UC-NRLF 
 
 '. ' I 
 '^> * 
 
 
 
 
 I 
 
 TRANSLATION 
 
 OF TEL 
 
 UF T '0 T OP THE MET-- 3ERb 
 
 OF THE 
 
 SELECT COMMITTEE T)U THE BETTER D! : j 
 AX1> IT OFTIJL i.KAKNl '0 
 
 AMONG \MMA r " v " 
 
 OF l^DI A. 
 
 BY 
 
 '3YED A! 
 
 M JAE iDUR,0 S. 
 
 < i -. - r 
 
 I. 
 
 
 EENAREB ; 
 
 PRINTED AT THE MERICAX HALL PRESS 
 
 1872. 
 
 
 
 
 
GIFT OF 
 
 
TRANSLATION 
 
 OP THE 
 
 REPORT OF THE MEMBERS 
 
 OP THE 
 
 SELECT COMMITTEE FOR THE BETTER DIFFUSION 
 
 AND ADVANCEMENT OF LEARNING 
 
 AMONG MUHAMMADANS 
 
 OF INDIA, 
 
 BY 
 
 SYED 4HMED KHAN BAHADUR, C. S. I 
 
 SECRETARY, 
 
 BENARES : 
 
 PRINTED AT THE MEDICAL HALL PRESS. 
 
 1872, 
 
L.57 
 
4' 
 of 
 
 TRANSLATION 
 
 OF THE 
 
 REPORT OF THE MEMBERS OF THE SELECT COM- 
 MITTEE FOR THE BETTER DIFFUSION AND 
 ADVANCEMENT OF LEARNING AMONG THE 
 MUHAMMADANS OF INDIA. 
 
 PART I. 
 
 1. The Members of the Select Committee assembled for the 
 purpose of examining the Essays received in competition for the 
 three prizes offered by the Committee beg to report on them as 
 follows : 
 
 Before commencing their report however, the members beg to 
 offer their cordial thanks to all the essayists who devoted their 
 valuable time to a work calculated to do good to their fellow coun- 
 trymen and co-religionists, and then to congratulate the Head Com- 
 mittee for its success in directing the attention of the public towards 
 its object. It is also no less a matter of congratulation that some 
 of the most learned and most distinguished gentlemen of the coun- 
 try responded to the call, that altogether thirty-two Essays were 
 received by the Committee, and that of these thirty-two, twenty-five 
 were perfectly compatible with the conditions mentioned in the 
 Notice published by the Committee. 
 
 Abstracts of all the Essays are given in the Appendix. 
 
 2. The twenty-five Essays above alluded to were most care- 
 fully examined and weighed in comparison with each other by the 
 Committee, but before mentioning the names of the successful com- 
 
 464253 
 
petitors, the Committee tliink it neccessary briefly to notice the 
 Essay written by Moulavi Syed Mehdi AH. 
 
 3. This Essay is not only the most comprehensive, but is 
 far superior to all others in respect of elegance of style and force 
 of reasoning. The Author has traced obstacles to improvement, 
 and the causes of decline of learning and civilization among Muham- 
 madans to their true sources in a manner quite incontrovertible, 
 and has, at the same time, suggested means for their removal 
 in a clear and most attractive form, 
 
 4*. Religious dogmas, so far as they are connected with edu- 
 cation in general, and with Makul (Metaphysics), and attainment of 
 English Language iii particular, have been ascertained with great 
 accuracy and precision, and verified by quotations from ancient 
 renowned authorities. In one portion of his Essay, the author 
 has discussed the resemblance between Manktil and Makul, i. e. 
 between religious traditions and Metaphysical Sciences, with great 
 ability, and has shewn, on the authority of ancient learned scholars, 
 a resemblance between certain points of Philosophy arid Astrono- 
 my which are apparently inconsistent. These portions of the 
 Essay are undoubtedly most useful in removing from the minds of 
 the Muhammadans their false notions, and in breaking down their 
 absurd prejudices, 
 
 5. In spite of all this however, the Members of the Select 
 Committee can not regard the Essay as complete in all respects. 
 They however would certainly have given the first place to Moulavi 
 Mehdi Ali's Essay on the score of its merits had it not been exclud- 
 ed from the number competing for the rewards at the special re- 
 quest of the author communicated to the Committee by his letter 
 dated, 8th October 1871, addressed to the Secretary. 
 
 6. The Essay sent in by Munshi Muhammad Yar khan has 
 also been similarly excluded from the number competing for the 
 
( 3 ) 
 
 prizes at the desire of the author, as he is connected with the busi- 
 ness of the Committee, and has also been elected as one of the 
 members of the Select Committee. 
 
 7. After a careful examination of the remaining twenty- 
 three Essays, the three Essays noted below have been selected by 
 the Committee for the rewards, and the amounts of prizes marked 
 against each have been awarded to their respective authors. 
 
 1. Essay by Moulavi Ashraf Ali, Student, Queen's College, 
 Benares, First prize of Rs. 500 
 
 2. Essay by Munshi Mushtdk Husain, Munsarim, Sub 
 Judge's Court, Allygurh, 2nd prize of Rs. 300 
 
 3. Essay by Moulavi Muhammad Abdul Wadud Islama- 
 
 badi, professor, Presidency College, Calcutta, 3rd prize of Rs. 150 
 
 Total Rs. 950 
 
 The first and the second prizes were awarded to Moulavi Ash- 
 raf Ali and Munshi Mushtak Husain respectively with the unani- 
 mous concurrence of all the members, but as regards the third 
 prize, Moulavi Muhammad Arif, one of the Members of the Select 
 Committee, differed from other members ; the question was there- 
 fore put to votes, and the majority being in favour of Moulavi 
 Muhammad Abdulwadud, the third prize was awarded to him. 
 
 The Secretary has been desired to inform the successful com- 
 petitors of the prizes awarded to them, and to forward the respec- 
 tive amounts to them. 
 
 PART II. 
 
 8. The Members of the Select Committee now beg to report 
 on the points alluded to in para 2nd of the proceedings of the 
 Meeting held on the 31st July 1871. 
 
The views and remedies suggested by the Essayists in relation 
 to the four questions asked by the Committee on the subject of 
 education are treated of separately under four headings. 
 
 HEADING I. 
 
 Government Colleges and Schools. 
 
 9. As regards Government Colleges and Schools, the object 
 of the Committee was to ascertain why the proportion of Muham- 
 madan boys is less than that of the Hindoos in Government Col- 
 leges and Schools where liberal education is imparted through the 
 medium of English, and where other languages, such as Urdoo, 
 Persian, Arabic and San skirt are also taught to the pupils. 
 
 10. The majority of the Essayists admit that the proportion 
 of Muhammadan pupils in Government Colleges and Schools is re- 
 ally less than that of the Hindoos, but a small minority deny this. 
 In support of their view, they have given a statistical proportion 
 between the Hindoo acd Muhammadan population of India, and 
 then between the Hindoo and Muhammadan children reading in 
 Government Institutions, and have thereby tried to prove that the 
 proportion of Muhammadans reading in Colleges and Schools is not 
 less than that of Hindoos, but just the reverse. 
 
 11. The Members however do not concur with this view. 
 In their opinion, the fact of the proportion of Muhammadans read- 
 ing in Government Colleges and Schools being less than that of 
 Hindoos, is indisputable. The Government itself admits the fact 
 and is in search of a remedy. The arguments used by the Essayists 
 just alluded to are erroneous. India is originally the native Country 
 of the Hindoos ; in India as well as, in other countries, there are 
 several low tribes, such as Bhangis, Chamdrs, Bheels, Phdnsias 
 JZanjars, Babarias ; these tribes, being the inhabitants of India, 
 are all reckoned among the Hindoos. Now, Muhammadans are 
 pot the original inhabitants of this Country. People of the higher 
 
( 5 ) 
 
 and middle Classes, having emigrated from their fatherland, came 
 jfco settle in India, and their descendants occupied a large portion of 
 the country, adding to their number many Hindoos such as Rajpoots 
 &c., not of the lowest class, who became Muhammadans. The lowest 
 tribes therefore, that are still beyond the pale of civilization, are in- 
 cluded in the number of the Hindoo population. Such tribes 
 among the Hindoos are however exceedingly numerous, but no 
 Muhammadan tribes corresponding to them are included in the Mu- 
 hammadan population of this country, and thus the inference drawn 
 by the learned Essayists is erroneous. If these tribes of the Hin- 
 doos be excluded from the number, and if the proportion between 
 the Hindoos and Muhammadans of equal ranks be ascertained a cor- 
 rect conclusion might perhaps be arrived at, but the members still 
 doubt whether the inference thus drawn will be altogether correct, 
 as amongst the Muhammadans who came to reside in this country, 
 the number of families whose profession was learning was large, 
 and thus the proportion of learned Muhammadans was larger than 
 that of the Hindoos of the same class. Now, considering the fore- 
 going facts, no one will deny that the number of the Muhammadan 
 children in Government Colleges and Schools is not so large as it 
 ought to be. 
 
 12. The Members' now beg to refer to the grounds on 
 which, as stated by the several Essayists, the Muhammadans object 
 to send their children to Government Colleges and Schools for 
 education. 
 
 , * 
 
 SECTION I, 
 
 Want of Religious Education, 
 
 Most of the Essayists are of opinion that, as the system of 
 education in Government Colleges and Schools does not include 
 religious education, very few Muhammadans enter them. They are 
 however of different opinions as regards the means to supply this 
 
( 6 ) 
 
 want. One party suggests that Government should undertake to 
 instruct its Muhammadan pupils in their religion along with other 
 branches of study ; the other thinks that Government should not 
 introduce religious education into its Institutions, but that the Mu- 
 hammadans themselves ought to adopt some proper measures to 
 educate their children in their religion. Munshi Mushtak Husain 
 and Munshi Masood Shah Khan have opined that the introduction 
 of religious education in Government Colleges and Schools will give 
 rise to still greater difficulties and false notions. Munshi Muham- 
 mad Yar khan suggests that petty Schools be opened in the vicinity 
 of Government Colleges and Schools, where Muhammadan boys may 
 receive religious education out of School hours. 
 
 All the members, with the exception of Syed Ahmed Khan 
 Bahadur, unanimously maintained that want of religious education 
 in Government Colleges and Schools was a strong reason why Mu- 
 hammadans did not send their children to be educated there. Syed 
 Ahmed Khan Bahadur, dissenting from this opinion, maintained 
 that, had ho found that the Muhammadans held religious education 
 of primary importance in the private education of their chil- 
 dren, he would have agreed with them ; but that he found the 
 case to be just the reverse ; . Muhammadan children were mostly 
 trained in literature through the medium of Persian, only such 
 books of Persian literature being taught as were calculated to 
 qualify the pupils to discharge the ordinary business of life, or to 
 enable them to obtain some employment under Government. This 
 course of study contained not a single word of religion, nor did it 
 enable the pupils afterwards to attain religious knowledge of 
 themselves. The other system of education imparted through the 
 medium of Arabic was not so common, and this latter system was 
 also attended with but little religious education ; the attention of 
 the pupils being chiefly directed towards Grammar, Logic and 
 Philosophy ; religious topics being only touched upon at distant in- 
 tervals. Only a few lessons on religious belief were taught along 
 
with Greek Philosophy, and only a few books on religion were 
 read merely for the name of the thing. He (Syed Ahmed Khan) 
 further observed that this course of study when completed, of course, 
 qualified the students to read and understand all works on religion, 
 but that, scarcely five per cent, of the pupils who commenced this 
 course ever attained to this high degree of efficiency. The third 
 system, he remarked, included special religious education, but it 
 was very rare. He also said that with the exception of one family 
 of the chiefs of the Convent of Delhi, or except the families that 
 were more revered on account of their piety and devotion than for 
 their learning, this last system, he did not remember, ever prevail- 
 ed in any other family or city ; that on account of their ignorance 
 of other sciences, men of this community were never reckoned 
 amongst men of learning or competence. Such being the case, he 
 observed, how could he believe that the Muhammadans did not 
 read in Government Colleges and schools merely because their 
 religion was not taught there ? 
 
 The other Members did not approve of Syed Ahmed Khan's 
 views, and after a long discussion came to the conclusion that the 
 first stage of the system of education which prevailed amongst Mu- 
 hammadans, i. e. the education imparted to the very young, did not 
 deserve the name of education at all, but -at the same time, that their 
 after-education was inseparably linked with their religion. 
 
 Here followed a discussion on the means of remedying the de- 
 fect just mentioned. Syed Ahmed Khan Bahadur maintained that 
 it would not be advisable for the Government to introduce any 
 religious instruction in its public Institutions. He was seconded 
 
 by other Members* who added 
 
 * Moulavi Syed Farid-ud-din Ahmed. , , ,.. , 
 
 Munshi Muhammad Yar Khan. tnat tne Miihammadans them- 
 
 selves should adopt measures to 
 thisend There were some mem- 
 bers*f- however who were not averse 
 
( 8 ) 
 
 f Moulavi Samiullah Khan. 
 
 Munshi Akbar Husain. to the introduction OI rellglOUS 
 Moulavi Hafiz-ud-din Ahmed. 
 
 Moulavi Syed Abduiia. education in Government Colleges 
 
 Moulavi Muhammad Arif i i^ i i i T 
 
 Moulavi Abdui-rahman. ' aud Schools, because religious 
 
 Mirza Rahmat-ullah Beg. bookSj they gaid> were f ormer l y 
 
 taught in them, and they were therefore of opinion that religion 
 should also be included in the Government system of education. 
 
 The members of the Select Committee unanimously admitted 
 the necessity of religious education for Muhammadan boys, and also 
 approved of the proposal that the management of such education 
 should rest in the hands of the Muhammadan s themselves who might 
 either establish Colleges for the education of their children where 
 every branch of useful knowledge might be taught along with 
 religion, or elementary Schools for preliminary education including 
 religion might be opened, and after the boys have completed the 
 course of studies prescribed for such schools, they might be sent to 
 Colleges for higher education ; or schools as proposed by Munshi 
 Muhammad Yar Khan might be opened merely for religious 
 instruction. 
 
 SECTION 2. 
 
 Effect of English Education in producing disbelief in faith. 
 
 Almost all the Essayists ascribe the paucity of Muhammadan 
 pupils in Government Colleges and Schools to the injurious effect 
 of the English education in creating disbelief of religion in the 
 minds of the pupils. They say that the students of Government*' 
 Institutions learn to look on their religion with discredit and 
 to regard religious tenets as absurd, and that consequently the 
 Muhammadans do not send their children to those Institutions. 
 There is however one Essayist who denies the fact. Only three 
 members of the Committee, viz. Moulavi Syed Fariduddin, Mou- 
 lavi Muhammad Samiullah Khan and Moulavi Hafizuddin agreed 
 with his opinion, while the rest, dissenting from him, agreed that 
 the system of education as pursued iu Government Colleges and 
 
( 9 ) 
 
 Schools undoubtedly affected injuriously the belief in the present 
 religious doctrines and customs. Syed Ahmed Khan Bahadur re-' 
 marked on this point that, he had never yet met with a man who 
 knew English and who had still full respect for all the religious be- 
 liefs and venerations which are reckoned as such in the present age. 
 He further stated that it was not the point in question before the 
 Committee whether such conduct was entirely opposed to pure Mu- 
 hammadism or not. This, he said, was not his own idea only, there 
 being many European Gentlemen who were also of the same opini- 
 on. Amongst them, Dr. Hunter is one who writes in his recent work 
 on the Indian Musalmans with reference to this point as follows : 
 
 " No young man, whether Hindoo or Muhammadan, passes 
 through our Anglo-Indian Schools without learning to disbelieve 
 the faith of his fathers. The luxuriant religions of Asia shrivel 
 into dry sticks when brought into contact with the icy realities of 
 Western Science." Similar remarks made by other most able and 
 learned European Gentlemen who had either personal connection 
 with education in India or were naturally inclined towards it, could 
 be cited in support of this view. In short, the majority of mem- 
 bers admitted the truth of this fact. 
 
 As a remedy for this evil, all the Essayists suggest that, in ad- 
 dition to other branches of knowledge taught in Government Col- 
 leges and Schools, instruction in religion should also be introduced 
 in them as a preventive to disbelief in religion. They however dif- 
 fer as to the mode in which religious instruction should be carried 
 on. Some are of opinion that Government itself should undertake 
 the task or should render help towards it ; while others say that 
 the Muhammadans themselves should endeavour to establish schools, 
 and should secure subscriptions and donations for their support, or 
 should provide other measures to supply the want. 
 
( 10 ) 
 The majority of members* approved of the latter measure as 
 
 * Moulavi Syed Fnriduddin Ahmed. ne Calcutated to P revent difl- 
 
 Mouiavi Samiuliah Khan.. belief in faith. Some mem- 
 
 Moulavi Syed Abdulla. 
 
 Mouiavi Muhammad Adf. bers^- however differed from 
 
 Moulavi Abdurrahmau. 
 
 Moulavi A&hraf Husain. this opinion, and said that the 
 
 Moulavi Hafizuddin Ahmed. 
 
 Moulavi Md. Kutubuddin. religious works usually taught 
 
 Muhammad Meer Padshah. , P .-, ., 
 
 Munshi Akbar Husain. were no remedy tor the evil, 
 t Syed Ahmed Khan Bahadur, C. S. I. and thus the introduction of 
 
 Munshi Muhammad Yarkhan. ,. . , ,.' , 
 
 Mirza Rahmat uiiah Beg. religious education in its pre- 
 
 MoulaviHamiduddin, 
 
 Syed Ahmed Khan Bahadur admitted the fact that religious educa- 
 tion, if conducted upon true principles would undoubtedly prevent 
 disbelief in the faith of Islam, but the present system of religious 
 education imparted through the medium of the works usually 
 taught was no cure for the disease. All the existing works on re- 
 ligion, he said, were full of errors too numerous to describe ; not 
 a single religious work ever came into his hands which did not con- 
 tain blemishes likely to pervert the true facts of the Islamic faith 
 into a fanciful theory. The members who regarded the present 
 system of religious education as a sure remedy for the evil under 
 consideration, must be thinking, he believed, of the old days when 
 with the diffusion of the knowledge of the Greek philosophy among 
 the Muhammadans, heresy, atheism, and disbelief in the established 
 religion, became the fashion of the day, and the learned professors 
 of that age combined the education of religious doctrines with 
 that of Greek Philosophy to counteract the rising evil. 
 
 If the opinion of the learned members were based on the 
 above precedent, he said, their view was objectionable. In the 
 opinion of the learned professors of that age the religious works 
 then commonly read were not a sufficient remedy for the evil, and 
 they therefore wrote new works which either supported and corro- 
 borated the truth of their faith, or refuted the principles of the 
 
( 11 ) 
 
 Greek Philosophy where they differed from their creed, or proved 
 similarity between them where they tallied. 
 
 It were useless, Syed Ahmed Khan observed, to shew whether 
 those works sufficiently answered the purpose they were intended 
 for, the point at issue being which of the existing works on religion 
 can support the faith they inculcate, and can also refute the princi- 
 ples of modern philosophy which are supposed to create disbelief 
 in religion, or can show similarity where they agree. To introduce 
 the religious books now usually taught in the course of study 
 would not be thought to be a certain remedy for the chronic disease 
 which has taken so deep a root and which is still spreading. 
 He remarked that the Muhammadan pupils who now read English 
 were not aware of the errors contai ied in their religion, or rather 
 in their religious works, and thus, no great harm was done to their 
 faith by studying English. If however those books were taught 
 along with the course studied in Colleges and Schools, the pupils 
 would come to knoxv what errors they contain. It was probable 
 that a few might be inclined to rectify them, but it was still more 
 probable that disbelief and irreligiousness would spread with 
 greater force. It would therefore be quite out of place to introduce 
 the existing works on religion in the system of education. 
 
 He further stated as his opinion that religious education 
 should either be entirely excluded from the course of study, being 
 substituted by verbal instruction in some of the doctrines regard- 
 ing the unity of God and the mission of Muhammad as His prophet, 
 and also with reference to fasting and prayer, in the same way as 
 the children of the nobles, and even those of Dhunias (carders) 
 and weavers were trained in this age in that particular branch, or 
 the existing works on religion, before they are introduced in a 
 regular system of education, might be purified from the faults 
 which are now to be found in them owing to the peculiar views of 
 
( 12 ) 
 
 the authors, and from which the faith of Islam is quite free, and 
 that then we may expect that they will prove a cure for the disease 
 which at present appears to be formidable. 
 
 The above arguments found no favor with the dissenting mem- 
 bers who inveighed against them with great zeal. They were of 
 opinion that the existing works on their religion were quite suffici- 
 ent to prevent the evil consequences of irreligiousness. 
 
 SECTION 3. 
 Corruption of Morals, Politeness and Courtesy. 
 
 The Committee find that some of the Essayists are of opinion, 
 that the system of education pursued in Government Colleges and 
 Schools corrupts the morals and manners of the pupils ; and that 
 humility, good breeding, and respect for elders and superiors are 
 replaced by pride, haughtiness, and impudence. As a remedy for 
 this evil they suggest that men of perfectly good manners and be- 
 haviour only should be appointed masters in Colleges and Schools, 
 and that instead of the present indifference on the part of the 
 heads of Government Institutions as regards the manners and 
 morals of the pupils, they should be made to pay more attention 
 to their improvement. Some Essayists are however of opinion 
 that as the masters and pupils of Government Institutions scarcely 
 find time to attend to any thing except teaching and reading, the 
 guardians of the children should take care of their morals. 
 
 Some of the members* admitted this defect in the education 
 
 of Colleges and Schools, but at 
 
 * Moulavi Muhammad Arif. 
 
 Moulavi Syed Ahduiia. tne sam e time acknowledged 
 
 Moulavi Mubammad^Kutubuddin. that > as bo y s frequented Col- 
 
 } ^ and Schools for only a few 
 
 i!ffW hom ; s dail y> the heads of those 
 
 Institutions could not possibly 
 
 look after their manners and morals out of school. It was there- 
 fore absolutely necessary that the guardians of the boys should 
 take care of them in this respect. 
 
( 13 ) 
 
 Other members* expressed their doubt as to the existence of 
 
 the evil and remarked that as 
 * Syed Ahmed Khan Bahadur. far ag their experience went, 
 
 Mutishi Muhammad Yar khau. 
 
 Moulavi Ashraf Husaiu. they had a high opinion of the 
 
 Moulavi Muhammad Samiullah khan, 
 
 Moulavi Hafizuddin Ahmed. morals and general politeness 
 
 Moulavi Syed Fariduddin Ahmed. 
 
 of the boys who were brought 
 
 up in Government Colleges and Schools to a proper standard of 
 learning. They were of opinion that love of truth and freedom, 
 sincerity and simplicity of manners were very often to be found in 
 them, that sycophancy and flattery, the meanest of human qualities, 
 are there at a discount, that they are not generally slow in showing 
 respect where such is necessary, but that they refrain from servility 
 and undue reverence. False show, outward and undue respect, and 
 to acknowledge a thing which they do not deem to be right, are 
 alike distasteful to them. Lastly they observed that the accusation 
 of pride and haughtiness against the pupils of Government Institu- 
 tions was not borne out by facts. 
 
 SECTION 4. 
 
 Prejudices. 
 
 Some of the Essayists have stated that the prejudices of the 
 Muhammadans are also one of the causes, why they do not send their 
 children to Government Colleges and Schools for education. They 
 vary however as to the nature of these prejudices ; vide the 
 following. 
 
 1. That to read English is unlawful and forbidden by the 
 laws of Islam. 
 
 2. That in Government Colleges and Schools, Muhammadans 
 are not allowed time to attend to their religious duties, and to go 
 to read their Friday prayer. One of the Essayists has cited in sup- 
 port of this assertion the case of the late Moulavi Muhammad 
 Nurul Hussan, teacher in the Agra College, and another, the re- 
 cent case of the Bareilly College. 
 
. ( H ) 
 
 3. That there are no Muhammadan Masters, and therefore 
 the Muhammadans object to admit their children in Government 
 Colleges and Schools. 
 
 4. That the Hindoo and Christian Masters pay no attention 
 to the Muhammadan pupils, and that they treat them with severity. 
 
 5. That the Masters in Government Colleges and Schools 
 are not generally well behaved ; their manners are generally de- 
 praved, and they do not properly explain the lessons to their pupils. 
 
 6. That the Muhammadans regard the sciences contained in 
 the works of other languages as of little value in comparison with 
 those contained in their own, and the professors of those sciences, 
 as men of little learning and ability. 
 
 7. That the Government system of education is opposed to 
 their old system and to their national habits and customs, and is 
 therefore hateful to them. 
 
 With reference to the first point, all the Essayists have stated 
 that Muhammadans who suppose that to read English is wrong and 
 forbidden by their religion are evidently in error, there being no 
 such prohibition in their faith. Of all the Essayists, Moulavi 
 Mehdi Ali and Moulavi Syed Nusrat Ali have, most fully and 
 ably discussed this point; they have proved by religious traditions 
 that to read English is not unlawful, and have cited as their 
 authority, the Fatwa given by Moulavi Shah Abdul Aziz in 
 which study of the English is declared to be perfectly lawful ac- 
 cording to the religion of Islam. 
 
 All the members of the Committee were of this opinion, and 
 maintained that to declare reading English unlawful or forbidden 
 by religion was emphatically improper and unfair. 
 
 The second point, the members of the Committee held to be 
 true, and said that they had often heard such complaints from the 
 
( 15 ) 
 
 Muhaintiiadans, but they ascribed it to the prejudices, ill will, and 
 pride of some of the Principals rather than as the intention of the 
 Government. They further remarked that there were several 
 Colleges and Schools where Muhammadans obtain leave to read 
 their daily and Friday prayers ; but in some places, where there 
 are few Muhammadan pupils and where these do not want leave 
 for Friday prayer, this point is not observed. The Members how- 
 ever assure the public that if they be informed where this observ- 
 ance is not kept, they will move the Government to grant the in- 
 dulgence. The case that occurred at Barrielly was, the members 
 said, very lamentable, but it must be borne in mind that its result 
 has been that leave for Friday prayer is now allowed to all 
 Muhammadans. 
 
 Syed Ahmed Khan Bahadur informed the Committee that most 
 of the members were aware of the friendship that existed between 
 himself and Moulavi Nurul-Hussan. The case at Agra just allud- 
 ed to took place in his presence. When the said Moulavi tendered 
 his resignation, the Honourable Mr. Thomson, the then Lieutenant 
 Governor of the N. W. Provinces, asked the Moulavi why he had 
 not informed him of the matter before ; in which case the Lieuten- 
 ant Governor said that he would have at once stopped the Principal 
 from taking the measures he did. 
 
 The Members of the Committee were of opinion that the 3rd, 
 4th, and 5th points were unwarranted and quite unworthy of notice. 
 They further observed that, if the Muhammadans qualified them- 
 selves to be English Masters, they would certainly obtain such 
 posts in Government Colleges and Schools as opportunity offered, 
 and that there were already Muhammadans in many such posts. 
 This will, the Committee are of opinion, be an inducement to the 
 Muhammadans to enter Colleges and Schools. 
 
 With reference to the 6th and 7th points the Committee 
 maintain that such ideas are certainly rife, but that thev are 
 
( 1C ) 
 
 quite mistaken ones. ^Not to speak of spiritual Sciences which 
 need not be touched upon here, the secular sciences now taught in 
 Colleges and Schools are far more useful than the sciences to be 
 found in Muhammadan works. It is not in the power of the Go- 
 vernment to remedy this evil ; but it is the duty of the Muham- 
 madans themselves to do their best to remove such false notions and 
 prejudices from the minds of their co-religionists. Some Essayists 
 have stated that the Muhammadans have no prejudices against read- 
 ing English and against entering Colleges and Schools, but owing 
 to certain circumstances, they can not avail themselves of the ad- 
 vantages therein afforded. The Members however cannot admit 
 that Muhammadans have no prejudices, as the seven points no- 
 ticed above together with the remarks thereon, have all their ori- 
 gin in unfair and erroneous prejudices. 
 
 SECTION 5. 
 
 System of Education. 
 
 All the Essayists have found fault with the system of educa- 
 tion in Government Colleges and Schools, and have stated it as 
 one of the reasons why the Muhammadans object to read in them. 
 The faults found by them relate to different points which are as 
 follows : 
 
 1. That the entire management of education is in the hands 
 of one Director, the Muhammadans never being consulted in the 
 matter. This is not as it ought to be. 
 
 2. That several books on certain subjects, in some instances 
 superfluous, are taught at the same time, and that thus sufficient 
 time is not allowed to master them. 
 
 3. That a single teacher has so many pupils under him that 
 he can not properly attend to them all. 
 
 4. That for half the day, the boys are taught whilst the other 
 half is wasted in play. 
 
( 17 ) 
 
 .'). That in the elementary education, too much Arithmetic, 
 Hist 01 v. and Geography are taught to boys too young to profit 
 by them, and that their time is wasted in learning their lessons by- 
 heart. 
 
 6. That all the pupils are instructed and trained in one and 
 the same way, without reference to their natural inclinations and 
 tendencies to different branches of learning. 
 
 7. That Sciences are not taught through the medium of any 
 oriental language not even Urdoo. 
 
 8. That the western sciences are not taught in combination 
 with the old sciences of India. 
 
 9. That the method of examination is not good ; the real 
 abilities of the examinee are not known by it, and for a slight failure 
 even in an unimportant subject, his further promotion is stopped 
 for a year, he is kept in the same lower class, and is obliged to 
 study the same books over again. 
 
 1 0. That the students are not properly instructed in Arabic 
 and Persian, that they can not even master Sarf and Nahwa (Ety- 
 mology and Syntax), and that the works now compiled on the 
 above subjects are not good, 
 
 11. That the Arabic course prescribed for the Entrance, L. A., 
 and B. A., classes does not include books suitable for beginners. 
 
 12. That students get lessons in Urdoo fixed for each day, 
 and that this is not needed, as Urdoo can be learnt by the pupils * 
 without the aid of any teacher. 
 
 Only two Essayists have dwelt upon this point. One of them 
 is of opinion that Urdoo must be taught, and he has given many 
 reasons for his opinion. 
 
 13. That such books as contain matter inimical to the religion \/ 
 of Islam are included in the course of study. / > 
 
 B 
 
.( 18 ) 
 
 Two of the Essayists disparage the ,Tarikli-i-a!na-i-j\uma, 
 an English translation of which by Mr. Kempson is taught in Col- 
 leges and Schools. One of them however writes that the book is 
 no longer taught, another condemns the tone in which Elphinston's 
 History of India which is still included in the course, has been 
 written. 
 
 1$ That there are no English Schools in towns where the 
 population is generally a middle class one who are mostly eager to 
 learn. 
 
 1 5. That although the greater portion of the life cf the students 
 is spent in the stu^y of the English language, still at the age of 
 20 or 25 years, they are not sufficiently versed in English Litera- 
 ture, and are even unable to translate correctly. That they can- 
 not find sufficient time to devote themselves to any particular 
 science, and that thus they are really proficient in nothing, and that 
 for this reason Muhammadans think it undesirable to send their 
 children to Government Colleges and Schools. They see a greater 
 advantage in their own system of education which at the age of 
 18 or 20 enables their boys to be efficient in some one branch of 
 learning which procures them general respect. 
 
 Moulavi Masih-uddin Khan has dwelt at length on the unde- 
 sirability of the first point. He has shown with great acumen 
 that education is one of the most important political subjects en- 
 trusted to 'the care of the Governor General of India, and that 
 it is not right that the management of so great a subject should be 
 left entirely in the hands of a single Director of Public Instruc- 
 tion. He has further stated as his opinion that a Committee of 
 able and trustworthy persons should be formed at the headquar- 
 ters of each Local Government, that Sub-committees be formed 
 in each District and Purganah, and that all matters relating to 
 public education be determined by those Committees. 
 
 The Members of the Committee admit the defect in the Go- 
 
( 19 ) 
 
 vernment system of education as described in the first point noticed 
 above, and fully concur with the views expressed by the learned 
 Moulavi. Consultation with the natives in "matters connected with 
 education provided every liberty of expressing their opinion be 
 given them will, beyond all question, improve the system of Pub- 
 lic Instruction. The members further remark that in their opi- 
 nion an immensity of harm has resulted from the absolute power 
 which had been entrusted to a single Director of Public Instruction 
 
 The members of the Committee cannot agree with the Essay- 
 ists as to the second, third, and fourth points. The system of 
 education now in force in the Colleges and Schools in Hindustan. 
 was not, they said, peculiar to this country ; in England, France, 
 Germany, and in all the other countries of Europe, the system of 
 Public Instruction was based on the same principles. No one 
 can deny the efficiency and ability which scholars in European 
 countries attain to by that system. The Governments of Turkey 
 and Egypt have also adopted the same course, and a better system 
 of Public education can not be devised. The people of this country, 
 never having considered and discussed the subject, cannot be held 
 to be good judges of the same. 
 
 With reference to the 5th point, the Committee is divided in 
 its opinion, some of the members * admit 
 
 * M. Abdurahman. . . .... 
 
 M. s. Farid-ud din. that the subjects mentioned in the above 
 
 M. M U Sami-uila n khan. point were too much studied, that much 
 
 M.AkbarHusam. too much O f t fc e va i ua bl e time of the 
 
 M. Hafiz-ud-dm Ahmed. 
 
 M. S. Abdulla. pupils was wasted upon them. The sub- 
 
 JM. JM. Arii. , 
 
 Mirza Rahmat uilah Beg. j ec ts should be taught, they say, but not 
 
 t Syed Ahmed Khan Baha- to so great ari extent. Others of the 
 
 M d Muhammad YarKhan. Committee differing from the above opi- 
 
 M. Hamid-ud-din. ^ held thafc in the elemen tary educa- 
 
 tion, boys must be taught Arithmetic, Euclid, History and 
 
 Geography; "and that it was indispensable that these subjects 
 
(. '20 ) 
 
 must be well committed to memory. They think that, what 
 Moulavi Ashraf Ali has written in his Essay is perfectly true. 
 His opinion is that as long as the mental faculties of the boys are 
 not fully developed, only such things should be taught to them which 
 they can easily perceive by their external senses, things which 
 never vary, and the results of which may be readily comprehended. 
 Thus it is highly desirable that, instead of moral subjects which are 
 imperceptible to the external senses, subjects relating to Animals 
 Vegetables, and countries which are easily comprehended, should 
 be taught to boys whilst young, and that they should be made to 
 learn history which relates to facts, and Mathematics (Arithmetic 
 and Euclid) the facts of which admit of actual demonstration. 
 It was owing to this system not prevailing in the east that its pro- 
 fessors of learning became fountains of error and unable to grasp the 
 sober truth. 
 
 The members do not admit the truth of the sixth point, and 
 are of opinion that the system of education pursued in Govern 
 ment Colleges an,d Schools- is unobjectionable. The pupils of 
 Government Institutions are bound to attain general knowledge 
 relating to the common affairs of life to a certain limit, and then it is 
 left to their option to perfect themselves in any art or science 
 which may be most congenial to them. Students of Government 
 Colleges and schools accordingly receive a liberal education up to the 
 B. A. class, and are afterwards, for the degrees of M. A. and L.L. D., 
 left to their own inclinations as to which branch of study they may 
 wish to devote themselves to. 
 
 The 7th and 8th points will be referred to in detail in the 
 third part of this Report. 
 
 With reference to the 9th point, the members express their 
 approbation as to the method in which boys are examined in Col- 
 leges and Schools. They do not concur with the views of some of 
 the Essayists as to its modifications. There are however, they 
 
-1 ,' 
 
 maintain, two defects in the existing mode. First That when a 
 really deserving and well qualified boy accidentally fails in the ex- 
 amination he is not promoted to the next higher class, and thus 
 his further promotion is barred for a year. The only remedy for 
 this is, that the boys reading in Colleges and Schools should be ex- 
 amined every month, and the results of such monthly examina- 
 tions should be entered in a Register to be kept for the purpose ; 
 and that, at the time of the Annual Examination, the examiners 
 should take into consideration the results shown in this Register 
 when a boy fails or passes. In the Colleges and Schools in the 
 Punjab, this is the course pursued under similar circumstances. 
 
 Secondly That, when a boy undergoes examination in four 
 subjects in three of which he passes creditably, but owing to his 
 deficiency in the fourth fails in that subject, and is consequently not 
 promoted to the higher class, he is obliged to read for a whole year 
 more the same three subjects in which he is well up together with 
 the fourth in which he has failed, in other words he is obliged to 
 learn again what he is already sufficiently versed in. As a reme- 
 dy for this loss of time and energy, it is proposed that a short time 
 should be allowed to the boy after which he should be re-examined 
 in that particular subject, and if he passes successfully he should be 
 promoted to the higher class. In the Punjab University, they 
 have a different rule to guard against such a contingency. If a 
 candidate fails in any particular subject, but if on the whole, his 
 marks amount to the fixed minimum, he is passed. The members 
 of the Committee are of opinion that this procedure is contrary 
 to all sound education. With reference to the 10, 11, and 12 points, 
 the members think that, though Arabic and Persian are taught in 
 Colleges and Schools as second Languages, it would be advisable 
 that the mode of instruction in those languages should be im- 
 proved, so that the object for which they are taught may be attained. 
 The present status of these languages in Government Colleges and 
 Schools, t.hev maintain, is not satisfactory. 
 
( 22 ) 
 
 With reference to the 13th point, the members would remark 
 that of all the subjects taught in Colleges and Schools, History 
 was the only subject to which the objection might apply. They 
 would divide Historical works into three classes ; the first class 
 including books which have no connection with the Muhammadan 
 History, and to which the objection can not apply ; the second, 
 comprising works which are connected with Muhammadan History 
 written by European Authors, but which were never intended to 
 be used as reading books in Colleges and Schools though they have 
 been now introduced as such either on account of the elegance of 
 their style, or for the value of the subject matter. If such books 
 contain objectionable passages, they are very rare, and are not, as 
 far as the Committee are aware, taught in Colleges and Schools. 
 If they are taught, it would be advisable that the objectionable 
 passages be omitted and then the remaining portions of the work 
 would be open to no objection. The third class contains books 
 which relate to the Muhammadan history, which have been written 
 specially to be taught in Colleges and Schools, and in which the 
 Muhammadans and their Holy places are slightly mentioned. The 
 History of India, translated into English by Mr. Kempson is a 
 book of this class, and is cordially hated by all. The members 
 further observe that notwithstanding all this, the Muhammadans 
 ought not to keep themselves aloof from Government Colleges 
 and Schools on such grounds, because such matters, they think* 
 could be amended by representations to Government. 
 
 In connection with the 14th point, the members express their 
 deep concern, and hope that the community at large will try their 
 best, and that the Government will also assist them in establishing 
 English Schools in towns where a large and respectable population 
 live. 
 
 The 15th point, in the opinion of the Members, involves 
 a most important question. They would have been glad, had their 
 opinions differed as regards this point, but unfortunately, all the 
 
( 23 ) 
 
 members are of the same opinion. They unanimously admit the 
 objections and reasons just as they have been stated. They would 
 express their great regret that the pupils of Government Colleges can 
 not gain efficiency in any branch of learning, not even in the modern 
 arts and Sciences. Some of the 'Essayists are also of the same opinion > 
 and one of them, Moulavi Masih-uddin Khan Bahadur writes as fol- 
 lows : " For more than 40 or 50 years the Government has been 
 exerting itself by every possible means to instruct and educate the 
 people of this country, but I have never, up to this time, heard of any 
 person who, through the education imparted by Government, became 
 a great philosopher or a renowned and distinguished author ; why is 
 the effect of education in India not similar to that in England" ? 
 
 Moreover, some European Scholars and even the Government 
 authorities admit the fact that the College Course does not impart a 
 thorough education to the pupils. Mr. Kempson, the Director of. 
 Public Instruction N. W. P. himself writes in his Educational 
 Report for 1867-68 as follows : - 
 
 "A boy who begins English at the age of 12, whatever his 
 previous acquirements may be, can not expect to matriculate with 
 credit until he is twenty years of age, and then he must be well 
 taught, obliged to be regular at School, and generally work very 
 hard. And considering the amount of learning he has acquired by the 
 time he has passed the Rubicon, it must be allowed that he is of 
 little use to native Society in its present condition, except as a 
 teacher of what he has learnt himself." 
 
 When such is the education which Government Colleges im- 
 part, the Muhammadans who are accustomed to a very high standard 
 of learning, can not be satisfied with it. They regard it as a mere 
 waste of time to be so imperfectly educated. They are well assured 
 of the fact that the virtues and good qualities bestowed upon 
 man can not be brought into use without the aid of sound know- 
 ledge acquired either through a thorough study of Arabic, English 
 
or Sanskrit. The members of the Committee express their concern 
 on this point, and wish that the defect could be remedied, and the 
 defective system of Collegiate education be raised to a high degree 
 of perfection through the medium of the English Language. 
 It is not the western Sciences or the western language, i.e. the 
 English, which the Members disapprove of, but it is the defective 
 education which they would inveigh against. 
 
 It is very difficult, they would remark, to decide how this can 
 be remedied and how the natives of India may gain a perfect ac- 
 quaintance with the western Sciences, and a thorough command 
 over the English language. There is however no doubt that unless 
 the present mode of instruction be changed and modified the de- 
 sired object cannot be attained. It is difficult to say what that 
 mode should be, and the question required deep consideration, 
 and much debating carried on through several meetings before it 
 could be finally settled. As far as it related to the Muhammadans, 
 it will be dwelt upon in the third Part of this Report. 
 
 SECTION 6. 
 
 and Habits. 
 
 The habits and manners of the Muhammadans have been vari- 
 ously described by the Essayists as the great obstacles against 
 their children receiving their education in Government Colleges 
 and Schools. The following are the obstacles : 
 
 1. That the rich are in the habit of educating their children 
 at home, and they therefore think it a dishonor to send them to 
 other places for their education. 
 
 2. That the rich and the native aristocracy having ample 
 means of livelihood, do not care to givf ihoir children the troublo 
 of learning. 
 
3. That the rich and aristocratic Mimammadans are generally 
 inclined to be luxurious. 
 
 4. That Muhammadans are naturally idle, indolent, indiffer- 
 ent and improvident. 
 
 5. That the natives of Iqdia are foolishly fond of their children. 
 
 6. That the Muhammadan children possess an heriditary or 
 rather inherent tendency to the profession of arms and have little 
 or no desire to acquire learning. 
 
 7. That Muhammadans and Englishmen are not generally on 
 terms of friendly intimacy. 
 
 The Members of the Committee sorrowfully admit the above 
 faults ascribed to the Muhammadans, and recognise them as the real 
 impediments to the education of their children. They further ex- 
 press their full concurrence with all the Essayists in denouncing 
 these faults, and in the arguments used by tliem in advising the 
 Muhammadans to give them up. But it is not in the power of the 
 Government, they are of opinion, to remove or cure any of these 
 evils. The Muhammadans themselves must endoavour to remove 
 them, and each and all must endeavour to spread education 
 amongst his co-religionists. 
 
 . 
 SECTION 7. 
 
 Mixing of the children of noble families with those of the 
 lower classes. 
 
 Some of the Essayists are of opinion that in Government Col- 
 leges and Schools the children of noble families are made to read 
 with boys of low parentage, which the Muhammadans do not approve 
 of, and consequently do not send their children to Government 
 Colleges and Schools. Some Essayists are of opinion with regard 
 to this point, that the children of the lower classes should receive no 
 education at all as was the case during the Muhammadan rule ; 
 
V- ( 26 ) 
 
 whilst others say that the boys of the nobility and lower classes 
 should be educated separately. One Essayist however states that 
 nobility and meanness should not be held to consist in riches and 
 poverty. 
 
 The Committee is however divided on this point. The members* 
 
 named on the margin opined 
 * Moulavi Muhammad Fariduddin Ahmed- , u , . 
 
 Muhd Mir Padshah. tnat the objection existed, but 
 
 Mutishi Akbar Hussaiu. ,1 
 
 Moulavi Hafizuddin at tue same tlme declared it to 
 
 Mov1 MS S^iuHah Khan be mort " W^ "'<- aud 
 
 to their rel 
 cepts, and also expressed a 
 
 desire to see such ideas eradicated from the minds of the Muham- 
 
 madans. Others* differed from this view. Syed Ahmed khan 
 
 Q, A , , . . -n , , nc Bahadur was of opinion that 
 
 a Syed Ahmed khan Bahadur C. S. I. 
 
 Mirza Rahmatullah beg. the phrase, " nobility and mean- 
 
 Munshi Muhammad Yar khan. 
 
 Moulavi Abdur-rahman. neSS should not be held to 
 
 Moulavi Hamiduddin. . 
 
 consist in riches and poverty, 
 
 though very pleasant to the ear, was quite inconsistent with our man- 
 ners and customs. A man of low descent and of low manners, if he only 
 be rich, is treated by the world at large with the same considera- 
 tion shewn to a member of an ancient family, and that he thus 
 saw no reason why nobility and meanness should not be held to 
 depend on riches and poverty. The Government, he said, was 
 bound to keep the Colleges and Schools established by it open to 
 all classes of its subjects, were Government to make any distinc- 
 tion in admitting boys to its Institutions, it would be responsible 
 before God, and would also be guilty judged by the general Laws 
 of the Government. All who live under the same Government 
 are entitled to possess equal rights and privileges. It is the duty 
 of Government to frame one Law for all its subjects, and no dis- 
 tinction should be made between those who fulfil the require- 
 ments of that Law. 
 
 The grounds from which it is inferred that men of noble 
 
( 27 ) 
 
 families think it derogatory that their children should read with 
 boys of low parentage are quite inadmissible. If they really think 
 this below their dignity, why do they not adopt measures to pro- 
 tect themselves from it? Let them establish a Special College for 
 the children of the higher classes ; let the tuition fees in that Col- 
 lege be so high that the boys whom they call mean may not be 
 able to enter them. It is much to be regretted that people should 
 think it so derogatory to read with the boys of the lower classes 
 that they should withhold their children from receiving education. 
 The rich and the noble however are not ashamed to travel by the 
 Railway in the same class of carriages which are crowded by the 
 common people. He had himself seen thousands of wealthy gen- 
 tlemen travelling in the same carriage with the lower classes 
 merely in order to save their money. 
 
 All the creatures of God have equal rights. No man is enti- 
 tled to allow one particular race of men to obtain the good things 
 of this world, and to bar the rest from participating in them, and 
 it is the duty of the Government to observe this divine law in all 
 its integrity. 
 
 SECTION 8. 
 English education of no material consequence. 
 
 Some of the Essayists state that the Muhammadan pupils abs- 
 tain from entering Government Colleges and Schools, because even 
 after completing their English education they fail to obtain employ- 
 ment. The highest situations they get are teacherships or some 
 other inconsiderable post. 
 
 The members of the Committee do not agree with this opi- 
 nion, as all Muhammadans are well aware of the fact that those 
 who know English get more situations than those who are unac- 
 quainted with that language. Besides this, it is well known that 
 those who know English were eligible for the posts of Munsiff 
 
(' 28 ) 
 
 Sudd or Ameen, Sub-Judge, Judge of the High Court, Teacher, 
 Pleader in the High Court, and in the Court of the District Judge, 
 and Sirishtedar which is now called Munsariniship, and that it 
 will not be long before the posts of Tehsildar, Peshkar, and Deputy 
 Collector will also be given only to those who know English. 
 
 Moreover, some of the Essayists have declared and proved a 
 knowledge of English to be quite indispensable for success in 
 life. Munshi Mushtak Husain, and Moulavi Nadir uz-zaman have 
 very ably proved this, and thus it is not true that all the Muham- 
 inadans regard English education as of no material consequence. 
 
 SECTION 9. 
 Poverty of the Muhammadans. 
 
 Some of the Essayists state that the Muhammadans have been 
 much impoverished, that they can not afford to pay the tuition 
 fees arid other expenses required in Colleges and Schools, and that 
 they therefore do not send their children to those Institutions. 
 
 Some of the Essayists deny this. The members of the Com- 
 mittee also are not all ot the same opinion with regard to this 
 point. 
 
 Only one member, Munshi Muhammad Yar Khan maintained 
 that the Muharnmadan pupils could not read 
 
 * Moulavi Fanduddm. ^ x l 
 
 Syed Ahmed Khan Br. in Colleges and Schools on account of 
 
 Mirza Rahmatulla Beg. 
 
 Mir. Padshah. their poverty. But the majority* re- 
 
 Munshi Akbar Husain. 
 
 Moulavi Saniiuiiakhau. marked that those who consider themselves 
 
 Moulavi Syed Abdulla. n n TOT i c 
 
 Moulavi Muhammad Arif. to P oor to P a J College and School fees, 
 Mov1 Hdudd7n U ' ^ wllom thers also think so, lavish large 
 MonkviHafizuddin Ahmad j th celebration of absurd and 
 
 Moulavi Ashraf Hussain. 
 
 unreasonable ceremonies connected with 
 
 their children, and in other rites of Biradarr, brotherhood; that 
 if tbev would lav aside cmlv ono half of such sums for the educa- 
 
( 29 ) 
 
 tion of their children, it would amply suffice for their College aud 
 School fees. It was therefore absurd to maintain that the poverty 
 of the Muhammadans was one of the causes of their not reading in 
 Colleges and Schools. The only inference to be drawn from this 
 is that the Muhammadans hold the education of their children of 
 minor importance than those absurd rites and ceremonies. 
 
 SECTION 10. 
 
 Want of attention on the part of Government towards the 
 Muhammadans. 
 
 One of the Essayists writes that the Government takes no care 
 of the Muhammadans and of their education, and has opened no 
 Free Schools for them although they are entitled to such a pri- 
 vilege. 
 
 The members of the Committee do not however concur with 
 this opinion, because Government is bound to confer equal rights 
 upon all its subjects. They further express their great regret at 
 the erroneous notion of the Muhammadans that the Government pays 
 no attention to their wants. 
 
 HEADING II. 
 
 Tehsili and Halkabandi Schools. 
 
 13. As regards these the object of the Committee was to 
 ascertain why the number of Muhamrnadan pupils was so small in 
 these schools where instruction is imparted through the medium of 
 Urdoo and Hindi. 
 
 14. The majority of the Essayists admit that the number 
 of Muhammadan students reading in such schools is very small, but 
 one Essayist writes that, with reference to the proportion " of the 
 Muhammadan population of India to that of the Hindoos, the 
 number of the Muhammadan pupils in them is not small. The Mem- 
 
( 30 ) 
 
 bers of the Select Committee do not agree with tins author m the ar- 
 guments used by him on the grounds stated in para 11 of this Report. 
 
 15. The members will now refer to those reasons why, as 
 the Essayists say, Muhammadans object to send their children to 
 these schools for education. 
 
 SECTroN. 1. 
 Want of Religious Education. 
 
 Some of the Essayists state it as their opinion that, as boys 
 do not receive religious education in Tehsili and Halkabandi 
 Schools, very few Muhammadans read in them. 
 
 The members of the Select Committee concur with this opi- 
 nion, and would observe that boys generally entered Tehsili and 
 Halkabandi Schools in the very first part of their educational 
 career, that it was the general custom among Muhammadans, from 
 the highest to the lowest, that a boy when commencing to read 
 must begin with the Holy Koran, that it was held indispensably 
 necessary amongst them that he should be taught a few chapters 
 of the same that relate to prayer, and the specified forms of prayer, 
 before he commenced any other book ; and that the paucity of Muha- 
 mmadan boys in these schools was consequent on the absence of 
 religious tuition. 
 
 With regard to the means for supplying this want, the Com- 
 mittee was divided. Some of the members* remarked that the Gov- 
 ernment could not correct the 
 
 * Syed Ahmed Khan Br. ., ^ , . , 
 
 Moulavi Fariduddin. evi1 - ^yed Ahmed Khan Bd- 
 
 Munshi Muhammad. Yarkhau. r.,.,1 r j ,1 n >., 
 
 Mirza Rahmatuiia Beg. hadur informed the Committee 
 
 Muhammad Meer Padshah. f^at Vv P f orp f^p nrpsont svsfpm 
 
 Moulavi Ashraf Hussain. at > C 
 
 Mouiavi Hamiduddin. o f education was in vogue, the 
 
 Moulavi Syed Abdulla. 
 
 Government issued a Notice to 
 the effect that, the system was intended to impart secular education 
 
(. 31 ) 
 
 only to the pupils in order to enable them to discharge the common 
 affairs of life, and that subscriptions were invited in support there- 
 of. It was therefore proper for the Muhammadans, he said, to think 
 of some other means which could be most easily adopted, to 
 
 educate their children in reli- 
 - gion. The other members f 
 
 however observed that as the 
 M. Akbar Hussain. Tehsili and Halkabandi Schools 
 
 were supported by subscription, religious education ought to be 
 introduced in them. 
 
 SECTION 2. 
 Corruption of Morals and Courtesy. 
 
 Only three Essayists have stated that education in Tehsili 
 and Halkabandi Schools does not teach pupils the rules of courtesy 
 nor are their morals corrected. The members do not admit this to 
 be the fact, and think that it is only a fanciful theory of those who 
 said so. They would further observe that boys living in villages 
 and towns only read in those Institutions, and that, there- was no 
 doubt that they learnt more of courtesy and politeness there than 
 other boys of the same class who do not attend them. 
 
 SECTION. 3. 
 System of Instruction. 
 
 All the Essayists find fault with the system of instruction in 
 the Tehsili and Halkabandi Schools. The faults are, in brief, as 
 follows : 
 
 1. That, the management of the Schools is defective, and 
 that they are not sufficiently supervised. 
 
 2. That, there is no fixed rule as to where there should be 
 Urdoo, where Hindi, and where a Urdoo and Hindi School, 
 
(.32 ) 
 
 3. That, no measures are taken to ascertain in what District 
 there should be a Deputy Inspector who knows Urdoo, and where 
 there should be one who knows Hindi. 
 
 4. That, the teachers appointed in these Schools are not ge- 
 nerally trustworthy persons and men of good character ; nor are their 
 literary qualifications at all satisfactory. Moreover, they do not pay 
 proper attention to the education of the boys entrusted to their 
 care. 
 
 5. That, to collect boys of distant Schools in one place and 
 to examine them there is provocation of hardship, and that 
 the mode of examination is not good. 
 
 o 
 
 6. That, the Books taught in these Schools do not impart 
 sufficient instruction to the boys to enable them to discharge the 
 common affairs of life, and that the mode of education should be 
 modified, and some arrangement made to teach boys how to cor- 
 respond with facility. 
 
 7. That the manner in which lessons are recited and ex- 
 plained is not good. 
 
 8. That the Muhammadans do not like the Hindi language, 
 nor is it useful to them, and that they therefore do not read in 
 Hindi Schools. 
 
 9. That, boys are not taught Persian which they are gene- 
 rally fond of, and by the aid of which Urdoo can be learnt with - 
 out the help of a teacher, but not vice versd. 
 
 10. That, the boys are not taught such things as are likely 
 to improve agriculture and extend trade. 
 
 All the members of the Select Committee unanimously de- 
 clare that the objections from 1-6 are just, and that unless 
 they be properly attended to, the Muhammadans will derive no be- 
 nefit from the Tehsili and Halkabandi Schools, They would further 
 
( S3 ) 
 
 remark that Government could not amend these evils by rules 
 and regulations framed according to its own views, and that the 
 public who were more concerned in the matter ought to take steps 
 and make things suitable to their wants and circumstances. Pri- 
 vate Schools that were conducted by rules corresponding to the 
 wants of the people were more suitable to their circumstances, 
 and ware therefore more popular. The Government, instead of 
 simple superintendence, has taken the entire management of 
 public education into its own hands, and this has been the source 
 of all existing evils. In order to meet the expenses of education, 
 the Government has assessed the people ^according to its own views, 
 and has thereby caused them to understand that they are no more 
 responsible for the educational expenses of their children. It ap- 
 parently never occurred to the authorities who framed the law that 
 by this arrangement they told the people, that Government was 
 responsible for the education of the young. The tax levied by the 
 Government is disliked by the people, and as the. education for 
 which it is intended does not suit their circumstances, this dislike 
 has grown into a grievance. The case now stands exactly thus : 
 The feeder has taken the price of the mental food from the people, 
 but he does not give them good food, and what is still worse, the 
 price which he first agreed upon to take, does not suffice even 
 for bad food. There are thousands who are mentally starving 
 at this moment, who would think themselves fortunate if even bad 
 mental food could be supplied to them. They certainly think thafc 
 they have been deceived. Another difficulty that has now arisen 
 is that the amount of expenses required for the management of the 
 educational system has been so much increased, that education to 
 the extent it is really necessary, is grievously obstructed. It was *\\ 
 grave political error on the part of the Government to take the ma-\l 
 nagement of Public Instruction into its own hands. Government 
 should have taken the task of superintendence only upon itself, and 
 the management and expenses should not have been interfered 
 
 G 
 
(. 34 ) 
 
 with. If Government thought it expedient to introduce any useful 
 branches of learning into the system of education/ it should have 
 directed the people to do so, and should have assisted them in pro- 
 viding books relating to the same, and also in providing for expenses. 
 The people would have thus been greatly indebted to Government, 
 and education would have been diffused in India to an extent un- 
 known at the present moment. The people would gladly and with- 
 out a murmur, have paid out of their pockets ten times more than 
 the unpopular tax now collected by Government ; and the heavy 
 items of educational expenses that are shown in the Budget every 
 year would have been reduced to the lowest minimum. The only 
 means of rectifying this political error, the members would observe, 
 is to give the natives more power in the management of Public 
 Instruction, that is, Government should now transfer all authority, 
 so far as it relates to management, to the general public in India. 
 
 Not long ago, the deplorable condition into which education in 
 India had fallen attracted the notice of some of the native gentle- 
 men of Allygurh. They considered the matter carefully and deter- 
 mined to represent the case to Government. A petition was accord- 
 ingly drawn up by them, requesting that the natives should be al- 
 lowed to have a hand in the management of Public Instruction, 
 and that Committees should be formed in each District. Mr. George 
 Lawrence, the Collector of the District, lent his assistance in the 
 cause, and he deserves the thanks of the native community. When 
 the application came before the authorities of the Educational De- 
 partment, they were naturally offended, and looked upon the move- 
 ment as one tending to curtail their rights and authorities. The 
 Honourable Mr. Drummond however, the then Lieutenant 
 Governor, N. W. P., was determined to grant the petition, and 
 His Honour accordingly gave his sanction to the proposals, 
 directing a trial to be first made in the ' districts of Allygurh and 
 Etawah. The order was however not acted up to for a long time, till 
 at last H. H. himself took notice of it, and extended the order gene- 
 
( 35 ) 
 
 rally to all Districts : the result was the present Educational Commit- 
 tee in each District. It is much to be regretted however, that the Na- 
 tive members of the said Committees, when they sit with Europeans 
 and the educational authorities in the same room, look more like 
 thieves who have entered a gentleman's house for theft, than like 
 bold advocates of an important cause. They are, on the other hand, 
 looked upon by their European fellow members as men of the op- 
 posite party, to defeat whom is deemed by the educational authori- 
 ties as well as by other European members, as their right estab- 
 lished by the laws of Nature. 
 
 Thus, owing to the circumstances just noticed, the Committees 
 have been able to do nothing to amend the political error before 
 alluded to ; the management of Public Instruction still rests iu 
 the hands of the Government ; the Committee can do nothing 
 against the will of the Director of P. I., and they have no power to 
 interfere in the management of affairs ; they are in fact about as 
 useful as the same number of wax-figures in Madam Tussaud's 
 exhibition. 
 
 As long as this state of affairs lasts, the members are of opinion 
 that, there is no hope of the village and Tehsili schools being in 
 any way beneficial to the natives. The members of the Committee 
 can do nothing more than thus publicly express their opinion, and 
 to advise the Muhammadans to open private schools in towns and 
 villages which may answer all their wants and purposes. 
 
 The Committee reject the 7th point, and maintain that those 
 who made such complaints were quite ignorant of the facts. 
 
 The 8th point was declared by the Committee to be correct. 
 Muhammadans would never like Hindi or Nagri, and it is accord- 
 ingly useless to have Hindi Schools in places where the majority of 
 the population are Muhammadans. But Syed Ahmed Khan Bahadur, 
 dissenting from the above, was of opinion that, for the good of the 
 Muhammadans it would not be advisable to make every thing suit- 
 
( 36 ) 
 
 able to their circumstances, that it would apparently be more 
 beneficial that every thing should turn against them, that all the 
 village and Tebsili Schools should be made Nagri schools, and that 
 the language of the Courts should also be Nagri, so that the condi- 
 tion of the Muhammadans might come to such a pass that they would 
 have no means left to satisfy their wants, and that they would then 
 bo no longer fit for any employment or to earn their bread by any 
 means whatever. Reduced to such a condition, they would either be 
 altogether extinguished, and the burden of working for their good 
 would be removed from the shoulders of the members of this Com- 
 mittee and the Government, or they would wake from their slum- 
 ber and would make endeavours for their own welfare, and the 
 members would no longer be under the necessity of convening 
 meetings like the present for the " advancement and diffusion of 
 learning among Muhammadans of India. 
 
 Syed Ahmed Khan Bahadur also expressed his regret, that ow- 
 ing to political causes the Government could not approve of his 
 views as set forth above. 
 
 With reference to the 9th point, the members observe that if 
 suitable Urdoo books were compiled in a regular system, there 
 would be no necessity for teaching any other language in the vil- 
 lage schools, but it would be necessary, they think, to teach Persian 
 in the Tehsili Schools as the second language for the improvement 
 of Urdoo. The educational authorities have however partially 
 introduced Persian in the Tehsili Schools. 
 
 The objection involved in the 10th point was not approved of 
 by the Committee. The members would remark that instruction in 
 the art of agriculture and in other arts which relate to trades and 
 business should be necessarily imparted to the natives of India, and 
 would be most useful for the future prospects of the country ; but 
 they had no connection with Schools and Colleges, and with the 
 system of education now under the consideration of the Committee, 
 
( 37 
 
 The system of education which was now under the contemplation 
 of the Committee would, of itself, enable the pupils, when they 
 complete the course to be prescribed, to learn the art of agriculture 
 and those relating to trade &c. 
 
 SECTION 4. 
 
 Habits and tendencies. 
 
 The grounds on which as it has been stated,^he Muhammadans 
 habitually shrink from reading in Tehsili and Halkabandi Schools 
 are the following : 
 
 1. Habitual indolence, negligence, and want of desire to ac- 
 quire knowledge and learning. 
 
 2. The villagers as well as traders and men of business do 
 not think it necessary to educate their children ; they rather think 
 their being kept at school for any length of time, an inturruptiqn, 
 and a loss to tfyeir trade and business. 
 
 3. The higher classes in India do not assist in the diffusion 
 of learning, 
 
 The members admit the truth of the above three points, and 
 remark that the first two could be removed by instruction and per- 
 suasion, but the third could not be carried out unless the system 
 of education were so moulded as to be suitable to their circumstan- 
 ces and requirements. One of the Essayists however suggests that 
 the people should be forced to work in the cause, but he could not 
 have reflected when he wrote this, that such works were never done 
 by compulsion, and that even if any thing were done, no real good 
 therefrom could possibly be expected. 
 
 SECTION 5. 
 
 \ 
 
 Tyranny &nd oppression by the Official Authorities. 
 Revelations in the course of investigations -regarding the 
 strange occurrences in Central India have come to light, and the 
 
( 38 ) 
 
 Committee were astounded to hear of them. They are thankful 
 that such outrages are unknown in these provinces. If they ever 
 were to take place here, not to speak of Schools, whole villages and 
 towns would be at once depopulated. 
 
 The following particulars will give some idea of the matter. 
 
 1. Boys are forced to attend Schools, Mazkuri peons being 
 sent to fetch them. The Deputy Commissioners generally send for 
 the guardians of the boys, detain them for days at their houses, and 
 then dismiss them after impressing upon them the necessity of 
 education. 
 
 2. When boys keep away from schools, their guardians are 
 summoned through Mazkuri peons, are made to travel with the 
 Deputy Commissioner in tour, are detained at his Bungalow for five 
 and sometimes for ten days ; Tulbana for the Mazkuri peons is rea- 
 lized from them, and an agreement for the regular attendance of 
 the boys under their care, is taken from them on stamped paper ! 
 
 3. The Muhammadans do not get leave during the festivals of 
 fcL The Inspector General of Public Instruction has passed orders 
 that no Muhammadan should be appointed as teacher in the Normal 
 School at Raepore. 
 
 Syed Ahmed Khan Bahadur informed the Committee that he 
 had heard from one of his European friends that oppression was 
 undoubtedly exercised to a certain extent in Central India. Once 
 a woman, who was the guardian of a boy, being summoned, threw 
 herself into a well and was killed. The Chief Commissioner has 
 however now forbidden such practices, and no great oppression is 
 now exercised. The members would put on record their detestation 
 of such conduct. One of the Essayists however has also stated as his 
 opinion that education should be made compulsory in India as it is 
 in Prussia. The members would remark that the Essayist who is 
 of this opinion should first go to Prussia, should acquaint himself 
 
( 39 ) 
 
 with the circumstances of that country, should compare them with 
 those of India, and should then come forward as an adviser in the 
 matter. 
 
 i 
 
 SECTION 6. 
 
 Mixing of the children of the rich and aristocracy with 
 those of the lower classes in Halkabundee schools. 
 
 People are against the boys of good family and those of low 
 parentage being taught together. 
 
 The Committee have already discussed the point in Section 7, 
 Part II of this Report. It scarcely applies to Tehsili and Hal- 
 kabandi Schools. 
 
 SECTION 7. 
 
 The Instruction imparted in the Tehsili and Halkabandi 
 Schools is of no material consequence. 
 
 Some of the Essayists have stated that the students of the 
 Tehsili and Halkabandi Schools cannot get any employment, nor 
 is there any other inducement to pursuade them to attend 
 them. 
 
 The Committee differ from the above view, and would "re- 
 mark that the pupils of the Halkabandi Schools can enter the 
 Tehsili Schools, and thence, can go to the Roorki College. There 
 is no reason to suppose, that they cannot obtain employments if 
 they really qualified themselves for any particular line. The in- 
 struction imparted in these schools is useful to the people, from the 
 highest to the lowest, in the most common affairs of life, and every 
 one knows this to be the fact. 
 
40 ' 
 
 SECTION 8 
 POVERTY 
 
 Some of the Essayists have stated that the cultivators, labour* 
 ers and traders can not send their children to these schools on ac- 
 count of their poverty which is general amongst Mubammadans. 
 
 The members can not admit the truth of this plea. 
 
 HEADING III. 
 
 Decline of the old Eastern Sciences. 
 
 16. The following are the causes which, according to the 
 opinion of the several Essayists, led to the decline of the old East- 
 ern learning and sciences. 
 
 SKCTION 1. 
 
 Want of Appreciation. 
 
 Most of the Essayists ascribe the decline of the old eastern 
 learning and sciences to want of appreciation, and state as follows: 
 
 1. That the Muhammadan kings knew the worth of and appre- 
 ciated the Eastern Sciences, and that when their rule declined, the 
 worth and appreciation of those sciences declined with them. 
 
 2. That the Jagirsand pensions which were granted by kings, 
 &nd which promoted the acquirement of these sciences no longer 
 exist. 
 
 3. That the offices of Ifta and Kaza (Mufti and Kazi) which 
 were the means of the promotion of Eastern Sciences have now 
 been abolished. 
 
 4. That appointments to the high posts to which Natives are 
 now eligible no longer depend upon the knowledge of eastern learn- 
 ing and sciences. 
 
41 
 
 5. That there is no respect for the scholars of these sciences 
 amono- the Muhammadans themselves. 
 
 o 
 
 All the members, with the exception of Syed Ahmed Khan 
 Bahadur, admitted the above reasons as true causes of the de- 
 cline of Eastern learning and sciences. Syed Ahmed Khan Bahadur 
 dissenting from the other members, observed that the views as set 
 forth above were not complete, that the present disappreciation of 
 the Eastern Sciences should be traced to its true source, and that 
 there and there only would be found the real cause of their decline. 
 
 His views on this subject will be found at length at page 42 
 of this report. 
 
 SECTION 2. 
 Want of means for the acquirement of the Eastern Sciences. 
 
 The difficulties in the way of acquiring a knowledge of Eastern 
 Sciences as given by the Essayists are as follows : 
 
 1. That the Libraries have been destroyed, and Schools abo- 
 lished. 
 
 2. That the means of livelihood of the students which enabled 
 them to prosecute their studies no longer exist. 
 
 3. That formerly Arabic and Persian were, as it were, the mo- 
 ther-tongue of the Muhammadans, that all the old Eastern Sciences 
 existed in those languages ; that they being no longer the mother- 
 tongues of M. uhammadans in India, these sciences are now at a 
 discount. 
 
 4. That the Eastern Arts and Sciences were not rendered into 
 the language of the country by which means they could have been 
 universally read, and that thus they haye gradually decayed. 
 
 With the exception of Syed Ahmed Khan Bahadur, all other 
 members were at one on the first and second points. With refer- 
 
( '42-) 
 
 ence to the third point they -would observe that it was, no doubt, 
 one of the means for the promotion of Eastern learning and sciences 
 in olden days. The remarks contained in the 4th point are not, in 
 their opinion, correct ; because the translation of the old Eastern 
 Sciences into Urdoo would of itself have been the cause of their de- 
 cline. 
 
 SECTION 3. 
 The old Eastern sciences are no longer useful. 
 
 Some of the Essayists have stated that the Eastern Sciences 
 are now of no advantage to the people, nor were they ever of any 
 practical use. Moulavi Ashraf Ali writes in his Essay, that educa- 
 tion in the different branches of philosophy was carried to excess 
 among the Muhammadans, that useful sciences fell into disfavor, that 
 as long as the Muhammadans held sway, those sciences prospered, 
 and that, when a foreign Government ruled over the country, and 
 useful sciences were more attended to, the old ones declined. 
 
 Syed Ahmed Khan Bahadur said, that to explain fully the 
 views of Moulavi Ashraf Ali as stated in his essay, he would re- 
 mark that, with the exception of the sciences of theology and juris- 
 prudence, (canon Law) all other sciences that existed among the 
 Muhammadans were utterly useless and of no practical importance. 
 Some of them were founded on wrong and others on imperfect prin- 
 ciples. It was the fashion to read them merely because the Muham- 
 mad an. kings, whose desires and inclinations resembled those of 
 foolish children who wish for useless things, liked them. When 
 men of such desires and inclinations passed away, those sciences 
 also, as they were not in themselves useful and based upon sound 
 principles, declined. Had they been in reality beneficial, they 
 would never have perished under any nation or government. Of 
 all the sciences that were once popular among the Muhammadans' 
 the sciences of Theology and jurisprudence (Canon Law) only 
 
are really useful. Though the Muhammadan kings have passed away 
 these sciences are still daily improving. It would be a matter of 
 great regret if the Arabic language were taken in the sense of 
 (Fika) i. e. theology and jurisprudence. This Science relates to re- 
 ligious doctrines and precepts, and with reference to these we find 
 that it has been greatly improved since olden days. Every Mu- 
 hammadan of average ability now knows much of the doctrines of 
 prayer, fasts, pilgrimage, zakat, (charity) infidility, association, 
 circumcision and Bidaat. Had questions bearing upon the above 
 points been put to a good Moulavi, fifty or sixty years ago, he would 
 never have been able to answer them without referring to some 
 three or four Books. The greater portion of the Greek philosophy 
 of which the Muhammadan scholars were proud, and similarly many 
 other sciences reputed to be 267 in number were of no real use 
 to the human race. The splendour they possessed was the lustre of 
 gilt, and when that wore off they lost their value. The sciences, or 
 the branches of sciences which were in themselves useful, still hold 
 their own. Only tHose sciences or the branches of sciences that 
 were of no use to the human race have declined, and no benefit is 
 to be expected from them in this age. 
 
 The other members then agreed with Syed Ahmed Khan. 
 
 Muhammad Yar Khan said that the difference of opinion which 
 at first existed between the other members of the Committee, and 
 Syed Ahmed Khan Bahadur was only a difference of construction. 
 It had been said that want of appreciation was the cause of the 
 decline of the Eastern Sciences ; and Syed Ahmed khan Bahadur 
 evolved a new question out of it ,viz., why did they lose their value, 
 and answered it by saying that they were of no real use to the 
 human race. The other members concurred in this opinion. 
 
; 44 
 
 SECTION 4 
 Obstacles in the way of general instruction. 
 
 Some of the Essayists have understood that during the period 
 of Muhammadan rule, only the rich and the aristocracy were allowed 
 to read and write, while the lower classes were debarred the privi- 
 lege, and that the Eastern Sciences were not therefore generally 
 diffused, and gradually declined. 
 
 The Committee think that this view is incorrect. In the first 
 place, they would observe, that there was no reliable authority to 
 prove that the poorer classes were prohibited from the acquirement of 
 knowledge, and 2ndly that the sciences, of the decline of which 
 they were speaking, were never within the reach of the lower 
 classes. 
 
 SECTION 5. 
 The faith of Islam. 
 
 Some of the Essayists have stated thaf the faith of Islam 
 itself has been the cause of the decline of the old Eastern Sciences, 
 because in conformity with the religion of the Prophet, knowledge 
 of the religious sciences has been declared sufficient, whereas Ma- 
 koolat, i. e. Metaphysical Sciences, have been denounced by him as 
 prohibited and heritical in the works of canon Law. Also that, 
 as it was not the fashion to read them in the chief cities of Islam, 
 i. e. Mecca and Medina, their study has been declared unlawful. 
 
 The Committee would observe however that in Dur-i-Mukhtar, 
 the most authoritative work of canon law among the Hanafi 
 Sect, the following passage occurs. 
 
 " The Sciences, the study of which is forbidden by the laws of 
 Islam are Philosophy, Astrology, Ramal, a branch of Astrology, 
 Natural Philosophy, Magic, and the Sciences of supernatural ex- 
 hibitions and prediction ; Logic, being a branch of philosophy, is 
 also forbidden." 
 
( 45 } 
 
 There is no doubt that in the works of canon Law, Ulum 
 Aklia (Intellectual Sciences) as well as llm Kalam (Scholastic 
 theology) have been declared unlawful. 
 
 Muhammad Yar khan writes in Iris essay that these sciences 
 were taught as subsidiaries to the faith of Islam, and indeed there 
 can be no other way in which the reading of these Sciences can 
 be deemed, lawful according to Canon law. As the Muhammadans 
 have now lost all religions zeal, those sciences also declined. 
 
 Moulavi Muhammad Samiullah khan did not concur with this 
 view, and stated that in his opinion the study of the old eastern 
 sciences was not given up by the Muhammadans in obedience to what 
 is said in Dur-i-Mukhtar, nor was any decline caused in them 
 by the publication of that work ; and that even after its publi- 
 cation those Sciences were in general use. The other members 
 concurred with his view, and said that in many authoritative works 
 of canon Law (JFika), study of those Sciences was forbidden, that 
 it was for this reason that men versed in Makul i. e. Metaphysics 
 were not regarded as men of learning by the common people, and 
 that the pious and religious therefore refrained from their study. 
 Sheikh Abddul Hak, the great Mahaddis of Delhi, the family of 
 Shah Abdul Aziz of Delhi, and the chiefs of the Convent of Delhi 
 never read or taught them, and there was no doubt that this was 
 one of the great causes of the decline of the Intellectual Sciences 
 (Ulum aklia). This belief however, that these studies are forbid- 
 den, is quite erroneous. 
 
 Moulavi Farid-ud-din, the President, was of opinion that it was 
 not incumbent on Muhammadans to obey and act up to any precept 
 of Canon Law (Fikah) which obstructed intellectual improvement 
 in matters relating to this world, and that they should not act up- 
 on it though it may have been enjoined upon by the Hanafi Imams 
 For instance, the President sa^id, if a method of cultivation be invent- 
 ed by the force of man's intellect, which would produce ten raaunds 
 
( 46 .) 
 
 of corn instead of one, if any Imam or Fikahi direct men to abide 
 by the old method, his advice should certainly not be followed. 
 
 Moulavi Mehdi Ali has very clearly met and refuted the objec- 
 tions to the study of intellectual Sciences. It is necessary he said, 
 that Muhammadans should follow their Iniams in matters of reli- 
 gion only, because it is believed that what they have said on this sub- 
 ject is in accordance and perfect harmony with the Koran and the 
 faith of Islam. As regards other subjects, they should follow the 
 dictates of their own intelligence. 
 
 SECTION 6. 
 Defect in the system of Education, 
 
 Several Essayists have written that the mode of instruction 
 as well as the course of study in force amongst Muhammadans is 
 very defective, and has greatly aided the decline of the old 
 Eastern Sciences. The following passage is quoted from the Es- 
 say of Moulavi Mashi-ud-din Khan. " The mode of education that 
 prevailed in India was very inferior ; and with reference to the 
 present age it was most absurd. Experience has now established 
 that no benefit could be .expected from it. As people followed 
 blindly the footsteps of their forefathers in this respect the Eastern 
 Sciences declined." 
 
 Moulavi Syed Mehdi Ali also finds fault with the existing 
 mode of instruction, and says ; " Correction and modification in 
 the books now generally taught are urgently needed ; to teach too 
 many books, most of them utterly useless to teach certain Scien- 
 ces that are of no practical use, to leave the knowledge of necessa- 
 ry and important sciences imperfect, and the present defective 
 mode of instruction are all alike objectionable, and require amend- 
 ment." 
 
 Munshi Mushtak Husain, Munshi Masood Shah Khan, Moulavi 
 Syed Karamat Ali, and Moulavi Husain Ali, are of opinion 
 
( 47 ) 
 
 that the existing mode of instruction, and the course of study 
 should be improved. Moulavi Ashraf Ali has very ably described 
 the necessity of this. He has further pointed out with all possible 
 clearness such portions from the works of each Science that require 
 to be amended, and also, what books should be altogether omitted 
 from the course. 
 
 All the members of the Committee admit the truth of the 
 views stated above regarding the modification and amendment of 
 the mode of instruction and the course of study. 
 
 SECTION 7. 
 Habits and Tendencies. 
 
 The Essayists have ascribed the decline of the Eastern 
 Sciences to certain causes relating to the habits and tendencies of 
 the Muhammadans, and they are as follows : 
 
 1. That the Muhammadans have now lost ambition. 
 
 2. That they are no longer liberal. 
 
 3. That they have given up consultation and friendly inter- 
 course. 
 
 4. That they pay no heed to the education of their children. 
 
 5. That they have always been fond of the military profes- 
 sion. 
 
 6. That they are more inclined to be luxurious, and indolent 
 and to remain in perfect ignorance. 
 
 7. That they never follow the dictates of reason and expe- 
 rience in any thing they do. 
 
 8. That they have a fanciful notion of certain things being 
 lucky and others unlucky. 
 
 9. That they are always deeply immersed in worldly matters. 
 
; 48 .) 
 
 10. That they never desire the attainment of secular know- 
 ledge without a special object. 
 
 11. That the Moulavis devoted themselves to devising vari- 
 ous plans and pretexts for worldly gain. 
 
 12. That female education among the Muhammadans is at a 
 very low ebb. 
 
 The members of the Committee have to express their great 
 regret at the evil habits which Muhammadans have contracted, and 
 trust that their fellow brethern will do their utmost to abandon 
 them. 
 
 SECTION 8. 
 Accidental Cases. 
 
 Three Essayists have stated that the introduction of Urdoo 
 has been the cause of the decline of the Eastern Sciences. The 
 members have only to remark on this point that Science and 
 language were not one and the same thing. 
 
 One Essayist however writes that all the Sciences as taught 
 in English are far superior to the Eastern Sciences, and that conse- 
 quently the latter have lost their value. The members agree with 
 this opinion. 
 
 SECTION 9. 
 Poverty. 
 
 Some of the Essayists ascribe the decline of the Eastern 
 Sciences to poverty, and state that their learned Moulavis knew 
 not how to earn their bread, and that consequently they became 
 poor. 
 
 The members of the Committee however would remark with 
 reference to this point that the Eastern Sciences themselves 
 which were utterly useless -brought on poverty, also that if poverty 
 
( 49 ) 
 
 has been the cause of their decline, it is to be hoped that the Mo- 
 dern Sciences will diminish that poverty. 
 
 HEADING IV. 
 
 Why the study of Modern Sciences ivas not introduced among 
 Muhammadans. . 
 
 17. The Essayists have discussed the words Modern Sciences 
 that occur in this part of the Report, and it is therefore proper 
 that the terms should be explained here. 
 
 Modern Sciences include three kinds of Sciences. The first 
 comprising those that did not exist amongst the old Greeks and 
 Muhammadans, but have recently become known, for instance Geo- 
 logy. The second class contains those which existed amongst tli9 
 old Greeks and Muhammadans, but the principles on which they 
 were founded have since been proved to be wrong, and new princi- 
 ples have been established in their stead, and thus the old and 
 Modern Sciences have nothing in common except the name. Under 
 this category come Astronomy, Chemistry &c. The third kind includes 
 such Sciences which existed among the old Greeks and Muham- 
 madans, in which no difference has occurred in the fundamental 
 principles, but which have recently been so much improved that 
 they now seem almost to be new; such as, Mechanics, which is 
 here called Jari-Sakil, and Mathematics i. e. Arithmetic, Euclid 
 &c. The subject matter of this part of the Report is to ascertain 
 why Muhammadans did not cultivate the study of these Sciences. 
 
 18. All these Sciences were introduced into India 
 through the medium of the English language, and it is therefore 
 impossible to learn them and to introduce them generally without 
 a thorough knowledge of the same. The objections therefore on which 
 Muhammadans do not enter Government Colleges and Schools apply 
 also to the question under discussion. The Essayists have also 
 
 D 
 
( 50 ) 
 
 stated the same reasons with slight alterations, but as those ques- 
 tions have already been fully discussed in another part of this 
 Report, it is not necessary to treat of them again here. Certain 
 points which relate particularly to this question are given be- 
 low : 
 
 1. That the principles of Modern Sciences are opposed to the 
 beliefs of Tslam, and therefore they were not introduced amongst 
 Muhammadans. 
 
 2. That Zuhad, (Devotion) Ibadat, (Divine worship) and Tak- 
 lid Mazhabi, viz., (obedience to the precepts of the faith) all bar 
 their introduction, to enter upon any new work being forbidden by 
 the laws of Muhammad. Besides, the duties enjoined upon Muham- 
 madans by the law are so numerous that if a man were to discharge 
 them fully he would find time to do nothing else. 
 
 3. That the Muhammadans being averse to adopt any thing 
 new are naturally strict conservatives. 
 
 4. That the Modern Sciences are not likely to be of any 
 great advantage to the Muhammadans, nor is the business, trade, or 
 profession of any class of people barred or interfered without 
 them. 
 
 5. That unless the works of Arts and Sciences exist in the 
 language of the country they can not be generally introduced. 
 The works of Modern Arts and Sciences are not in our language, 
 nor in any of those languages which are commonly read by Mu- 
 hammadans. 
 
 6. That the people are utterly ignorant of the value and 
 worth of the modern Sciences. 
 
 7. That the Muhammadans believe that the Metaphysical 
 Sciences (Ulum Makul) have been brought to perfection amongst 
 them, 
 
( 51 ) 
 
 With reference to the first point the Committee was divided. 
 
 Some of the members* observ- 
 
 Moulavi Abdurrahman. 
 
 Mouiavi Muhammad Arif. ed that it was not correct ; be- 
 
 Moulavi Muhamma'd Hamiduddin. 
 
 Mouiavi Muhnmmad Samiuliah Khan. cause no one knew how far the 
 
 Mouiavi Muhammad Hafizuddin. . . -., , ~ . 
 
 Mouiavi Ashraf Husain. prmciples of the Modern Scien- 
 
 Muushi Akbar Husnin. . , i i 
 
 Mirza Rahmatullah. Beg ces were Consistent, and how 
 
 far inconsistent with the be- 
 liefs of Islam. Others* remarked that the reason was 'quite true. 
 
 Many principles, they said, such 
 
 Syed Ahmed Khan Bahadur. 
 
 Munhsi Muhammad Yar Khan. as those relatino 1 to the re- 
 
 Moulavi Faridtiddin. 
 
 Muhammad Mir Padshah. volution of the Earth, and the 
 
 Mouiavi Syed abdullah. 
 
 heavens being an ether, as well 
 
 as the facts relating to thunder, electricity, comets, and shooting- 
 stars, were so well known that even the pupils of the village Schools 
 understood them. The Muhammadans, contrary to the truth, "regard 
 them as matters connected with faith, and the Committee therefore 
 believe that this false notion is a great obstacle to the introduction 
 of the Modern Sciences. 
 
 The second point was unanimously rejected by all the Mem- 
 bers who said that the laws of Islam never interfered in worldly 
 matters, nor was there any precept in their religion which obstruct- 
 ed the improvement of the means of livli-hood. 
 
 * Mouiavi Abdurrahman. With regard to the third point the 
 
 Mouiavi Hatniduddin, 
 
 Mouiavi SamiuLah Khan, members* differed. Some of them denied 
 
 Mouiavi Hafizuddin. 
 
 Mouiavi Ashraf Husain. its truth ; while others* remarked that it 
 
 Munshi Akbar Husain, 
 
 Mirza Rnhmatuibih Beg. was an unquestionable fact that the 
 
 Muhammad Mir Padshah. 
 
 Mouiavi Syed Abduila. Muhammadans strictly adhered to the 
 customs of their forefathers. In certain ceremonies relating to 
 
 marring.-, death, feasts, &c. they 
 
 Syed Ahmed Khan B ihadur. J 
 
 Mouiavi Fnriduddiu. , observe most absurd customs 
 
 Munshi Muhammad Yar Khan. 
 
 more strictly than the duties en- 
 joined by religion. They never do any thing not established 
 
( 52 .) 
 
 by custom in tLeir sect, or that their forefathers did not do for 
 some reason or other, however good and useful it might be, they 
 never even do what is prescribed by religion if it be not sanctioned 
 by custom. 
 
 The reason stated in the 4th point was declared by all the 
 members to be wrong. 
 
 The reasons against the introduction of the Modern Sciences 
 amongst the Muhammadans, as stated in points 5, 6, and 7, noticed 
 above, were deemed to be true by the Committee. 
 
 The first Part of this Report was passed by the select Com- 
 mittee in the meeting held on the 30th December 1871, and 
 the second received their assent on the 30th, and 31st December 
 1871. Moulavi Syed Fariduddin Ahmed being in the Chair, and the 
 gentlemen named below being members. Syed Ahmed Khan 
 Bahadur C. S. I., besides being a member of the Select Committee, 
 also acted as the Secretary. 
 
 Moulavi Syed Fariduddin Ahmed. 
 
 Moulavi Muhammad Samiullah Khan. 
 
 Moulavi Abdurrahman. 
 
 Munshi Muhammad Yar Khan. 
 
 Moulavi Muhammad Kutubuddin Hussan. 
 
 Muhammad Mir Padshah. 
 
 Moulavi Hamiduddm. 
 
 Moulavi Syed Abdullah. 
 
 Moulavi Muhammad Arif . 
 
 Mirza Rahmatullah Beg. 
 
 Moulavi Ashraf Hussain Khan. 
 
 Moulavi Hafizuddin Ahmed. 
 
 Munshi Akbar Hussain. 
 
 Syed Ahmed Khan Bahadur C. S. I. 
 
 PART III. 
 
 19. The Select Committee have now to report on the points 
 mentioned in para 3 of the proceedings of the meeting held on the 
 
( 53 ) 
 
 31st July 1871, requiring them to consider and report upon the 
 best means for the education of the Muhammadans, and what lan- 
 guages and Sciences should be taught, and what should be the 
 mode of instruction to be adopted. 
 
 20. Syed Ahmed Khan Bahadur was of opinion that the 
 points now before the Committee, on which the members were to 
 report, did not imply that they should consider and determine 
 upi r. such means only which might suit the present age, and 
 which mig ] :/ now be practicable. He thought that the Committee 
 were required rather to consider the means which, quite irrespective 
 of the existing circumstances, might be of real use to Muhammadans 
 in the future. They should look forward to, and inaugurate an educa- 
 tional system for future generations, and although such a system could 
 not possibly be brought into working order all at once, they could con- 
 sider the fabric as a whole and commence such portions of it as are 
 at present feasible. Every member of the Committee, he said, must 
 be aware that, education can not always be one and the same, nor is 
 it possible that any large community should have always only one 
 particular end in view; the different classes constituting a large com- 
 munity having always different objects and pursuits. The system 
 of education under the consideration of the Committee relates to 
 a very large community, and the different classes composing 
 that community have their distinct objects as regards edu- 
 cation. They had therefore to inaugurate such a scheme of 
 education as would embrace the various wants and requirements 
 of those different classes of the people. Of the classes constituting 
 the M.uhammadan community there is, he said, one which aspires to 
 high situations in the service of Government, to have a share in 
 the management of the country, to gain honour and respect in the 
 world, and thus to do good to their fellowrnen. There is another, 
 which does not aspire to Government posts, but prefers rather to live 
 by commerce or by some profession. The third, live to improve 
 
( 54 ) 
 
 their estates and property, to manage their affairs systematically, 
 and to live in a manner suitable to their station in life. The fourth 
 seeks a knowledge of arts and sciences. The fifth has no inclina- 
 tion for any of the above objects, but with a view to their life here- 
 after wishes to gain a perfect knowledge of the religious sciences, 
 and to pass their days in the study of the same. There are lastly the 
 lower classes for whose general good, instruction to a certain extent 
 is necessary. These different classes however have all a common 
 desire that their children may not learn to disbelieve in their reli- 
 gion, and may not neglect to discharge fully the duties of their faith. 
 Thus, when they had to consider and determine upon a system of 
 education for the whole Mubammadan community, they should de- 
 termine upon such a scheme which will answer all their aforesaid 
 wants, as well as other purposes pertaining to education. 
 
 Without great personal exertions on the part of the Muhamma- 
 dan community, Syed Ahmed Khan observed, such a system can 
 never be successfully inaugurated and carried out in its entirety. 
 It is a moral impossibility that it can be effected by Government. 
 The system of education for the Muhammadans should therefore 
 consist of two branches : one for their general education which 
 may be available for all classes of the community, from the highest 
 to the lowest, which may answer all their wants, and in the accom- 
 plishment of which no help should be expected from Govern- 
 ment, 
 
 In the second branch, the Committee have to consider such 
 means as may enable the Muhammadan community to benefit by the 
 rules and principles of education adopted by Government until 
 it is ready to adopt the plan proposed in the first branch. Syed 
 Ahmed khan Bahadur said that, he was about to say that which 
 would doubtless prove distasteful to the majority of the members 
 present, but as he considered it his duty to speak what he deemed 
 to be the truth he had no alternative but to do so. When the 
 
( 55 ) 
 
 question of education is mooted, lie said, amongst the Muhamma- 
 dans, their efforts are always hampered by their endeavours 
 to adopt their old hereditary system of education, and the old 
 established course of study. Many schools regulated by the old 
 system have been establised by the Muhammadans of Jounpore, 
 Allygurh, Cawnpore, Saharanpore, Deoband, Delhi, and Lahore, 
 but he could assure the Committee that they are altogether 
 useless to the nation at large, and that no good can be expected 
 from them. 
 
 The times,, and the spirit of the age, the Sciences and the re- 
 sults of those Sciences, have all been altered. The old Muhammadan 
 books and the tone of their writings do not teach the followers of 
 Islam independence of thought, perspecuity, and simplicity ; nor do 
 they enable them to arrive at the truth of matters in general ; on 
 the contrary, they deceive and teach men to veil their meaning, to 
 embellish their speech with fine words, to describe things wrongly 
 and in irrelevant terms, to flatter with false praise, to live in a state 
 of bondage, to puff themselves up with pride, haughtiness, vanity, 
 and self-conceit, to hate their fellow creatures, to have no sympathy 
 with them, to speak with exaggeration, to leave the history of the 
 past uncertain, and to relate facts like tales and stories. All these 
 things are quite unsuited to the present age and to the spirit of the 
 time, and thus instead of doing any good they do much harm 
 to the Muhammadans. Loss of time in a useless pursuit is a 
 loss which can hardly be retrieved. He hoped therefore that 
 his respected fellow members would excuse him, and would consider 
 the points he had just dwelt upon, when determining the new sys- 
 tem of education, which was, he trusted, to be of much benefit to 
 their country. 
 
 When Lord Macauley was the President of the Board of Edu- 
 cation in India, and when the Asiatic system was followed in Govern- 
 ment Colleges, lie recorded the following minute with reference to 
 the Government Institutions. 
 
( 56.) 
 
 "If it be the opinion of the Government, that the present sys- 
 tem ought to remain unchanged, I beg that I may be permitted to 
 retire from the Chair. I feel that I could not be of the smallest 
 use there. I feel also, that I should be lending my countenance to 
 what I firmly believe to be a mere delusion. I believe that the 
 present system tends not to accelerate the progress of truth, but to 
 delay the natural death of expiring errors. I conceive that we 
 have at present no right to the respectable name of a Board of 
 Public Instruction. We are a Board for wasting public money, for 
 printing books which are of less value than the paper on which they 
 were printed, was while it was blank ; for giving artificial encour- 
 agement to absurd History, absurd Metaphysics, and absurd Theo- 
 logy ; for raising up a breed of scholars who find their scholarship 
 an. encumbrance and a blemish." 
 
 With the exception of what Lord Macauley has said about our 
 religion, Syed Ahmed Khan believed the rest of his remarks to be 
 correct. The system of education to be now adopted should be free 
 from all faults and defects, and should tend to better the condition 
 of the Muhammadans in this as well as in the next world. 
 
 21. Lastly, he bagged to call the attention of the Committee 
 to the opinion of most of the Essayists who say that the Arabic 
 Language, and the Sciences that exist in that language should also 
 be taught along with English and the western Sciences. Many of 
 the members and the general public support this opinion, but they 
 do not seem to have thought of the amount of labour and time re- 
 quired for the acquirement of the knowledge of English and Arabic. 
 If both these languages were to be introduced and prescribed in the 
 course of study without any limit, boys would learn neither the one 
 nor the other, they would fall between two stools. 
 
 He wished therefore, that they should combat .their natural 
 feelings of which adherence to old established customs is the most 
 powerful, and which does not allow man to arrive at the truth, and 
 
( 57 ) 
 
 should then consider what is really beneficial to them here and 
 hereafter. 
 
 22. The members of the Committee heard the speech of Syed 
 Ahmed Khan Bahadur with abhorence, but at the same time, they 
 concurred with him in his opinion, that the system of education to 
 be proposed for the Muhammadans should consist of two branches, 
 general, which the Muhammadans themselves should organise, and 
 which should be so moulded as to be able to answer all their wants, 
 secular and spiritual; aad special, which may enable the Muham- 
 madans to benefit by the educational system adopted by Govern- 
 ment. 
 
 Rules for the education of the Muhammadans to be framed 
 and introduced by the Muhammadans, as proposed by Syed 
 Ahmed Khan Bahadur. 
 
 SECTION I. 
 
 23. Syed Ahmed Khan Bahadur observed that he had per- 
 haps devoted more time to the consideration of the subject than 
 
 my other member of the Committee, and he therefore begged to be 
 allowed to explain the system of education which he had thought 
 over, so that the members may have an opportunity either to ap- 
 prove, disapprove or modify it. 
 
 Subjects for Study. 
 
 24. Muhammadan education should consist of two branches 
 General and Special. 
 
 Course of Study for General Education. 
 
 1 RELIGION. 
 
 Fikah (Jurisprudence or Canon Law) Principles of Canon 
 Law. 
 
( .58 ) 
 
 Hadis (Sayings of the Prophet). Principles of the sayings of 
 the prophet. Commentaries on the Holy Koran, Siar (Ecclesias- 
 tical History). Principles of Religious Beliefs. 
 
 2 Literature. 
 
 Language and Composition History Geography Moral 
 Sciences Mental Sciences Logic Philosophy Politics Political 
 Economy. 
 
 3 Mathematics. 
 
 Arithmetic Algebra Euclid and the higher branches of 
 Mathematics. 
 
 4 Natural Sciences. 
 
 Statics, Hydrostatics Dynamics Pneumatics Optics E- 
 lectricity and Magnetism Astronomy Heat Accoustics Natural 
 Philosophy. 
 
 Course of Study for the Special Education. 
 
 Engineering Animal Physiology Anatomy Zoology relat- 
 ing to animal Physiology Botany Geology Mineralogy Che- 
 mistry. 
 
 Distribution of the above subjects into the different classes of 
 Schools and Colleges, and the quantity to be taught in each class, to 
 be fixed hereafter. 
 
 SECTION 2. 
 Instruction and Training. 
 
 25. With regard to the above point, Syed Ahmed Khan 
 Bahadur proposed that the children of the noble, and well-to-do 
 Muhammadans should be kept at a distance from their homes mtii- 
 .. their tenth year ; that they should be brought up and educated in 
 a particular manner, and under special care ; that for the accom- 
 modation of the boys thus separated from their homes ? Boarding 
 
Houses should be opened in healthy localities in the vicinity of large 
 cities with a garden and play ground attached ; that there should 
 be a mosque with Muazzins (one who calls for prayer) and Imams 
 (Preachers) belonging to each House ; that in each Boarding House, 
 there should be a Library, a large Hall for dinner, a large room for 
 indoor play, and a certain number of apartments for the boys to read 
 and sit in ; that no Boarder should be allowed to have a special ser- 
 vant for himself, all the servants employed should belong to the 
 establishment ; that each servant should have a number of apart- 
 ments allotted to him ; that he should wait on the boys lodging in 
 those apartments, should clean the rooms, prepare their beds and 
 keep every thing in order ; that all the boys lodging in the House 
 should be compelled to read their morning prayer in the mosque at 
 one and the same time ; that after their morning prayer, they should 
 read passages from the Holy Koran according to the rules framed 
 for the purpose ; that all of them should be made to wear one and 
 the same dress; that they should all dine together in one room at 
 an appointed hour ; that they should have different hours fixed for 
 study, play, and gymnastics ; that each boy should be compelled to 
 do what he is required to do in those hours ; that an able and trust- 
 worthy person should be appointed as the Governor of the House, 
 who would have the superintendence and all the management of 
 the establishment entrusted to his care ; that the Governor should 
 look after the safety and the health of the boys, and should also see 
 that they do not neglect to perform the duties and tasks fixed for 
 each hour. 
 
 26. That certain rules be framed for holidays and for the 
 admission to the establishment of the parents, relatives, or friends of 
 the pupils, which rules must always be strictly observed. 
 
 27. For accidental diseases and occasional emergencies, there 
 should be a resident physician in the etablishment ; that some 
 arrangement should also be made with the Civil Surgeon of the sta- 
 tion so that, in cases of accidents and sudden diseases, medical treat- 
 
ment, either according to the native system or to that of the Doctor, 
 as may be most agreeable to the guardian of the boy, may be at 
 once provided. In cases of serious illness, the guardians of -the boys 
 should take them home, and put them under the treatment most con- 
 genial to them. 
 
 28. That the expenses of the construction of such large Board- 
 ing Houses should be paid out of subscriptions collected from the 
 rich and noble ; that the average monthly expense of each boy 
 should be ascertained and realized from the guardians. 
 
 29. Syed Ahmed Khan Bahadur wished it to be particularly 
 noted that, unless boys are kept at a distance from home, and are 
 brought up in the manner above referred to, they will always re- 
 main ignorant, worthless, and exposed to all .sorts of evils. 
 
 EDUCATIONAL INSTITUTIONS. 
 The Muhammadan Anglo Oriental College. 
 
 30. In the same city where there shall be a Boaiding House, 
 there should be a large College to be designated in English. " The 
 Muhimmadan Anglo Oriental College;" and in Arabic, "Madrisat- 
 ul-Ulum." In this College, the children of the rich and the noble 
 who live in the Boarding House, as well as others, should be 
 educated alike. 
 
 31. The Institution should be composed of three Depart- 
 ments, English, Urdoo, and Arabic and Persian. In the English 
 Depaitment, boys should receive education in Literature, and Arts 
 and Sciences, through the medium of English, and should also be 
 taught Latin and Urdoo, Latin and Persian, or Latin and Arabic, as 
 second languages. In addition to this, the students should receive 
 instruction in Canon law, Hadis, and religious beliefs in Urdoo to 
 a certain extent. 
 
 Syed Ahmed Khan Bahadur maintained that the establish- 
 ment of such Colleges to meet the desires and aspirations of those 
 
( 61 ) 
 
 Muhammadans who long for high posts under Government was abso- 
 lutely necessary, as the time was fast approaching when high 
 proficiency in English would be the only path leading to high rank 
 and position in the world. 
 
 SECTION 3. 
 
 Besides this it was highly desirable that there should be a class 
 of Muhammadans possessed of the highest standard of learning in 
 English. Such men will be in a position to do good to their country, 
 and will also give a stimulus to the further improvement of educa- 
 tion. They will in fact be the source and medium of knowledge ; 
 all the Arts and Sciences existing in English would be rendered into 
 Urdoo through them, and thus the country would derive an inesti- 
 mable advantage from them. 
 
 URDOO COLLEGE. 
 
 In this Institution, instruction in Arts, and Sciences &c. should 
 be imparted through the medium of Urdoo, and one of the three lan- 
 guages, viz. English, Persian or Arabic should also be taught as the 
 second language. It is be hoped that a boy who enters this Col- 
 lege at the age of ten or twelve will learn all the principal branches 
 of study to the standard of B. A., in Urdoo at the age of 18, and 
 in the second language he will know literature up to the standard 
 of the Entrance Class, and thus, after the age of 18 years, and after 
 he has finished his study to the highest standard fixed for that 
 College, he will have ample time to improve and perfect his know- 
 ledge in the second language. Three years' time will, it is thought, 
 be quite sufficient to enable him to gain efficiency in that second 
 language. If he takes up English as his second language and 
 gains efficiency in it within these three years, he will have three 
 years more to read law, to pass the usual examinations, to obtain ser- 
 vice under Government, or to engage himself in some other business 
 according to his taste. If he studies Persian during these three 
 
( 02. ; 
 
 years, it will be evident that be expects no employment under 
 Government for which a knowledge of English is indispensable. He 
 will however have an opportunity of improving his knowledge of 
 Persian, and of making himself a name as a great Poet, or as an able 
 and elegant writer. Similarly if he complete his study in the 
 Arabic language during these three years, it will also shew that he 
 does not expect Government service, and he will thus have the 
 best opportunity of improving his knowledge of Arabic, in the 
 sciences contained in that language, and also in religious subjects, 
 such as Fikah, (canon law) Hadis, (Sayings of the Prophet) Taf- 
 seer, (Interpretations and commentaries on the Holy Koran) and 
 Kalarn (Scholastic Theology). 
 
 Syed Ahmed Khan's chief reason for the proposal to establish 
 a College in which all the sciences should be first taught in Urdoo 
 was that the students of English Colleges and Schools do not attain 
 to a high standard of knowledge. To learn a foreign tongue is in 
 itself not easy, but to learn sciences through its medium is still more 
 difficult. His proposal if approved of, will remove these difficulties ; 
 students will thus easily acquire a knowledge of all the arts and 
 sciences through the medium of their mother tongue, and will then 
 have an opportunity to labour hard, and improve their knowledge 
 of the second language whether this be English, Persian or Arabic. 
 
 There will be one more advantage gained by this method, i. e. 
 there will be very few pupils who will be as ignorant of the arts 
 and sciences as they are now, even although they learn them in 
 Urdoo. Besides, they will have more time to devote themselves to, 
 and to perfect themselves in the study of general literature than they 
 have at present. It has already been stated in Para 12, Sec. V. Part 
 II. of this Report, that the system of education pursued in Go- 
 vernment Colleges and Schools in India does not impart a suffi- 
 ciently high education, and also that the attainments of the pupils 
 of the Government Institutions here are always inferior to those 
 of the students of the Schools and Colleges in England. The 
 
( 03 ) 
 
 reason of this inferiority is simply this that in England, boys re- 
 ceive education in their own mother tongue ; all the works on arts 
 and sciences exist in the language which they use in ordinary con- 
 versation ; and at every step and every moment they meet with 
 opportunities to improve their knowledge. Here in India, on the 
 contrary, pupils receive education through the medium of a foreign 
 language to learn which thoroughly takes many valuable years of 
 the lives of the ctudents, and which then leaves them but scant time 
 for the study of Arts and Sciences. It is hoped that the proposed 
 change will remove this impediment to Indian education. Students 
 who read Arabic had the same difficulties to meet with, remaining 
 perfectly ignorant of the arts and sciences that are most necessary. 
 The proposed system will enable them to master such, and at the 
 same time they will find ample opportunity for acquiring efficiency 
 in Arabic. 
 
 Arabic and Persian Schools. 
 
 No elementary education in sciences should be imparted 
 through the medium of these languages in these schools, but such 
 Urdoo and English students as would read one of them as their 
 second language, may be allowed to gain efficiency in the litera- 
 ture, and the arts and sciences contained in Arabic and Persian 
 works. 
 
 The three Departments noticed above will, of course, form one 
 College, and the teachers of all languages, i. e., English, Urdoo, 
 Persian and Arabic, will teach in the three Departments at 
 different hours. 
 
 SCHOOLS. 
 
 32. Schools on a small scale should be opened in every city, 
 town, and District, where it may be advisable to establish them. 
 Education in these Schools should be conducted according to the 
 rules framed for the Urdoo College, and the pupils should be required 
 to read either English, Persian, or Arabic as a second language. 
 
( 64 ) 
 
 The course of study in these Schools and the Urdoo Colleges, 
 will differ slightly. The standard and quantity of sciences to 
 be taught in the schools should be lower than those of the Urdoo 
 Colleges. They should be feeders to the higher Institutions just 
 as the Government Zillah Schools prepare boys for Colleges. 
 
 SECTION 1. 
 Maktobs or petty Schools. 
 
 33. In every village and town there should be a Maktab 
 if possible. The course of study therein should be the Holy 
 Koran, some reading books in Urdu, Arithmetic in Urdoo, and 
 writing ; and also a little Persian and English as a second language. 
 The pupils of these Maktabs should know only so much Persian as 
 may be necessary to facilitate the attainment of Urdoo. As re- 
 gards English, mere acquaintance with the Alphabet will suffice. 
 If the boys learn the alphabet, can read names in printed letters, 
 and can make out the English figures it will be sufficient. 
 
 SECTION 2. 
 
 The Holy Koran should be taught on a new method according 
 to which the whole work would be finished in six months. Some 
 compilers have already collected together all the words that occur 
 in the Koran, omitting those that have been used more than once, 
 and have then arranged them as words composed of two, three, or 
 four letters. When a boy has learnt the alphabet he should be 
 taught these words, and he will then read the whole of the Koran 
 by himself without much difficulty. Besides the subjects noted 
 above, the students of these Maktabs should be taught to read 
 prayers, and also small works on religious doctrines, such as Rah-i- 
 Nijat, and Hakikat-ul-Salwat. 
 
 Maktabs where lessons shall be taught by heart. 
 34. Such boys as may wish to learn the Holy Koran by heart 
 should have separate schools in large towns. Schools- for blind 
 
( 65 ) 
 
 persons who might wish to learn the Koran by heart, might 
 also be set on foot. These however should have no connection 
 whatever with any other College or School. 
 
 Age of Education. 
 
 35. On the first establishment of these Colleges and Schools, 
 the age of the boys should not be taken into consideration ; 
 their admission should be left to the discretion of the managers 
 wl*> should be guided in this point by their own judgment. After- 
 wards however when all the arrangements shall have been com- 
 pleted, it will be necessary to fix a certain age for admission into 
 the different Institutions. Syed Ahmed Khan proposed the follow- 
 ing five periods : 
 
 The first from 6 to 10 years ; during this period, a boy must 
 finish his Koran, some Urdoo reading Books, and a little of the reli- 
 gious doctrines, such as contained in Rah-i-Nijat and Hakikat- 
 ul-Salwat. He must also be able to write a little, and must be 
 qualified to read and write Urdoo with facility, and to make out 
 English letters and figures. This part of the education must be 
 finished in Maktabs. 
 
 The second, from 1 1 to 1 3. During this period, boys must know 
 all that is necessary for the discharge of the daily and common 
 affairs of life and to earn their livlihood. They must also acquaint 
 themselves with the simple doctrines of religion and with religious 
 beliefs. This part of the education also relates to the Maktab 
 Schools. 
 
 Men following certain trades or professions, and the poor who 
 generally teach their children their hereditary business, will not think 
 it a loss of time or prejudicial to their work if their boys are 
 educated up to this age. 
 
 If the children of traders receive education up to this point, 
 and if education to the same extent be generally diffused in. our 
 E 
 
( 66 ) 
 
 country, Hindustan would no longer remain what it is. It would 
 become a part of Paradise. 
 
 The third, from 13 to 18. At this age, boys must know all the 
 secular and spiritual arts and Sciences. 
 
 The 4th, from 19 to 21. At this age, students should devote 
 themselves to those particular sciences and languages in which they 
 
 desire to gain perfection. 
 
 * 
 
 The 5th, from 22 to 25. This period should be devoted by the 
 students to the study of those subjects which shall be the means of 
 procuring for them Government Service, or other means of livlihood. 
 Education during the last three periods relates to Colleges. 
 
 * 
 
 Course of Study. 
 
 36. It is unnecessary for the Committee to prescribe the course 
 of study for English Schools and Colleges. There are two Uni- 
 versities ; one at Oxford, and the other at Cambridge to guide us in 
 this respect, and it is quite sufficient if their Course of study, and 
 their mode of instruction be taken as a model. 
 
 37. The Urdoo College and the School Course will be exactly 
 similar to that obtaining in England, the only difference being 
 ihat the English books shall be taught in UrJoo instead of 
 in English. 
 
 SECTION 1. 
 
 33. A course of study for the Arabic and Persian Schools 
 can also be easily prepared. Simple and good works of Persian 
 Literature can be easily selected for the purpose. But the Ara- 
 bic course such as it is at present, requires a good deal of change. 
 The established course is quite absurd and inconsistent with the 
 spirit of the age, and it will therefore be necessary to replace it 
 by a better one. 
 
( 67 ) 
 
 SECTION 2. 
 
 It is quite useless to waste the valuable time of the students 
 in subjects of argumentations, and in discussions of mere words. 
 It would be more advisable to teach them simple rules of Sarf and 
 Naho (Grammar) without any argumentations thereon, so that the 
 boys may be able to read and understand Arabic according to 
 those rules. 
 
 SECTION 3. 
 
 A few treatises on pure Logic, simple and clear, and simple 
 rules of Rhetoric should also be included in the course, and the 
 boys should be trained in speaking and writing Arabic. If the stu- 
 dents learn this much in literature, it will be sufficient for all pur- 
 poses. 
 
 SECTION 4. 
 
 As regards books, a simple course may ba easily selected front 
 the existing works. Some learned gentlemen might revise some of 
 the books, and omitting useless passages, might make them suitable 
 to the spirit of the age. 
 
 SECTION 5'. 
 
 It now remains for the Committee to consider what books on re- 
 ligion should be introduced in the course. ,At present it is not the 
 custom amongst the Muhainmadans to teach any religious Book 
 from beginning to end. Certain fixed passages are taught white 
 the rest of the Book is left untouched, Syed Ahmed Khan Bahadur 
 did not approve this method, and proposed that the text of some of 
 the books should be taught from beginning to end. He also proposed 
 that selections of useful passages might be made and compiled in 
 separate treatises from such works which it is not necessary to read 
 from beginning to end. As for instance, a selection of useful pas- 
 sages might be made out of the Hidaya, and might be named 
 Talkhis-ul-Hidaya. In like manner, they might select useful and, 
 
( 68 ) 
 
 authenticated Hadises (sayings of the Prophet) from Syah Satta 
 Hadis, and little works like Talkhis-ul Bokhari, and Talk'his-ul Mus- 
 lim might be compiled and taught from beginning to end. Of all 
 the Tafseers, (Interpretations and commentaries on the Holy Koran) 
 Jalalayan is perhaps the best, and it should not therefore be abridg- 
 ed. But it is exceedingly easy, and for higher education he would 
 propose the study of Tafseer Baizavi in its abridged form. Such 
 portions of the above named work as relate to the Arabic language 
 might be selected and compiled in a small book, and the rest might be 
 omitted. Thus by selections and abridgments a new and improv- 
 ed course of study for Arabic would be prepared, and useful 
 knowledge would be generally diffused amongst the Muhamrnadans. 
 The system if approved and acted upon would not only remo/e the 
 dark ignorance which prevails amongst them, but will also save 
 their souls from psrdition in the next world. 
 
 Every one would clearly understand from the circumstances 
 of the case that Government can not adopt such a system of edu- 
 cation. It is the duty of the Muhamrnadans to do what they cau 
 in the cause, and Syed Ahmed Khan was perfectly confident that 
 they are possessed of means for so doing ; all that they now require 
 is courage, and perseverence. 
 
 Means by which Muhammadans may benefit themselves 
 from the Government system of education. 
 
 39. The Muhamrnadans should regard Government Colleges 
 and Schools as Institutions for the English education only, as 
 proposed in Para 29 of this Report. But, in order to make 
 the Government Institutions suitable to their wants and circum- 
 stances, the Muhammadans should attend to the following points. 
 
 I. That they should apply to the Government to improve 
 the existing system of education, and to raise the course of study 
 
( 69 ) 
 
 prescribed for each class to the standard of Jhe corresponding class 
 in the Oxford and Cambridge Universities. 
 
 II. That in England, the students have a natural command 
 over the English Literature. All the works on that subject exist 
 in their mother tongue, and so they can learn it with little teach- 
 ing. But in India, English being a foreign language, more atten- 
 tion should be paid to it, so that the students of this country may 
 be well qualified to write and speak it. 
 
 III. That in every College there should be a Club under the 
 management of the Principal who should also be President. Every 
 week, the pupils of higher classes should be required to make 
 
 . speeches on subjects proposed in a previous meeting. 
 
 If the same rule be extended to the lower classes, and the pupils 
 of each class be made to practise speaking in Clubs and Societies 
 conducted under the supervision of their respective Masters, great 
 improvement might be expected in English Literature. 
 
 IV. That the Muhammadans should apply to Government for 
 the appointment of a Committee to co-operate with the Director of 
 P. L, and to empower the Committee to select, compile, or have com- 
 piled books for the second language. There is no doubt that 
 the Mubammadan pupils will be more inclined to read in Govern- 
 ment Institutions if the course of study in Urdoo, Persian, and 
 Arabic be improved, and useful books be taught with the advice of 
 the Members of the Committee. These languages will also, doubt- 
 less, in time improve. Moreover, when the education in Persian 
 and Arabic shall be based on sound principles, the Muhammadans 
 will have it in their power to bring it to perfection. 
 
 V. That the Muhammadans residing in large cities and 
 towns should organize Committees with the sanction of the Govern- 
 ment, to enquire and ascertain how many Musalman boys live in 
 their respective cities and towns, where they receive education, 
 and what they do, Registers showing the results of such enquiries 
 
( 70 ) 
 
 should be kept by the Committees, and they should be examined after 
 every three months. If the members find such boys in any city or 
 town who receive no education at all, the reasons should be enquir- 
 ed into, and always entered in the Registers. 
 
 Except the Mubammaclans, no other native or European Autho- 
 rity should be elected a member of the Committee, but a regular 
 report of the proceedings should be furnished to the Director P. I., 
 and the expenses of the Committee should be supplied from the 
 Municipal fund. 
 
 VI. That there should be a Committee composed of Muham- 
 madans for each College and School with certain powers invested 
 in them. The by-laws should be first framed by the Committee 
 and then amended, modified, and sanctioned by the Government, 
 so that the Muhammadans may approach the Government Institu- 
 tions without any fear, and may not regard them with aversion as 
 they have hitherto been in the habit of doing. 
 
 40. As regards the Tehsili and Halkabandi Schools, Syed Ah- 
 med khan Bahadur proposed that the Muhammadans should apply 
 to the Government to allow them to interfere in the management 
 and superintendence of those institutions if they wish them to be 
 suited to their wants and circumstances. The best plan would be 
 for the Muhammadans themselves to open such schools, half the 
 amount of subscription for the support of these institutions being 
 paid by the people, and the other half by the Government under the 
 Grant-in-aid system. 
 
 In conclusion Syed Ahmed khan observed that the Muhamma- 
 dans should now lend their assistance in the advancement of the Go- 
 vernment system of education, instead of keeping themselves aloof 
 from it as they have hitherto done. He also remarked that they 
 should consider education as one of their first and most important 
 duties, that they should strive to remove the faults and defects exist- 
 
( 71 ) 
 
 ing in the system of education, and that they should then avail them- 
 selves of the advantages of knowledge. 
 
 The propositions above referred to were, in his opinion, suffi- 
 cient to make Government Colleges and Schools useful for the 
 wants and requirements of the Muhammad ans. It would be absurd 
 to ask Government to do any thing more than what has been just 
 suggested and proposed in this Report, though there are many of 
 these suggestions, which Government would scarcely, he feared, 
 accept. 
 
 41. When Syed Ahmed Khan Bahadur ended his speech, 
 the members of the Select Committee who were present gave their 
 opinion as to his suggestions as follows. The absent members had 
 copies of the same sent to them, and their opinions are also embodied 
 "below. 
 
 Moulavi Muhammad Arif, Moulavi Syed Abdul la, Munshi Mu- 
 hammad Yar Khan, Moulavi Zainulabdin, Mirza Rahmatulla Beg, 
 Moulavi Asliraf Ilusain Khan, Moulavi Muhammad Samiullah Khan, 
 and Munshi Muhammad Ekrain Husain expressed their full concur- 
 rence with Syed Ahmed Khan. 
 
 Moulavi Syed Imdail Ali, Moulavi Kutubuddin, Moulavi Ha- 
 miduddiu and Munshi Muhammad Subhan also agreed as to the pro- 
 posal, and remarked that, men of well known ability and learning 
 only should be selected to make compilations from religious works. 
 
 Moulavi Muhammad Ismail highly approved of the scheme, 
 and the alterations suggested in the educational system, and was 
 of opinion that as a detailed list of the books to be introduced in 
 the Public Instruction was not given in this Report, he would 
 defer iiis opinion with regard to them till a regular list be pre- 
 pared. 
 
 Moulavi Abdurrahman, Moulavi Hafizuddin, and Muhammad 
 Meer Padshah differed only as regards the suggestion to mako 
 
( 72 ) 
 
 abridgments and selections from religious works. They were of 
 opinion that religious books should be taught as they are at present, 
 
 Moulavi Farrid-uddin Ahmed remarked that, no better 
 means and suggestions could have been proposed. They would 
 have been most excellent had it been possible to carry them out. 
 When however he looked on the present circumstances of the 
 Muhammadan Community, he had scarcely any hope of success, and 
 he therefore would not give his consent. He desired that the sub- 
 ject be reconsidered and some other scheme more suitable to the 
 existing circumstances be devised. He however wished to make 
 some remarks upon one or two points as given in this part of the 
 .Report. 
 
 I. That it is a matter of great regret that a scheme of so 
 high a standard of education be proposed for the Muhammadans, 
 in which Arabic is held to be of minor importance, and which it 
 is proposed to teach as a second Language. 
 
 II. That he entirely differed from those gentlemen who are 
 averse to the introduction of abridgments and selections of Reli- 
 gious works in the course of study, and fully concurred with the 
 proposals of Syed Ahmed Khan Bahadur. 
 
 III. That there is no harm if errors in old works be rectified, 
 * because no man except the Prophet, is beyond error. 
 
 - - Munshi Muhammad Akbar Husain expressed his high appro- 
 bation with regard to what Syed Ahmed Khan Bahaduy had propos- 
 ed, and fully agreed with him. 
 
 With reference to the opinion of Moulavi Fariduddin Ahmed, 
 he said, it was true to a certain extent, that it is hard to .carry out 
 the proposals under the existing circumstances, but had the Moulavi 
 reflected upon thestatements of Syed Ahmed Khan Bahadur wherein 
 he says. "When forming a new plan we should form it completely, 
 but should carry it out when convenient," he would have never given 
 
( 73 ) 
 
 his opinion as he had. They should therefore do their utmost to 
 carry out the proposals as far as circumstances might allow, and 
 should rely upon the Almighty God for success. 
 
 The opinions of the several Members as stated above, will 
 show that they all approved the scheme of education as proposed, 
 by Syed Ahmed Khan Bahadur for the benefit of the Muhammadans, 
 and this Report of the Select Committee is now submitted, with 
 the permission of the Select Committee, to the " Head Committee 
 for the better diffusion and advancement of learning among Muham- 
 madans of India," with a hope that the Committee will consider as 
 to the best means for carrying out the proposals and suggestions 
 herein made. 
 
 In conclusion, the members of the Select Committee beg to 
 thank those gentlemen who have joined the Committee as members, 
 and have paid subscriptions ; and desire that the Head Commit- 
 tee should also publicly acknowledge their services and donations, 
 
 BENARES: ^ SYED AHMED, 
 
 The lath A^il, 1872. ) Secretary to the Committee for the 
 better diffusion and advancement of 
 learning among Muhammadans of 
 India, 
 
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BENARES: PRINTED Br E. J, LAZARUS <fe' 
 
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14 DAY USE 
 
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 FEB 1 9 19S 
 
 
 
 OCT 251966 33 
 
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 NOV16 1967 
 
 LD 21A-60m-10,'65 
 (F7763slO)476B 
 
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