Javad-ud Daula, Arif Jang, Sir Syed Ahmed Khan, KCSI (also Sayyid Ahmad Khan) (Urdu:سید احمد خان) (October 17, 1817 – March 27, 1898), commonly known as Sir Syed, was an Indian educator and politician, and an Islamic reformer and modernist. Sir Syed pioneered modern education for the Muslim community in India by founding the Muhammedan Anglo - Oriental College, which later developed into the Aligarh Muslim University. His work gave rise to a new generation of Muslim intellectuals and politicians who composed the Aligarh movement to secure the political future of Muslims of India.

In 1842, Emperor Bahadur Shah Zafar II revived upon Syed Ahmad Khan the title of Javad-ud Daulah, conferred upon Syed Ahmad’s grandfather Syed Hadi by Emperor Shah Alam II in about the middle of the 18th century. The Emperor added to it the additional title of Arif Jang. The conferment of these titles was symbolic of Syed Ahmad Khan’s incorporation into the nobility of Delhi.

Born into Muslim nobility, Sir Syed earned a reputation as a distinguished scholar while working as a jurist for the British East India Company. During the Indian Rebellion of 1857 he remained loyal to the British and was noted for his actions in saving European lives. After the rebellion he penned the booklet Asbab - e - Baghawat - e - Hind (The Causes of the Indian Mutiny) — a daring critique, at the time, of British policies that he blamed for causing the revolt. Believing that the future of Muslims was threatened by the rigidity of their orthodox outlook, Sir Syed began promoting Western style scientific education by founding modern schools and journals and organising Muslim intellectuals. Towards this goal, Sir Syed founded the Muhammedan Anglo - Oriental College in 1875 with the aim of promoting social and economic development of Indian Muslims.

One of the most influential Muslim politicians of his time, Sir Syed was suspicious of the Indian independence movement and called upon Muslims to loyally serve the British Raj. He denounced nationalist organisations such as the Indian National Congress, instead forming organisations to promote Muslim unity and pro-British attitudes and activities. Sir Syed promoted the adoption of Urdu as the lingua franca of all Indian Muslims, and mentored a rising generation of Muslim politicians and intellectuals. Although hailed as a great Muslim leader and social reformer, Sir Syed remains the subject of controversy for his views on Hindu - Muslim issues.

Syed Ahmed Khan was born in Delhi, then the capital of the Mughal Empire. His family is said to have migrated from Herat (now in Afghanistan) in the time of emperor Akbar, although by other accounts his family descended from Arabia. Many generations of his family had since been highly connected with the Mughal administration. His maternal grandfather Khwaja Fariduddin served as wazir in the court of Akbar Shah II. His paternal grandfather Syed Hadi held a mansab, a high - ranking administrative position and the honorary name of Jawwad Ali Khan in the court of Alamgir II. Sir Syed's father Mir Muhammad Muttaqi was personally close to Akbar Shah II and served as his personal adviser. However, Sir Syed was born at a time when rebellious governors, regional insurrections and the British colonialism had diminished the extent and power of the Mughal state, reducing its monarch to a figurehead status. With his elder brother Syed Muhammad Khan, Sir Syed was raised in a large house in a wealthy area of the city. They were raised in strict accordance with Mughal noble traditions and exposed to politics. Their mother Azis - un - Nisa played a formative role in Sir Syed's life, raising him with rigid discipline with a strong emphasis on education. Sir Syed was taught to read and understand the Qur'an by a female tutor, which was unusual at the time. He received an education traditional to Muslim nobility in Delhi. Under the charge of Hamiduddin, Sir Syed was trained in Persian, Arabic, Urdu and religious subjects. He read the works of Muslim scholars and writers such as Sahbai, Rumi and Ghalib. Other tutors instructed him in mathematics, astronomy and Islamic jurisprudence. Sir Syed was also adept at swimming, wrestling and other sports. He took an active part in the Mughal court's cultural activities. His elder brother founded the city's first printing press in the Urdu language along with the journal Sayyad - ul - Akbar. Sir Syed pursued the study of medicine for several years, but did not complete the prescribed course of study. 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 titles of his grandfather and father and was awarded the title of Arif Jung by the emperor Bahadur Shah Zafar. Financial difficulties put an end to Sir Syed's formal education, although he continued to study in private, using books on a variety of subjects. Sir Syed assumed editorship of his brother's journal and rejected offers of employment from the Mughal court.

Social reforms in the muslim society were initiated by Abdul Latif. he founded 'the mohommedan literary society, in Bengal. Sir Sayed Ahmad Khan established the mohammedan Anglo - Oriental collage. later, this institution came to be converted into the Aligrh Muslim University. He opposed the ignorance, superstitions and evil customs prevalent in the Muslim society. He firmly believed that the Muslim society would not progress without the acquisition of western education and science. Having recognised the steady decline in Mughal political power, Sir Syed entered the British East India Company's civil service. He was appointed serestadar at the courts of law in Agra, responsible for record keeping and managing court affairs. In 1840, he was promoted to the title of munshi. In 1858, he was appointed to a high - ranking post at the court in Muradabad, where he began working on his most famous literary work.

Acquainted with high - ranking British officials, Sir Syed obtained close knowledge about British colonial politics during his service at the courts. At the outbreak of the Indian rebellion, on May 10, 1857, Sir Syed was serving as the chief assessment officer at the court in Bijnor. 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 and the ending of the Mughal dynasty amongst many other long standing kingdoms. Sir Syed and many other Muslims took this as a defeat of Muslim society. He lost several close relatives who died in the violence. Although he succeeded in rescuing his mother from the turmoil, she died in Meerut, owing to the privations she had experienced.

In 1859 Sir Syed Published the booklet Asbab - e - Bhaghawath - e - Hind,(The Causes of the Indian Revolt), in which he studied the causes of the revolt. In this, his most famous work, he rejected the common notion that the conspiracy was planned by Muslim élites, who were insecure at the diminishing influence of Muslim monarchs. Sir Syed blamed the British East India Company for its aggressive expansion as well as the ignorance of British politicians regarding Indian culture. However, he gained respect for British power, which he felt would dominate India for a long period of time. Seeking to rehabilitate Muslim political influence, Sir Syed advised the British to appoint Muslims to assist in administration.

Maulana Altaf Hussain Hali wrote, "As soon as Sir Sayyid reached Muradabad, he began to write the pamphlet entitled The Causes of the Indian Revolt, in which he did his best to clear the people of India, and especially the Muslims, of the charge of Mutiny. In spite of the obvious danger, he made a courageous and thorough report of the accusations people were making against the Government and refuted the theory which the British had invented to explain the causes of the Mutiny.

When the work was finished, without waiting for an English translation, Sir Sayyid sent the Urdu version to be printed at the Mufassilat Gazette Press in Agra. Within a few weeks, he received 500 copies back from the printers. His friend warned him not to send the pamphlet to Parliament or to the Government of India. Master Ramchandra's younger brother, Rae Shankar Das, who was munsif in Muradabad and a great friend of Sir Sayyid, begged him to burn the books rather than put his life in danger. Sir Sayyid replied that he was bringing these matters to the attention of the British for the good of his own people, of his country, and of the Government itself. He said that if he came to any harm while doing something that would greatly benefit the rulers and the subjects of India alike, he would gladly suffer whatever befell him. When Rae Shankar Das saw that Sir Sayyid's mind was made up and nothing could be done to change it, he wept and remained silent. After performing a supplementary prayer and asking God's blessing, Sir Sayyid sent almost all the 500 copies of his pamphlet to England, one to the Government, and kept the rest himself.

When the Government of India had the book translated and presented before the Council, Lord Canning, the Governor - General, and Sir Barthold Frere both accepted it as a sincere and friendly report. The Foreign Secretary, however, severely attacked it, calling it 'an extremely seditious pamphlet'. He wanted a proper inquiry into the matter and said that the author, unless he could give a satisfactory explanation, should be harshly dealt with. Since no other member of the Council agreed with his opinion, his attack did no harm.

Later, Sir Sayyid was invited to attend Lord Canning's Durbar in Farrukhabad, and happened to meet the Foreign Secretary there. He told Sir Sayyid that he was displeased with the pamphlet and added that if he had really had the Government's interests at heart, he would not have made his opinion known in this way throughout the country, but would have communicated it directly to the Government. Sir Sayyid replied that he had only had five hundred copies printed, the majority of which he had sent to England, while one had been given to the Government of India, and the remaining copies were still in his possession. Furthermore, he had the receipt to prove it. He was aware, he added, that the view of the rulers had been distorted by the stress and anxieties of the times, which made it difficult to put even the most straightforward problem in its right perspective. It was for this reason that he had not communicated his thoughts publicly. He promised that for every copy that could be found circulating in India he would personally pay one thousand rupees. At first, the Foreign Secretary was not convinced, and asked Sir Sayyid over and over again if he was sure that no other copy had been distributed in India. Sir Sayyid reassured him on this matter, and the Foreign Secretary never mentioned it again. Later he became one of Sir Sayyid's strongest supporters.

Many official translations were made of the Urdu text of The Causes of the Indian Revolt. The one undertaken by the India Office formed the subject of many discussions and debates. The pamphlet was also translated by the Government of India and several members of parliament, but no version was offered to the public. A translation which has been started by a Government official was finished by Sir Sayyid's great friend, Colonel G.F.I. Graham, and finally published in 1873."

In 1855, he finished his highly scholarly, very well researched and illustrated edition of Abul Fazl’s Ai’n-e Akbari, itself an extraordinarily difficult book. Having finished the work to his satisfaction, and believing that Mirza Asadullah Khan Ghalib was a person who would appreciate his labours, Syed Ahmad approached the great Ghalib to write a taqriz (in the convention of the times, a laudatory foreword) for it. Ghalib obliged, but what he did produce was a short Persian poem castigating the Ai’n-e Akbari, and by implication, the imperial, sumptuous, literate and learned Mughal culture of which it was a product. The least that could be said against it was that the book had little value even as an antique document. Ghalib practically reprimanded Syed Ahmad Khan for wasting his talents and time on dead things. Worse, he praised sky - high the “sahibs of England” who at that time held all the keys to all the a’ins in this world.

This poem is often referred to but has never been translated to English. Shamsur Rahman Faruqi wrote an English translation. The translation is accurate if lacking the felicity of the original: