in Aligarh, regarded widely as the mentor of Muslim intellectuals and politicians of the 19th and 20th centuries. He remained the most influential Muslim politician in India, with his opinions guiding the convictions of a large majority of Muslims. Battling illnesses and old age, Sir Syed died on March 27, 1898. He was buried besides Sir Syed Masjid inside the campus of the Aligarh university. His funeral was attended by thousands of students, Muslim leaders and British officials. Sir Syed is widely commemorated across South Asia as a great Muslim reformer and visionary.

The university he founded remains one of India's most prominent institutions. Prominent alumni of Aligarh include Muslim political leaders Maulana Mohammad Ali, Abdur Rab Nishtar, Maulana Shaukat Ali and Maulvi Abdul Haq, who is hailed in Pakistan as Baba-e-Urdu (Father of Urdu). The first two Prime Ministers of Pakistan, Liaquat Ali Khan and Khawaja Nazimuddin, as well as the late Indian President Dr. Zakir Hussain, are amongst Aligarh's most famous graduates. Sir Syed is hailed as a founding father of Pakistan for his role in developing a Muslim political class independent of Hindu-majority organisations.

Sir Syed’s political vision gave an independent political expression to the Muslim community, which aided its goal to secure political power in India. His philosophy guided the creation of the All India Muslim League in 1906, as a political party separate from the Congress. Sir Syed's ideas inspired both the liberal, pro-British politicians of the Muslim League and the religious ideologues of the Khilafat Movement. The Muslim League remained at odds with the Congress and continued to advocate the boycott of the Indian independence movement aimed at a United but Hindu dominated India. In the 1940s, the student body of Aligarh committed itself to the establishment of Pakistan and contributed in the activities of the All India Muslim League. This struggle by the Muslim of India on the platform of All India Muslim led to the creation of an independent Muslim state, Pakistan.

Pakistan Resolution 1940

The annual general session of All India Muslim League held in March 1940 at Lahore proved to be an historic milestone in history during which The Pakistan Resolution was adopted. This Resolution now called Qarardad-e-Pakistan was a formal political statement adopted by the All India Muslim League that called for a separate homeland for the Muslims of British India.

All India Muslim League Working Committee March 1940

Although the idea of founding a separate state for Muslims of the Indian Sub-Continent was introduced by Allama Iqbal in 1930 and the name "Pakistan" had been proposed by Choudhary Rahmat Ali in his Pakistan Declaration in 1933, Qaid-e-Azam Muhammad Ali Jinnah and some other Muslim leaders had kept firm belief in Hindu-Muslim unity. However, the volatile political climate and religious hostilities between Hindus and Muslims now gave stronger backing to the idea of a Muslim State.

With the beginning of the Second World War in September 1939, the Viceroy of India Lord Linlithgow had declared India's joining the war without consulting the provincial governments. In this situation, Qaid-e-Azam Muhammad Ali Jinnah called the annual general session of the All India Muslim League in Lahore to discuss the circumstances and also analyze the reasons for poor performance of the All India Muslim League in the general elections of 1937 in some Muslim majority provinces.

The session was held between 22nd March and 24th March, 1940, at Manto Park (now Iqbal Park), Lahore. The welcome address was made by Nawab Sir Shah Nawaz Mamdot.

Nawab Sir Shah Nawaz Mamdot presenting address of welcome

On the first day of the session, Qaid-i-Azam Muhammad Ali Jinnah in his speech recounted the contemporary situation, stressing that the problem of India was no more of an inter-communal nature, but manifestly an international. He criticised the Congress and the nationalist Muslims, and espoused the Two-Nation Theory and the reasons for the demand for separate Muslim homelands. To him the differences between Hindus and the Muslims were so great and so sharp that their union under one central government was full of serious risks. They belonged to two separate and distinct nations and therefore the only chance open was to allow them to have separate states.

In the words of Qaid-i-Azam: "Hindus and the Muslims belong to two different religions, philosophies, social customs and literature. They neither inter-marry nor inter dine and, indeed, they belong to two different civilizations that are based mainly on conflicting ideas and conceptions. Their concepts on life and of life are different. It is quite clear that Hindus and Muslims derive their inspiration from different sources of history. They have different epics, different heroes and different episodes. Very often the hero of one is a foe of the other, and likewise, their victories and defeats overlap. To yoke together two such nations under a single state, one as a numerical minority and the other as a majority, must lead to growing discontent and final destruction of any fabric that may be so built up for the government of such a state".

He further said, "Mussalmans are a nation according to any definition of nation. We wish our people to develop to the fullest spiritual, cultural, economic, social and political life in a way that we think best and in consonance with our own ideals and according to the genius of our people".

The draft of Resolution was prepared by Sikandar Hayat Khan, the Chief Minister of the Punjab which was placed before the Subject Committee of the All India Muslim League for discussion and amendments. The Resolution text unanimously rejected the concept of United India on the grounds of Two Nation Theory and recommended the creation of an independent Muslim state.

After the presentation of annual report by Liaquat Ali Khan, the Resolution was moved in the general session by A.K. Fazlul Huq, the Chief Minister of undivided Bengal and was seconded by Choudhury Khaliquzzaman who explained his views on the causes which led to the demand of a separate state. Subsequently, Maulana Zafar Ali Khan from Punjab, Sardar Aurangzeb from the NWFP, Sir Abdullah Haroon from Sindh, and Qazi Esa from Baluchistan, and other leaders supported the Resolution. The principle text of the Lahore Resolution was passed on 24 March.

Chaudhry Khaliquzzaman is seconding the Resolution

The Resolution declared: "No constitutional plan would be workable or acceptable to the Muslims unless geographical contiguous units are demarcated into regions which should be so constituted with such territorial readjustments as may be necessary. That the areas in which the Muslims are numerically inmajority as in the North-Western and Eastern zones of India should be grouped to constitute independent states in which the
constituent units shall be autonomous and sovereign".

It further read, "That adequate, effective and mandatory safeguards shall be specifically provided in the constitution for minorities in the units and in the regions for the protection of their religious, cultural, economic, political, administrative and other rights of the minorities, with their consultation. Arrangements thus should be made for the security of Muslims where they were in a minority".

Quaid-i-Azam, Liaquat Ali Khan and
Nawab Muhammad Iftikhar Hussain Khan
of Mamdot at the Lahore Session 1940

The Resolution thus repudiated the concept of United India and recommended the creation of an independent Muslim state consisting of Punjab, NWFP, Sindh and Baluchistan in the northwest, and Bengal and Assam in the northeast.

The Resolution laid down only the principles, with the details left to be worked out at a future date. It was made a part of the All India Muslim League's constitution in 1941. It was on the basis of this resolution that in 1946 the Muslim League decided to go for one state for the Muslims, instead of two. Having passed the Pakistan Resolution, the Muslims of India changed their ultimate goal. Instead of seeking alliance with the Hindu community, they set out on a path whose destination was a separate homeland for the Muslims of India i.e. Pakistan.

Minar-i-Pakistan, Lahore, the
landmark where the historicPakistan Resolution was passed.