ltaf Hussain Hali and Sir Syed Ahmad Khan shared a profound relationship that has significantly shaped Urdu literature and Muslim intellectual thought since the 19th century. Their collaboration began when Hali taught at the Anglo-Arabic School in Delhi from 1874 to 1889. Recognising Hali’s literary potential, Sir Syed encouraged him to compose poetry addressing the plight of Indian Muslims. This advice led to Hali’s acclaimed epic poem Musaddas Madd-o-Jazr-i-Islam, which Sir Syed praised as a pivotal moment in modern Urdu poetry, describing it as a mirror of the nation’s condition and an elegy expressing its grief.

After Sir Syed’s death in 1898, Hali honoured his close friend by writing Hayat-i-Javed, first published in 1901, further cementing their enduring bond. However, significant misconceptions persist about Hayat-i-Javed due to continued reliance on its first edition, which contained numerous errors and followed the conventional narrative style of the time, focusing extensively on Sir Syed Ahmad Khan’s personal life and referring to him as an archaeologist. These elements have led to misunderstandings about Sir Syed’s true legacy and Hali’s intentions.

In 1903, Hali released a second edition of Hayat-i-Javed, making significant changes in content and biographical technique. He shifted the focus from personal and familial details to emphasising Sir Syed’s pivotal role as a reformer in social and educational spheres. This edition offered a deeper analytical perspective, highlighting Sir Syed’s transformative impact on society and correcting the errors of the first edition. Despite the availability of this revised work, many readers and scholars continue to reference the (flawed) first edition, perpetuating some misconceptions. The neglect of the second edition obscures a more nuanced understanding of Sir Syed’s mission and Hali’s refined portrayal of his contributions.

In comparing the two editions of Hayat-i-Javed, significant differences emerge in Hali’s biographical technique. The first edition extensively detailed Sir Syed’s personal life, including information about his family, wife and children, aligning with the traditional biographical focus of the time. Sir Syed was referred to as an archaeologist, emphasising his early contributions to historical studies in India through works like Asar-us-Sanadeed, where he systematically documented historical artefacts and sites.

In contrast, the second edition marked a significant shift. Hali introduced the term “reformer” to describe Sir Syed, emphasising his pivotal role in political, economic, social and educational reforms. While still including personal details, the primary focus shifted to highlighting Sir Syed’s transformative impact on society and politics. This evolution reflects Hali’s move from a purely descriptive account to a more thematic and evaluative portrayal, enhancing the reader’s understanding of Sir Syed’s legacy.

Hali’s meticulous self-corrections in the second edition showcase his critical eye and dedication to intellectual rigour, marking him as one of the earliest literary critics in the Indian subcontinent. By refining his sentences, ensuring accuracy and eliminating errors, he set a high standard for biographical writing and literary criticism. His efforts to perfect his work demonstrate his ability to critically evaluate and improve his own writing, underscoring his significant contribution to the field.

A key misconception arises from misunderstanding Sir Syed’s approach to education. While many perceive his initiatives as merely an educational agenda, Sir Syed strategically used education as a means for the political and economic uplift of Muslims, rather than valuing it solely for its intrinsic merits. Initially, he focused on translating modern scientific and literary works into Urdu to make contemporary knowledge accessible to the masses, believing that widespread educational reform was essential for Muslims to keep pace with these advancements.

However, recognising that mass education alone might not suffice for significant progress, Sir Syed shifted his focus to educating a select elite who could effectively lead and advocate for the community. This strategic pivot aimed to cultivate educated individuals capable of guiding the community towards political and economic improvement. In Hayat-i-Javed, Hali emphasises that [for Sir Syed] education was not merely an end in itself but a crucial tool for the political and economic advancement of Muslims.

Sir Syed exhibited a profound disdain for colonial and neo-colonial systems, condemning regimes inherently opposed to human rights and basic freedoms. His critical perspective anticipated the widespread rejection of neo-colonialism that emerged after World War I, demonstrating his remarkable political foresight.

Persistent reliance on the first edition of Hayat-i-Javed obscures these nuances. The first edition contained errors that Hali attempted to rectify, but these corrections were often overlooked, and subsequent publishers failed to address the mistakes diligently. The second edition, meticulously revised in 1903, eliminates these errors and better articulates Sir Syed’s mission, yet it remains underutilised.

As a result, significant misunderstandings about both Sir Syed’s contributions and Hali’s intentions persist. By not engaging with the second edition, readers miss the refined portrayal of Sir Syed as a reformer whose primary goal was the political and economic advancement of Muslims, with education serving as the means to that end. The nuanced understanding of Sir Syed’s strategic shift from mass education to educating an elite is often overlooked.

Hali diligently emphasised that Hayat-i-Javed should be regarded not merely as a literary biography but as a practical guidebook aimed at revolutionising Muslim society. He sought to ensure that readers understood the biography of Sir Syed as a charter for the economic and political transformation of Muslims, aligning with Sir Syed’s fundamental objectives. By framing Hayat-i-Javed in this manner, Hali underscored his vision of using biographical narratives as tools for societal reform, rather than solely appreciating them as works of literature.

Building on Hali’s first two editions of Hayat-i-Javed, the third edition—published by the Urdu Academy Pakistan in Lahore in 2020—features meticulous annotations by a notable scholar of Sir Syed Ahmad Khan, Hafiz Safwan. Hafiz Safwan has enriched the text with over 150 scholarly references that address controversies among Sir Syed’s scholars, highlight emerging anomalies and correctin the errata from previous editions. Additionally, he has provided insightful analysis on the evolving portrayal of Sir Syed Ahmad Khan. These comprehensive annotations make the third edition the most authentic and valuable version of Hayat-i-Javed, offering an essential resource for understanding the life and achievements of Sir Syed Ahmad Khan.

The writer is a tenured associate professor and head of the Department of Economics, COMSATS University Islamabad, Lahore Campus.