Islamic Studies (Islamabad) 7:2 (1968)

SYED AMEER 'ALI AND MUSLIM POLITICS

AND RENAISSANCE

The Rt. Hon'ble Syed Ameer 'Ali, in his Memoirs, complains that
the Muslims have short memories. I t is indeed one of the shortcomings
of our people that we do not give due recognition to the works of our
leaders, and forget their services and sacrifices for the community. This
reflection particularly applies to our people in the case of the works and
services of Syed Arneer 'Ali. Syed Ameer 'Ali is generally remembered
as an eminent jurist, the first Muslim to occupy the Calcutta High Court
Bench and the first Indian to be honoured with a seat in the Privy
Council. He is also remembered for his scholarly works on Islamic
history, culture and law. But it is not much known that he played a
significant role in the political life of the Muslims of Indo-Pakistan and
that his constructive work in this field prepared the way for the social
and political regeneration of the Muslim community. I t is also not
properly appreciated that he had a great share in the cultural revival of
the Muslims and in promoting a Muslim renaissance movement in this
subcontinent.
Syed Ameer 'Ali was born on 8 April, 1849and was educated a t
the M*in College in Hughli, where his father Syed Sci5dat 'Ali had
settled down. Ameer cAli had his B.A. in 1867 and M.A. and B.L.
degrees in 1869from the Calcutta University. After completing his legal
studies in London, he joined the Calcutta Bar as an advocate in
February 1873. It is noteworthy that Ameer 'Ali was the first Muslim
in Bengal to pass M.A. and also Bar-at-Law.
In 1874 Syed Ameer 'Ali was appointed Fellow of the Calcutta
University and a part-time lecturer of Muslim Law in the Presidency
College. From 1877 he served as a Presidency Magistrate of Calcutta.
But his main interest lay in the Bar and public life. So he returned to
his practice in r 881. Syed Ameer 'Ali was a nominated member of the
Bengal Legislative Council from 1878 to 1879and again from 1881 and
1883. He was nominated as a Muslim member of the Imperial Legis-
lative Council of the Viceroy in 1883. In 1884he was appointed the
Tagore Law Professor of the Calcutta University. In 1890 Syed Ameer

Dr Muhammad Hamidullah Library, IIU, Islamabad. http://iri.iiu.edu.pk/

'Ali was appointed a judge of the High Court which he served with
distinction till his retirement in 1904.l He then settled down in England.
I n 1909 he was appointed a member of the Privy Council and he served
its Judicial Committee till his death on 3 August 1928. For hi
eminence as a jurist and scholar, the Universities of Cambridge and
Calcutta conferred on him the honorary degrees of LL.D. and D.L.
respectively in 1912, and the Muslim University of Aligarh also honoured
him with the D.Litt. degree. He was made C.I.E. in 1887, but was
not knighted, as his persistent advocacy of the Muslim cause irritated
the British authorities.

CONDITION OF THE MUSLIMS

From the beginning of his career, either as a practising lawyer or as

a judge of the High Court, Syed Ameer 'Ali made the regeneration and
development of the Muslims of the subcontinent the mission of his life.
To appreciate his works and services in this field, it is necessary to have
some knowledge of the condition of the Muslim community and the
political atmosphere of his time. In the latter part of the nineteenth
century, Muslim society had fallen to the lowest depth of decadence and
backwardness. The political, administrative and revenue measures of the
British rulers, such as the Permanent Settlement of I 793, the Resumption
of Holdings or rent-free lands during the period from 1818 to 1846, the
change of the official language in 1837 and the subsequent order of the
Government (1864) making the knowledge of the English language a
condition necessary for apppintment in the services, shattered the
economic and educational life of the Muslims. T o this was added the
policy of distrust towards the Muslims, on account of the Revolt of
1857 and the JihHd movement against the British Government. The
vengeance with which the rulers persecuted persons suspected of
treasonable activities exasperated the Muslims so much that in I 87I a
Muslim stabbed to death John Paxton Norman, the Chief Justice of
Bengal, on the steps of his own tribunal, and in the following year Lord
Mayo, the Governor-General, was murdered in Andaman by a WahhHbi
convict, Sher 'Ali.8
There is no denying the fact that the historic forces, which worked
against the Muslims since the loss of their sovereignty in Bengal-Bihar-
Orissa, caused their fall from the heights of prosperity to the depths of
poverty. But the pride of the Muslims and their apathy to adjust
themselves to the changed environment of the time was also partly
responsible for their backwardness and impoverishment. In view of the
 SYED AMEER 'ALI AND MUSLIM POLITICS 95
fact that Bengal had a longer experience of alien r d e than the northern
part of the subcontinent, and the administrative and revenue measures of
the rulers affected its people more adversely, the Muslims of this province
suffered most, compared to those of upper and northern India.

MUSLIM LEADERS AND POLITICAL QUIETISM

In the period of the crisis of the Muslims in the nineteenth century,

the Muslim community produced several leaders to guide them. Of
them, the names of Nawab 'Abdul Latif and Syed a m a d Khan are
well-known. These two distinguished leaders dominated the course of
the Muslim history of their time. To improve the lot of the Muslims,
they adopted the two-fold programme of promoting loyalty to the rulers
and propagating English education in the Muslim community. Nawab
'Abdul Lafl introduced the movement of loyalism and education in
Bengal, while Syed m a d Khan carried on this movement in Northern
India. They did signal services in effecting a change in Muslim attitude
to the rulers and in the British policy towards the Muslims and also in
the spread of the English education in the Muslim community.
The fame of Syed *mad has overshadowed that of Ameer 'Ali
and even of Nawab 'Abdul Law, who pioneered the programme of
English education for the Muslims of Bengal and set an example for
Syed Ahmad Khan to adopt the same for the Muslims of upper India.
But Ameer 'Ali's contribution to the Muslim politics and renaissance is
more important and powerful than that of his two senior contemporaries.
Ameer 'Ali was the first Muslim to realise the necessity of a political
organisation of the Muslims, and as early as 1877,he established the first
political body of the Muslim community of the subcontinent. He took the
bold step of launching a Muslim political association at a time when his
senior contemporaries believed in political quietism and thought that
their programme of English education was the surest way for the advance-
ment of the backward and impoverished Muslims. Ameer 'AE was
not unconscious of the great importance of the spread of English
education among the Muslims. I t was one of his primary objects to serve
the cause of the educational advancement of the Muslim society. But he
believed that the concerted actions of a political association would advance
the educational cause more effectively than the efforts of individuals.

RISE OF HINDU NATIONALIST FORCES

Syed Ameer 'Ali perceived the rise of the Hindu nationalist forces in
the middle of the nineteenth century. I t was based on neo-Hinduism,
 generally known as Revivalism, which derived inspiration from ancient
Hindu traditions. The Bengali novelist Bankim Chandra Chatterjee
gave an intellectual shape to this Hindu nationalist movement. The
Bengali Hindu poets composed patriotic poems and national songs on the
achievements of the Rajputs, Sikhs and Marhattas. I n the course of
years, the religious nationalism of the Hindus transformed itsdf in their
political nationdim. The Hindu political nationalism first originated
in Bengal, and several factors contributed to this. First, English
education began and spread earlier in Bengal than elsewhere. This
province was the first to feel the impact of the Western ideas. Secondly,
the revivalist movement of Hinduism provided the basis for nationalism.
Thirdly, the Bengali literature as well as the newspapers and periodicals,
particularly the Hindoo Patriot and the Amritabazar Pahika, gave an
impetus to the nationalist ideas. Lastly, the Hindu leaders, such as
Surendranath Banerjee, stimulated national feeling among the edu-
cated young men of the time. They had also formed associations to
promote their interests and to serve the national cause. I n 1837 the
Hindu landholders established an association known as the Landholders
So&&. The educated Hindus formed the Bengal British India Socie~in
1843. I t was amalgamated with the British Indian Association founded in
1851. The Indian Lcagw was established in 1875. I t was replaced by
the India Association founded by Surendranath Banerjee a t Calcutta in
1877. This new political body aimed at the creation of a strong body
of public opinion and the unification of the Indian races and peoples
upon the basis of common political interests and aspirations.3 The
political and national ideas of the Hindu leaders of Bengal spread in
other provinces. So Gokhle remarked, "What Bengal thinks today, the
rest of India thinks to-morrow."
Syed Ameer cAli saw that the programme of nationalism adopted
by the Hindu leaders would be prejudicial to the Muslim interest. and
would result in the domination of the powerful Hindu majority
over the backward Muslim minority. Calcutta was the centre of the
nationalist ideas and associations of the Hindus. Arneer 'Ali had come
in close contact with the Hindu leaders and intelligentsia of this
capital city. He found that even the highly educated Hindus did not
rise above their habitual prejudice against the Muslims and jealously
guarded every office and profession against Muslim aspirants. H e had
personal experience of this in the beginning of his practice a t the
Calcutta Bar.
 SYED AMEER =ALIAND MUSLIM POLITICS 97
NEED OF A POLITICAL ASSOCIATION
Syed Ameer 'Ali could see that the political life of the subcontinent
was in the process of a change. The Muslims had failed to improve
their position because of their political inaction. In view of the
changing political conditions and the emergence of the nationalist forces
among the Hindus, Ameer 'Ali urgently felt the need of a political
organisation to safeguard the legitimate rights and interests of the
Muslims. Giving the genesis of his political association, Ameer 'Ali
writes, "Perceiving the lack of complete political training among the
Muslim inhabitants of India and the immense advantage and the
preponderance the Hindu organisations gave to their community, I had
founded in I 877 the National Muhammadan Association" .4
Referring to the political quietism of the Muslim leaders of the time,
Ameer 'Alisays, "Both in England and India I had frequent opportunities
of discussing with Sir Syed a m a d the position of the Muslims in
the political economy of British India and of their prospects in
future. Syed %mad Khan pinned his faith on English education
and academic training. I admitted their importance, but urged that
unless as a community, their political training ran on parallel lines with
that of their Hindu compatriots, they were certain to be submerged in
the rising tide of the Hindu nationalism. He would not a t first admit
the correctness of my forecast, but I believed the birth of the National
Congress opened his eyes. In 1877 when I founded the Central Xational
Muhammadan Association we respectfully invited him to give us his
valuable support, but he declineC.5 Ameer 'Ali observes, "Sir Syed
Ahmad at last realised the danger of confining the intelligence and
activities of the Muslims to a purely academic education, and of
keeping them aloof from political training. Shortly after that he
established the Moslem Defeiue Association, but the ground that had been
lost could never be regainedn.6 Nawab 'Abdul Latif also did not
support Ameer cAli's Association; he even criticised Ameer 'Ali and his
young political associates.7
Even the English people noticed the political quietism and apathy
of the Muslims of the time. W. S. Blunt, who visited Calcutta in
1883, wrote, "In England we are perpetually scared a t the idea
of Muhammadans rising in India and any word uttered by a
Muhammadan was paid more attention to than that of twenty Hindus.
But if they sat still thanking Providence for the favours which were
denied them, the English public would be too happy to leave them as
they wereyy.
 OBJECTS OF THE ASSOCIATION

Ameer 'Ali saw that in the absence of a political body, the hopes
and aspirations and the legitimate rights and requirements of the'
Muslims could not be effectively represented to the Government. The
Muslim societies, which were formed, were in the main literary and
scientific, and these did not adequately represent the political rights
and interests of the Muslims, who by their number and homogeneity
constituted an important element in the national life of India. For the
protection and conservation of the general interests of the Muslims, Syed
Ameer 'Ali instituted in 1877 a political body known as the Central
National Muhammadan Association of Calcutta.8
Giving the aims and objects of this political body, its prospectus
says, "The Association has been formed with the object of promoting
by all legitimate and constitutional means the well-being of the
Mussalmans of India. I t is founded essentially upon the principle of
strict and loyal adherence to the British Crown. Deriving its inspira-
tion from the noble traditions of the past, it proposes to work in
harmony with western culture and the progressive tendencies of the age.
I t aims a t the political regeneration of the Indian Muhammadans by
their moral revival and by constant endeavours to obtain from Govern-
ment a recognition of their just and reasonable claims." I t also aimed
at promoting the public interests of the people of the country at 1arge.D
The Central .National Muhammadan Association of Calcutta began with
200 members in 1877, had more than 600 in the fifth year and its
branches enrolled another 800 members. By personal visits and cor-
respondence, Syed Ameer 'Ali, its founder and Secretary, opened
53 branches of this Association in Bengal, Biar, U.P., the Panjab,
Madras and Bombay. I t was an organisation of the educated middle
class and the members were noted for their official and social position as
well as public spirit. Though primarily an association of the Muslims,
it was also open to other communities. The constitution of the
Association empowered it to co-operate with any other political body
for the general welfare of India, or for Muslim interests in particularlo.
Ameer 'Ali and his associates took part in the organisation of the first
session of the Congress at Calcutta in 1885, hoping that its programme
would benefit all sections of the people. But they abstained from joining
the second session of the Congress, because they feared that the unqualified
adoption of the programme of the Congtws would lead to the political
extinction of the Muslims. I t was felt that the principle of representation
 SYED AMEER 'ALI AND MUSLIM POLITICS 99
in the entirety adopted by the C O ~ ~ Twould
~ S Sperpetuate Hindu domi-
nation over the Mus1ims.n

PROGRAMME

The Central National Muhammadan Association was based on loyalty to

the British Crown. I t aimed at advancing the Muslim cause through
political agitation by constitutional means. I t adopted such constitu-
tional techniques of western type as the presentation of memorandum,
deputation, reception and addresses to Governors-General and Governors,
submitting the demands of the Muslims. For the political training and
solidarity of the Muslims, it arranged periodical lectures, social re-unions
and annual conferences. I t advocated Muslim rights in respect of press
and platform and drew the attention of the Government to the vital
issues concerning the Muslims. The Association intended to bring
about a political regeneration of the Muslim community by such political
activities.
Ameer 'Ali believed that the moral revival of the Muslims was also
essential for their political regeneration. The revival of the glorious
past of the Muslims would effect their moral revival and this would
create conditions for them to work in harmony with the progressive
forces of the age.

EDUCATIONAL ACTIVITIES

The Ctntral National Muhammadan Association worked for the educa-

tional advancement of the Muslims in every possible way. In 1881 it
issued a pamphlet, drawing the attention of the Government and the
educational authorities to the problem of Muslim education. I t pointed
to the big wastage of the Mu&n Fund in running the declining madrasas
at Chittagong, Rajshahi and Hughli and suggested that this money
should be spent usefully in establishing an English College and Hostel
for Muslim students in Calcutta.12 In his evidence to the Hun&
Commission of 1882, Ameer 'Ali asserted that the Muslims were no
longer averse to the English education, but their poverty was the cause
of their backwardness. Moreover, the Hindu oriented secular education
at schools, the high cost of education and absence of Muslim teachers
aad sympathetic treatment to Muslim boys in schools stood in the way
of the educational progress of the Muslims. He pleaded for remedial
measures, such as lowering of school fees, appointment of Muslim
teachers and Inspectors in Muslim majority areas and the introduction
of Arabic and Persian in school curriculum. He also suggested the
application of the scattered Waqf properties for the education of the
Mnslims. Ameer 'Ali pressed for the provision of stipends for the
Muslim students in colleges from the M&in Fund and the raising of the
Calcutta Madrasa to a college.13
The representation had some effect. In 1884 the Government
opened college classes in the Calnrtta Madrasa. The Association also
instituted 4 scholarships for Muslim students in Medical, Engineering
and Arts Colleges.14 Ameer 'Ali, during his visit to Karachi in 1884,
initiated the move for the establishment of a Muslim College there with
provision for religious and secular education. Through the efforts
of his lieutenant, &qan 'Ali, a Muslim College was soon cytablished in
Karachi.15

MEMORANDUM OF 1882

The submission of a Memorandum to the Viceroy, Lord Ripon,

in February 1882 is a noteworthy work of Syed Ameer 'Ali and his
Association. This Memorandum was based on an article entitled, A Cry
from the Indian Muhammadmrr, written by him and published in the
Wimteenth Century in August 1882. The Hindu press was violent in
the criticism of this article. The Memorandum declared that the
Muslims were loyal to the Government but they were unhappy with
their depressed condition. I t traced the historical forces which caused
the poverty and backwardness of the once prosperous and enlightened
Muslim community. It pointed out that various Government measures
had ousted the Muslims from offices in the past, and in the present
every avenue to public employment was blocked to them by
members of a different race, who jealously guarded their vested interests
by keeping out others through legitimate and, sometimes, illegitimate
means. I t represented that the abolition of the offices of the MuBi
and the Qdzi aal-Quait affected the Muslims in judicial service and in
the administration of justice.16
The memorandum demanded that the balance of state patronage
should be restored between the Hindus and the Muslims and
pointed out that, in spite of several orders of the Central and Provincial
Governments, directing the Heads of Departments and Offices to pay
due regard to the claims of the Muslims, they did not obtain any job.
The officers, who had the actual distribution and dispe.mtion of the
 SYED AMEER 'ALI AND MUSLIM POLITICS 10I

state patronage, did not implement these orders. The Memorialists

pleaded for a special provision and method for the appointment of the
Muslims. They impressed on the government the necessity of appointing
Muslim judges in various courts. The Memorialists suggested the utiliz-
ation of the Waqf properties and the Mufin Fund for the educational
development of the Muslims. They also supported the demand of the
people of Bihar to make Urdu the court language. The Memorialists
appealed to the Viceroy to take steps for the improvement of the condi-
tion of the Muslims, whose present state of decadence and depression
was injurious to the community as well as to,the interests of the British
Empire.17
Nawab 'Abdul L a w dissociated himself from the views of Ameer
'Ali's Association. In a disclaimer in the Times of India, he wrote thab
he was convinced that the claim put forth in the Memorial to exclu-
sive privileges for Musalmans in the distribution of offices cannot be
entertained consistently with the equitable principles which govern the
English administration in India. Syed a m a d Khan also dissociated
himself with the Momorialists' demand of special provision for the
Muslims in appointments.18

RESOLUTION OF 1885

The copies of the Mrmorandum were sent by the Government of

India to Provincial Governments, Higher Courts, Education Depart-
ments and various associations for opinion and to the Hunter Commission
to examine the state of the education of the Muslims. O n 15 July
1885, the Government of Lord Dufferin passed a Resolution, reviewing
the Government measures since I 87 1 for the Muslim education. The
Resolution expressed satisfaction that the Memorial had again invited the
Government's attention to this problem. I t endorsed the Hunter Com-
mission's recommendation that "in the Annual Rejorts of the Public
Instruction a special section be devoted to Muslim education", so that
the Government of India "may be kept fully informed as to the state
and progress of this important section of the community". 11
recognized the need of a liberal provision of scholarships for the higher
education of the Muslims. The Resolution provided for the appoint-
ment of Muslim Inspectors for Primary schools, so that they might
bring to the notice of the Government the needs and requirements for
the education of their community.
As regards the appointment of the Muslims, the Resolution considered
it necessary to maintain the standard of competition ; it, however,
directed the Provincial Governments, High Courts and other offices to
redress the Muhammadan inequality in services and to urge the sub-
ordinate officers to appoint the Muslims as opportunity offered. I t
directed the Provincial Governments to show the position of the Muslims
in the Annual Reports. The Resolution appreciated the public spirit of the
Memorialists and hoped that the Muslims, now awakened to the
necessity of moving with the times, would make progress.lg
The Resolution of 1885, providing for some concrete steps by the
Government to improve Muslim position in education and services, was
the outcome of the Memorandum. I t was thus a significant achievement
of Ameer <Ali and his Association. In the words of Mr. Justice
Mahmiid, this resolution possessed the greatest importance in the
history of Muslim Education. Ameer cA1i regarded this Resolution
as the Magna Carta of the Muslims. He writes that, "after this
Resolution, Sir William Aitchison, Governor of the Panjab, established
eighty scholarships for the Muslim students in the province and Sir
Rivers Thompson, the Lieutenant Governor of Bengal, likewise
encouraged English education for the Muslim subjects of the Queen."
The Memorandum thus awoke the British Government to its re-
sponsibility of finding redress to the Muslim grievances and taking
some action in that direction. The Hindu press in general was critical
of the Memorandum and the Resolution and observed that the Govern-
ment was dividing the Muslims and Hindus into two communities
in matters of Government.20

POLITICAL PROGRAMME

Ameer 'Ali and his Association worked as the guardian of the

Muslim interests in every field. He opposed Surendranath Banerjee's
move for the holding of simultaneous examinations in England and
India for the Indian Civil Service. He demanded jobs for the Muslims
through the system of selection. Syed a m a d Khan, who in the begin-
ning supported Banerjee's move, later on adopted Ameer 'Ali's views,
opposing competition and simultaneous Civil Service Examinations.
Ameer 'Ali's Association represented the Muslim case through
deputations and addresses to the Viceroys and Governors. A deputa-
tion of the Association waited on Lord Dufferin on 12 November 1887
and drew his attention to the backward condition of the Muslims.
Again on 24 March 1888, the Association presented a farewell address
 SYED AMEER 'ALI AND MUSLIM POLITICS 103

to Lord Dufferin. In reply, the Viceroy admitted that, on account

of historical forces and various circumstances, the Muslims were
placed in an unsatisfactory condition. He assured the Muslims of the
sympathetic policy of Government towards them. The Association
presented a welcome address to the Marquis of Lansdowne on 22
December 1888. The new Viceroy, in reply, expressed his awareness
of the Muslim condition and observed that they suffered, as their
share of the national wealth was less than that to which they were
entitled and from want of proper organisation.21 These representations
of the Association had influence on the British administrators and
politicians.
From the beginning of his public career, Ameer 'Ali pleaded for
a larger association of Indian elements in administration, expansion
of Councils and widening of the franchise and also separate representa-
tion for the Muslims in local bodies. In an article entitled Some Indian
Suggestions for India, published in the Nineteenth Century in 1880, he
forcefully expressed his views. This attracted the notice of the Duke
of Devonshire, the Secretary of State for India, and Ameer 'Ali, on an
invitation, discussed his views with him.22
In 1883, the Central National Muhammadan Association, respresenting
its views to the Government of Bengal on the pending Municipal Bill,
suggested the lowering of property qualifications to enfranchise a large
number of Muslims and the inclusion of a provision for separate
representation and separate electorate for minority communities. It
warned the Government that, if its suggestions were not incorporated
the Bill would damage Muslim interests in Municipal Bodies, and
would become a major cause of friction between them and the Hindus.*
The political agitation of Ameer 'All's Association to safeguard
Muslim rights proved effective. Lord Dufferin, in his despatch of
6 November 1888, while suggesting the expansion of Legislative Councils,
observed that India's population was composed of many distinct
nationalities of different religions and languages who were separated
from each other by discordant prejudices, conflicting social usages and
even antagonistic material interests. In the debate in Parliament on the
Indian Councils Bill of 1892, Lord Kimberley argued that the notion of
parliamentary representation of a vast country, as big as Europe, con-
taining different races, is unrealistic. He argued that the Muslims
of Indii formed an important body, and said, "If you were to be
guided entirely by the Hindu popular opinion, you will find yourself
in great diEculty."24 In the end the Bill emerged as a compromise
scheme. I t provided for Indian representation in the Councils, by
giving seats to diierent interests. As all the interests were predomi-
nantly Hindu, the Muslims did not get adequate representation in the
Councils Act of 1892.

ADVOCATE OF A STRONG POLITICAL PARTY

Even after his settlement in England in 1904, Ameer 'Ali fought

for Muslim interests. In an article, India and the New Parliamnt, pub-
lished in the journal of the Nineteenth Century in August I 906, Ameer 'Ali
forcefully pleaded for adequate safeguards for the Muslims in the
scheme of representative government in India. He stressed that the
Muslims formed a distinct nationality and the voice of the majority
should not be allowed to stifle that of the minority. He deplored the
political inaction and absence of solidarity of the Muslims and advised
them to form an effective political body to represent their feelings and
aspirations. He believed that only by political agitation through an
organised political body the Muslims could hope to safeguard their
legitimate rights. He referred to the speech of Lord Ampthill, in reply
to an address of the Madras Muslims, that the greatest fault and the
greatest virtue of the Muslims is their modesty. "You do not push
yourselves enough, you do not ask enough, and you do not show
yourselves forward enough." Ameer 'Ali asked the M d i m s to follow
this advi~e.2~
This article of Ameer 'Ali was followed by important political
developments among the Muslims which provided a basis for the
foundation of the All India Muslim League in 1906. After the publication
of this article in August 1906, there came the historic Simla Deputation of
October 1906 and Nawab Salimullah's Circular Letter, containing the
scheme of a political association called All India Muhammadan Confederacy.
Nawab Salimullah's scheme was criticised by the Hindu papers, parti-
cularly the Bengalee in its issue of 14 December 1906.26 His Circular
Letter, however, gave the occasion to the Muslim leaders to meet in
Dacca and to launch the All India Muslim Leagueon 30 December 1906.
What was the influence of Ameer 'Ali's article on the Simla Deputation
and on Nawab Salimullah's Circular L~tteris a subject for investigation.
Ameer 'Ali was, however, the pioneer of the Muslim political move-
ment in the subcontinent. His Association was the first political body
of the Muslims, and it was for about the quarter of a century the de facto
and de jure representative organisation of the Muslim community.27 But
 SYED AMEER 'ALI AND MUSLIM POLITICS '05
the Association declined, since Ameer 'Ali, its central figure, settled
down in England. So, he emphasised the need of another effective
political organisation.

LONDON MUSLIM LEAGUE

From England Ameer 'Ali effectively served the cause of the

Muslims of the subcontinent. I n 1907 he initiated the move of a
political association of the Muslims in London, and on 6 May 1908 he
formally inaugurated the London Branch of the All India Muslim
League in a meeting at Caxton Hall, It was intended to advance and
safeguard Muslim interests by constitutional and legal methods and
to promote concord and harmony among different nationalities of
India. Speaking on its aims and objects, Ameer 'Ali, its Founder and
President, referred to the identical interests of Muslims and Hindus in
certain fields, such as the association of Indian element in administration
and the development of representative institutions, and pointed to the
interests which concerned the Muslims exclusively. He said that the
Muslims would not like to be merged with other nationalities. These
nationalities could however work in harmony to promote the common
good3

AMEER 'ALI AND THE SEPARATE ELECTORATES

Ameer 'Ali and the London Muslim League had a momentous role
in the realization of the Separate Muslim Electsrate and in giving
recognition to the political nationality of the Muslims of the subconti-
nent. In the words of Ameer 'Ali, "Subsequent events have proved
how necessary is a coherent and important organisation of this kind for
the protection of Muslim interests under the fluctuating condition of
the British politics. He writes, "The necessity of an organisation of
this character was soon proved by the violent controversy which arose in
connection with the Indian Reforms started by Mr. Morley."29 In the
draft scheme of Rpforms, Lord Morley agreed to the principle of separate
representation for the Muslims, but he did not provide for separate Muslim
electorate. He fixed the number of seats for each community to be filled
by a Mixed Electoral College, composed of members of different communities
in proportion to their numerical strength in each electoral area.30 The
All India Muslim Lague, in its Amritsar session on 30 December 1908,
protested against the method of Mixed Electoral College, on the ground
 that this would lead to the election of pro-Hindu Muslims only. It
demanded sekarate Muslim electorate for electing the Muslim representa-
tives in the Councils. In spite of this, Morley's Reforms Bill was
discussed in the Parliament in its original shape. The effective agitation
of Ameer 'AII and the London Muslim League, however, influenced
Lord Morley to provide for separate Muslim electorate in his Reforms Bill.
When the Reforms Bill was before the Parliament in its original
shape, Ameer 'Mi in a letter in the Times in January, 1909, forcefully
argued that separate electorate was indispensable for the very
existence of the Muslims. This letter created a stir in the India Office
circle and Ameer 'Ali was invited to meet Lord Morley. Ameer 'Ali
impressed upon the Secretary of State for India the need of separate
electorate for the Muslims. He did not stop there. On 27 January
1909, he led a strong deputation to Lord Morley and submitted a Memorial,
pleading for separate Muslim electorate. He referred to the Circular of
the Government of India, dated 24 August 1907, and the India
Government's letter to the Secretary of State, dated I October 1908,
which stated that under the existing system of election very few
Muslims were elected and Hindus predominated in all Councils and
Local Bodies. Ameer 'Ali pointed out that the Secretary of State
also, in his Despatch of 27 November I 908, agreed with the view of the
India Government that the Muslims should be adequately represented
in the enlarged Councils. He argued that the Mixed Electoral system
would place the Muslim interests in the hands of the majority com-
munity, as the Muslims who would be elected would be mere nominees
of the Hindus. He represented that the Muslims numbering 53 million
form a distinct nationality by virtue of their traditions, race, religion
and ideals. Stressing the distinction between the Muslims and Hindus,
Ameer 'A1I observed, "What is part of the religion of one people, is
abhorred by the other: whilst in places, the touch of an outsider, if
not his very shadow, amounts to pollution." In conclusion, Ameer
'Ali submitted, "My people will not be content with any representa-
tion which is less than adequate and substantial."31
Lord Morley was impressed by the advocacy of Ameer 'Ali and
he assured that separate electorate would be conceded to the Muslims.32
There was a n influential pressure on Ameer 'Ali to withdraw his
opposition against the Mixed Electoral system. In his Memoirs, Ameer
'AE says that the Viceroy sent the Muslim members of his Council to
persuade him to withdraw his opposition. But Ameer 'Ali remained
firm in his stand, because he was convinced that in the Mixed
 SYED AMEER ' A L ~AND MUSLIM POLITICS to7
Electoral system the Muslim element would be absolutely submerged
and separate electorate was vital to their existence.
The realization of the Separate Muslim Electorate, which accorded
'
constitutional recognition to the Muslims as a distinct nationality, is a
great service of Ameer 'Ali in the political development of the Muslim
community.
As a member of the Bengal Legislative Council and the Imperial
Legislative Council of the Viceroy, Syed Ameer 'Ali did, whatever
was possible, to advance the cause of the people. He was associated
with the Ilbert Bill of 1883 and the Bengal Tenancy Bill of 1885. He
felt for the peasants and wrote an article, Land Problem of Bengal, in the
Journal of the Nineteenth Century.3Q He tried his best to persuade the
Government to utilize the Wagf properties for the education of the
Muslims, but his efforts failed. The Wagf Bill of I913 credited to
Mr. M. A. Jinnah, owes its inception to Syed Arneer 'Ali.35

MUSLIM RENAISSANCE

Syed Ameer 'Ali made a momentous contribution to the Muslim

renaissance movement in the subcontinent. The Muslims are deeply
indebted to him for his great services in reviving the knowledge of
their past glories in the political, social, cultural and intellectual fields.
Ameer 'Ali realized that the backwardness of the Muslims was largely
due to their ignorance of their historical and cultural traditions. The
loss of their past traditions had caused their apathy in intellectual and
political life. By reviving the historical and cultural traditions of the
Muslims in the past, Ameer 'Ali wanted to bring about their intellec-
tual and moral revival, in order to effect their political regeneration.
He believed that their past would instruct and inspire them to move
with the progressive forces of the time and to work with faith and
confidence for their social and political development. With this object
in view, Ameer 'Ali made the historical and cultural revival of Islam
a mission of his l i e and he wrote a number of scholarly works.

WORKS OF AMEER ' ~ ~ 1 3 6

Ameer 'Ali has a number of works to his credit. For example,

I . Life and Teachings of the Prophet; Edinburgh, 1873.
2. 7I.e Spirit o f Islam; London, 189I.

3. A Short History o f the Saracens; London, I 898.

4. Chrisfianibfrom thc Islamic Stand?oint; London, 1906.
 5. Islam; London, 1906.
6. Real Status of Women in Islam ;London, 1891.
7. Muhammadan Law (Tagore Law Lectures); Calcutta, 1884.
8. The Personal Law of the Muhammadans ; London, 1880.
9. Commentary on the Indian Evidence Act ; (a joint work with John
George Woodroffe) ; Calcutta, 1898.
10. Commentary on the Indian Civil Procedure Code ; a joint work with
John George Woodroffe.
I I. 'Ain ul-Hi&ya; an Urdu translation of the famous b n a f i Law
book, Hidgya.
12. A pamphlet on Jihid.
I 3. A Commentary on the Bengal Tenancy Act.
In his writings, Syed Ameer 'Ali has presented the great Prophet
of Islam as an exemplary man, an ideal leader, and the founder of a
democratic order in society. About the Prophet he says, "A nature so
pure, so tender, and yet so heroic, inspires not only reverence but love".
He says that the Prophet founded a world religion which has a universal
appeal, and he introduced a social order based on universal humanity,
equality and brotherhood.37 Ameer 'hiwrites, "Islam recognises no
distinction of race or colour; black or white, citizens or soldiers, rulers
or subjects; they are perfectly equal not only in theory but in practice".
He says that the Prophet elevated women to a respectable status at a
time when they were in the bondage of men, and he secured to them
the rights which are now unwillingly and under pressure conceded to
them by the civilized nations in the present century.38
Referring to the liberal force of Islam, Ameer 'A1-writes, "The
day is come when the voice which proclaimed liberty, equality and
universal brotherhood among all mankind, should be heard with fresh
vigour acquired from the spiritual pervasion of fourteen centuries".30
Respecting the political order of Islam, Ameer 'Ali writes, "Socially at
a time when the masses were in hopeless subjection, Islam elaborated a
political system fundamentally republican and stressing the duties of
sovereigns towards their subjects, and the freedom and equality of the
people".40 Regarding Islam's toleration, Ameer 'Ali writes, "No faith
is more tolerant than Islam to the followers of other creedsn.41 Syed
Ameer 'Ali has presented Islam as a progressive and dynamic force in
the world. He writes, "The compatibility of Muhammad's system with
every stage of progress shows the Founder's wisdom".4~ Discussing the
achievements of the Saracens, Ameer 'Ali says that they built a vast
empire within the course of a few years, and they enriched the world
 SYED AMEER 'ALP AND MUSLIM POLITICS 109

of thought by their discoveries and speculations. He writes, "Modern

Europe is still working with the legacy they (Saracens) left behind, with
the intellectual wealth they stored for their successorsY'.~3
I t is worth noticing that Syed Ameer 'Ali made more positive and
substantial contribution to the Muslim renaissance movement than any
other Muslim leader of the subcontinent. He is confident and proud
of the great role of Islam as a spiritual and intellectual force. His
advocacy of Islam is brilliant, inspiring and instructive. His scholarly
works in this field were appreciated and well received all over the
world and by Muslims of all shades of opinions. Syed A h a d Khan
also wrote on the Prophet and Islam and contributed to the Muslim
Renaissance movement in the subcontinent. But his presentation of
Islam differed from that of Ameer 'Ali. Syed w a d had maintained
that Islam was not inimical to progress. Ameer 'Ali presented an
Islam that is that progress. The writings of Syed Ahmad Khan were
in the nature of an apology that Islam is a respectable religion and
it should not be disdained. He declared that Islam is not opposed to
liberal progress.44 In his writings, Syed A-d Khan unnecessarily
entered into irrelevant theological discussions. Under the influence of
Western rationalism, he subjected Muslim theology to rational criticism
and rejected all parts of Canon Law which were in conflict with logic
and nature. By thus applying reason and nature, Syed Ahmad Khan
rejected all but the Qur'ln as decisive in religion. These ideas of the
Aligarh leader raised great commotion in the orthodox Muslim society,
and he was derisively called by his critics a naturalist, who interpreted
the word of God by the work of God." Syed Ameer 'Ali avoided
this type of irrelevant theological discussion.
Syed a m a d Khan disregarded the histoly of Islam and thus
ignored the great glories of the Muslims in the past.46 Ameer 'Ali turned
to the past history and revealed the great political and cultural
achievements of the Muslims for centuries. He made the glorious pasb
of the Muslims the basis of the Muslim renaissance movement. The
revival of the past history and culture of the Muslims is a remarkable
service of Ameer 'Ali to the Muslim community. His works had a large
reading public among students and men of letters, and had a wider
appeal to the English-knowing people in the Muslim world. Ameer
'Ali's brilliant history, reprinted again and again, popularised the political
and cultural legacy of the Muslims in the past, and revitalized the
Muslim community with confidence and hope in their destiny.
Founder of the first political association of the Muslims, Syed
Ameer 'Ali is the pioneer of the Muslim political movement in the
subcontinent. The idea of the Muslims as a political nationality
originated with him, and the movement of the political separatism
of the Muslim community began with the foundation of the Central
Muhammadan Association in 1877. Through his political Association, Syed
Ameer 'Ali promoted the educational and political advancement of
the Muslims and safeguarded their legitimate rights and interests which
would otherwise have been seriously endangered. His association served
as the training ground of the educated Muslims for political agitation by
constitutional methods on western lines. The Separate Muslim Electo-
rate, which was a recognition of the separate political nationality of the
Muslims, was largely the achievement of Syed Ameer 'Ali.
The pioneering political movement of Syed Ameer 'AH and his
significant work for the cultural revival and intellectual awakening of the
Muslims entitle him to a unique position in the l i e of the Muslim
community. Ameer 'Ali made the cultural force of Islam the basis of
his political movement, and this had a momentous impact upon the
political life of the Muslims of the subcontinent in the early twentieth
century.

NOTES

I. Memoirs of Rt. Hon'ble Syed A m r 'Ali (edited by Ernest H. Griffin), Islamic Culture,
V O ~ .V, 1931, pp. 513-20; Eminent Musalmans (unnamed author), G. A. Natson
and Go., Publishers 1926, pp. 145-53.
2. Ram Gopal, I n d h Mulints (1858-1947), Bombay 1959, p. 24.
3. R. C. Majumdar, Glimfises of Bengal in the Nimteenth Century Calcutta, r 960, pp. 85-90.
Aims of the Indian Association:-(I) The creation of a strong body of public
opinion in the country; (2) the unification of Indian races and peoples upon the
basis of common political interests and aspirations; (3) the promotion of friendly
feelings between Hindus and Muhammadans; (4) the inclusion of masses in the
great public movements of the day.
4. Memoirs; Islamic Culture, Vol. VI, 1932. Later on, the Association was named
Central National Muhammadan Association.
5. Memoirs; Islamic Culture, Vol. V, 1931, pp. 540-41. Ameer 'Ali says that twelve
years later (1889) Syed Ahmad established the Muhammadan D ~ i Associatwn. c
Ameer 'Ali looked upon this Association of Syed a m a d as an unfortunate move,
as it was likely to be considered provocative.
6. Memoirs; Islamic Culture, Vol. VI, I 932, p. I 71. In 1893 Syed a m a d established
another Association called the Indian Unitcd Patriotic Association. See W. C. Smith,
Modern Islam in India; London 1943; p. 24. In 1877 Syed w a d joined S. N.
Banerjee's Indian Association. His association with it was, however, limited to the
speech he made a t a public meeting a t Aligarh over which he presided in response
to Mr. Banerjee's request.
 SYED AMEER CALI
AND m S L I M POLITICS 111

7. W. S. Blunt, India undcr Ripon; London 1909, pp. 97-98.

8. Sh. 'Abdur Rashid, Central National Muhammadan A s s ~ ~ l ~ t tof i o nCalcutta a d thr
Memorandum presented to Lord Ripon; Panjab University 1963, pp. 2-3)
9. Ibid., p. g.
10. Ameer 'Ali was secretary of the Association for about twenty-five yean. Nawab
Ameer 'Ali was its first President. See Z. Iskm, A Note on the Central National
Muhammadan Association, Proceedings of ihe Pakistan Histow Confcrmc 1959, p. 87;
Ram Gopal, op. cit., p. 50 and 329. Ram Gopal has given the names of the
branches:-Karachi, Shahzadpur, Shikarpur, Larkana, Sukkur, Lahore, Amritsar,
Delhi, Hardoi, Hissar, Gujrat, Ambala, Ludhiana, Bareilly, Budaun, Mohan,
Allahabad, Ajmir, Lucknow, Ghazipur, Surat, Dindipl, Bangalore, Tumkoor,
Vizagapatam, Vizianagram, Sassaram, Arrah. Dinajpore, Gaya, Patna, Chapra,
Swean, Muzaffarpur, Motihari, Bhagalpore, Hughli, Jahanabad, Pandua, Rangpur,
Midnapore, Bogra, Rajshahi, Noakhali, Mymensingh, Comilla, Shillong, Chittagong,
Dumka, Brahmanbaria and Cuttack.
I I. Quoted, Ramgopal, op. cit., pp. 76-77.
12. Amir Hussain, Pamphlet on Muhammadan Education in Bengal, Calcutta, 1880, pp. 1-17.
13. M. A. Khan, Article: Muslim Modernism and Educational Reform in Bengal in
the 19th Century (unpublished),pp. 15-18; (on the source Tadh-i-Madracd-i-'Aliya,
PP- 204-244)-
14. Z. IslHm, op. cit., p. 87.
15. Memoirs, Islamic Culture, VI, 1932, pp. 167-68.
16. Ibid., pp. 170-171.
17. Sh. 'Abdur Rashid, Memorandum (of Central National Muhammadan Association
of Calcutta) to Lord Ripon, 1882; Panjab University, 1963, pp. 13-25.
Ibid., pp. 25-31. Ameer 'Ali had similar experience in the legal profession.
Sh. Abdur Rashid, Central National Muhammadan Association, etc., pp. 6-7 and Histosp
of theFmdom Movement, Karachi, 1961, Vol. 11, pt. 11, p. 527.
Ibid., pp. 8-10.
Memoirs, Islamic Culture, VI, 1932, p. 170. 2. IslHm and Genson, Indian Muslimr
and Public Sewice, J.A.S. P., IX, No. I, June 1954, p. 94.
Ram Gopal, op. cit., pp. 53-57, 80-8'. Farooq Shah was the President of the
Central National Muhammadan Association in 1888.
Memoirs, Islamic Culture, VI, 1932, pp. 113-14.
I. H. Qureshi, A Short Histov of Pakistan, Book IV, pp. 155-57.
Ram Gopal, op. cit., pp. 81-82.
Ameer cAli, Indin and the New Parliament; Journal of the Nineteenth Century (Photo
copy of Dr. Hasan Z a m a ) , pp. 254-58. Lord Ampthill was acting Viceroy of India
when Lord Curzon was on leave (April-December 1864). Ameer 'Ali, India and
the Nnu Parliament, etc., pp. 257-58.
Razi W%& Early years of the Muslim Lcague, Journal of the Pakistan Historical
Society, XI, pt. 4, October, 1961, pp. 243-45.
Sh. 'Abdur Rashid, Central National Muhammadan Association, etc., p. 3.
Memoirs, Islamic Culture, VI, 1932, pp. 334-35. Razi WZsti, Foundation of dr
London Branch of the Muslim League, Journal of the Research Society of Pakistan,
Lahore, January 1965, pp. 29-30. Ibn-i-Ahmad was the Honorary Secretary of the
Muslim League. Major S. H. Bilgrami, a member of the India Council, and
Harold Cox, M.P., spoke in the inaugural meeting. The of6ce of the London
 Muslim League was at 42 Queen Anne's Chamber in Westminster.
sg. Memoirs, Islamic Culture, VI, 1932, pp. 334, 336-37.
30. Ibid.
3 I. Ibid., PP. 3 ~ 9 ~7-38,
3 3 340-44.
32. Ibid., pp. 345-47. $
33. Ibid., p. 348.
34. Ibid., pp. 163-64, 169-71 and P. E. Roberts, History of British India, Oxford, 1952,
PP- 494-99.
35. Eminent Mussalmam, op. cit., pp. 131-32. Memoirs, Islamic Culture, VI, 193%
pp. I I and 171. Eminent Mussalmam, op. cit ., I 32.
36. Memoirs, op. cit., pp. I , 15, 175, 177. M. A. Khan, Bibliography, etc.
37. Spirit o f l s h (5th Edition), p. I 18, preface, p. I and pp. 58 and 165.
38. Ibid., pp. 256, 262.
39. Ibid., p. 267.
40. Quoted, W. C. Smith, op. cit., p. 50.
41. Spirit of Islam, p. 272.
42. W. C. Smith, op. cit., p. 49. Spirit ~fIslam, p. 231.
43. A Short Hisfcry of the Saracens, London 1951, Preface p. VII.
44. See, W. C. Smith, op. cit., pp. 20 and 49-51.
45. See ibid.
46. See ibid.