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 understand the Qur'an by a female tutor. He received an education traditional to Muslim nobility in Delhi. He attended a maktab run by a learned scholar, Moulvi Hamiduddin, in a house adjacent to his ancestral home and started learning Persian and Arabic. He read the works of Muslim scholars and writers such as Sahbai, Zauq and Ghalib.Other tutors instructed him in mathematics, astronomy and algebra. He also pursued the study of medicine for several years under Hakim Ghulam Haider <mask>. Sir <mask> was also adept at swimming, shooting and other sports. He took an active part in the Mughal court's cultural activities and attended parties, festivals and recitations. <mask>'s elder brother launched a weekly, “Syedul Akhbar”, from Delhi, which was one of the earliest Urdu newspaper of North India. Until the death of his father in 1838, Sir <mask> 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 <mask>'s formal education, although he continued to study in private, using books on a variety of subjects. Career

Having recognized the steady decline in Mughal political power, Sir <mask> decided to enter the

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Khan
Syed
Syed Ahmad
Syed
Syed
Syed


type: original

texts: service of the East India Company. He could not enter the colonial civil service because it was only in the 1860s that Indians were admitted. His first appointment was as a  Serestadar (lit. Clerk) of the Criminal Department in the Sadr Amin's office in Delhi, responsible for record-keeping and managing court affairs. In February 1839, he was transferred to Agra and promoted to the title of Naib Munshi or deputy reader in the office of the Commissioner. In 1841 he was appointed as the Munsif or Sub-Judge of Fatehpur Sikri and later transferred to Delhi in 1846.He remained in Delhi until 1854 except for two short-term postings to Rohtak as officiating Sadr Amin in 1850 and 1853. In 1855 he was promoted to the post of Sadr Amin in Bijnor. Acquainted with high-ranking British officials, Sir <mask> obtained close knowledge about British colonial politics during his service at the courts. At the outbreak of the Indian rebellion, on 10 May 1857, Sir <mask> was serving as the chief assessment officer at the court in Bijnor. He stood by the British officers of Bijnor and saved the lives of many officers and their family members from the revolting soldiers. The conflict had left large numbers of civilians dead. Erstwhile centres of Muslim power such as Delhi, Agra, Lucknow and Kanpur were severely affected.He lost

masks: Syed Syed


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 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 1858, he was appointed as Sadarus Sudoor, a high-ranking post at the court in Muradabad, where he began working on his most famous literary work, The Cause of the Indian Revolt. In 1862, he was transferred to Ghazipur, and later to Aligarh in 1864. In 1864 he was sent to Banaras and elevated to the position of a Sub-Judge of Small Causes. In April 1869, he accompanied his two son <mask>, who had obtained a scholarship for study in England and <mask> to England. Sir <mask> retired from government service in 1876 and settled in Aligarh.In 1878, he was nominated as an additional member of the Imperial Legislative Council, which he served from July 1878 to July 1880. He got the second term that lasted until 1883. He served the Legislative Council of the Lieutenant Governor of the North- Western Provinces for two terms from 1887 until 1893. Influences
<mask>'s early influences were his mother Aziz-un-Nisa and maternal grandfather Khwaja Fariduddin both of whom took special interest in his education. Apart from serving as a Wazir in the Mughal court Khwaja Fariduddin was also a teacher, mathematician and astronomer. He was also

masks:
Syed Mahmood
Syed Hamid
Syed
Sir Syed


texts: disposed towards Sufism, which left its impact on Sir <mask> since his early childhood. His maternal uncle Khwaja Zainuddin <mask>, who was an expert in music and mathematics also influenced him in his early days.<mask>bandi tradition of Shah Ghulam Ali Dahlavi, Shah Waliullah Dehlawi and his teachings, and the Mujahidin movement of <mask> Barelvi and his earliest disciple Shah Ismail Dehlvi. While <mask> shared the desire for religious forms in India with the Mujahidin movement, he was opposed to the Indian Wahhabi movement. During his formative years in Delhi he came in contact with Ghalib and Zauq whose exquisite style of prose and poetry influenced <mask>'s style of writing. He would often visit Imam Baksh Sahbai and Sadruddin <mask> Dehlawi in his learning years. Another influence on him was his teacher and friend in Agra, Nur al Hasan of Kandhala, a teacher in Arabic at Agra College in the early 1840s who encouraged and corrected his early works. He was also influenced by the works of the Tunisian reformer Hayreddin Pasha and adopted his approach of utilising freedom of expression for bringing reforms in the Muslim community. The western writers who most influenced his political thoughts were the Utilitarians such as John Stuart Mill whose works he often quoted in his own writings.He was also

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Syed
Ahmad
Sir Syedsh
Syed Ahmad
Sir Syed
Sir Syed
Khan Azurda


texts:
 influenced by the essays of Joseph Addison and Richard Steele and modelled his own journals after their Tatler and Spectator. Literary works
While continuing to work as a junior clerk, Sir <mask> 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. Religious works

Sir <mask> <mask>'s career as an author began when he published a series of treatises in Urdu on religious subjects in 1842. In his early religious writings his religious thoughts are inclined towards the orthodoxy which slowly becomes independent with his increasing contact with the West. His early works show the influence of Sufism and his upbringing in Delhi. The main themes of these works are popularisation of the practice of Prophet Muhammad as the one true path and the desire to reform the lives of Indian Muslims from religious innovations thus endeavouring  for the purity of Islamic belief in India. His later religious writings such as his commentary on the Torah and Gospel and his essays on Muhammad were stimulated in response to Christian missionary activities in India and the aggressive view of British historians towards Islam.Early treatises
His first treatise published in 1842 was a biographical sketch of Prophet

masks:
Syed
Syed Ahmad
Khan


texts: Muhammad, called Jila al- Qulub bi Zikr al-Mahbub (Delight of the Hearts in Remembering the Beloved) in line with reformist ideas of Shah Waliullah. It was prose for recitation on Mawlid written in idiomatic Urdu. He published his second treatise Tuhfa-i Hasan (The Gift to Hasan) in 1844 on the encouragement of his friend Nur al Hasan. It is an Urdu translation of the tenth and twelfth chapter of Shah Abdul Aziz Dehlavi's Tuhfah-i Ithna Ashariyya (A treatise on the 12 Imams), which was a critique of Shia beliefs. The tenth chapter deals and answers the Shia accusations against the Sahabi and Hazrat Aisha and the twelfth deals with the Shia doctrines of tawalli and tabarri. His third treatise, entitled Kalimat al-Haqq (The True Discourse) was published in 1849. It is a critique of the prevalent Sufi practices around pir–murid relationships.The first part of the work is devoted to the concept of piri in which he argues that Muhammad is the only valid pir while the second part is focused on muridi and the notion of bay'ah. He calls for reforms in the pir-murid relationship and the associated practises. Rah i Sunna dar radd i Bid'a (The Sunna and the Rejection of Innovations), his fourth treatise was published in 1850. In this work he criticised the religious practices and beliefs of his fellow Muslims which


texts:
 he felt was mixed with innovation and deviated from the true Sunnah. In 1852 he published Namiqa dar bayan masala tasawwur-i-Shaikh (A Letter Explaining the Teaching of tasawwur i shaikh) in which he defended tasawwur-i-Shaikh, the Sufi practice of visualizing within, the image of one's spiritual guide. In 1853 he translated some passages of al-Ghazali's Kimiya al Sa'ada (The Alchemy of Happiness). Commentary of the Torah and Gospel
In 1862 while stationed at Ghazipur, <mask> started working on a commentary on the Bible and its teaching, with the aim to explain them in terms of Islam, the final of the Abrahamic religions.It was published in Urdu and English in three parts from 1862 to 1865 under the title Tabin al-al-kalam Fi tafsir altawrat Wa ‘I-injil’ala millat al Islam (Elucidation of the World in Commentary of the Torah and Gospel According to the Religion of Islam). While the first part deals with the Islamic approach towards biblical writings, the second and third part contains commentary on the Book of Genesis and the Gospel of Matthew respectively. Essays on the Life of Prophet Muhammad
In 1869 he wrote Al-Khutbat al-Ahmadiya fi'l Arab wa'I Sirat al-Muhammadiya (A Series of Essays on the Life of Prophet Muhammad and Subjects Subsidiary Therein) as a rejoinder to William Muir's widely known


texts:
 four-part book, The Life of Mahomet published in 1864. He was deeply distress by Muir's portrayal of Islam and the character of Prophet Mohammad. He was concerned that the book might create doubts among the younger generation of Muslims. In order to prepare for the book he accompanied his son to England as he wanted to get a first-hand impression of Western civilisation. He was also a reader of Darwin and, while not agreeing with all of his ideas, he could be described as a sort of theistic evolutionist like his contemporary Asa Gray, and one of the first in the Islamic world, finding the arguments supporting such view through his own scientific research but also quoting earlier Islamic scholars like Al-Jahiz, Ibn Khaldun and Shah Waliullah.Tafsir-ul-Quran
Sir <mask> started working on a tafsir or commentary on Quran in 1877. It was published as Tafsir ul-Quran in seven volumes; the first volume appeared in 1880 and the last volume was published six years after his death in 1904. In this work, he analysed and interpreted 16 paras and 13 surahs of the Quran. He also included a detailed article Tahrir fi Usool al-Tafsir (The Notes on the Principles of Commentary) in the first volume in which he laid down 15 principles on which he based his commentary. Historical works
History was <mask>'s preferred area of

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Syed
Sir Syed


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 study and in 1840, Sir <mask> compiled a book of chronological tables about the Timurid rulers of Delhi from Timurlane to Bahadur Shah Zafar at the behest of Robert N. C. Hamilton, his patron. It was later published under the title Jam-i-Jum (Jamshed's Cup). In Silsilat-ul-Mulk he compiled the biographical data of all the ruler of Delhi in history.During his stay in Bijnor, he wrote a history on the city of Bijnor but it was destroyed during the 1857 rebellion. He also wrote critical editions of books like Ziauddin Barani's Tarikh-e-Firoz Shahi published in 1862, and Tuzk-e-Jahangiri published in 1864. However his most important historical works that brought him fame as a scholar are the two editions of Asar-us-Sanadid and that of the Ain-e-Akbari. Asar-us-Sanadid
In 1847 he published the book Asar-us-Sanadid (The Remnants of Ancient Heroes) documenting antiquities of Delhi dating from the medieval era. The work is divided into four sections describing the buildings outside the city of Delhi, the buildings around the Delhi Fort, the monuments in Shahjahanabad and the last section presenting a brief historical account of the various settlements of Delhi and the prominent inhabitants of Delhi which included Sufis such as Shah Ghulam Ali, Saiyid <mask>, physicians, scholars, poets, calligraphers, and

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Syed
Ahmad Shahid


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 prominent musicians of Delhi. It also contained around 130 illustrations drawn by Faiz <mask> and Mirza Shahrukh Beg which were the first lithographically produced book illustrations in India. He released the second edition of Ansar-as-sanadid in 1854.However both the editions are radically different with the second edition being abbreviated and more factual. This work brought <mask> a wider fame and earned him the reputation of a cultured scholar. In 1861, it was translated into French by Gracin de Tassy in Paris. The book was also presented to the Royal Asiatic Society of Great Britain and Ireland, London which made him an honorary fellow. Ain-e-Akbari

In 1855, he finished his scholarly, and illustrated edition of Abul Fazl's Ai'n-e Akbari. The first and the third volume of the work was published in 1855. The second volume sent to the publisher in 1857 was destroyed in the rebellion that took place that year.Having finished the work to his satisfaction, and believing that Mirza Asadullah <mask>b was a person who would appreciate his labours, <mask> 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

masks:
Ali Khan
Sir Syed
Khan Ghali
Syed Ahmad


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 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 <mask> <mask> 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. Sir <mask> <mask> never again wrote a word in praise of the Ai'n-e Akbari and in fact gave up taking an active interest in history and archaeology. He did edit another two historical texts over the next few years, but neither of them was anything like the Ai'n: a vast and triumphalist document on the governance of Akbar.Political works
During the uprising of 1857, <mask> was posted as a chief assessment officer at the court in Bijnor. He recorded the history of the mutiny in Tarikh i Sarkashi-ye Bijnor (History of the Bijnor Rebellion) which was published in 1858. He was deeply worried about the consequences of the mutiny for his fellow Muslims in particular. He wrote a number of articles and pamphlets such as Asbab-e-Baghawat-e-Hind (The Causes of the Indian Revolt), Loyal Muhammadans of India,  and Review on Dr Hunter's Indian Musalmans: Are They Bound in Conscience to Rebel Against the Queen? to defend Muslims and Islam and create a cordial

masks:
Syed Ahmad
Khan
Syed Ahmad
Khan
Sir Syed


texts:
 relations between the British authorities and the Muslim community. Causes of the Indian Revolt
Sir <mask> supported the East India Company during the 1857 uprising, a role which has been criticised by some nationalists such as Jamaluddin Afghani. In 1859 Sir <mask> published the booklet Asbab-e-Baghawat-e-Hind (The Causes of the Indian Revolt) in Urdu in which he studied the causes of the Indian revolt.In this, his most famous work, he rejected the common notion that the conspiracy was planned by Muslim elites, who resented the diminishing influence of Muslim monarchs. He blamed the East India Company for its aggressive expansion as well as the ignorance of British politicians regarding Indian culture. Sir <mask> advised the British to appoint Muslims to assist in administration, to prevent what he called ‘haramzadgi’ (a vulgar deed) such as the mutiny. Maulana Altaf Hussain Hali wrote in the biography of Sir <mask> that: "As soon as Sir <mask> reached Muradabad, he began to write the pamphlet entitled 'The Causes of the Indian Revolt' (Asbab-e-Baghawat-e-Hind), 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

masks: Syed Syed Syed Syed Syed


texts: refused 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 <mask> 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.One of his friends warned him not to send the pamphlet to the British Parliament or to the Government of India. Rae Shankar Das, a great friend of Sir <mask>, begged him to burn the books rather than put his life in danger. Sir <mask> 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 <mask>'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 <mask> 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 Bartle


texts: Frere accepted it as a sincere and friendly report.The foreign secretary Cecil Beadon, 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 <mask> was invited to attend Lord Canning's durbar in Farrukhabad and happened to meet the foreign secretary there. He told Sir <mask> 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; he would have communicated it directly to the government. Sir <mask> replied that he had only had 500 copies printed, the majority of which he had sent to England, 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.

masks: Syed Syed Syed


texts:
 He promised that for every copy that could be found circulating in India he would personally pay 1,000 rupees. At first, Beadon was not convinced and asked <mask> over and over again if he was sure that no other copy had been distributed in India. Sir <mask> reassured him on this matter, and Beadon never mentioned it again. Later he became one of Sir <mask>'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 had been started by Auckland Colvin, a government official was finished by Sir <mask>'s friend, Colonel G.F.I. Graham, and finally published in 1873. Loyal Muhammadans of India
In 1860 Sir <mask> wrote a series of bilingual pamphlets called the Risala Khair Khwahan-e Musalmanan-e-Hind (An Account of the Loyal Mohammedans  of India) from Meerut containing episodes in the life of those Muslims who stood by the British during the 1857 uprising. It was published in three issues, the first and second issues appeared in 1860, while the third was published in 1861. The first issue highlighted the bravery

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Sir Syed
Syed
Syed
Syed
Syed


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 of those Muslims who stood by the British while the second issue carried an article on jihad in which he makes a clear distinction between jihad and rebellion.Review on Hunter's Indian Musalmans
In August 1871 William Wilson Hunter, a Scottish historian and member of the Indian Civil Service published Indian Musalmans: Are They Bound in Conscience to Rebel Against the Queen? in which he discussed the Indian Wahabi movement, its role in the rebellion and argued that the Muslims were a threat to the Empire. Hunter links Wahhabism with rebellion and terms them as self-stylised jihadis. His accusations led to the prosecution of Muslims in India especially in the North Western Provinces and those associated with Wahhabism were severely punished. Many Muslims found his arguments one-sided and this prompted Sir <mask> to write a  rejoinder of the book. He reviewed the book in The Pioneer in a series of articles which were reprinted in Aligarh Institute Gazette from November 24, 1871, to February 23, 1872. They were later collected and published in a book in England by Hafiz <mask>, the Vakil of Tonk.Sir <mask> based his arguments upon the Prophet's own conduct during holy wars. Muslim reformer

Through the 1850s, <mask> <mask> began developing a strong passion for education. While pursuing studies of different

masks:
Syed
Ahmad Hasan
Syed
Syed Ahmad
Khan


texts:
 subjects including European jurisprudence, Sir <mask> 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 <mask> criticised the influence of traditional dogma and religious orthodoxy, which had made most Indian Muslims suspicious of British influences. Sir <mask> began feeling increasingly concerned for the future of Muslim communities. A scion of Mughal nobility, Sir <mask> had been reared in the finest traditions of Muslim elite 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 Indian Rebellion of 1857 threatened to marginalise Muslim communities across India for many generations.Scientific Society
Sir <mask> 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 <mask> founded a modern madrassa in Muradabad in 1859; this was one of the first religious schools to impart scientific education. Sir <mask> also worked on social causes, helping to organise relief for the famine-struck people of North-West Province in 1860. While posted in Ghazipur in 1863, he established a

masks: Syed Syed Syed Syed Syed Syed Syed


texts: madrasa which later became the Victoria High school. He also formed the Scientific Society in Ghazipur to promote educational reforms across the country. He wrote an insightful tract on education titled Iltimas Ba Khidmat-e-Sakinan-e-Hind Dar Bab-e- Taraqqi Taleem in Ahl-e-Hind (Address to the natives of Hindoostan on education). Upon his transfer to Aligarh in 1864, Sir <mask> began working wholeheartedly as an educator.The Scientific Society was transferred from Ghazipur to Aligarh and rechristened as the Scientific Society of Aligarh. Modelling it after the Royal Society and the Royal Asiatic Society, Sir <mask> 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 <mask> felt that the socio-economic future of Muslims was threatened by their orthodox aversions to modern science and technology. He published many writings promoting liberal, rational interpretations of Islamic scriptures, struggling to find rational interpretations for jinn, angels, and miracles of the Prophets. One example was the reaction to his argument – which appeared in his tafsir (exegesis) of the Quran – that riba referred to interest charges when lending money to the


texts:
 poor, but not to the rich, nor to borrowers "in trade or in industry", since this finance supported "trade, national welfare and prosperity". While many jurists declared all interest to be riba, (according to Sir <mask>) this was based "on their own authority and deduction" rather than the Quran.Muhammadan Anglo-Oriental College
On 1 April 1869 he went, along with his sons <mask> and <mask> to England, where he was awarded the Order of the Star of India from the British government on 6 August. Travelling across England, he visited its colleges and was inspired by the culture of learning established after the Renaissance. Sir <mask> returned to India in the following year determined to build a school modelled on Cambridge and Oxford imparting modern education to Indians. Upon his return, he established the Khwastgaran-i-Taraqqi-i-Talim-i-Musalman (Committee for the Better Diffusion and Advancement of Learning among Muhammadans) on 26 December 1870. By 1872, it was converted into a Fund Committee for the establishment of a school. Sir <mask> 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 5 April 1911:

I may appear to be dreaming and talking like Shaikh Chilli, but we aim to turn this MAO College into

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Syed
Syed Mahmood
Syed Hamed
Syed
Syed


texts: 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." He began publishing the journal Tehzeeb-ul-Akhlaq (Social Reformer) on 24 December 1870 to spread


texts: awareness and knowledge on modern subjects and promote reforms in Muslim society. Sir <mask> 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.By 1873, the committee under <mask> issued proposals for the construction of a college in Aligarh. Maulvi Samiullah <mask> was appointed as the secretary of the sub-committee of the proposed school. Members of the committee toured the country in order to raise funds for the school which was finally  established on 24 May 1875 in Aligarh as the Muhammadan Anglo-Oriental Collegiate School. Two years later, in 1877, the school was converted into the Muhammadan Anglo-Oriental College. He retired from his career as a jurist the following year, concentrating entirely on developing the college and on religious reform. Sir <mask>'s pioneering work received support from the British. Although intensely criticised by orthodox religious leaders hostile to modern influences, Sir <mask>'s new institution attracted a large student body, mainly drawn from the Muslim gentry and middle classes.However, MAO College was open to all communities, and had a sizeable

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Sir Syed
Khan
Syed
Syed


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 number of Hindu students. The first graduate of the college was a Hindu. The curriculum at the college involved scientific and Western subjects, as well as Oriental subjects and religious education. The first chancellor was Sultan Shah Jahan Begum, a prominent Muslim noblewoman, and <mask> invited an Englishman, Theodore Beck, to serve as the first college principal. The college was originally affiliated with Calcutta University but was transferred to the Allahabad University in 1885. Near the turn of the 20th century, it began publishing its own magazine and established a law school. In 1920, the college was transformed into Aligarh Muslim University.Muhammadan Educational Conference
After founding the Anglo-Oriental College, Sir <mask> felt the need of a pan-India organisation to propagate the ideas of his movement. To this cause, he established the All India Muhammadan Educational Congress with its headquarters in Aligarh. The first session of the Congress was held at Aligarh in 1886 under the presidency of Maulvi Samiullah <mask>. The main objective of the organisation was to promote educational development among Muslims through conferences throughout India and transform the Anglo-Oriental College to the status of university. The name of the organisation was changed to All India Muhammadan Educational

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Sir Syed
Syed
Khan


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 Conference to avoid confusion with the Indian National Congress. Opposition and criticism
Sir <mask>'s Aligarh Movement and his desire to open institutions for Western education was opposed by the orthodox Indian Muslims. Imdad Ali, the then deputy collector of Kanpur condemned the foundation of Anglo-Oriental College.Several periodicals such as Noor-ul-Afaq, Noor-ul-Anwar, and Taed-ul-Islam were started by his opponents in opposition to Tehzeeb-ul-Akhlaq to dissuade Muslims from joining the Aligarh Movement. Many other orthodox Islamic schools condemned him as out of the fold of Islam i.e. kafir. According to J.M.S. Baljon his ideas created "a real hurricane of protests and outbursts of wrath" among the local clerics "in every town and village" in Muslim India, who issued fatawa "declaring him to be a kafir" (unbeliever). He was also accused of having converted to Christianity. Mirza Ghulam <mask>, the founder of the Ahmadiyya movement criticised some of his writings in a polemic titled Barakat al Dua.Jamal al-Din al-Afghani, the Pan-Islamic ideologue launched a vitriolic attack on him through his periodical calling him a “Naturist”. Many of his own friends, like Nawab Muhsin ul Mulk, expressed their significant reservations at his religious ideas (many of which were expounded in his commentary of

masks: Syed Ahmad


texts:
 Qur'an). Maulana Qasim Nanautawi, the founder of Darul Uloom Deoband, expressed in a letter to an acquaintance of his and Sir <mask>'s:

"No doubt, I greatly admire, as per what I've heard, <mask> (<mask>) Sahab's courage (Ūlul Azmi) and concern for the Muslims (Dardmandi e Ahl e Islam). For this if I shall express my affection for him, it will be rightful. However, similar to this (or rather more than this), upon hearing about his disturbed (Fāsid) beliefs, I have deep complains and sorrow for him"

Maulana Qasim Nanautawi wrote directly to <mask> as well, explaining him some of his "noteworthy" mistakes. This correspondence was published as "Tasfiyat ul Aqaaid" in 1887 C.E

Political thoughts and activities
Shan Muhammad in his book Sir <mask> <mask>: a political biography notes that Sir <mask> was foremost an educationist and reformer and not an academic thinker and so his political philosophy is related to the circumstances of his times. Important events that shaped his political outlook includes the 1857 Rebellion, the premiership of William Ewart Gladstone in England that started in 1868 and the viceroyalty of Lord Ripon in India.Sir <mask> was deeply religious. His political views were centered on Islam and Islamic viewpoint. In 1878, Sir <mask> was nominated to the Viceroy's Legislative Council. He

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Syed
Ahmad
Sir Syed
Syed Ahmad
Khan
Syed
Syed
Syed


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 testified before the education commission to promote the establishment of more colleges and schools across India. At the start of his political career, Sir <mask> was an advocate of Hindu-Muslim unity and India's composite culture, wanting to empower all Indians. In the same year, Sir <mask> 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. Opposition to active politics
Sir <mask> discouraged the active involvement of Muslims in politics. He regarded the attainment of higher English education as the first priority for the upliftmeant of the Muslim community as opposed to political pursuits. He declined to lend support to the National Muhammadan Association, a political organisation founded by <mask> Ali in 1887 and refused to participate in the Muhammedan National Conference at Lahore which he regarded as a political agitation. When the Indian National Congress was established in 1885 he did not express any opinion about it

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Syed
Syed
Syed Ameer


texts:
 but later he became an active critic of the organisation and expressed his active opposition to the Congress. Sir <mask>'s opposition received criticism from Maulvi Sharaf-ul-Haqq who criticised his views about the Congress demands in a risala titled Kalam Mufid-al-Anam. Lala Lajpat Rai wrote a series of open letters expressing grief and surprise at his change in attitude towards Congress.Sir <mask> advocated the use of constitutional machinery such as participation in administration for expressing grievances to the British government. He supported the efforts of Indian political leaders Surendranath Banerjee 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). In 1883, he established the Muhammedan Association to put forward grievances of the Muslims to the Imperial Legislative Council. He was nominated as a member of the Civil Service Commission in 1887 by Lord Dufferin. In 1888, he along with Raja Shiv Prasad of Benaras established the United Patriotic Association at Aligarh to promote political co-operation with the British and Muslim participation in the British government. Hindu-Muslim unity
At the

masks: Syed Syed


texts:
 start of his career, <mask> <mask> advocated for Hindu-Muslim unity in Colonial India.He stated: "India is a beautiful bride and Hindus and Muslims are her two eyes. If one of them is lost, this beautiful bride will become ugly." Being raised in the diverse city of Delhi, <mask> <mask> was exposed to the festivals of both Hindus and Muslims. He collected Hindu scriptures and "had a commitment to the country's composite culture", being close friends with Swami Vivekanand to Debendranath Tagore. In the 19th century, he opposed cow slaughter, even stopping a fellow Muslim from sacrificing one for Eid al-Adha to promote peace between Muslims and Hindus. Addressing a large gathering in Gurdaspur on January 27, 1884, Sir <mask> said:

When he founded Muhammadan Anglo-Oriental College, he opened its admissions to Indians of all faiths, with its first principal Henry Siddons being a Christian and one of its patrons Mahendra Singh of Patiala being a Sikh. Shafey Kidwai notes that Sir <mask> promoted "advocacy of the empowerment of all Indians".Advocacy of Urdu

The onset of the Hindi-Urdu controversy of 1867 saw the emergence of Sir <mask> as a champion for cause of the Urdu language. He became a leading Muslim voice opposing the adoption of Hindi as a second official language of the United Provinces (now Uttar

masks:
Syed Ahmad
Khan
Syed Ahmad
Khan
Syed
Syed
Syed


texts: Pradesh). Sir <mask> perceived Urdu as the lingua franca of the United Provinces which was created as a confluence of Muslim and Hindu contributions in India. Having been developed by during the Mughal period, Urdu was used as a secondary language to Persian, the official language of the Mughal court. Since the decline of the Mughal dynasty, Sir <mask> promoted the use of Urdu through his own writings. Under Sir <mask>, the Scientific Society translated Western works only into Urdu. The schools established by Sir <mask> imparted education in the Urdu medium.The demand for Hindi, led largely by Hindus, was to Sir <mask> an erosion of the centuries-old Muslim cultural domination of India. Testifying before the British-appointed education commission, Sir <mask> controversially exclaimed that "Urdu was the language of gentry and Hindi that of the vulgar." His remarks provoked a hostile response from Hindu leaders, who unified across the nation to demand the recognition of Hindi. The success of the Hindi movement led Sir <mask> 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


texts:
 patronage. His colleagues 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.All these colleagues led efforts that resulted in the adoption of Urdu as the official language of the Hyderabad State and as the medium of instruction in the Osmania University. To Muslims in northern and western India, Urdu had become an integral part of political and cultural identity. However, the division over the use of Hindi or Urdu further provoked communal conflict between Muslims and Hindus in India. Two-Nation Theory
Sir <mask> is considered as the first person to theorize the idea of separate nationhood for Muslims in subcontinent. In a speech at Meerut in 1866 he presented on overall scenario of post colonial phase in which he described Muslims and Hindus as two nations. He's regarded as the father of Two-Nation Theory and the pioneer of Muslim nationalism which led to the partition of India. Urdu-Hindi controversy is seen as the transformation of Sir <mask>'s views towards Muslim nationhood which he expressed in his speeches during later days.While fearful of the loss of Muslim political power owing to the community's backwardness, Sir <mask> was also averse to the prospect of democratic


texts:
 self-government, which would give control of government to the Hindu-majority population:

"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 Quran 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..."

Later in his life he said:
 "Suppose that the English community and the army were to leave India, taking with them all their cannons and their splendid weapons and all else, who then would be the rulers of India?... Is it possible that under these circumstances two nations—the Mohammedans and the Hindus—could sit on the same throne and remain equal in power? Most certainly not. It is necessary that one of them should conquer the other.To hope that both could remain equal is to desire the impossible and the inconceivable. But until one nation has conquered the other and made it obedient, peace cannot


texts:
 reign in the land." Personal life

In 1836 married Parsa Begum, alias Mubarak Begum. They had two sons, <mask> and <mask> and a daughter, Ameena who died at a young age. Sir <mask> <mask> lived the last two decades of his life in Aligarh, regarded widely as the mentor of 19th and 20th century Muslim entrepreneurs. Battling illnesses and old age, Sir <mask> died on 27 March 1898. He was buried besides Sir <mask>jid inside the campus of the Aligarh Muslim University.Legacy and influence
<mask> is widely commemorated across South Asia as a great Muslim social reformer and visionary. His educational model and progressive thinking inspired Muslim elites who supported the All India Muslim League. He founded the All India Muhammadan Educational Conference in 1886 in order to promote Western education, especially science and literature, among India's Muslims. The conference, in addition to generating funds for <mask>'s Muhammadan Anglo-Oriental College, motivated Muslim elites to propose expansion of educational uplift elsewhere, known as the Aligarh Movement. In turn this new awareness of Muslim needs helped stimulate a political consciousness among Muslim elites that went on to form the AIML which led Muslims of India towards formation of Pakistan. He was an influence on several political leaders, thinkers and

masks:
Syed Hamid
Syed Mahmood
Syed Ahmad
Khan Bahadur
Syed
Syed Mas
Syed Ahmad
Ahmad Khan


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 writers such as Muhammad Iqbal, Abul Kalam Azad, Sayyid Mumtaz Ali Altaf Hussain Hali, Shibli Nomani, Nawab Mohsin-ul-Mulk, Chiragh Ali, and Nazir <mask>. The university he founded remains one of India's most prominent institutions and served as the arsenal of Muslim India.Prominent alumni of Aligarh include Muslim political leaders Maulana Mohammad Ali Jouhar, Abdur Rab Nishtar, Maulana Shaukat Ali and Maulvi Abdul Haq. The first two Prime Ministers of Pakistan, Liaquat <mask> and Khawaja Nazimuddin, as well as Indian President Dr. Zakir Hussain, are amongst Aligarh's most famous graduates. His birth anniversary is celebrated as Sir <mask> Day every year by the university and its alumni. Several educational institutions in India and Pakistan such as Sir Syed University of Engineering and Technology, Sir <mask> CASE Institute of Technology and Sir Syed College, Taliparamba are named after him. Honours
On 2 June 1869, <mask> <mask> was appointed a Companion of the Order of the Star of India (CSI), for his service as Principal Sadr Amin. He was appointed a fellow of the Calcutta and Allahabad Universities by the Viceroy in the years 1876 and 1887 respectively. <mask> was later bestowed with the suffix of '<mask>' and was subsequently knighted by the British government in the 1888 New Year Honours as a

masks:
Ahmad Dehlvi
Ali Khan
Syed
Syed
Syed Ahmad
Khan
Syed Ahmad
Khan Bahadur


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 Knight Commander of the Order of the Star of India (KCSI).for his loyalty to the British crown, through his membership of the Imperial Legislative Council and in the following year he received an LL.D. honoris causa from the Edinburgh University. India Post issued commemorative postage stamps in his honour in 1973 and 1998. Pakistan Postal Services also issued a commemorative postage stamp in his honour in 1990 in its 'Pioneers of Freedom' series. In 1997 <mask> <mask> was commemorated with an English Heritage blue plaque at 21 Mecklenburgh Square in Bloomsbury, where he lived in 1869–70. Bibliography

Legal works
 Act No. 10 (Stamp Act) 1862.Act No. 14 (Limitation Act )1859–1864. Act No. 16 (Regarding registration documents) – Allyson, 1864. Act No. 18 (Regarding women's rights) 1866. Religious works
 Jila al- Qulub bi Zikr al-Mahbub (Delight of the Hearts in Remembering the Beloved), Delhi, 1843.Tuhfa-i Hasan (The Gift to Hasan), 1844
 Tarjama fawa'id al-afkar fi amal al-farjar, Delhi 1846. Mazumm ba nisbat tanazzul ulum-i-diniya wa Arabiya wa falsafa-i-Yunaniya, Agra, 1857. Risala Tahqiq Lafzi-i-Nassara, 1860. Ahkam Tu'am Ahl-Kitab, Kanpur, 1868. Risala ho wal Mojud, 1880. Kimiya-i-Sa'dat, 2 fasl, 1883. Namiqa fi Bayan Mas'ala Tasawwur al-Shaikh, Aligarh, 1883.Rah-i-Sunnat dar rad-i-bid'at, Aligarh,

masks:
Syed Ahmad
Khan


texts:
 1883. Tarqim fi qisa ashab al-kahf wal-Raqim, Agra, 1889. Izalat ul-Chain as Zi'al Qarnain, Agra, 1889. Khulq al-Insan ala ma fi al-Quran, Agra, 1892. Al-Du'a Wa'l Istajaba, Agra, 1892. Tahrir fi Usul al-Tafsir, Agra, 1892. Al-Nazar Fi Ba'z Masa'il Imam Al-Ghazzali, Agra.Risala Ibtal-i-Ghulami, Agra, 1893. Tafsir al-Jinn Wa'l Jan ala ma fi al-Qur'an, Rahmani Press, Lahore, 1893, Agra, 1891. Tabyin-ul-Kalam fi Tafsir-al-turat-wa'l Injil ala Mullat-al-Islam (The Mohomedan Commentary on the Holy Bible). Tafsir-ul-Qura'n
 Vol. I Aligarh, 1880,
 Vol. II Aligarh, 1882, Agra, 1903. Vol.III Aligarh, 1885
 Vol. IV Aligarh, 1888
 Vol. V Aligarh, 1892. Vol. VI Aligarh, 1895
 Vol. VII Agra, 1904. Tafsir-a-Samawat, Agra.Tasfiyad al'Aquid (Being the correspondence between <mask> <mask> and Maulana Muhammad Qasim of Deobund). Historical works

 A'in-e-Akbari (Edition with Illustration), Delhi. Asrar-us-Sanadid (i) Syed-ul-Akhbar, 1847, (II) Mata-i-Sultani, 1852. Description des monument de Delhi in 1852, D'a Pre Le Texte Hindostani De Saiyid <mask> (tr. by M. Garcin De Tassy), Paris, 1861. Jam-i-Jum, Akbarabad, 1940. Silsilat-ul-Muluk, Musaraf ul Mataba', Delhi, 1852.Tarikh-i-Firoz Shahi (Edition), Asiatic Society, Calcutta, 1862. Tuzuk-i-Jahangiri (edition Aligarh, 1864). Biographical works
 Al-Khutbat al-Ahmadiya fi'l

masks:
Syed Ahmad
Khan
Ahmad Khan


texts:
 Arab wa'I Sirat al-Muhammadiya : Aligarh, 1900, English translation, London, 1869–70. Sirat-i-Faridiya, Agra, 1896. Political works
 Asbab-i-Baghawat-e-Hind, Urdu 1858 and English edition, Banaras. Lecture Indian National Congress Madras Par, Kanpur, 1887. Lectures on the Act XVI of 1864, delivered on 4 December 1864 for the Scientific Society, Allygurh, 1864.Musalmanon ki qismat ka faisla (Taqarir-<mask> <mask> wa <mask> <mask> etc.) Agra, 1894. On Hunter's: Our Indian Mussulmans' London, 1872. Present State of Indian Politics (Consisting of lectures and Speeches) Allahabad, 1888. Sarkashi Zilla Binjor, Agra 1858. Lectures
 Iltimas be Khidmat Sakinan-i-Hindustan dar bad tarraqi ta' lim ahl-i.Hind, Ghazipore, 1863. Lecture dar bab targhib wa tahris talim itfal-i-Musalmanan, in 1895, Agra 1896.Lecture Madrasaat ul-Ulum Aligarh Key Tarikhi halat Par, Agra. 1889. Lecture Ijlas Dahum Muhammadan Educational Conference, Agra, 1896. Lecture Muta'liq Ijlas Yazdahum Muhammadan Educational Conference, Agra, 1896. Majmu'a Resolution Haye dah sala (Resolutions passed by the Muhammadan Anglo-Oriental Educational Conference from 1886 to 1895) ed. by Sir <mask>, Agra, 1896. Report Salana (Annual Report of the Boarding House of Madrasat-ul-Ulum 1879–1880).Collected works
 Khutut-i-<mask>, ed Ross Masud, 1924. Majuma

masks:
e Syed
Ahmad Khan
Syed Mehdi
Ali Khan
Syed Ahmad
Sir Syed


texts:
 Lecture Kaye <mask> ed. Munshi Sirajuddin, Sadhora 1892. Maqalat-i-Sir-Syed ed. by 'Abdullah Khvesgri, Aligarh, 1952. Maqalat-i-<mask>, ed. By Muhammad Ismail, Lahore,
 Makatib-i-<mask>, Mustaq Husain, Delhi, 1960.Maktubat-i-Sir <mask>, Muhammad Ismail Panipati, Lahore, 1959. Makummal Majumua Lectures wa speeches. ed. Malik Fazaluddin, Lahore, 1900. Muktubat al-Khullan ed. Mohd. Usman Maqbul, Aligarh 1915.Tasanif-i-Ahmadiya (Collection of <mask> <mask>'s works on religions topics) in 8 parts. Stress on Holy Quran. Reformation of Faith. Miscellaneous
 On the Use of the Sector (Urdu), <mask>-Akbar, 1846. Qaul-i-Matin dar Ibtal-i-Harkat i Zamin, Delhi, 1848. Tashil fi Jar-a-Saqil, Agra, 1844. Ik Nadan Khuda Parast aur Dana dunyadar Ki Kahani, Badaon, 1910.Kalamat-ul-Haqq, Aligarh

Journals, reports, and proceedings
 Tehzeeb-ul-Ikhlaq. Aligarh Institute Gazette. Proceedings of the Muhammadens Educational Conference. An Account of the Loyal Muhammadans of India, Parts I, II, III, Moufussel Press, Meerut, 1860. Proceedings of the Scientific Society. By-Laws of the Scientific Society. Addresses and speeches relating to the Muhammadan Anglo-Oriental College in Aligarh (1875–1898) ed.Nawab Mohsin-ul-Mulk, Aligarh, 1898. See also
Tafazzul Husain Kashmiri
Aligarh Muslim University
Aligarh Movement
All India

masks:
Sir Syed
Sir Syed
Sir Syed
Syed
Syed Ahmad
Khan
Syed ul


texts:
 Muhammadan Educational Conference
Two-nation theory
Muslim nationalism in South Asia
All India Muslim League
Islamic Modernism

References

Cited sources

Further reading

The Glowing Legend of <mask> – A Centennial Tribute (1998), Ed. <mask> Rahman, Non-Resident Students' Centre, Aligarh Muslim University (Aligarh)
Prof. Iftikhar Alam <mask>. Sir <mask> aur Faney TameerSir Syed Academy, AMU. Aligarh
Prof. Iftikhar Alam <mask>. Muslim University ki Kahani, Imarton ki zubani Educational publications, civil Lines, (Aligarh)
Prof. Iftikhar Alam <mask>. Sir <mask> aur Scientific SocietyPub by Sir Syed Academy, AMU.Aligarh.Prof. Iftikhar Alam <mask>. Sir <mask> tahreek ka siyasi aur samaji pas manzarEducational Publishing house, Dhula Kounan, Delhi
Prof. Iftikhar Alam <mask>. Sir Syed House ke Mah Wasal  (Aligarh)
Prof. Iftikhar Alam <mask>. Sir <mask> e Khana Educational Publications, Civil Lines. Aligarh
Prof. Iftikhar Alam <mask>   " Sir <mask> aur Jadeedyat" Pub. by Educational Publications, Delhi 012. Prof. Iftikhar Alam <mask>  " Sir <mask> aur Hindustani Nizam-e-zaraat " Educational Publishing.Delhi. Prof, Iftikhar Alam <mask>  "Sir <mask> Nazaria-e-Talim". Educational Publishing House, Delhi, 2017. External links

 Comprehensive detail about Aligarh Movement
 "Sir Seyyed <mask>, <mask> Bahadur, L.L.D,

masks:
Sir Syed
Syed Ziaur
Khan
Syed
Khan
Khan
Syed
Khan
Syed
Khan
Khan
Syed Daroon
Khan
Syed
Khan
Syed
Khan
Syed Ka
Ahmad
Khan


texts:
 K.C.S.I." By Afzal Usmani

The Rich Legacy of Sir <mask> <mask> (Gulf News)
 Sir <mask> <mask> His Life and Contribution (NewAgeIslam)
 Pioneers of the Nation (Mai Nahi Manta)
 Sir Sayyid <mask>'s speech at Meerut, 16 March 1888

1817 births
1898 deaths
Pakistan Movement
Leaders of the Pakistan Movement
19th-century Indian educational theorists
19th-century Muslim scholars of Islam
Indian people of Arab descent
Indian Muslims
Indian reformers
19th-century Indian judges
19th-century Indian philosophers
Muslim reformers
People of the Victorian era
Mughal nobility
Scholars from Delhi
People of British India
People from Aligarh
Knights Commander of the Order of the Star of India
Indian knights
Alumni of the University of Edinburgh
University of the Punjab people
Works by <mask> <mask>
Founders of Indian schools and colleges
Aligarh Muslim University
Indian philanthropists
Theistic evolutionists
Aligarh

masks:
Syed Ahmad
Khan
Syed Ahmed
Khan
Ahmad Khan
Syed Ahmed
Khan


texts:
<mask> (January 3, 1901 – March 18, 1973) was a Pulitzer Prize–winning journalist and author who also published a biography of Edgar Guest and a number of crime novels. He worked for the Detroit Free Press from 1927–1966 and won the Pulitzer Prize in 1955 for an editorial on the cause of an unauthorized strike by an autoworkers local that idled 45,000 Chrysler workers. Newspaper career

Writer and editorial director
Born in 1901 in Minneapolis, Minnesota, <mask> moved to Detroit and began a long career with the Detroit Free Press in 1927. He remained with the Free Press for 39 years  until his retirement in 1966. <mask> eventually served as the editorial director of the paper. In 1955, Howes wrote an editorial that was covered in other papers about the role of the newspaper in American society. He began with a dissection of the tangible things in a newspaper—paper and ink.But he concluded that news "is all things to all men. What it is depends on who is defining it. And it is YOUR definition, not the editor's, which matters." <mask>'s colleague at the Free Press, columnist Malcolm Bingay, said of Howes: "My friend and colleague, Col. <mask>, knows a great deal about a surprising number of things that ordinary mortals never think about. That is why he is such a successful novelist and short story writer." Pulitzer Prize

<mask> received the 1955 Pulitzer Prize for Editorial Writing for an editorial published July 16, 1954, titled "An Instance of Costly Cause and Effect Which Detroiters Should Weigh Soberly". He also won the National Headliner Award for editorial writing.<mask>'s award-winning editorial concerned an unauthorized July 1954 strike by a local of the United Automobile Workers' union. The strike shut down production at Chrysler Corporation and put 45,000 Chrysler workers out of work. In awarding the prize to Howes, the Pulitzer organization noted that Howes's editorial impartially and clearly assessed the shared responsibility of both labor and

masks:
Royce Bucknam Howes
Royce Howes
Howes
Howes
Royce Howes
Howes
Howes


texts:
 management. The Pulitzer Prize organization found that

the editorial made a notable contribution to public understanding of the whole program of the respective responsibilities and relationships of labor and management in this field. Military service

<mask> also served in the U.S. Army during World War II, achieving the rank of Lieutenant Colonel, and receiving the Bronze Star. He was an editor for the Army newspaper "Stars and Stripes." Author

Biographer of Edgar Guest
<mask> was a close friend for many years of the prolific American poet, Edgar A.Guest. Guest published his poetry in the Detroit Free Press, and <mask> served as Guest's long-time editor and eventually as his biographer. The Los Angeles Times said of <mask>'s biography of Guest: "His editor and longtime friend <mask> has written the biography Guest deserves ... <mask> has done a biography of a likeable and human man in not too adulatory a fashion; and it is readable." The Yuma Daily Sun noted: "Hearty friendship and mutuality of association combined with author competence have produced a book which, in the most vital sense, will be of interest to all Americans." Crime novelist
In the 1930s and 1940s, <mask> also wrote and published numerous crime novels, many for the "Crime Club". The "Crime Club" novels were popular in the 1930s and were described as "a mark which always signifies, if not a masterpiece of detective fiction, at least an entertaining one." His crime novels include:

 "Death on the Bridge" published in 1935 for the Crime Club."The Callao Clue" published in 1936 by the Crime Club. The Callao Clue is a shipboard murder mystery with a detective trying to solve the murder before the ship reaches port. The Galveston Daily News called it a rather ingenious and thrilling melodrama." "Death Dupes a Lady" published in 1937 for the Crime Club. One reviewer wrote the following about Death Dupes a Lady:

Mr. Howes rings the bell with a vengeance in this his fourth murder thriller. It

masks:
Howes
Howes
Howes
Howes
Royce Howes
Royce Howes
Howes


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 is five-star in every respect: the plot is grimly exciting ...; the characters are rounded and full-bodied men and women ...; and there are sparkles of humor, just a dash of spice, and the whole thing is excellently written. Indeed, Death Dupes a Lady is the murder thriller pick of those that have come this way this season."Murder at Maneuvers", a tale of sudden death in an army training camp, published in 1938 for the Crime Club. "Death Rides a Hobby", published in 1939 for the Crime Club. The Los Angeles Times described "Death Rides a Hobby" as "an amusing mystery of how an amateur photographer finds death in his own lens. Another reviewer said: "This story, gently titled Death Rides a Hobby, shows camera fiends what their friends think of them, with a bit of humor, some ingenuity and even some finesse." "Night of the Garter Murder" published in 1939. "The Nasty Name Murders", story about the murder of the Second Officer on a "hell ship," published in 1939 by the Crime Club. The Oakland Tribune noted that Howes's recurring character, homicide Capt.Ben Lucias, "is always a pleasant mystery companion." Another reviewer offered the following praise for <mask>'s latest work involving Capt. Ben Lucias:

You can't beat these murder-thrillers about Capt. Ben Lucias for good solid workmanlike killing, catching and confessing. ... (Howes) misses no opportunities, produces clues effectively, and runs them to earth with equal satisfaction for all concerned but the murderer—he, she or they strike three times here. "The Case of the Copy-Hook Killing", published in 1945 for the Crime Club. Death

<mask> died on March 18, 1973, at William Beaumont Hospital in Royal Oak, Michigan.He is buried at Detroit's Elmwood Cemetery. References

1901 births
1973 deaths
People from Minneapolis
Writers from Detroit
American male journalists
American newspaper editors
Pulitzer Prize for Editorial Writing winners
Detroit Free Press people
Burials at Elmwood Cemetery (Detroit,

masks: Howes Howes


texts:
<mask> (born July 3, 1978) is a Venezuelan former professional baseball outfielder. He played in Major League Baseball (MLB) for the New York Yankees, Montreal Expos, Los Angeles Angels of Anaheim, Toronto Blue Jays and Los Angeles Dodgers. Playing career

New York Yankees
<mask> was signed by the New York Yankees as a non-draft amateur free agent in 1996 and made his Major League debut on September 4, 2001 against the Toronto Blue Jays. He was hitless in four at-bats in three games that first season. He returned to the Yankees on June 5, 2002 and recorded his first hit, a double, against the Baltimore Orioles. He hit a .265 batting average with one home run in 2002, Nevertheless, it was enough to warrant Baseball America naming him the #1 prospect in the Yankees organization. His strengths were described as 'above-average raw power', 'crushes fastballs' and had excellent defense.However, in spite of good contact, an impatient hitter and an average runner who would likely get slower with age. <mask> was again recalled in 2003, this time to hit seven homers (including a multi-homer game) with 26 RBI and a .266 batting average. Montreal Expos
He, along with Nick Johnson and Randy Choate, was traded to the Montreal Expos before the 2004 season for Javier Vázquez. In 134 games with Montreal in 2004, he finished with a .307 batting average, 12 homers and 49 RBI. Los Angeles Angels of Anaheim
On November 19, 2004, the Expos (on the verge of becoming the Washington Nationals) traded <mask> and shortstop Maicer Izturis to the Los Angeles Angels of Anaheim for outfielder José Guillén. In his first season as an Angel, <mask> saw playing time as both an outfielder and a designated hitter. Although he started the season slowly, he stepped up his play in the final months of 2005 and finished with a .271 batting average and a then-career high 15 home runs and 59 RBIs in 106 games.During the 2006 campaign, <mask> was made an everyday player, either starting at left field or serving as the designated hitter when veteran Garret Anderson played left. He

masks:
Juan Luis Rivera
Rivera
Rivera
Rivera
Rivera
Rivera


texts:
 finished the season with his best statistical year yet, batting .310 with 23 home runs and 85 RBI. <mask> was the starting left fielder for the Venezuelan team in the inaugural World Baseball Classic. While playing for Oriente in Venezuela's winter ball, <mask> broke his leg sliding for first and was placed on the disabled list by the Angels. This injury kept him out for most of the 2007 season, with the exception of a brief appearance for 14 games in September. On December 19, 2008, <mask> re-signed with the Angels for three years worth $12.75 million through 2011. <mask> had a good hitting season, especially in the months of May to July.He hit 25 home runs, batted for an average of .287, and had an on-base plus slugging of .810. However, in contrast to the rest of the team, his baserunning was generally poor. Noted baseball analyst Bill James rated him the worst baserunner in the MLB in his annual book, because of his overaggressive tactics including being thrown out 8 times on attempts at going from first to third, costing his team an estimated 40 runs. <mask> got 2010 off to a slow start, batting just .235 over the first two months of the season. He finished the season hitting .243 with 15 home runs. Toronto Blue Jays
After the 2010 season, <mask> was traded to the Toronto Blue Jays along with catcher Mike Napoli in exchange for outfielder Vernon Wells. He struggled to start the season after ending Spring training strong, but after being moved to first base to replace an injured Adam Lind, his offense picked up considerably.On July 3, <mask> was designated for assignment by the Blue Jays after hitting .243 with 6 home runs in 70 games for them during the first half of the 2011 season. Los Angeles Dodgers
On July 12, 2011, <mask> was traded to the Los Angeles Dodgers for a player to be named later or cash considerations. On July 15, 2011, in his first at bat as a Dodger, he hit a home run on the first pitch he saw off Joe Saunders of the Arizona Diamondbacks. He went on to play in 62 games for the Dodgers, hitting .274 with 5 home runs

masks:
Juan Rivera
Rivera
Juan Rivera
Rivera
Rivera
Rivera
Rivera
Rivera


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 and 46 RBI. After the season, he signed a new one-year contract with the Dodgers which included an option for 2013. He spent most of the 2012 season platooning in left field (with Tony Gwynn, Jr. and Bobby Abreu) and at first base (with James Loney). After the Dodgers acquired Shane Victorino and Adrián González in trades, <mask> was relegated to pinch hitting.In 109 games, he hit .244 with 9 home runs and 47 RBI. The Dodgers declined his 2013 option worth $4 million on October 29, instead electing to pay the $400,000 buyout, making him a free agent. New York Yankees
On January 28, 2013, the New York Yankees signed <mask> to a minor-league deal. On March 28, he was released by the Yankees. Arizona Diamondbacks
On April 30, 2013, <mask> signed a minor league deal with the Diamondbacks, and played 2013 with the Reno Aces. 2015 WBSC Premier12

In November 2015, <mask> participated with the Venezuela national team in the inaugural WBSC Premier12. Batting style
<mask> is distinguished by his high contact rate and low strikeout rate.In 2009, he had the ninth lowest strikeout percentage in the American League, at 10.8%. His career strikeout rate stands at 11.3% through the 2009 season, compared to an MLB average of 18.0%. See also
 List of Major League Baseball players from Venezuela

References

External links

1978 births
Living people
Albuquerque Isotopes players
Caribes de Oriente players
Columbus Clippers players
Gulf Coast Yankees players
Los Angeles Dodgers players
Los Angeles Angels players
Major League Baseball outfielders
Major League Baseball players from Venezuela
Montreal Expos players
Navegantes del Magallanes players
New York Yankees players
Norwich Navigators players
Oneonta Yankees players
People from Guarenas
Rancho Cucamonga Quakes players
Reno Aces players
Salt Lake Bees players
Tampa Yankees players
Toronto Blue Jays players
Venezuelan expatriate baseball players in Canada
Venezuelan expatriate baseball players in the United States
World Baseball Classic players of Venezuela
2006 World Baseball Classic players
2015 WBSC

masks:
Rivera
Juan Rivera
Rivera
Rivera
Rivera


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Hans-<mask>  (born 10 March 1957) is a German politician of the Christian Social Union (CSU) who has been serving as a member of the German Bundestag since 1998. Under the leadership of Chancellor Angela Merkel, he served as Federal Minister of the Interior (2011-2013) and as Minister for Food and Agriculture (2013). <mask> resigned from that position in February 2014. <mask> has a controversial history with minorities in Germany, causing outrage in 2013 after telling journalists that Islam in Germany is not something supported by history at any point. Early life and education
Born in 1957 in Naila, near the northern Bavarian town of Hof, <mask> has a PhD in law and also studied economics. From 1990 to 1991, <mask> worked in the Federal Ministry for Economic Affairs and the economy department of the Germany Embassy in Washington, D.C. Political career

Early career
<mask> began his national political career as an aide to Michael Glos, a senior CSU official in parliament.<mask> has been a member of the Bundestag since the 1998 federal elections,. He was deputy chairman of the investigating committee for party donations from 1999 until 2002 and for electoral fraud from 2002 until 2004. From 2002 until 2005 he was also judicial counselor of the CDU/CSU parliamentary group. Following the 2005 federal elections, when his party joined a Grand Coalition with Angela Merkel as Chancellor, <mask> became deputy chairman of the parliamentary group under the leadership of Volker Kauder, covering the portfolio of housing and development. Between 2007 and 2009, he was one of 32 members of the Second Commission on the modernization of the federal state, which had been established to reform the division of powers between federal and state authorities in Germany. In the negotiations to form a coalition government following the

masks:
Peter Friedrich
Friedrich
Friedrich
Friedrich
Friedrich
Friedrich
Friedrich
Friedrich


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 2009 federal elections, <mask> led the CDU/CSU delegation in the working group on transport and building policies; his co-chair from the FDP was Patrick Döring. From 2009, <mask> led the CSU in parliament, replacing Peter Ramsauer.During that time, he was said to have enjoyed a good relationship with Merkel and to have often sided with national interests over Bavarian ones. Economic policy was widely seen as his passion as he has supported raising the retirement age to 67 despite opposition from CSU leader Horst Seehofer. He also played a behind-the-scenes part in crafting Germany's response to the euro zone crisis. Federal Minister of the Interior, 2011-2013
On 3 March 2011 <mask> succeeded Thomas de Maizière as Federal Minister of the Interior who replaced Karl-Theodor zu Guttenberg. The fact that <mask>, like Guttenberg, came from the northern Bavarian area of Upper Franconia meant that his appointment ensured the regional balance of power within the CSU was maintained. On the occasion of the sixtieth anniversary of the diplomatic relations between German and India, <mask> participated in the first joint cabinet meeting of the two countries’ governments in Delhi in May 2011. On 7 June 2011 he attended the state dinner hosted by President Barack Obama in honor of Chancellor Angela Merkel at the White House.European integration

In early 2012, <mask> became Chancellor Angela Merkel’s first Cabinet member to suggest Greece’s exit from the euro. In an interview with Der Spiegel, he said Greece would have better chances of overhauling its economy and restoring growth if it left the euro area. In late 2012, <mask> called for the immediate suspension of the visa-free regime for Serbia and Macedonia after more than 7,000 citizens of the two countries applied for asylum in Germany within one year. Surveillance

In the

masks: Friedrich Friedrich Friedrich Friedrich Friedrich Friedrich Friedrich


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 wake of the US National Security Agency's (NSA) internet surveillance scandal around PRISM in 2013, <mask> was long perceived as not particularly devoted to investigating the full scope of NSA spying activities in Germany. Instead, he defended the NSA's methods and promptly demanded legislation changes, in order to be able to expand surveillance of communication traffic by the German Bundesnachrichtendienst as well. In an effort to point out how valuable information provided by the NSA can be for Germany, he argued that forty-five terror attacks had been prevented by the Prism program, including five in Germany; however, he soon back-peddled, unable to pinpoint the five instances. In a later interview with Münchner Merkur newspaper, <mask> held that Edward Snowden was not a victim of political persecution.Federal Minister of Food and Agriculture, 2013
In the negotiations to form a so-called Grand Coalition following the 2013 federal elections, <mask> led the CDU/CSU delegation in the working group on internal affairs and justice; his co-chair from the SPD was Thomas Oppermann. <mask> was sworn in as Federal Minister of Food and Agriculture in the third cabinet of Federal Chancellor Angela Merkel on 17 December 2013. He resigned on 14 February 2014, reacting to imminent legal investigations into incidents during his tenure as Federal Minister of the Interior. He is accused of betraying state secrets about legal investigations into Social Democrat Party (SPD) heads during the coalition negotiations after the federal elections in 2013. Prosecutors complained that the leak may have compromised their inquiry. The investigations showed MP Sebastian Edathy's link to a globally-operating child pornography syndicate, and plans to take up an investigation against Edathy on suspicion of possessing such material.

masks: Friedrich Friedrich Friedrich Friedrich


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 Vice-President of the German Bundestag, 2017–2021
Following the 2017 elections, <mask> was elected as one of the vice presidents of the German Parliament, under the leadership of President Wolfgang Schäuble.In this capacity, he also joined the parliament's Council of Elders, which – among other duties – determines daily legislative agenda items and assigns committee chairpersons based on party representation. In 2020, <mask> co-founded the “China-Bridge” initiative, a non-profit networking association to strengthen links between Germany and China. Other activities

Corporate boards
 Friedrich-Baur-GmbH, Member of the Advisory Board
 Münchener Verein, Member of the Supervisory Board

Non-profit organizations
 German Association for Small and Medium-Sized Businesses (BVMW), Member of the Political Advisory Board
 Atlantik-Brücke, Member
 German Council on Foreign Relations (DGAP), Member
 Foundation for Family Businesses, Member of the Board of Trustees
 German-Hungarian Youth Office, Member of the Board of Trustees
 Ostbayerisches Technologie-Transfer-Institut (OTTI), Member of the Advisory Board
 Stiftung Datenschutz, Member of the Strategic Advisory Board
 Rotary International, Member

Personal life
<mask> is married with three children. See also

List of Bavarian Christian Social Union politicians

References

|-

1957 births
Living people
Agriculture ministers of Germany
Christian Social Union in Bavaria politicians
German Lutherans
Interior ministers of Germany
People from Naila
Members of the Bundestag for Bavaria
Members of the Bundestag 2021–2025
Members of the Bundestag 2017–2021
Members of the Bundestag 2013–2017
Members of the Bundestag 2009–2013
Members of the Bundestag 2005–2009
Members of the Bundestag 2002–2005
Members of the Bundestag 1998–2002
Members of the Bundestag for the Christian Social

masks: Friedrich Friedrich Friedrich


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<mask>, Jr. (May 15, 1936 – March 27, 2003) was an American playwright, young adult novelist, and educator. Early life

<mask> was born in Tottenville, Staten Island, New York, to <mask>, Sr., a policeman, and <mask>, a nurse; his sister, Betty (<mask>) Hagen, was a year and a half older than him. <mask>, Sr. ran away with his mistress when Zindel was two, leaving the trio to move around Staten Island, living in various houses and apartments. Zindel wrote his first play in high school. Throughout his teen years, he wrote plays, though he trained as a chemist at Wagner College and spent six months working at Allied Chemical as a chemical writer after graduating. Zindel took a creative-writing course with the playwright Edward Albee while he was an undergraduate. Albee became his mentor and was an advocate for Zindel.He later quit and worked as a high-school Chemistry and Physics teacher at Tottenville High School on Staten Island for ten years. Zindel seemed to gravitate toward behavior that allowed him to observe the reactions of others in strange situations: Olen Soifer, visiting with his father Dave, who was the long-time lab technician at the high school, remembers seeing Zindel wearing black shoes with the front of one cut off, such that his white-socked toes could not be missed sticking out of the shoe. (personal reminiscence)

Career
In 1964, he wrote The Effect of Gamma Rays on Man-in-the-Moon Marigolds,

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Paul Zindel
Zindel
Paul Zindel
Betty Zindel
Zindel
Paul Zindel


texts: his first and most successful play. The play ran off-Broadway in 1970, and on Broadway in 1971, and he received the 1971 Pulitzer Prize for Drama for the work. However, this play also received criticism for being too elliptical or too difficult to understand. Still, it was also made into a 1972 movie by 20th Century Fox, directed by <mask> and starring his wife Joanne Woodward. Soon thereafter, Charlotte Zolotow, a vice-president at Harper & Row, contacted him about writing for her book label.<mask> wrote a total of 53 books, all but one of them aimed at children or teens. Many were set in his home town of Staten Island. They tended to be semi-autobiographical, focusing on teenage misfits with abusive or neglectful parents. Zindel himself grew up in a single-parent household; his mother worked at various occupations: hat-check girl, shipyard worker, dog breeder, hot-dog vendor, and finally, licensed practical nurse, often boarding terminally ill patients at their home. They moved frequently, and his mother often engaged in "get-rich-quick" schemes that did not succeed. His father abandoned them early in his life. This upbringing was most closely depicted in Confessions of a Teenage Baboon.Despite the often dark subject matter of his books, which deal with loneliness, loss, and the effects of abuse, they are also filled with humor. Many of his novels have zany titles, such as My Darling, My Hamburger, Pardon

masks:
Paul Newman
Zindel


texts: Me, You're Stepping on My Eyeball! or Confessions of a Teenage Baboon. "My Darling, My Hamburger" specifically deals with teen sexuality, abuse within the home, teen pregnancy, and abortion. The Pigman, first published in 1968, deals with love and finding friends in odd places. It is widely taught in American schools and made it onto the list of most frequently banned books in America in the 1990s; for example, Plano, Texas parents complained of offensive language and sexual themes. <mask> stated that "I ignore critics usually.I believe the perfect story is a dream." <mask> received the annual Margaret A. Edwards Award from the American Library Association in 2002, recognizing his cumulative "significant and lasting contribution to young adult literature". The jury cited five works said to be published 1968 to 1993: The Effect of Gamma Rays on Man-in-the-Moon Marigolds; My Darling, My Hamburger; and the Pigman trilogy (‡). The citation called The Pigman "one of the first authentic young adult novels" and the panel chair observed that "<mask>el knows and understands the reality young adults deal with day-to-day ... He has the ability to depict young adults in an honest and realistic way. The characters he developed nearly 40 years ago still speak to today's teens." Beginning with Loch in 1994, Zindel wrote numerous speculative fiction novels for children or young adults, mainly in the horror genre.<mask> also

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Zindel
Zindel
Paul Zind
Zindel


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 worked in Hollywood, writing the screenplays for, among other titles, Up the Sandbox and Mame. <mask> also made people happy for a living which is why he wrote the books

Personal life and death
<mask> was married to Bonnie Hildebrand from 1973, divorcing her in 1998. They had two children; novelist Lizabeth <mask>, and son David, a publisher. <mask> died in New York City from lung cancer in 2003, at the Jacob Perlow Hospice in Beth Israel Medical Center in Manhattan. He is buried in Moravian Cemetery, Staten Island. Works

Plays
The Effect of Gamma Rays on Man-in-the-Moon Marigolds, 1964
The Ladies Should Be in Bed
And Miss Reardon Drinks A Little, 1967
Let Me Hear You Whisper, 1969
The Secret Affairs of Mildred Wild, 1972
Every 17 Minutes the Crowd Goes Crazy
Ladies at the Alamo, 1977
Amulets Against the Dragon Forces, 1989

Novels

The Zone Unknown
Loch, New York: HarperCollins, 1994. The Doom Stone, New York: HarperCollins, 1995.Raptor, New York: Hyperion, 1998. Rats, New York: Hyperion, 1999. Reef of Death, New York: HarperCollins, 1998. Night of the Bat, New York: Hyperion, 2001. The Gadget, New York: HarperCollins, 2001. P.C. Hawke Mysteries
The Scream Museum, New York: Hyperion, 2001.The Surfing Corpse, New York: Hyperion, 2001. The E-Mail Murders, New York: Hyperion, 2001. The Lethal Gorilla, New York: Hyperion, 2001. The Square Root of Murder, 2002. Death on the Amazon, 2002. The Gourmet Zombie,

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Zindel
Zindel
Zindel
Paul Zindel


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 2002. The Phantom of 86th Street, 2002.Harry and Hortense at Hormone High, New York: Harper, 1985. The Wacky Facts Lunch Bunch
Attack of the Killer Fishsticks, New York: Bantam, 1993. Fifth Grade Safari, New York: Bantam, 1992. Fright Party, New York: Bantam, 1993. One Hundred Percent Laugh Riot, New York: Bantam, 1994. The Pigman Trilogy
The Pigman, New York: Harper, 1968. ‡
The Pigman's Legacy, New York: Harper, 1981.‡
The Pigman & Me, New York: HarperCollins, 1992. ‡

Other novels
My Darling, My Hamburger, New York: Harper, 1969. ‡
I Never Loved Your Mind, New York: Harper, 1970. I Love My Mother, New York: Harper, 1975. Pardon Me, You're Stepping on My Eyeball!, New York: Harper, 1976. Confessions of a Teenage Baboon, New York: Harper, 1977. The Undertaker's Gone Bananas, New York: Harper, 1978.A Star for the Latecomer (with <mask>), New York: Harper, 1980. The Girl Who Wanted a Boy, New York: Harper, 1981. To Take a Dare (with Crescent Dragonwagon), New York: Harper, 1982. When a Darkness Falls Bantam Books, 1984. The Amazing and Death-Defying Diary of Eugene Dingman, New York: Harper, 1987. A Begonia for Miss Applebaum, New York: Harper, 1989. David & Della, New York: HarperCollins, 1993.Club de collecionistas de noticias
The Houdini Whodunit, 2002. Death by CD, 2003. The Petrified Parrot, 2003. Camp Megadeath, 2003. (‡) The Young Adult Library Services Association cited five books when <mask> won the

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Bonnie Zindel
Zindel


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 2002 Edwards Award. Short stories
Love & Centipedes, 1999. Also included in Places I Never Meant to Be by Judy Blume.Rachel’s Vampire, 2001. Also included in Lost and Found by Joan Abelove

Screenplays
Let Me Hear You Whisper - 1969 television movie based on his play
Up the Sandbox - 1972 movie with Barbra Streisand and David Selby
Mame - 1974 musical film starring Lucille Ball, based on the stage musical of the same name. Maria's Lovers - 1984 film, with Nastassja Kinski, John Savage and Robert Mitchum
Runaway Train - 1985 film starring Jon Voight, Eric Roberts, and Rebecca De Mornay; nominated for three Academy Awards
Alice in Wonderland - 1985 television movie, with an all-star cast
Babes in Toyland - 1986 television adaptation of the film, starring Keanu Reeves and Drew Barrymore
A Connecticut Yankee in King Arthur's Court - 1989 television adaptation of the novel by Mark Twain. See also

References

External links

<mask> at Library of Congress Authorities — with 64 catalog records

1936 births
2003 deaths
20th-century American dramatists and playwrights
20th-century American novelists
21st-century American novelists
20th-century American chemists
American children's writers
Schoolteachers from New York (state)
Deaths from lung cancer
Margaret A. Edwards Award winners
People from Tottenville, Staten Island
Pulitzer Prize for Drama winners
University of Southern California faculty
Wagner College


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 alumni
Writers from New York City
American writers of young adult literature
American male novelists
American male dramatists and playwrights
20th-century American male writers
21st-century American male writers
Novelists from New York (state)
20th-century American educators
Scientists from New York (state)
Deaths from cancer in New York (state)
Burials at Moravian


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<mask> (; 1929 – 22 July 1974) was an officer in the Hellenic Army. At the time of the Turkish invasion of Cyprus in 1974, <mask> was a Colonel and CO of the 251st Battalion of the Cypriot National Guard, the unit closest to the Turkish landing site. With his unit, <mask> opposed the Turkish army at the Battle of Pentemili beachhead, stalling its advance for two days. <mask> was forced to retreat before numerically far superior Turkish forces and is considered the first missing person of the conflict. Kouroupis was presumed dead during the defence of Kyrenia. According to published reports in the Greek press, the Greek Intelligence Agency attempted a rescue of Kouroupis and other Greek Army officers who were held captive in Turkey. The rescue operation failed and <mask>' fate is unknown.He was posthumously awarded the rank of Lieutenant General of the Hellenic Army, the highest military rank of the Hellenic Army. Pavlou Kouroupi Street, in the Aglantzia suburb of Cyprus' capital Nicosia is named after him. Life and education
<mask> was born in 1929 in Dentra, Messenia to a rural family, and was the third of six siblings. Kouroupis grew up in Dentra and went to school in Kalamata. Since an early age Kouroupis wanted to become an officer of the Hellenic Army. In 1952 Kouroupis graduated from the Evelpidon Military Academy. Following his graduation from the military academy, Kouroupis studied at and graduated from the Law School of the Aristotle University of Thessaloniki, in 1965.Two years later in 1967, he also concluded his studies at the Higher War School of Greece with honours. At around that time <mask> married Maria Karvouni, and, subsequently, they had a daughter, named Evangelia. Military career
In 1972, <mask>, who was a tagmatarchis at the time, was transferred to Cyprus and became commander of the 251 tagma of the Hellenic Army in

masks:
Pavlos Kouroupis
Kouroupis
Kouroupis
Kouroupis
Kouroupis
Kouroupis
Kouroupis
Kouroupis


texts: Kyrenia, near the Turkish-Cypriot village of Templos. In 1974, he was ordered to defend the city from the Turkish invasion of Cyprus which had just begun. He had only two lochoi at his command and he was defending the city against the numerically far superior 50th battalion of the Turkish army which was landing at the beach with the Battle of Pentemili beachhead just commencing. Kouroupis defended the beachhead with the 1st lochos and a support lochos of heavy armaments. The military forces under Kouroupis command also included officers working at the lochos headquarters, military cooks, and people who had been ordered back to military service.<mask> also had a small force of 5 T-34 tanks at his disposal. <mask>' forces were against a superior Turkish battalion force which was supported by aircraft, artillery and naval forces. Despite that, the two companies under <mask>' command were able to halt the advance of the Turkish forces and confine them in an area . <mask> with a force of about 250–300 men was able to halt the advance of a Turkish force of 3500 men of the Turkish battalion Çakmak (Tsakmak). On the first day of the invasion, the Turkish forces were unable to advance according to their plans, due to the strong resistance they encountered from the Greek forces under the command of Kouroupis. However, a night raid by the Greek forces against the Turkish forces on the beachhead was unsuccessful due to lack of coordination and artillery support. The battle lasted for approximately two days and with support from the Greek side not materialising, while the Turkish forces were being continuously reinforced, <mask> ordered his forces to retreat toward Kerynia to defend the city.Once close to the city, <mask>' men were encircled by a Turkish force. He told his men to disperse from a flank that had not yet been blocked by the Turkish army.

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 The men refused to leave, but he ordered them to do so. <mask> and his second in command remained intending to provide cover for the retreating men. From this point, Kouroupis' whereabouts have remained uncertain. Disappearance and rescue attempt
Following the conclusion of the Battle of Pentemili beachhead, the fate of Kouroupis is unknown. On 27 March 1995, Greek reporter Petros Kasimatis wrote in Eleftheros Typos that a Greek intelligence agent in the guise of a fisherman had reported to the Greek intelligence agency that 6 prisoners of war were held at a prison in Bolu, Turkey and another 7 at a prison in Denizli.According to the Kasimatis report, the Greek intelligence officer was able to briefly communicate with the Greek officers at Bolu, after he bribed the Turkish guards. According to Kasimatis, one of the detainees was Kouroupis. All detainees were in very bad condition. The Kasimatis report also mentions that following the intelligence received by the field intelligence officer who had posed as a fisherman, the Greek intelligence service organised a rescue attempt to free Kouroupis and other Greek prisoners at Bolu. During the rescue attempt, fire was exchanged and a Greek intelligence officer was killed. Since that time, the fate of Kouroupis is unknown. To date, the Greek government has not commented on the rescue attempt.Aftermath
<mask>' wife, <mask>, is president of the Panhellenic Committee of Missing and Undeclared Prisoners (). As president of the organisation, she visits Cyprus annually with the relatives of the disappeared to take part in protests against the Turkish invasion and continuing military presence on Cyprus. The protesters are flown to Cyprus with cargo planes provided by the Hellenic Air Force. In 2000, during her visit to Cyprus, <mask> expressed her concern that DNA tests and exhumations should not be the

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Kouroupis
Kouroupis
Mary Kouroupis
Mary Kouroupis


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 only activities related to the disappeared of the conflict, but the discussion should also include those who may still be alive. Posthumous honours and legacy
On 12 December 2008, Colonel <mask> was posthumously awarded the rank of Lieutenant General of the Hellenic Army, the highest military rank of the Hellenic Army. In an interview to the Ta Nea newspaper in 2009, <mask>' wife, <mask>, said that apart from the posthumous rank promotion, the Greek state has not provided further recognition to the fallen or disappeared in the conflict of 1974. On 20 July 2014, on the 40th anniversary of the Turkish invasion of Cyprus, representatives of the sister cities of Kalamata and Aglantzia, took part in a ceremony at the metropolitan cathedral of Kalamata recognising the fallen citizens of Kalamata who were killed defending Cyprus during the conflict in 1974.During the eulogy, the municipality of Aglantzia announced the naming of one of its streets in honour of <mask> Kouroupis. Pavlou Kouroupi Street, in the Aglantzia suburb of Nicosia is named after him. In Kalamata, the bust of Kouroupis has been erected in Panayiotis Foteas square in front of the Messinia Directorate. Further reading
Eis mnēmēn Paulou Kouroupē : Keryneia '74 (In Memory of <mask> Kouroupis: Kyrenia 1974) Author: Lazaros Mauros Publisher: Leukōsia : Ekdoseis Aigaion, 2009. Series: Mikrē Kypriakē Vivliothēkē (Small Cypriot Library) Edition/Format: Print book : Biography : Greek, Modern (1453–) from WorldCat. See also
List of people who disappeared

References

External links
Information about Kouroupis

1929 births
1970s missing person cases
Articles containing video clips
Cypriot military personnel
Greek military personnel of the Turkish invasion of Cyprus
Greek soldiers
Hellenic Army officers
Missing people
Missing person cases in Turkey
People from Kalamata
Turkish invasion of

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Kouroupis
Kouroupis
Mary Kouroupis
Pavlos
Pavlos


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<mask>, commonly known as Aala Hazrat, <mask>, or <mask> in Arabic,  (14 June 1856 CE or 10 Shawwal 1272 AH – 28 October 1921 CE or 25 Safar 1340 AH), was an Islamic scholar, Jurist, Mufti, Philosopher, Theologian, Ascetic, Sufi, Urdu Poet, Scientist and Mujaddid in British India. Imam <mask> wrote on law, religion, philosophy and the sciences. He became the leader of the Barelvi in South Asia and influenced millions of people. Biography

Family
<mask>'s father, <mask>, was the son of <mask>. <mask> belonged to the Barech tribe of Pushtuns. The Barech formed a tribal grouping among the Rohilla Pushtuns of North India who founded the state of Rohilkhand. <mask>'s ancestors migrated from Qandahar during the Mughal rule and settled in Lahore.<mask> was born on 14 June 1856 in Mohallah Jasoli, Bareilly, the North-Western Provinces. The name corresponding to the year of his birth was "Al Mukhtaar". His birth name was Muhammad. <mask> used the appellation "Abdul Mustafa" ("servant of the chosen one") prior to signing his name in correspondence. Teachers
According to Masud Ahmad, <mask>'s teachers were:
Shah AI-i-Rasul (d. 1297/1879)
Naqi <mask> (d. 1297/1880)
Ahmad Zayni Dahlan Makki (d. 1299/1881)
Abd al-Rahman Siraj Makki (d. 1301/1883)
Hussayn bin Saleh (d. 1302/1884)
Abul-Hussayn Ahmad Al-Nuri (d. 1324/1906)
'Abd al-Ali Rampuri (d. 1303/1885)

Spiritual order
In the year 1294 A.H. (1877), at the age of 22 years, <mask> became the Mureed (disciple) of , Shah Aale Rasool

masks:
Ahmed Raza Khan
Ahmed Raza Khan Barelvi
Ahmed Rida Khan
Ahmed Raza Khan
Ahmed Raza Khan Barelvi
Naqi Ali Khan
Raza Ali Khan
Ahmed Raza Khan Barvi
Khan
Khan
Khan
Khan
Ali Khan
Ahmed Raza


texts:
 Marehrawi. His Murshid bestowed him with Khilafat in the several Sufi Silsilas. Some Islamic scholars received permission from him to work under his guidance.Revival movement
Imam <mask> wrote extensively in defense of his views, countered the Wahabism and Deobandi movements, and, by his writing and activity, became the leader  of Ahle Sunnat movement.The movement is spread across the globe with followers in Pakistan, India, South Africa and Bangladesh. The movement now has over 200 million followers globally. The movement was largely a rural phenomenon when begun but is currently popular among urban, educated Pakistanis and Indians as well as South Asian diaspora throughout the world. The efforts of <mask> and his associate scholars to establish a movement to counter the Deobandi and Ahl-i Hadith movements resulted to  in the institutionalization of diverse Sufi movements and their allies in various parts of the world. Death
<mask> <mask> died on 28 October 1921 (25 Safar 1340 AH) at the age of 65, in his home at Bareilly due to complications related to his diabetes. He is buried in his hometown of Bareilly. <mask> <mask> <mask> wrote several hundred books in Arabic, Persian and Urdu, including the thirty-volume fatwa compilation Fatawa Razaviyya, and Kanzul Iman (Translation & Explanation of the Qur'an).Several of his books have been translated into European and South Asian languages. Kanz ul Iman (translation of the Qur'an)
Kanzul Iman (Urdu and Arabic: کنزالایمان)

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Ahmed Raza
Khan
Ahmed Raza
Khan
Imam Ahmed
Raza
Khan


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 is a 1910 Urdu paraphrase translation of the Qur'an by <mask>. It is associated with the Hanafi jurisprudence within Sunni Islam, and is a widely read version of translation in the Indian Subcontinent. It has been translated into English, Hindi, Bengali, Dutch, Turkish, Sindhi, Gujarati, Pashto and also recently translated in Gojri language by Mufti Nazir <mask>. Husam ul Haramain
Husamul Haramain or Husam al Harmain Ala Munhir kufr wal mayn (The Sword of the Haramayn at the throat of unbelief and falsehood) 1906, is a treatise which declared infidels the founders of the Deobandi, Ahl-i Hadith and Ahmadiyya movements on the basis that they did not have the proper veneration of the Prophet Muhammad and finality of Prophethood in their writings. In defense of his verdict he obtained confirmatory signatures from 268 scholars in South Asia, and some from scholars in Mecca and Medina. The treatise is published in Arabic, Urdu, English, Turkish and Hindi.Fatawa Razawiyyah

Fatawa-e-Razvia or the full name Al Ataya fi-Nabaviah Fatwa Razaviah  (translates to Verdicts of Imam <mask> by the blessings of the Prophet) is the main fatwa (Islamic verdicts on various issues) book of his movement. It has been published in 30 volumes and in approx. 22,000 pages. It contains solution to daily problems from religion to business and from war to marriage. Hadaiq-e-Bakhshish
He wrote devotional poetry in praise of the Prophet Muhammad and always discussed him in the present tense. His main

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Khan
Ahmed Qadri
Ahmed Raza


texts:
 book of poetry is Hadaiq-e-Bakhshish. His poems, which deal for the most part with the qualities of the Prophet, often have a simplicity and directness.They reportedly created a favorable climate for na'at writing. His Urdu couplets, entitled Mustafa jaane rahmat pe lakhon salaam (Millions of salutations on Mustafa, the Paragon of mercy), are recited in the mosques globally. They contain praise of the Prophet, his physical appearance (verses 33 to 80), his life and times, praise of his family and companions, praise of the awliya and saleheen (the saints and the pious). Al Daulatul Makkiya Bil Madatul Ghaibiya

Other notable works
His other works include:
Al Mu'tamadul Mustanad
Al Amn o wal Ula
Alkaukabatush Shahabiya
Al Istimdaad
Al Fuyoozul Makkiyah
Al Meeladun Nabawiyyah
Fauze Mubeen Dar Radd-E-Harkate Zameen
Subhaanus Subooh
Sallus Say yaaful Hindiya
Ahkaam-e-Shariat
Az Zubdatuz Zakkiya
Abna ul Mustafa
Tamheed-e-Imaan
Angoothe Choomne ka Masla

Beliefs

<mask> saw an intellectual and moral decline of Muslims in British India. His movement was a mass movement, defending popular Sufism, which grew in response to the influence of the Deobandi movement in South Asia and the Wahhabi movement elsewhere. Imam <mask> <mask> supported Tawassul, Mawlid, the prophet Muhammad's awareness of complete knowledge of the unseen, and other practices which were opposed by Salafis and Deobandis. In this context he supported the following beliefs:
 Prophet Muhammad, although is

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Ahmed Raza
Khan


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 insan-e-kamil (the perfect human), possessed a nūr (light) that predates creation.This contrasts with the Deobandi view that Muhammad, was only a insan-e-kamil, a respected but physically typical human just like other humans. Prophet Muhammad is haazir naazir (Haazir-o-Naazir on the deeds of his Ummah) which means that prophet views and witnesses actions of his people. This concept was interpreted by Shah Abdul Aziz in Tafsir Azizi in these words: The Prophet is observing everybody, knows their good and bad deeds, and knows the strength of faith (Imaan) of every individual Muslim and what has hindered his spiritual progress. He reached judgments with regard to certain practices and faith in his book Fatawa-e-Razvia, including:

Islamic Law is the ultimate law and following it is obligatory for all Muslims;
To refrain from Bid'ah is essential;
It is impermissible to imitate the Kuffar, to mingle with the misguided [and heretics] and to participate in their festivals. Fatwas

Qadiyanis (“Ahmadis”)
Mirza Ghulam Ahmad of Qadian claimed to be the Messiah, Prophet and Mahdi awaited by some Muslims as well as a Ummati Nabi, a subordinate prophet to Muhammad who came to restore Islam to the pristine form as practiced by Muhammad and early Sahaba. <mask> declared Mirza Ghulam Ahmad a heretic and apostate and called him and his followers disbelievers (kuffar). Deobandis
The theological difference with Deobandi school begun when Maulana <mask> <mask>ri objected in writing to

masks:
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Ahmed Raza
Khan Qad


texts:
 some of the following beliefs of Deobandi scholars.A founder of the Deobandi movement, Rashid Ahmad Gangohi stated that God has the ability to lie. This doctrine is called Imkan-i Kizb. According to this doctrine, because God is omnipotent, God is capable of lying. Gangohi supported the doctrine that God has the ability to make additional prophets after Muhammad (Imkan-i Nazir) and other prophets equal to Muhammad. He opposed the doctrine that Muhammad has knowledge of the unseen (Ilm e Ghaib). When <mask> <mask> visited Mecca and Medina for pilgrimage in 1905, he prepared a draft document entitled Al Motamad Al Mustanad ("The Reliable Proofs"). In this work, <mask> branded Deobandi leaders such as Ashraf Ali Thanwi, Rashid Ahmad Gangohi, and Muhammad Qasim Nanotwi and those who followed them as kuffar.<mask> collected scholarly opinions in the Hejaz and compiled them in an Arabic language compendium with the title, Hussam al Harmain ("The Sword of Two Sanctuaries"), a work containing 34 verdicts from 33 ulama (20 Meccan and 13 Medinese). This work initiated a reciprocal series of fatwas between Ahle Sunnat (Barelvis) and Deobandis lasting to the present. Shia
Imam <mask> <mask> wrote various books against beliefs and faith of Shia Muslims and declared various practices of Shia as kufr. He considered most Shiites of his day apostates because, he believed, they repudiated necessities of religion. Wahabi Movement
Imam <mask> <mask> declared Wahabis as disbelievers

masks:
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Ahmad Raza
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Ahmed Raza
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 (kuffar) and collected many fatwas of various scholars against the Wahhabi movement founded by Muhammad ibn Abd al-Wahhab, who was predominant in the Arabian peninsula, just as he had done with the Ahmadis and Deobandis. Until this day, <mask>'s followers remain opposed to the Wahhabi and their beliefs. Permissibility of currency notes
In 1905, <mask>, on the request of contemporaries from Hijaz, wrote a verdict on the permissibility of using paper as a form of currency, entitled Kifl-ul-Faqeehil fehim Fe Ahkam-e-Kirtas Drahim.Political views
Unlike other Muslim leaders in the region at the time, <mask> and his movement opposed the Indian independence movement due to its leadership under Mahatma Gandhi, who was not a Muslim. Imam <mask> <mask> declared that India was Dar al-Islam and that Muslims enjoyed religious freedom there. According to him, those arguing the contrary merely wanted to take advantage of the provisions allowing Muslims living under non-Muslim rule to collect interest from commercial transactions and had no desire to fight Jihad or perform Hijra. Therefore, he opposed labelling British India to be Dar al-Harb ("abode of war"), which meant that waging holy war against and migrating from India were inadmissible as they would cause disaster to the community. This view of <mask>'s was similar to other reformers <mask> <mask> and Ubaidullah Al Ubaidi Suhrawardy. The Muslim League mobilized the Muslim masses to campaign for Pakistan, and many of <mask>'s

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Ahmed Raza
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Syed Ahmed
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