NAME SYED MUHAMMAD HASSAN

REG: ID 12598

COURSE ISPS
FACULTY HISAMUDDIN MANSOORI
ASSIGNMENT #02
 EDUCATIONAL MOVEMENTS OF PAKISTAN

Sir Syed Ahmed khan (1817-18918) & Aligarh Movement:

Sir Syed Ahmed Khan flourished from 1817 to 1898. As the founder of
Aligarh movement, he is ranked among the greatest Muslim reformers of
the 19th century. He came to the rescue of his co-religionists after the
War of Independence (1857) when the British unleashed a wave of
vengeance against the Muslims. As a result of the atrocities of the
British, the Muslims were cut of the mainstream of political, social,
economic and educational development. At this critical juncture Sir
Syed Ahmed Khan was the first Muslim to realize that if the Muslims
continued to keep themselves aloof then they would be completely
absorbed by the Hindu community.
Conditions of Muslims after the War of Independence (1857):
The British considered Muslims to be responsible for the War of
Independence. Thus, they subjected them to all sorts of cruelties.
Leading Muslim leaders were hanged or sentenced to jail and their
properties were confiscated. Moreover, they were denied important
government jobs. Resultantly, the ratio of Muslim representation went
on dwindling till 1871 when the number of Muslim government servants
almost came to a naught. According to William Hunter’s disclosure in
his book “The Indian Mussalmans” published in 1871.
“In the three grades of Assistant Government engineers, there were
fourteen Hindus and not one Mussalman; among the apprentices, there
were four Hindus and two Englishmen and not one Mussalman. Among
the Sub-Engineers there were 24 Hindus to one Mussalman. In the office
of Accounts there were 50 names of Hindus and not one Mussalman and
in the upper subordinate department there were 22 Hindus and again not
one Mussalman.”
Ashok Mehta, an Indian Socialist Leader, thrown light on the misery of
the Muslims after the war in his book entitled “The communal Triangle”
in these words, “Not only were the Muslims economically crushed,
educationally and socially also their position was deliberately depressed
by the government. In 1870, the Muhammadan pleaders presented two
memorials to the High Court pointing out that while closed holidays
allowed to the Christians were sixty and those to Hindus were fifty-two,
only eleven were granted to the Muhammadans.”
Sir Syed's Services for the Renaissance Of Muslims:
Sir Syed Ahmed Khan was the founder of Aligarh Movement which
checked the decline of the Muslims in political, social, educational and
economic spheres. He devoted his whole life for the renaissance of his
co-religionists and succeeded in pulling them out of the depths of
ignorance and backwardness. His services can be summed up as under:
i) Sir Syed’s Educational Services
ii) Sir Syed’s Political Services
iii) Sir Syed’s Literary works
iv) Sir Syed’s Social Services
i) Sir Syed’s Educational Services:
Sir Syed Ahmed Khan was the first Muslim leader who realized the
importance of education for his people. In order to equip Muslim with
the ornament of knowledge, he opened many educational institutions
and societies which revolutionized the life of the Muslims.
• Two Madrassahs in Muradabad (1858) and Ghaziabad (1862) which
imparted education in Persian.
• In 1864, Sir Syed laid the foundation of a Scientific Society which
translated English works into Urdu.
• M.A.O High School was founded in 1875.
• In 1877, M.A.O High School was given the status of a college and
inaugurated by Viceroy Lord Lytton. Later on, this college became a
University in 1920A.D.
Muhammadan Educational Conference:
Sir Syed Ahmed khan established Muhammadan Educational
Conference in 1886 in order to bring political awareness among the
Muslims. The Conference held its annual conferences regularly till 1906
when in its Dhaka session All-India Muslim League was founded.
ii) Political Service:
Sir Syed Ahmed khan rendered meritorious political services in order to
defend the rights of the Muslims. His services were as under:
• After the War of Independence 1857, sir Syed compiled a pamphlet
entitled Rasala-i-Asbab-e- Baghawat-i-Hind, in which he explained to
the British that the Muslims were not the only force behind the
catastrophe of 1857. He enlisted the following factors which led to the
uprising.
a) Misunderstanding of the people about the rulers.
b) Maladministration by the army.
c) Government’s unawareness of the conditions and grievance of the
people.
d) Promulgation of regulations which were contrary to the wishes of the
people.
• Sir Syed Ahmed khan wrote a commentary on William hunter’s book.
• He is regarded as one of the greatest exponents of Two-Nation theory
because after the Hindu-Urdu controversy he was convinced that Hindus
were not sincere towards the Muslims. Answering a query of Mr.
Shakespeare, Commissioner of Banaras, he remarked.” Now I am
convinced that both these communities will not join whole-heartedly in
anything though, at present, there was no open hostility between the two
communities, but on account of the so-called educated people it will
increase immensely in future.”
• Sir Syed founded a Patriotic Association in order to counter the anti-
Muslim propaganda by the Hindus.
• Soon after the establishment of Indian National Congress, he came to
realize that it was a purely Hindu organization. Consequently, he asked
the Muslims to desist taking part in its activities.
• He proposed the system of separate electorate for the Muslims in order
to protect the political rights of the Muslim Community. He highlighted
his views in this regard in a speech in 1883 by saying, “The system of
representation by election means the representation of the views and
interests of the majority of the population”.
iii) Sir Syed’s Literary Works:
Sir Syed Ahmed khan was not only a prominent educationalist but also a
capable author. His writings include the following:
• Asarul Sanadid
• Rasala-i-Asbab-e-Baghawat-i-Hind
• Tarikh Sarkashi-e-Bijnaur
• Risalah Ahkam-i-Ta’am-i-Ahle-Kitab
• Tabeen-Ul-Kalam
• Kutbat-e-Ahmadiyah
• Risalah Tehzib-Ul-Akhlaq
• Jame-Jama
iv) Sir Syed’s Social Services:
Sir Syed wanted that Muslims of the Sub-continent should get an
honorable position in the Hindu dominated society. For this purpose he
not only opened many schools but also established an orphanage at
Muradabad to provide refuge to the orphan Muslim children. In fact his
whole life revolved round his desire for the betterment of his
community.
He took several steps for the revival and betterment of the Muslims. He
wrote the most influential magazine Tehzib-ul-Akhlaq in which he
outlined the ethical aspects of the Muslims’ life. In this magazine he
criticized the conservative way of the Muslims and advised them to
adopt new trends of life.
He set himself to the task of protecting the Urdu from being faded away
and replaced by English. He worked laboriously for the promotion of
Urdu and gave a new tone and color to the Urdu literature. He founded
Anjuman-i-Tarki-i-Urdu which worked for the protection of Urdu. He
wrote another magazine as Ahkam-i-Ta’am-i-Ahle-Kitab in which the
principles and etiquettes of eating and dinning in Islam were discussed.
In this magazine Sir Syed wrote that it was not against Islam to eat with
the Christians on the same table. He gave references from the Quran and
proved that it was not un-Islamic to eat with a nation who was the bearer
of Holy book.
v) Sir Syed’s Religious Services:
Sir Syed rendered many religious services through his movement.
• Essay on Life of Muhammad (PBUH)
William Muir, a Christian writer, wrote a book, “Life of Muhammad of
(PBUH)” and used derogatory remarks against the last prophet of Islam.
Sir Syed took frequent notices of his book and wrote essays on the life
of (PBUH) named Kutbat-i-Ahmadiyah in which he gave befitting reply
to William Muir.
• Tabeen-e-Alkalam:
Sir Syed also wrote a commentary on Bible in a philosophical style and
explained the similarities between the Islam and Christianity with solid
arguments.
vi) Sir Syed as a Pioneer of Two-Nation Theory:
Sir Syed was the first Muslim leader of the Sub-continent who used the
word nation (quam) for the Muslims. In clear language, he pronounced
that the Hindus and the Muslims were two different communities with
different interests. After learning bitter lesson from the Hindi-Urdu
controversy, he reached the conclusion that both the communities could
not work together. His views were evident in his speech delivered in
1886, in which he said, “The system of representation by election means
the representation of the views and thoughts of the majority of the
population. In a country like India where caste distinctions still exist,
where there is no fusion of interests of various races, where religious
differences are still violent, where education in the modern sense has not
made an equal or proportionate progress among all sections of the
population. I am convinced that the introduction of the principles of the
election pure or simple by the representation of various interests in the
local boards and district councils would be attended with the evils of
greater significance than pure economic consideration. The larger
community would totally override the interests of the smaller
community”. According to V.A Smith:
“Sir Syed was not concerned with material things only. His Movement
was one of general reforms. It was inspired by the thought that the
Muslims of India were separate people and nation who must not be
absorbed with Hinduism.”
Aligarh Movement [1858-98]:
The War of Independence 1857 ended in disaster for the Muslims. The
British chose to believe that the Muslims were responsible for the anti-
British uprising; therefore they made them the subject of ruthless
punishments and merciless vengeance. The British had always looked
upon the Muslims as their adversaries because they had ousted them
from power. With the rebellion of 1857, this feeling was intensified and
every attempt was made to ruin and suppress the Muslims forever. Their
efforts resulted in the liquidation of the Mughal rule and the Sub-
continent came directly under the British crown.
After dislodging the Muslim rulers from the throne, the new rulers, the
British, implemented a new educational policy with drastic changes. The
policy banned Arabic, Persian and religious education in schools and
made English not only the medium of instruction but also the official
language in 1835. This spawned a negative attitude amongst the
Muslims towards everything modern and western, and a disinclination to
make use of the opportunities available under the new regime. This
tendency, had it continued for long, would have proven disastrous for
the Muslim community.
Seeing this atmosphere of despair and despondency, Sir Syed launched
his attempts to revive the spirit of progress within the Muslim
community of India. He was convinced that the Muslims in their attempt
to regenerate themselves, had failed to realize the fact that mankind had
entered a very important phase of its existence, i.e., an era of science and
learning. He knew that the realization of the very fact was the source of
progress and prosperity for the British. Therefore, modern education
became the pivot of his movement for regeneration of the Indian
Muslims. He tried to transform the Muslim outlook from a medieval one
to a modern one.
Sir Syed's first and foremost objective was to acquaint the British with
the Indian mind; his next goal was to open the minds of his countrymen
to European literature, science and technology.
Therefore, in order to attain these goals, Sir Syed launched the Aligarh
Movement of which Aligarh was the center. He had two immediate
objectives in mind: to remove the state of misunderstanding and tension
between the Muslims and the new British government, and to induce
them to go after the opportunities available under the new regime
without deviating in any way from the fundamentals of their faith.
Keeping education and social reform as the two planks of his program,
he launched the Aligarh Movement with the following objectives:
1. To create an atmosphere of mutual understanding between the British
government and the Muslims.
2. To persuade Muslims to learn English education.
3. To persuade Muslims to abstain from politics of agitation.
4. To produce an intellectual class from amongst the Muslim
community.
Fortunately, Syed Ahmad Khan was able to attract into his orbit a
number of sincere friends who shared his views and helped him. Among
them were well-known figures like Nawab Mohsin-ul-Mulk, Nawab
Viqar-ul-Mulk, Hali, Shibli, Maulvi Nazir Ahmad, Chiragh Ali,
Mohammad Hayat, and Zakaullah. Above all, his gifted son Syed
Mahmud, a renowned scholar, jurist and educationist, was a great source
of help to him.
Syed Ahmad also succeeded in enlisting the services of a number of
distinguished English professors like Bech, Morison, Raleigh and
Arnold who gave their best in building up the Aligarh College into a
first-rate institution.
A brief chronology of Syed Ahmad's efforts is given below:
1859: Built Gulshan School in Muradabad.
1863: Set up Victoria School in Ghazipur.
1864: Set up the Scientific Society in Aligarh. This society was involved
in the translation of English works into the native language.
1866: Aligarh Institute Gazette. This imparted information on history;
ancient and modern science of agriculture, natural and physical sciences
and advanced mathematics.
1870: Committee Striving for the Educational Progress of Muslims.
1875: Muhammadan Anglo-Oriental School (M. A. O.), Aligarh, setup
on the pattern of English public schools. Later raised to the level of
college in 1877 and university in 1913.
1886: Muhammadan Educational Conference. This conference met
every year to take stock of the educational problems of the Muslims and
to persuade them to get modern education and abstain from politics. It
later became the political mouthpiece of the Indian Muslims and was the
forerunner of the Muslim League.
Besides his prominent role in the educational uplift of the Muslims,
Syed Ahmad Khan's writings played an important role in popularizing
the ideals for which the Aligarh stood. His essay on "The Causes of
Indian Revolt in 1858", and other writings such as "Loyal
Muhammadans of India", Tabyin-ul-Kalam and "A Series of Essays on
the Life of Muhammad and Subjects Subsidiary Therein" helped to
create cordial relations between the British Government and the Indian
Muslims. They also helped to remove misunderstandings about Islam
and Christianity.
It was from this platform that Syed Ahmad Khan strongly advised the
Muslims against joining the Hindu dominated Congress. He was in favor
of reserved seats for Muslims and also promoted the idea that Hindus
and Muslims are two distinct nations. This idea led to the Two-Nation
Theory.
Syed Ahmad Khan's Aligarh Movement played a significant role in
bringing about an intellectual revolution among the Indian Muslims.
Thus it succeeded in achieving its major objectives, i.e. educational
progress and social reform. His efforts earned Sir Syed the title "Prophet
of Education".
Apart from the Aligarh Movement, there were many other forces
working in the Sub-continent that contributed to national consolidation.
These were in the form of institutions that grew up within the country.
These institutions occasionally held views in opposition to the Aligarh
leadership, but they all worked towards a common goal; national
awakening and integrity.

Deoband Movement [1866-1947]:

Most important of these institutions was the seminary at Deoband. The
original idea of establishing a madrasa for teaching religious subjects
was that of a practicing Sufi and a reputed saint, Haji Muhammad Abid
of Deoband. He became the honorary patron and manager of the
seminary, and when ample funds became available, Maulana
Muhammad Yaqub, a leading educationist, was appointed as the
headmaster. On April 14, 1866, the madrasa started functioning in a
small mosque.
The madrasa at Deoband followed the Madrasa-i-Rahimiyah in its
emphasis on Hadith, but it also incorporated many features of the new
educational institutions established by the British, e.g., division of
students in regular classes, attendance registers and written
examinations. By 1931, 900 students were enrolled in the madrasa,
including 43 foreign students.
Maulana Muhammad Qasim Nanotvi, who joined the madrasa few years
after its establishment, was very active during the war of 1857, and for a
period of time even established his own government in the area. On the
suppression of the revolt by the British, Maulana Rashid Ahmad
Gangohi, one of the Maulana’s companions, had to spend several
months in jail, while their spiritual teacher Haji Imdad Ullah had to seek
refuge in Mecca.
Maulana Mahmud-ul-Hasan, who remained head of the institution for 23
years, encouraged contacts between Aligarh and Deoband. In 1920, the
Maulana established the Jami’ah Milliyah for students who had
discontinued studies at Aligarh during the Non-Cooperation Movement.
The Jami’ah incorporated many features of Deoband.
Another personality associated with Deoband was Maulana Ubaid Ullah
Sindhi. He figured in the “Raishmi Roomal Tehrik” launched by
Maulana Mahmud-ul-Hasan and left India for Afghanistan during the
World War I to organize actions against the British. He was appointed as
Home Minister in the provisional government of India formed at Kabul.
However, after the failure of the scheme, he proceeded to Moscow and
then from Turkey to Mecca.
Deoband has invariably remained as the central institution catering to
requirements of religious education of the Muslim community all over
Sub-continent. To a certain extent, it also played the role of a unifying
force for them, since apart from the opposition of the Deobandi teachers
and students, so many ulema from the same institution supported Quaid-
i-Azam, and took active part in the Pakistan Movement under the
guidance of Maulana Shabbir Ahmad Usman
Nadva-tul-'Ulema of Lucknow [1894-1947]:
In the second half of the nineteenth century many educational
institutions were founded to educate the Muslims of India and make
them equal in all terms with their Hindu fellow countrymen. In this
regard one of the major educational institutions was that of Nadva-tul-
Ulama. Two of its predecessors the Aligarh School and College and Dar-
ul-Uloom-i-Deoband were in contrast to each other. Aligarh
emphasized on the modern western education, fruitful for the Muslims
of India while Deoband, on the other hand, devised to make Muslims a
progressed nation by enhancing their religious spirit and knowledge of
religion. In those circumstances there was a great need of the
emergence of an institution that could deliver the two types of
education at the same time and at one place. Thus for that purpose
Nadva-tul-Ulama was founded in 1894 at Lucknow by Moulvi Abdul
Ghaffar, who was working as the deputy collector for the British
government of India.
The objectives of the establishment of the new institution were as
under:
1. Remove sectarianism among the ranks of the Muslims
2. Elimination of the prevailing extremist educational ideas and to make
them coherent
3. Improvement of the educational syllabus
4. Elimination of social evils
5. Improvement of all aspects of Muslims’ lives
6. Muslim separation from politics
7. Establishment of a grand educational institution to impart all sorts of
education both, religious and secular
Later this educational movement expanded itself and in 1898 Nadva-
tul-Ulama was established and its regular classes started shortly
afterwards. Lots of people put their contributions in Nadva’s
establishment and its successful working by providing it with grants. For
instance Sir Agha Khan, Amir of Bahawalpur and Nawab of Bhopal are
just a few names to mention in this regard. However, there were some
criticisms as well like the Governor of U.P Anthony MacDonnel, famous
for his contributions in the Urdu-Hindi controversy on the Hindu side,
criticized Nadva for being a part of political activity in the province. But
after a few years the government too started patronizing Nadva and
government grants were also issued to it. In 1908 Nadva’s grand
building started constructing and the British government of U.P laid its
foundations.
Nadva witnessed the peak of its popularity when Maulana Shibli
Naumani joined it in 1904. Shibli along with Moulvi Abdul Haq set the
rules and regulations for the Nadva that enhanced its prestige a lot.
Before joining Nadva, Shibli was the faculty member of Aligarh College
where he proved himself to be a great scholar and a successful teacher.
But he had his issues with Sir Syed Ahmed Khan and so he left Aligarh in
1904. Later, as mentioned earlier, he joined Nadva and here again he
proved his caliber. He was made the in charge of Nadva and he made
many changes in the syllabus of courses taught there. He also made
English language as a compulsory subject at the school. He was the
editor of the magazine of Nadva and he also established Dar-ul-
Musanifin at Azamgarh. But soon Shibli became unpopular among his
staff of Nadva because of his excessive pride and rigidity and he had to
resign but after his resignation Nadva lost its popularity and never it
could achieve the status it used to enjoy during the days of Shibli.
Nadva-tul-Ulama of Lucknow produced famous scholars like Syed
Suleiman Nadvi and Maulana Abul Kalam Azad. It also provided
freedom movement of Pakistan with freedom fighters like Suleiman
Nadvi, Abdul Salam Nadvi and Masood Alam Nadvi etc.

Barelvi Movement:
Barelvi is a term used for the movement following the Sunni Hanafi
School of jurisprudence, originating in Bareilly with over 200 million
followers in South Asia. The name derives from the north Indian town of
Bareilly, the hometown of its founder and main leader Ahmed Raza
Khan (1856–1921). Although Barelvi is the commonly used term in the
media and academia, the followers of the movement often prefer to be
known by the title of Ahle Sunnat wal Jama'at, or as Sunnis, a reference
to their perception as forming an international majority movement.
The Barelvi movement is the actual Ahl-e-Sunnat Wal Jammat but
became known as Barelvi due to their respective leader Ahmad Raza
Khan who, due to the need of true form of Islam, established Islamic
schools in 1904 with the Manzar-e-Islam. The Barelvi movement
formed as a defense of the traditional mystic practices of South Asia,
which it sought to prove and support.
Although the Darul Uloom Nadwatul Ulama was founded in 1893 to
reconcile South Asia's Muslim sectarian differences, the Barelvis
eventually withdrew their support from the council and criticized its
efforts due to their heretical and radical beliefs counter to the Islamic
values.
In contrast with the Deobandi movement, the Barelvis showed
unequivocal support for the Movement for Pakistan. In the aftermath of
the 1948 Partition, they formed an association to represent the
movement in Pakistan, called Jamiyyat-ul Ulama-i Pakistan (JUP). Like
ulema of the Deobandi and Ahl-i Hadith movements, Barelvi ulema
have advocated application of sharia law across the country.
The movement emphasizes personal devotion to the Prophet Muhammad
(P.B.U.H) and a synthesis of Sharia with Sufi practices such as
veneration of saints. Because of this, they are often called Sufi, although
they have little in common with the Sufism of classical Islamic mystics.
The movement later identified as Barelvis to differentiate itself from the
Deobandi movement, which was influenced by the Wahhabi movement
in Arabia.

Anjuman Himayat-i-Islam [1884-1947]

For a thousand years, Lahore had been a great cultural and intellectual
center of the Muslims. Under the Mughals, Lahore boasted of rapid
progress in the domains of education and learning. But towards the end
of the Muslim rule in India, the Sikhs devastated large areas of Punjab.
The annexation of Punjab brought peace to the region, but failed to
create conditions conducive to the growth of intellectual and academic
activities. The War of Independence of 1857 added to the woes and
worries of the Indian Muslims. The Muslims refused to acquire modern
education.
Towards the close of 19th century, the impact of Sir Syed's Aligarh
Movement was felt all over the Sub-continent and Punjab was no
exception. In March 1884, Maulana Qazi Hamid-ud-Din invited his
pupil Maulvi Ghulam Ullah Qasuri and a number of other public-spirited
persons to a small gathering and set up the Anjuman Himayat-i-Islam.
On September 22, 1884, the establishment of the Anjuman was formally
announced and Qazi Hamid-ud-Din was elected its first president. The
Anjuman decided to work towards the following aims and objectives:
1. To arrange for the religious and general education of Muslim boys
and girls.
2. To propagate and defend Islam against the Christian missionaries and
Hindu revivalists.
3. To counteract the propaganda against Islam through speeches and
publications.
A team of selfless workers associated themselves to the cause of the
Anjuman. Among them were Nawab Sir Fateh Ali Khan Qazilbash,
Mian Sir Muhammad Shafi, Sir Muhammad Iqbal, Sir Abdul Qadir, Dr.
Khalifah Shuja-ud-Din and a host of others.
The Anjuman established educational institutions in arts, sciences and
technology for men and women as well as orphanages for helpless
Muslims, to which widows' homes were later added. The Moplah
orphans, the victims of Bihar and Quetta earthquakes, and later the
destitute children and widows of the 1947 holocaust, found shelter at
these orphanages.
In 1885, the Risala-i-Anjuman Himayat-i-Islam made its appearance,
publishing the principles of Islam. In 1892, the Anjuman established the
Islamia College at Lahore. This was later elevated to degree level in
1903. The contribution of the college to the general Muslim awakening
has been great. Its students played an important role in the Muslim
national movement in Punjab. In 1939, the Anjuman established the
Islamia College for Girls.
Of these services in the field of education, the Anjuman had the greatest
impact on Muslim society and politics. In 1928, the Anjuman expanded
its press and published standard works on religious and literary themes,
and modern subjects like geography, physical sciences and economics.
A landmark in the history of the Anjuman publication was the
production of an absolutely correct text of the Holy Quran.

ISLAMIA College Lahore:

Founded in 1892 by the Anjuman-i-Himayat-i-Islam, the oldest of the
three colleges was one of the focal points for the Pakistan Movement.
The founder of Pakistan, Muhammad Ali Jinnah, visited this college to
address and confer with its students. Graduates and students of this
college are referred to as "Habibians" named after the name of the
college's oldest and central building.
The Islamia College on Cooper Road, Lahore, Pakistan is an all-girls
college and was also established by Anjuman-i-Himayat-i-Islam in 1939.
The Islamia College Civil Lines in Lahore in Pakistan was founded in
1947 on the premises of the famous DAV (Dayanand Anglo Vedic)
College which has now shifted to Ambala City, Haryana, India after
partition. Graduates and students of this college are referred to as
"Faranians".
The first principal of Islamia College railway road was Syed
Mohammed Ali Jafri, who served for four years. At the same time the
college was shifted from Australia Building railway road. Mr Jafri held
master's degrees in six subjects from Allahabad University in India. He
was also the founder member of Anjuman-i-Hamay-i- Islam. A picture
of the college's stone laying ceremony is still in the Nawab Palace in
Lahore. The stone was laid by Afghanistan Shah. That ceremony was
attended by Allama Iqbal, Sir Fatah Ali Khan, Qazulbash Sh Barket Ali
and other senior staff and Muslim League persons.

ISLAMIA College Peshawar:

On October 1913, the institute was founded by district leader Nawab Sir
Sahibzada Abdul Qayyum. It had major contributions to the 1947
referendum. Sir George Roos-Kepple the Chief Commissioner of the
province made his contribution to provide quality education to the
district youth. Nawab Sir Sahibzada Abdul Qayyum and Sir George
Roos-Kepple put the initiative of the college in 1909 and this idea
became more stronger after their visit to Aligarh Muslim University in
the same year, when they asked the students from N.W.F.P about the
problems faced by them and the solution they want by them, the students
told him to build hostel for their convenience and in answer to that
Nawab Shah informed that instead of building hotels in Aligarh they will
make possible the educational facility in Peshawar.
Soon after that a meeting was held by Nawab Shah on 12th April 1911
at the residence of Abdul Karim, which was attended by many leading
personalities within Peshawar and then people donated for the welfare of
this project. Khan Bahadur Mian Rahim Shah Kaka Khel contributed
heavily during the meeting and promised to construct a hostel beside this
donation, which he did and it still exists in the campus named as “Rahim
Shah Ward”. On request of Syed Abdul Jabbar Shah, Nawab of Amb
and Nawab Muhammad Khan Zaman Khan donated a huge amount for
the cause.
Afterward, an outsized plot was purchased to construct the building of
the college from Khalils of Tehkal. The most renowned Pakhtun British
leader Haji Sahib of Turangzai was asked to lay the foundation stone of
Islamia College by Nawab Sir Sahibzada Abdul Qayyum and then Haji
Sahib agreed to the request. Though, he was declared as a proclaimed
lawbreaker by the British owing to his anti-British activities and was
banned by the Britishers. Despite this British agreed on the request of
Nawab. Haji Sahib was led by Sheikh Muhammad Ibrahim to the place
where he laid the foundation stone and soon after that he went back to
Tehkal and returned to the tribal territory as per according to the
agreement.
In year 1912, the construction work of the college was started which end
up remarkably. A Dar-ul-Uloom, a high school and three hostels, an Art
college, a mosque and residence for head master and principal were the
part of construction program. In 1913 the high school consisting 26
rooms and one school hostel was constructed and rest of the building
was completed before 1st of October. The first Dean of Islamia College
Peshawar was Mulana Qutab Shah. On 1st October 1913 the college was
opened for the admissions. The college educates the students in
Humanities, arts and modern sciences. University of Peshawar was
established as a subsidiary of Islamia College Peshawar, which was
later, associated to the university as a constituent college in 1950.
Nawab Sahib was very meticulous about the physical appearance of the
college and besides this he was very particular about the academic
standard of the college. Highly professional staff was hired to maintain
the standards. But unfortunately the founder of the college Nawab Shah
died in 1937, after his demise the college was left over in others hands.
After that the college survived many ups and downs until it got the status
of Islamia College Peshawar as University.

ISLAMIA College Karachi:

Islamia Science College, Islamia Law College, Islamia Commerce and
Arts College are in one Complex which was founded by Quaid-e-
Taleem Late Abdul Rehman Muhammad Qureshi. Late Abdul Rehman
Muhammad Qureshi was the founder of seventeen schools and colleges
which were operational under his own personal administration. Quaid-e-
Taleem Mr. A. M. Qureshi introduced in Karachi, the Qureshi Night
College. Mr. A. M. Qureshi was involved with the Muslim League and
he made significant contributions to the establishment of the Islamic
Republic of Pakistan. He stood side by side with Quaid-e-Azam Mr.
Muhammad Ali Jinnah, offering of himself and his services without
hesitation. Quaid-e-Taleem Mr. A. M. Qureshi held the posts of M.N.A.
and M.P.A. among other dignified and worthy positions. Quaid-e-
Taleem Mr. A. M. Qureshi also served as the first President of the
Karachi Muslim League in 1947. Quaid-e-Taleem Mr. A.M Qureshi
died on 22 June, 1989.
Sindh Madressatul Islam:
After the freedom fight, Muslim leaders thought to concentrate on their
economic condition rather than going into war with English anymore.
For this purpose, they started a movement to aware Muslims all over the
subcontinent to pay attention on acquiring knowledge and modern
education. This movement was led by Sir Syed Ahmed Khan. To get
people educated, he emphasized to make institutes and education
centers. Here is an institution, which was one of those made under this
movement. It is “Sindh Madressatul Islam”.
Sir Syed Ahmed Khan established “National Mohammadan association”
and Justice Ameer Ali was nominated as its secretary. Justice Ameer Ali
traveled towards Sindh to meet Hassan Ali Afandi and to ask him to
open a branch of “National Mohammadan Association” in Sindh as well.
In March 1882, a branch was opened in Sindh as Hassan Ali was given
charge of this branch. In the same year, National Mohammadan
Association decided to make an institute in Sindh and for that, it
announced establishing “Sindh Madressatul Islam”. Initially this board
took a small building in Bollon Market Karachi on rent for this purpose
and on 1st September 1888 “Sindh Madressatul Islam” was properly
launched from this building and the desire of providing modern
education along with religious education was fulfilled.
Sindh Madressatul Islam is not just a building but it actually holds a
historical significance as it played a very important and strong role in
Pakistan Movement as it produced and provided those legendry people
who initiated this historic movement.
This very building was the first institute where Quaid e Azam
Muhammad Ali Jinnah got admission. A.K Brohi and Allama I.I Qazi
studied here as well. In year 1943, Mr. Muhammad Ali Jinnah visited
Sindh Madressatul Islam to inaugurate a college which is now known as
S.M. Science College (Sindh Muslim Science College).