Sub Inspectors Jobs In Punjab Police 2015

Sub Inspectors Jobs In Punjab Police 2015

 

PUNJAB
POLICE DEPARTMENT

SR. NO.21
    RECRUITMENT TO 200 POSTS (TEMPORARY LIKELY TO BE MADE PERMANENT) OF

SUB INSPECTORS
(BS-14) (INCLUDING 31 POSTS
RESERVED FOR FEMALE AND 11 POSTS RESERVED FOR MINORITIES) IN THE PUNJAB POLICE
DEPARTMENT.

DISTRICT / REGION WISE NUMBER OF
POSTS

  

Case No	Region	Districts	Vacancies
			Female (15%)	Minorities (5%)	Open merit	Total
03-D/2015	Lahore	Lahore	05	02	26	33
04-D/2015	Sheikhupura	(i) Sheikhupura (ii) Nankana Sahib (iii) Kasur	00	00	03	03
05-D/2015	Gujranwala	(i) Gujranwala   (ii) Sialkot (iii) Narowal       (iv) Hafizabad (v) M.B. Din       (vi) Gujrat	10	03	51	64
06-D/2015	Rawalpindi	(i) Rawalpindi    (ii) Attock (iii) Chakwal      (iv) Jhelum	04	01	23	28
07-D/2015	Sargodha	(i) Sargodha      (ii) Bhakkar (iii) Khushab      (iv) Mianwali	01	00	03	04
08-D/2015	Faisalabad	(i) Faisalabad    (ii) T.T. Singh (iii) Jhang          (iv) Chiniot	02	01	11	14
09-D/2015	Sahiwal	(i) Sahiwal              (ii) Pakpattan (iii) Okara	02	01	10	13
10-D/2015	Multan	(i) Multan           (ii) Khanewal (iii) Lodhran       (iv) Vehari	02	01	10	13
11-D/2015	Bahawalpur	(i) Bahawalpur   (ii) R.Y. Khan (iii) Bahawalnagar	03	01	13	17
12-D/2015	DG Khan	(i) D.G. Khan     (ii) Muzaffargarh (iii) Rajanpur     (iv) Layyah	02	01	08	11
		Total posts	31	11	158	200

 

QUALIFICATION:
        Graduate (second division or equivalent Grade) from a recognized
University.

PAY:
                                            BS-14.

AGE:                 
                           20 to 25 on   04-02-2015.

GENDER:                          Both Male & Female.

DOMICILE:
              Candidates domiciled in their respective Districts.

MINIMUM PHYSICAL STANDARD: 
The candidates with the following minimum Physical Standard shall be eligible to
apply.

a)                 Height  (For Male)                
                        5′ feet and 7” inches. (170.18 cm)

b)                 Height  (For Female)                         
                        5′ feet and 2” inches. (157.48 cm)

c)                                 Chest (For Male candidates only)
                33” x 34½” inches. (83.82 x 87.63 cm)

d)                 Visual Standard (Distant & Near Vision) for both Male
and Female

                                        Distant vision
6/9 in each eye with or without glasses

                                       
Near vision not less than “J-1”.
(N-5) for both male and female                           

Candidates are required to mention
Physical standard in their online application form as per Certificate of
Physical Standard obtained from the MEDICAL SUPERINTENDENT of the District
Headquarter Hospital or Services Hospital, Lahore or DHQ Hospital from
respective Regions.

Relaxation in underage /
upperage, qualification and Physical Standard shall
not be granted in any case.

Noor Jahan History in Urdu | Noor Jahan Biography In Urdu

Noor Jahan History in Urdu | Noor Jahan Biography In Urdu | Noor Jahan Full History in Urdu | The Life Of Noor Jahan In Urdu

 

Noor Jahan History in Urdu  

 

 

 

 

 

 

 

Noor Jahan

Heart beat of Pakistan, Urdu honor of singing, the famous singer and actoress of Indian Subcontinent Malka-e-Taranum Noor Jahan was born in 21 September 1926. She was the first younger singer of the age of 6 years old. Allah Wasai kept your name of your parents. However, when you footsteps in film industry and become a singer, your name changed into Noor Jahan.

Noor Jehan received the "Malka-e-Taranum" appellation by State of Pakistan in 1965. Noor Jehan artistic career is over six decades. During her artistic journey, Noor jehan did 26 films as an actor as well she sang near thousands of songs for films around. As a heroine the first film of Noor Jehan was “Khandan”. In 23 December 2000, Noor jehan was died. But she is still alive with us. In this page you will read Madam Noor Jahan biography in Urdu and Roman Urdu. 

Madam Noor Jahan Biography In Urdu 

Pakistan ka dil ki dharken, Urdu gaiki ki abroo, Panjabika mann, barray sager ki mashhor Glukar aur Adakarah Madam Noor Jahan 21 September 1926 ko Kasoor mein paida huyein. Noor Jahan ka waldain na app ka naam Allah wasai rakha Malkae Tarennum ka khetab unhain 1965 mein Ser Brahey Mumliket Pakistan ki taaf sey mila app nay Ustad Baba Ghulam Muhammed Khan sey mosiqe ki tarbiat hasil ki aur stage par adakari aur Gulukari ka mozaherah kea bade azan apni bahnon kay sath Calcuttah chali gain aur filmon mein kam shyuru kea.

Madam Noor Jahan ka fani kirdar chay dahaion par moheet hay apnay fani safar kay dauran Noor Jahan nay 26 filmon mein markazi kirdar ada karnay kay ilawah 1000 kay qareeb filmon kay leyeh ganay gaey Noor Jahan ney 1935 mein aik child star key tour film Sheila urf Pind Di Kuri key sath apnay carrier ka agaz kea 1941 mein realease honay wali film Choudhri mein second heroen kay tour par kast kea gea Director Nerjen Pall ki iss film kay degar sitaron mein Roop Lekha, Pall, Ismael, Ghulam Mohammed aur Ajmal thay.

Batour heroen Noor Jahan ki phali film Khandan thi jis mein unhon nay adakar Paran kay moqabil markazi kidar ada kea 1942 mein realease honay wali iss film kay hidayat kar Shoukt Hussain Rizvi aur mosiqar Master Ghulam Haider thay Khandan kay bad Noor Jahan 26 filmon mein batour Heroen aien inn mein sey 13 taqsem sey pehlay banin jabkay 13 qeyame Pakistan kay bad.

Batour Adakarah Noor Jahan ki akhri film Mirza Galib thi jo 1961 mein release hue iss mein unhon nay Adakarah Sudher key key maddey moqabil markazi roll kea batour hidayat karah un ki pehli film Chenwe thi jo 1951 mein release hue film kay moseqar Firoz Nizami thay jabkay Noor Jahan ney film mein Jahangir key maddae moqabil markazi roll ada kea.

Madam Noor Jahan Filmi Geet

Madam Noor Jahan na apna pehla filmi geet Lang Aja Patan Chuna Da O Yar sirf 8 sal ki umer mein 1935 mein film Shela urf Pind di Kuri mein gaya kisi film kay leyeh Noor Jahan ka gaya hua akhri gana ki Dam DA Bharosa Yar Dam Away Nah Away tha film SAkhiu Badsha ka yeh gana unki wafat sey 2 sal pehlay samnay aeya.60 sal se zaied arsey par moheet apney filmi career mein Noor Jahan ne taqreban 1000 filmon ka leyeh geet gae. Un mein Madam Noor Jahan kay Urdu aur Punjabi dono zabanon mein gae huae ganey shamil hain. Madam Noor Jahan nay Mirza Galib, Dag Dehelwi, Nasir kazmi, Faiz Ahmed Faiz, Ahmed Faraz, Ubaidullah Aleem, Qatil Sahfai, Saifuddin Saif, aur Iftekhar Arif samait kai Shaeron ki ghazlain gaien jin mein se ziadah ter mashhor huien. Iss ke elawah Noor Jahan ne Punjab ke Sufi Shora mein se Shah Hussain ki aik kafi Sahib teri Bandi Han bhi gai jo bohot pasand ki gae.

Noor Jahan Jungi Naghmay

1965 ki jung key dauran Noor Jahan nay kai jungi nagmay bhi gaey jin mein sey "Aye Puttar Hattan Tey Nai-o-Kudiye, Aay Watan Kay Sajeelay Jawano, Mera Mahi Chail Chabila aur Jaag Ae Mujahid-e-Watan ziadah mashhur huae.

Anmol Ghari

Bharti filmi sanat kay Azim moseqar Naushad ney Malkae Tarannum Noor Jahan ki aik hi film” Anmol Ghari” ki moseqi tarteb di lakin yeh film Naushad ki moseqi Malkae Tarannum Noor Jahan ki adakari aur unki gulukari ki wajah sey ajj bhi Hali Wood ki yadgar filmon mein shumar hoti hay.

Naushad Sahib kay motabiq film” Anmpl Ghari” ka geet” Awaz dae kahan hay” Noor Jahan ki khubsurat awaz ki wajah sey hamesha yadgar rahay ga woh kahtay hain: “Noor Jahan ko bhi apna wahi geet bahot pasand tha aur woh apnay her program ka agaz wahi geet sey kea kerti thin woh khud jetni khubsurat thin un ki awaz iss sey ziadah surely thi mulk ki taqsem key bad woh Pakistan chali gaien lakin hamesha wahan sey foon kerti aur pher ropar tein thien”

Taqsim sey pehlay kay daur mein khandan, Anmol Ghari aur Jugnu Noor Jahan ki Markatul Alaara filmein kahlain iss baray mein Naushad Sshib bata tay hain.

“Yeh film industry ka golden jubliee saal tha aur iss silsilay mein Shan Mukha Nand hall mein aik taqreb ka ineqad hua tha jis mein tamam puranay fankaron ko madu kia gea tha Dlip Kumar, Paran, DewAnand, Rajkapur, Shamshad Begum, Salim Durani aur pher Pakistan sey Noor Jahan ko madu kea gea ham unhain AirPort lanay gaey thay program mein her fankar sey kaha gea tha kay woh apna apna geet pashe kerya ga sab fankar arahay thay aur talyon kay sath unka khair moqdam horaha tha Noor Jahan ka number aya aur unhon nay jaisay hi “ Awaz Dea Kahan Haea” gungunaya pura hall talyon sey gunj utha aur un key ahteram mein log kharay hogae itna piayar aur itni izzat afzai dekh ker Noor Jahan ki ankhain bhar aien”

Malka e Taranum Noor Jehan

Malka e Tarannum Noor Jahan Pakistan key fankaron mein sey hain jin kay baray mein unki zindagi mein bahut kem likha gea aur iss azim fankarah par kisi nay qalam uthaya bhi to iss ka mozu unki shakshiat bani na kay un ka fun.

Madam Noor Jahan par likhi janay wali Pahli kitab “Noor Jahan Serwar Jan” thi jis ka mozu taqsem se pehlay Mumbai ki film nagri mein un kay Shaboroz thay. Bad mein Shaukat Hussain Rizvi ke taweel interview par mabni Munir Ahmed ki Kitab "Noor Jahan ki kahani meri zabani" aie jis ka bazahir maqsad Noor Jahan par ketcher uchalnay ke sewa kuch nahin tha.

Iss se barh ker yeh kay agar amm guftagu mein bhi Noor Jahan par bat ki jati hai to unki fankarana azmat ko sabit kernay ke leyeh dalil adhi sadi taqsim se qabal bannay wali pehli inn ki filmon se laie jati. Batana yeh maqsood hota hai kay Noor Jahan bari funkara iss leyeh thi kay unsay hiadaiat kar Mehboob ki film “Anmol Ghari” mein moseqar Naushad kay composing keyeh huae geet gaea ya Shaukat Hussain Rizvi ki film “jugnu” mein Slip Kumar kay moqabil heroin aien susray lafzon mein moseqar Naushad ya Dlip kumar ki mosallama azmet ko dalil bana ker Noor Jahan ki azmet ka sikkah bathanay ki koshish ki jati hay iss daur ki bhi bat ker tay huae koi Master Ghulam Haider ya Feroze Nizami ka nam nahin leta keonkay ghar ki murgi dal barabar hi hoti hay.

Aur agar bat taqseem sey bad ki bhi ho to guftagu Noor Jahan ki ibtedai filmon sey agay nahin sath ya satter ki dahai mein akhtetam pazer ho jati hay baqi jo kuch hay woh to seb amyana hay. Noor Jahan Ki Fani Shaksiat
Lakin bat aisi nahin hay Noor Jahan ki fani shaksiat koi aisi nahin hay jis kay sath aik zaban mein keay gaey unkay kam ki bunyad bana ker insaf kea ja sakey unki fani shakhsiat hama jahat khubyon sey mala mal hay aur iss ka jis pehlu sey bhi jaizah leya jae Noor Jahan ki fankarana azmet aur un key ham asron mein unka qad aur barh jata hay.

Noor Jahan ka kamal yeh hay key unhon ney khud ko Pakistani film industry key badaltey huae mejaz key motabiq dhala aur shaed issi lea woh apney akhri ayam tek film industry mein aut ded ya gair motaliq nazer aien balkey is ski her pehlu sey aik zarurat bani rahein.

App zara Noor Jahan ke gae huae ganon ki fahrist par nazer dalain Dae Sone Di Kangna ( chun war yam) Wea aik Tera Piar( Sala Sahib) Soney di Teri ( Sholay) Duron Duron Ankhian Marea Manda Panwari Da (Dubai Chalo) Menu Rakh Lay Calender Nal ( aik putteraik weer) sone di nathli ( Mr Aflatoon) aurtun jo meray hamesha cool rahween(shear khan).

Madam Noor Jahan key kuch chanay walon ko upar darj kea gae Panjabi geet amyana lagein lakin yeh bhi aik haqeeqat hay kay dewanon ki aik bari tadad Noor Jahan ko inhein ganon ki waja sey chati hay. Ab zara iss fahrist ko molaheza firmaein Hussaini Lal Qalander(Asu Bila) bari bari imam bari ( sajan bea parwah) Ho Lal Meri Pet Rakhyo ( Dilan Dea Saudey) Shabaz keray peerwaz( Mann Tea Mama) Sehwen Di Serkar ( Khan Zadah) Aie Ann Duarey ( Dunya Pyar Di) aur Laj Meray Lajpal ( Tahadi Di Izzat DA Sawal Ae). Yeh qalandri dhamalain bhi Punjab , Sindh aur suba serhed mein abadi ka aik bara tabqa baray souq o shaouq sey suntan hay woh sirf usi Noor FJahan ko janta hay jo iss dhamakomn key zareay un tek pahunchti hay.

Madam Noor Jahan key fun mosque ka aik aur pahlu un key gae huae geet aur gazlain hain un mein Miza Galib ki gazel "Main hoon Mushtaw Jafa mujh sey Jafa aur sahi" Ho ya Dag Dehelvi ki “ Lutf woh Ishq mein paea hain kay ji chata hay” yap her Ahmed Rahiki” Dil key Afsanay nigahon tek pahonchay” aur Noor Jahan ney jis gazal ko bhi chera uski gaiki mein apna hi rang chora.

Madam Noor Jahan ko iss bat ka bhi cradet jata hay kay unhon ney Punjab key datanwi lok adab mein aik nae zindagi di hay aur nae nasal ko iss sermae sey roshnash kea hay. Pakistan mein hosakta hay bahot son ney waris shah ki “Heer” ya Hafiz ber khurdar ki "Mirza Saheban" na parhi ho lakin woh Noor FJahan key gae huae lazwal geeton” Sanjay Walay Buhae Aje main Nahyon Dhoea” Sen o nejli di muthri nan wea” aur O wanjli waler ya tun nan moh lae o matyar” key zarea Punjab key saqafti rangon sey ashna huea hon gein.
Madam Noor Jahan ki awaz qudrat ney kuch iss tara banae thi kay unhon ney jo gana gaya woh hit hua unki awaz mein jo khubi thi jo kisi dusri awaz mein nahin un key galay mein qudrat ney suron ka aik guldasta fit ker rakaha tha yahi wajah thi key unhon ney kabhi kamzore sur na lagaya woh galay key zore sey gati thin chunkey unhon ney ustadon seu bahut kuch sekha tha iss leyea agar koi rag chera jata tha to unhain is ski arohi amrohi ka elim hota tha unki awaz mein itni lachak thi key ship ka sesr bhi bari asani sey lagati thin nan, sergrem aura lap bakhubi lagati thin.

Madam Noor Jahan Death

1998 mein Madam Noor Jahan ne film Sakhi Badshah mein apna akhri geet gaya "Ki Dam Da Bharosa Yar" aur do saal bad Madam Noor Jahan 23 December 2000 ko taweel alalat key bad Karachi mein 73 saal ki umer mein woh awaz hamesha ke lia khamosh ho gae jo bare bare mosiqaron ki dhunon ko zindah o javed ker dea ker ti thi.

 

 

Abu Rayhan Al Biruni History in Urdu | Abu Rayhan Al Biruni Biography In Urdu | Al Biruni Full History in Urdu | The Life Of Abu Rayhan Al Biruni In Urdu

Abu Rayhan Al Biruni History in Urdu | Abu Rayhan Al Biruni Biography In Urdu | Al Biruni Full History in Urdu | The Life Of Abu Rayhan Al Biruni In Urdu

 

 Abu Rayhan Al Biruni History in Urdu

 

 

Abu Rayhan Al Biruni

Abu Rayhan Al Biruni was born 5th September 973 AD in Khwarizmi. He was a great Muslim scientist, scholar and polymath. Al Biruni wrote more than 150 books on Mathematics, History, Chemistry, astronomy, chronologist, natural science and Geography etc. Al Biruni died in 13th December 1048 in Ghazni, Afghanistan. In this page you can see the information about Abu Rehan Al Biruni.

Al Biruni Biography In Urdu 

Abu Raihan Muhammed Bin Ahmad Al Biruni Almaroof Al Biruni aik aur bohat barhe mohqiq aur scientist the. Wo Khwarizmi ke mazafaat mein aik qarya, beron mein paida hue aur isi ki nisbat se Al Biruni kehlae. Al Biruni Bu Ali Sina ke hum asar the. Khwarizmi mein Al Biruni ke sar pariston yani aal e Iraq ki hukomat khatam hui to inho ne Jorgen ki janib rakht safar bandha aur wahin apni azeem kitab “ Aasar ul Baqia ” mukammal ki. Halaat sazgaar hone par Al Biruni dobara watan laute aur wahin darbar mein azeem Bu Ali Sina se mulaqat hui.
Al Biruni ne riyazi, ilm hiyat, tareekh aur geography mein aesi umdah kitabein likhen, jo ab tak parhi jati hain. In mein kitab “ Al Hind ” hai, jis mein Al Biruni ne hindoun ke mazhabi aqaiyd, in ki tareekh aur barre sagher Pak o Hind ke geographic halaat barhi research se likhe hain. Is kitab se hindoun ki tareekh se mutalliq jo malomaat hasil hoti hain, in mein bohat si malomaat aesi hain jo aur kahin se hasil nahi ho sakti. Is kitab ko likhne mein Al Biruni ne barhi mehnat ki. Hindu Bahaman apna ilm kisi dosre ko nahi sikhate the, lekin Al Biruni ne kae saal Hindustan mein reh kar Sanskrit zaban seekhi aur hindoun ke uloom mein aesi maharat paida ki ke Bahaman tajjub karne lage. Al Biruni ki aik mashoor kitab qanoon masoodi hai, jo inho ne Sultan Mehmood Ghaznavi ke ladke Sultan Masood ke naam par likhi. Yeh ilm falkiyat aur riyaz ki barhi aeham kitab hai. Is ki wajah se Al Biruni ko aik scientist aur riyazidaan samjha jata hai. Ilm hiyat o riyazi mein Al Biruni ko maharat hasil thi.
Al Biruni ne riyazi, ilm hiyat, tabiyat, tareekh, tamaddun, mazahib aalim, arziyat, chemistry aur geography waghera par 150 se zaiyd books aur maqalajaat likhe. Al Biruni ke karnamon ke pesh nazar Chand ke aik dahane ka naam Al Biruni Creator rakha gaya. Islam ke daryae rehmat ka sailab pehli saddi hijri mein wadi Batha se nikla to inho ne dekhte he dekhte lakhon murabba meel par muheet bohat se khitta hae arz ko apni lapait mein le lia. In khitton mein wast Asia ki wasee o areez sar zameen bhi thi. Islam ke warood ke bad is mardam zarkhez sir zameen mein aise aise ashaab fazal o kamal aur arbaab hunar o Danish paida hue, jin ke ilmi aur tehqeeqi kamalaat ne aik duniya ko musakhir kar liya aur aaj bhi duniya bhar ke aehle ilm o Danish in ki research aur inkehsfaat ke mutarrif aur khosha China hain. Wast Asia ke in farzandan Jaleel mein aik maroof naam Abu Rehan Mohammed Bin Ahmad Al Biruni ka hai.
Dosre uloom ke ilawa Al Biruni adbi uloom ka bhi zauq rakhte the. Yaqoot hamvi ne majam ul adbaa mein in ka isi hesiyat mein tazkira kiya hai aur likha hai ke, wo aik buland paya adeeb aur lahwi the aur in uloom mein in ki mutadid tasaneef hain, jin ko main ne khud dekha hai. Inho ne aik morakh ki hesiyat se bhi barha naam paya hai. Al Biruni ke tamam sawanah negaron ka is baat par ittefaq hai ke wo nihayat bharpor zindagi guzarte the.
Al Biruni ke ikhlaq o aadat ke barey mein tazkara nigar khamosh hain. Sirf yaqoot hamvi ne Maujam ul Adbaa mein is qadar likha hai ke in ki muaashrat pakeeza thi. In ke alfaaz be bakana hote the. Lekin afa’al pakbazana the. Al Biruni ke aqaiyd aur mashrab ke barey mein do raae hain. Aik raae to yeh hai ke in ka mazhabi rujhan islam ke thet aqaiyd ke mutabiq na tha, bal ke wo agnostic nazariya rakhte the. Al Biruni lasani the aur tarz e tehreer aur qabliyat mein apne zamane ke tamam logon se afzal the. Wo haqiqat pasand the aur har chez mein haqiqat aur sachai ke matlashi the.
Al biruin ne apne peeche tasnifaat ki aik kaseer tadad apni yadgaar chor si. Yeh tadad 200 se 300 tak hai, lekin in mein se beshtar kitabein napaid ho chuki hain aur kuch Europe aur duniya ke dosre kutub khano mein mehfooz hain. Yeh tamam kitabein Arabic aur Persian zabano mein hain. Wi Arabic aur Persian ke ilawa Sanskrit, Ibrani aur saryani zabano se bhi waqfiyat rakhte the. In ki chand maarka kitabein jo dastiyab hain ya jin ke tarjume duniya ki mukhtalif zabano mein ho chuke hain, un ke naam yeh hain.
Aasar ul baqia, yeh kitab Bharat mein print ho chuki hai.
Al qanoon al masoodi, yeh kitab daera tul ma’arif Hyderabad se 1960 mein 3 jildon mein shaey ho chuki hai.
Kitab ul faheem, yeh kitab bhi daera tul ma’arif Hyderabad se shaey ho chuki hai. Is mein Al Biruni ne dhaton ki specific gravity par research ki hai aur 18 dhaton aur jawahir ki kasafat bilkul sahi maloom ki hai.
Kitab ul Sidla, yeh kitab ilm tib par hai.
Kitab ul majmahir fil jawahir, jawahir ke khuwas ke barey mein hai.
Kitab ul hind, barko chak Pak o Hind ke hawale se yeh Al Biruni ki sab se aeham tasneef hai. Inhe in ki saleha saal ki research, siyahat aur mehnat ka nichore kehna chahiye. Is kitab ka jo Arabic zaban mein likhi gai hai, na sirf angrezi aur French zabano mein tarjuma ho chukka hai, bal ke is ka urdu tarjuma bhi 2 jildon mein shaey ho chukka hai. Is kitab ka mawad jama karne ke liye Sanskrit zaban ka seekhna nagurez tha, chunache inho ne din raat mehnat kar ke yeh zaban seekhi. Is silsile mein in ko jo mushkilat pesh aai, in ka zikar inho ne is tarah kiya hai.
Hindoun ki ilmi itabein ziyada tar nazam mein thin aur nazam ke takallufat se in ke matlab o mafhoom ko samajhna bohat mushkil tha.
Hindo apne siwa dosri qaumon ko najis samajhte the, is liye in ke sath khane peene, uthne bethne aur mail jol ke gehre talluqat qaiym karna na mumkin tha.
Mohammed Bin Qasim se le kar Mehmood Ghaznavi ke zamane tak Hindustan mein musalmano ko jo fatohaat hasil hui, un ki wajah se hindo, musalman ko apna dushman samajhte the.
Hindo apni maashrat, rasom o riwaj mein musalamano se bilkul mukhtalif the, wo musalman ki wazaa o qataa se apne bachon ko darate the aur in ko shaitan samajhte the.
Wo duniya mein Hindustan he ko wahid mulk aur hindo qaum ko duniya ki wahid qaum samajhte the aur yeh tasleem nahi karte the ke duniya mein in ke ilawa aur mulk aur qaumein bhi hain aur kisi dosri qaum ke pas bhi ilm hai.
Al Biruni ne apni siyahat ke dauran mein aisa tarz e amal ikhyteyar kiya. Sjis ki badaulat wo hindu panditon se hindo falsafa aur dosre uloom o nazariyat se aagahi hasil karne mein kamiyab ho gae. Yehi nahi bal ke hindo panditon ko inho ne mutassir kar diya, ke khud inho ne un se kae uloom mein istefada kiya aur in ko ilm ka behar zakhar ka laqab diya. Al Biruni ki raae mein hindo muaashre mein taqriban har muaamle mein to hum parasti ko barha dakhal diya. Bil khusoos apne mazhab mein inho ne aesi aesi batein shamil kar li thin, jin ko aqli tojiha karna dushwar he nahi, na mumkin hai. Nez hindu log science aur logic se kam aur wahma se ziyada kaam lete hain. Kitab ul hind mein jahan hindoun ki asal kitabon ko pesh nazar rakh kar in ke ooham o kharafaat ka pardah chaak kiya hai, wahan riyazi aur hiyat ke masaiyl par bhi sair hasil behas ki hai.inho ne apni siyahat ke dauran mein hindoun ko musalmano ke uloom o fanon se bhi waqif karwane ki bharpor koshish ki hai. Chunache inho ne baaz Arabic kitabon ka Sanskrit mein tarjuma kiya. Isi tarah musalmano ko hindoun ke uloom o fanon se waqif karwane ke liye in ki baaz kitabon ka Sanskrit se Arabic mein tarjuma kiya.
Al Biruni ne kitab ul hind mein yeh bhi bataya hai ke jis tarah Islam ne Arab mein zamana jahliyat ki buraiyon ko mitaya, usi tarah Hindustan ke jin ilaqon mein logon ne Islam qabool kiya, unho ne un butaiyon ko mitaya jo hindoun mein paai jati thi. Inho ne Hindustani hindson ki jis khobi se tashrih ki, kisi aur ne nahi ki. Shatranj ki bisaat ke 64 khano mein is tarah rakhi jane wali chez ki jo har khane mein pichle khane se dugni hoti jae. Miqdar maloom karna sakht mahaal tha. Al Biruni ne yeh miqdar maloom karne ka nihayat aasaan tariqa daryaft kiya. Is ke liye inho ne yeh mukhtasir formula banaya. 16-1 is ko solve karen to is ki yeh shakal samne aaegi.
18, 646, 744, 673, 709, 551, 619.
Yeh aik naqabil inkaar haqiqat hai ke Al Biruni tareekh aalim ki in hum geer shakhsiyaton mein se aik hain, jinho ne zindagi ka har lamha uloom o fanon ki khidmat aur asha’at mein guzara. Aalim Islam baja taur par is par fakhar kar sakte hain. 

                    Abu Rayhan Al Biruni History in English

 Al Beruni, the great master of earths, history, languages, math and palmistry was a great Muslim scientist and scholar. Biography of Abu Rehan Al Beruni is as given below. Al Beruni was born on 3 zilhaj 362 hijri, September 4 year 973. Mohammad Bin Ahmad Al Khuarzmi Al Beruni was his full name. He was born in an outside village of Geneva (Khuarzm) which was a state of central Asia. Abu Nasar Mansoor Bin Ali the son of the king of Khuarzm Ahmad Bin Mohammad’s uncle adopted Al Beruni and educated him as well. After some time when the kingdom of Iraq fell down, Al Beruni left the country and moved to the shrine of Qaboos Bin Washamgeer in the state Jarjan. He wrote his first great book while staying in Jarjan named “Asar Al Baqia” in the year 1000. When the severe situation was controlled in Khuarzm, Al Beruni returned from Jarjan and started living in the shrine of Ali Bin Mammon. He also met Bu Ali Sina there. Both were the great scholars of that time. After the death of Ali Bin Mammon, they moved to the shrine of Mmmon’s brother Abu Al Abbas Mammon in year 1009 until he was murdered in year 1016 and Mahmood Ghaznavi take over the Khuarzm to under his kingdom. After that, Al Beruni went to Hindoostan and learned their ancient knowledge, which was considered very difficult to get. He also learned the Sanskirt language of Hindoos. At this time, hindoos were on the peak of the knowledge and it was impossible to learn it but Al Beruni amazed Indians by getting their knowledge and he also translated their religious book “Bhagwat Gita” into Arabic. He also wrote a book named “Kitab Al Hind” about Hindu culture. Hindoos were impressed by the knowledge of Al Beruni and gave him the title of “Vidya Sagar” means “ocean of knowledge”. In year 1029, Al Beruni returned from Hindoostan and a year after Mahmood Ghaznavi died. Al Beruni kept related to the shrine of Ghaznavi’s son and died on Rajab 440 Hijri, September 11 year 1048

Hazrat Suleman A.S History in Urdu | Hazrat Suleman A.S Biography In Urdu | Hazrat Suleman Full History in Urdu | The Life Of Hazrat Suleman A.S In Urdu

Hazrat Suleman A.S History in Urdu | Hazrat Suleman A.S Biography In Urdu | Hazrat Suleman Full History in Urdu | The Life Of Hazrat Suleman A.S In Urdu

 

 Hazrat Suleman A.S History in Urdu

 

 Hazrat Suleman A.S Biography In Urdu

 

 Hazrat suleman A.S Ka Waqia

 

 Hazrat Suleman A.S History in English

Hazrat suleman A.S
Hazrat sulaiman R.A was the great prophet of Allah. Like every prophet he was also given many miracles to show his power and relation with Allah. Famous miracle given to him was that he can talk with all the animals and wind also. He can order to wind to blow and stop. He can flew any where he wants. He can order all the animals by speaking in their voice. That was the miracle was only granted to Hazrat Sulaiman R.A.

Hazrat Suleman (A.S.) was the prophet of Allah. His father was Hazrat Daoud (A.S.). His mother was also a very noble lady. Since his childhood, she used to preach him good things. Once she said, “My son Suleman, give up the habit of sleeping the whole night. One who does so does not remember Allah during the night; his good deeds may decrease on the Day of Resurrection.”

Allah had endowed Hazrat Suleman (A.S.) with wisdom and intelligence since his very childhood. Once his father Hazrat Daoud (A.S.) delivering his judgement in a case. Hazrat Suleman (A.S.), who was then only eleven years old, was also sitting beside him. The case was between two persons one of whom had a claim that the goats of the other person had gazed his entire field and destroyed it totally. The loss was estimated as much as the cost of all the goats. Therefore, Hazrat Daoud (A.S.) decided that all the goats should be handed over to the sufferer as reparation.
Hazrat Suleman (A.S.), who was listening to the entire proceeding, intervened and said, “Father, your judgement is absolutely right. The farmer must get his loss repaired. But I have a better idea in my mind. Hazrat Dauoud (A.S.) said, Tell me, my son. What is that idea?” Hazrat Suleman (A.S.) replied, “The herd of these goats should be handed over to the farmer to utilize them and their Milk, The owner of these goats, and the other hand, be asked to sow seed and cultivate a crop in the farmer’s field. When it grows as much as the destroyed one, he should make it as well as the field over to the farmer and take back his goats.”

Hazrat Daoud (A.S.) very much appreciated his son’s decision and approved of it.

 Knowledge and Wisdom of Hazrat Sulaiman Alaihis-salaam ( Solomon ) the King Prophet.....
  Hazrat Dawood Alaihis salaam ( David ) was the King of his people. He had 19 sons, each one of them hoped to inherit the father's throne.

Allah revealed to Hazrat Dawood Alaihis-salaam a few questions and their answers and commanded him to put those questions to each one of his sons. Whosoever answered those questions correctly, would inherit his throne.

    One day Hazrat Dawood Alaihis salaam called all his sons in the presence of the scholars and the chiefs of the tribes of his kingdom. He then put forward the following questions:

    1) Which thing is closest (nearest) to man?

    2) Which is the farthest thing?

    3) Which two things are attached to each other?

    4) Which is the most awe-creating thing?

    5, Which two things remain unchanged?

    6) Which two things are always different?

7) Which two things are opposed to each other?

    What is the action the result of which is good?

    9) What is that action the result of which is bad?


    The first 18 sons of Hazrat Dawood Alaihis-salaam felt helpless and could not answer any of these questions. Then the youngest of the sons, Hazrat Sulaiman Alaihis-salaam (Solomon) stood up and gave the following answers:

    The nearest things to a man is the hereafter (Life and Death - as one may die any moment);

    The farthest things is the time which has passed away (which is not to come again);

    The two things that are attached to each other is man's body with the soul;

    The most awe-creating is the man's body (dead) without soul;

The two things which remain the same are the sky and the earth;

    The two things which are different are the day and night;

    The two things which are opposed to each other are life and death;

    The action - the end of which is good - is patience and forbearance at the time of anger;

    The action - the end of which is bad is haste at the time of anger.


    Hazrat Dawood Alaihis-salaam obviously, was very much impressed with his knowledge and appointed Hazrat Sulaiman Alaihis Salaam as his successor.

    Thus it will be seen that it was the supreme knowledge and wisdom that made Hazrat Sulaiman Alaihis-salaam succeed his father and become the Great King Prophet.


    Never take some one for granted,Hold every person Close to your Heart because you might wake up one day and realize that you have lost a diamond while you were too busy collecting stones." Remember this always in life.  

Tayammum Ka Tarika In Urdu | Tayammum Method in Urdu

Tayammum Ka Tarika In Urdu | Tayammum Method in Urdu | Tayammum Ka Tariqa | Tayammum Ka Masnoon Tariqa

 

Tayammum The need for ablution or bathing water is allowed to do tayammum. Water use but it is a hard disease to be feared, Fear of the enemy or if the travel distance of a mile of water in the ablution and bathing take place. Here is describe method of tayamum, tayammum ka tarika, tayammum ka farz, tayammum ka tariqa and tayammum ka tariqa in Urdu.

Tayamum:

Jis ko wazu ya ghusal karne ki hajat ho aur pani nah mile ya pani to ho lekin is ke istemaal se sakht bimaari ho jane ka khof ya marz barh jane ya rassi dol yani kuwan (well) se pani nikalne ka saman mojud na ho ya dushman ka khof ho ya safar mein pani aik mile ke false par ho in sab suraton mein wazu aur ghusal ki jagah tayamum kar le. Tayamum ka Tareeqa: Tayamin mein niyat farz hai yani aw’wal yeh niyat kare keh mein napaki dur karne ke liye ya namaz parhne ke liye tayamum karta hon. Niyat ke baad donon hathon ki hathelyon ko fingers sameit paak mitti par mare phir hath jhar kar tamam munh par male aur jitna hissah munh ka wazu mein dhoya jata hai itne hisse par hath punchaye. Phir do barah isi tarah mitti par hath mar kar hathon ko kehniyon tak male aur fingers ka khelal bhi kare. Wazu aur ghusal ke tayamum mein koi farq nahi hai. Aur jitni paki wazu aur ghusal se hoti hai otni tayamum se bhi ho jati hai. Agar 20 saal bhi pani na mile to tayamum karta rahe. Naqis Tyamum: Jo cheezen wazu ko tor deti hain in se tayamum bhi tut jata hai. Pani ka milna aur is ke istemaal par qaadir hona bhi tayamum ko tor deta hai. Note: Agar kisi par ghusal farz hai to wazu aur ghusal ke liye aik hi tayamum kafi hai. wazu aur ghusal ki niyat kar ke alag alag do martabah tayamum karna lazmi nahi.

Tayammum In English

Many people search for the method of Tayammum in Urdu for their language convenience. The religion of Islam doesn’t impose restrictions on its practicing it for once. The teachings of Islam are very easy and simple to follow. Its rules don’t clash with the new era. Tayammum (abluthion with clay) is a substitute for the Wudu (ablution with water). Tayammum is applicable only in the following situations:

• If the water is not available in the area of more than 1 mile range.
• If water is available, but it is injurious to your health or the water is pure but it can increase your old wounds.
• If the water is available, but it is deep inside a well and you don’t have a rope or basket to fetch it out.
• If the water is available and you can’t have it due to the fear of wild animals and bandits, but in that case you have to repeat your prayers after the reason of fear have gone.

Method of Tayammum:

First of all put your hands flat on the clay and then rub them once on your face. Now put your hands again on the clay and rub once on your entire arms.

Complications of Tayammum:

• Tayammum on the rock is permitted whether there is some dust on it or not but on the fabrics, wood, gold, silver and other some materials having no dust on them is not permitted.
• In the procedure of Tayammum not a single dot of your body parts that are necessary for Tayammum, should be left untouched.

Sir Syed Ahmed Khan History In Urdu | Sir Syed Ahmed Khan Biography In Urdu

Sir Syed Ahmed Khan History In Urdu | Sir Syed Ahmed Khan Biography In Urdu | Sir Syed Ahmed Khan Life History In Urdu | History OF Sir Syed Ahmed Khan In Urdu | Sir Syed Ahmed Khan Personal Life

 

 Sir Syed Ahmed Khan History In Urdu

Sir Syed Ahmed Khan Biography In Urdu

 

 

 

 Sir Syed Ahmed Khan

 

 Sir Syed Ahmad Khan Political Life

Sir Syed Ahmed Khan, CBE KCSI [1] (also Sayyid Ahmad Khan) (Urdu: سید احمد خان} (October 17, 1817 – March 27, 1898), commonly known as Sir Syed (although this is technically incorrect; he would have properly been called "Sir Ahmed" as Sayyid is itself a title in this case), was an Indian educator and politician, and an Islamic reformer and modernist[2][3]. 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 in India.
Born into Mughal 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.[2] 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 Bahadur was born in Delhi, then the capital of the Mughal Empire. His family is said to have migrated from Herat (now in Afghanistan)[4] 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.[5] His paternal grandfather Syed Hadi held a mansab, a high-ranking administrative position and 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.[6] 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.[citation needed] 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.[5] 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 such as Sahbai, Rumi and Ghalib.[citation needed] Other tutors instructed him in mathematics, astronomy and Islamic jurisprudence.[5][7] 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.[citation needed] Sir Syed pursued the study of medicine for several years, but did not complete the prescribed course of study.[5] Until the death of his father in 1838, Sir Syed had lived a life customary for an affluent young Muslim noble.[5] 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.[8] 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. 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.[citation needed] In 1840, he was promoted to the title of munshi.
The Social Reformer was a pioneering publication initiated by Sir Syed to promote liberal ideas in Muslim society.
While continuing to work as a jurist, Sir Syed began focusing on writing, from the age of 23 (in 1840), on various subjects (from mechanics to educational issues), mainly in Urdu, where he wrote, at least, 6000 pages.[9][10] His career as an author began when he published a series of treatises in Urdu on religious subjects in 1842. He published the book A'thar-as-sanadid (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 and the Tuhfa-i-Hasan, along with the 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 released the second edition of A'thar-as-sanadid in 1854.[11] He also penned a commentary on the Bible — the first by a Muslim — in which he argued that Islam was the closest religion to Christianity, with a common lineage from Abrahamic religions.[5]
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.[citation needed] Northern India became the scene of the most intense fighting.[12] 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.[citation needed] Sir Syed and many other Muslims took this as a defeat of Muslim society.[13] 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.[12][citation needed]
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. Publishing the booklet Asbab-e-Bhaghawath-e-Hind in 1859, Sir Syed studied the causes of the revolt[citation needed]. 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.[citation needed] 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. 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.[5] Tafhimur rahman has further edited
Muslim reformer
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.[14] Sir Syed began feeling increasingly concerned for the future of Muslim communities.[14] A scion of Mughal nobility, Sir Syed had been reared in the finest traditions of Muslim élite culture and was aware of the steady decline of Muslim political power across India. The animosity between the British and Muslims before and after the rebellion (Independence War) of 1857 threatened to marginalise Muslim communities across India for many generations.[14] Sir Syed intensified his work to promote co-operation with British authorities, promoting loyalty to the Empire amongst Indian Muslims. Committed to working for the upliftment of Muslims, Sir Syed founded a modern madrassa in Muradabad in 1859; this 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 North-West 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. Modelling it after the Royal Society and the Royal Asiatic Society,[7] 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.[14] He published many writings promoting liberal, rational interpretations of In face of pressure from religious Muslims, Sir Syed avoided discussing religious subjects in his writings, focusing instead on promoting education.[15]
Advocacy of Urdu
See also: Hindi-Urdu controversy
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 a secondary language to Persian, the 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."[citation needed] 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 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.[citation needed] 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.[citation needed][16] 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 in India.[citation needed]
Founding Aligarh
On April 1, 1869, Sir Syed travelled with his son Syed Mahmood 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.[citation needed] Sir Syed returned to India in the following year determined to build a "Muslim Cambridge." Upon his return, he organised the "Committee for the Better Diffusion and Advancement of Learning among Muhammadans" (Muslims) on December 26, 1870. Sir Syed described his vision of the institution he proposed to establish in an article written sometime in 1872 and re-printed in the Aligarh Institute Gazette of April 5, 1911:
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."[citation needed]
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.[citation needed] 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. He retired from his career as a jurist the following year, concentrating entirely on developing the college and on religious reform.[7] Sir Syed's 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 student body, mainly drawn from the Muslim gentry and middle classes.[17] The curriculum at the college involved scientific and Western subjects, as well as Oriental subjects and religious education.[7] 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.[17] 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.
Political career
In 1878, Sir Syed was nominated to the Viceroy's Legislative Council.[18] 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).[7]
However, 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 (created in 1885) on the grounds that it was a Hindu-majority organisation, calling on Muslims to stay away from it.[19] 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:[20][21]
"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…"[21]
Sir Syed Ahmed Khan lived the last two decades of his life in Aligarh, regarded widely as the mentor of 19th- and 20th century Muslim intellectuals and politicians. He remained the most influential Muslim politician in India, with his opinions guiding the convictions of a large majority of Muslims.[citation needed] 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.[7]
His fierce criticism of the Congress and Indian nationalists created rifts between Muslims and Hindus.[19] 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.[7]
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. In India, Sir Syed is commemorated as a pioneer who worked for the socio-political upliftment of Indian Muslims, though his views on Hindu-Muslim issues are a subject of controversy. Sir Syed is also hailed as a founding father of Pakistan for his role in developing a Muslim political class independent of Hindu-majority organisations. The Sir Syed University of Engineering and Technology was established in honour of Sir Syed in Karachi and is a leading technical institution in Pakistan. Furthermore, Sir Syed Government Girls College in Karachi, Pakistan is also named in the honour of Sir Syed Ahmed Khan.
Criticism
He is criticized for supporting British Imperialists during the War of Independence (1857) in which Indian masses rose up against the foreign rule. He also worked as government’s spy and was indirectly responsible for the hangings of several freedom fighters. He always used the term ‘revolt’ for this uprising and at one place in his book on the uprising he went even further and called it a ‘haramzadgi’ [a vulgar deed].[citation needed]
Supporters of Sir Syed contend that his political vision gave an independent political expression to the Muslim community, which aided its goal of securing political power in India.[17] 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 struggle. The Muslim League remained at odds with the Congress and continued to advocate the boycott of the Indian independence movement. In the 1940s, the student body of Aligarh committed itself to the establishment of Pakistan and contributed in large measure to the activities of the Muslim League.[citation needed] Sir Syed's patronage of Urdu led to its widespread use amongst Indian Muslim communities and following the Partition of India its adoption as the official language of Pakistan, even though Bengali and Punjabi were more prevalent at the time.