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. ------- '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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