I FEEL elated to have participated in the annual Sir Syed Day function arranged by the Aligarh Alumni Association in New York. It carried with it the typical exuberance the Aligarians are famous for.
What is peculiar with the Aligarians is the fact that they keep alive the experience of the days spent in the university. They rather treat that period as a great romance. It carries with it the romantic tale of Sir Syed’s struggle as to how he, in face of fierce opposition by orthodox elements, laid the foundations of an educational institution on a small scale, which eventually developed into what we now know as the Aligarh Muslim University. I wonder if any other university in the subcontinent has been able to bring out a fraternity so deeply attached to its almamater. The above association, too, is a demonstration of the Aligarians’ living relationship with their university. This association is among a number of alumni associations working in different parts of US which form the Federation of Aligarh Muslim University Alumni Associations under the auspices of the university. In a way, these alumni associations are the university’s missions abroad carrying the message of what it stands for. This mission has been defined in the editorial of their magazine issued on this occasion in these words:
“The Aligarh Alumni Associations are fostering a climate of open-mindedness, civility, tolerance, and acceptance of the ‘other’ that is greatly needed in the troubled times that we live in today.” and that they “bring together Muslims from all three countries of the subcontinent and from other countries, Hindus, Sikhs and Christians through its events where those attending can forget their political and religious differences for a few hours and interact amicably on a people-to-people level.”
The function was arranged by the Aligarh Alumni Association of New York tri-state. It comprised the Sir Syed Dinner beginning with an award giving ceremony and ending with a mushaira. The awards were conferred on two writers, Dr Francis Pritchett and myself, both non-Aligarians. Dr Francis Pritchett is at present professor of India languages at Columbia University. She was honoured here for her outstanding research and translation work in Urdu literature.
The function was held with much fanfare. Aligarians came in flocks. They appeared very exuberant trying their best to live up to their typical Aligarian culture in this foreign land.
A special volume titled Sir Syed Day Aligarh Magazine, 2003 was published on the occasion. It speaks of the same Aligarian exuberance tinged with a nostalgic feeling for Aligarh and its sons. In addition, it carries with it a sense of history, the history of which they along their almamater are a product. So they seem to have an awareness of the ideals this history stands for “the ascendancy,” says the editorial, “of the religious right in Muslim countries fuelled by the export of a fanatical and retrogressive view of Islam has contributed immensely to the rise of a fringe but loud segment of population in these countries. The quality of education has plummeted dramatically, held hostage to the politicization of universities and the establishment of hundreds of madrashas, which impart only religious education.”
This theme recurs in the article by Mrs Sehehrzade Alim, who is the great great granddaughter of Sir Syed. She, too, is not content to retell the story of his reformist role in his times. Of course, she narrates what happened after the upheaval of 1857 and how Sir Syed strove for the social and educational reform for the Muslims. But not content with this historical survey, she raises the question: “how, then, at the beginning of the twenty-first century can we assess how much of Sir Syed’s legacy endures” and reaches the conclusion that “the outlook and values which he espoused are more relevant than ever — rationalism, reasonableness, tolerance, and understanding” and adds, “many of the evils, which he fought against, are, alas, alive and well and very much with us. Amongst these are prejudice, a ritualistic adherence to form rather than substance, and a narrowness of outlook rather than a focus on the larger picture.”
As pointed out by Prof Shan Mohammad in his article, “Sir Syed stood on the border of India’s transition from medievalism to modernism.” Medievalism had almost vanished with the fall of the Mughals. But Indian Muslims were stuck to the values of medievalism which were no more relevant. Sir Syed stood for modernism. A scientific outlook and a rationalistic sensibility was what according to him the Muslims needed most. With this purpose in view, he conceived a programme of modern education for the Muslim youth and fought for it with all his might. He appeared successful in his time.
“In face of all opposition, he was able to found a modern educational institution, MAO College, which bore the possibilities of growing into a university and meeting all the educational demands of his times.” But Sehehrzade Alim insists that Sir Syed’s role has not ended with those times. “A consideration of his ideas and personality” she says, “suggests that he is even closer to our own times than those in which he lived.” She finds the present situation faced by the Muslims not very different from that of his time. And so “to our restless age full of insecurity, confusion and doubt,” Sir Syed’s legacy is relevant and sustaining.” So this is how the Aligarian mind thinks in the present situation. It remains stuck with Sir Syed’s legacy but at the same time, feels the need for re-interpreting it in the context of the present conditions. Of course to remain a living force, this legacy requires constantly to be re-interpreted in accordance with the changed situation.
I FEEL elated to have participated in the annual Sir Syed Day function arranged by the Aligarh Alumni Association in New York. It carried with it the typical exuberance the Aligarians are famous for.
