WRITINGS AND SPEECHES

OF
SIR SYED AHMAD KHAN

Compiled and edited by

SHAN MOHAMMAD

Foreword by
RAM GOPAL

NACHIKETA

NACHIKETA PUBLICATIONS LIMITED

5 Kasturi Buildings, J. Tata Road,
Bombay 20

6
SIR SYED AND THE EDUCATION COMMISSION
In 1882 the Government of India appointed an Education
Commission under the Chairmanship of Sir W. W. Hunter to
ascertain views of responsible Indians, Sir Syed was also one of
the witnesses who appeared before the Education Commission.
The proceedings of the Education Commission commenced in
the Hall of the Aligarh Institute. Sir Syed appeared as a witness>
The cross-examination is as follows:
Question: Are you acquainted with the state of private and
public instruction in Upper India, and more especially in the
North-Western Provinces and Oudh?
Answer: Yes, I have such an acquaintance. But I am better
acquainted with the state of education in the North-Western
Provinces than with that in Oudh or the Panjab.
Question: With reference to high and primary indigenous
schools, will you please describe what kind of schools they are,
and how are they established?
Answer: In the North-Western Provinces and Oudh and the
Panjab the high and primary indigenous schools were, and are
still, found to be of four classes as specified below:
(I) Private SchoolsThis class consists of those schools which
are kept by private individuals at their own houses: when a
person engages a teacher primarily for the instruction of his own
children, and allots a separate place for the purpose. But it not
infrequently happens that the children of his relatives and of
his neighbours are also admitted to it, each paying a trifling
fee to the teacher; and thus a small school is established. Such a
school lasts as long as the teacher, or any successor of that teacher,
continues in office.

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Writings and Speeches of Syed Ahmad Khan

(2) Self-Supporting SchoolsThese schools come into existence

in the following manner: A teacher of some reputation, and one
who enjoys the confidence of the people, takes a house in a quarter
of a city or town, fixes his residence there, and opens a school
for the tuition of boys. He lives entirely on the fees paid by the
boys. He and the school continues as long as the income derived
from the fees suffice for the maintenance of the teacher.
(3) Schools of private individuals, who devote themselves in
offering gratuitous instruction to people simply for public benefit.
The widespread fame of such persons generally attracts a large
number of pupils from distant parts of the country, who fix their
residence in the same town or city in which the teacher resides/
and study the various branches of learning. I have myself seen
the number of such students (whose proficiency may be classed
with the standard of our higher College classes) rising to 30 and
even to 40 in some places.
(4) Schools established by private funds or charitable endowmentsIn this class of schools a number of teachers are entertained; and students are not only gratuitously taught, but some
provision is occasionally made for their maintenance also. The
Arabic schools which existed in Jaunpur, Deoband, Saharanpur,
and in the grand mosque at Aligarh, fall in this category, and,
if J remember rightly, the Maharaja of Cashmere had, a few years
ago, projected a scheme for the establishment of a similar
Sanscrit school at Benares.
Question: Are the existing arrangements for their inspection
quite efficient, or do they call for improvement? What suggestions
would you make on this point?
Answer: I do not think the present system of inspection adequate.
The Inspectors whose circles comprise a vast area do not, as a
matter of course, find sufficient time for inspection, and have no
means of acquiring an intimate acquaintance with the real state
of the schools under them. It is exceedingly doubtful that they
will be able to recognise the students of a certain school already
inspected by them, should such students be again presented before them with the boys of some other school. I do not mean
to say that the reports of Deputy Inspectors and sub-Deputy
Inspectors are not reliable, but their contents certainly require

Sir Syed and the Education Commission, 1882

85

to be examined and ascertained, for which the Inspectors have

of course rare opportunities.
I had an opportunity of inspecting many schools while I was
a member of the Educational Committee at Aligarh. I always
found the registers of those schools which were situated at some
distance from the city in a wretched state, and attendance was
never found to correspond with the number of students given
on the rolls. I have occasionally had reasons to suspect the
correctness of the school registers. It was not unusual to enter
supposed names in them. Once I set out to inspect a village
school which used to send regular reports of its working, and it
appeared that a reasonable number of students were reading in it.
But on reaching the village I was surprised to find that there
was no school at all, that the place which was represented as the
school building was no other than a shed for buffaloes, and that
the contents of the registers and reports were altogether fictitiom
Although I am naturally led to believe that an improvement
has since been introduced into the system of inspection, and that
such flagrant cheating have disappeared, or, at any rate, have
become rare, yet I do not consider the present system satisfactory.
I have reasons to believe that the Deputy Inspectors and subDeputy Inspectors are generally assiduous in making their reports
show a greater number of students than what it really is, with
a view of obtaining credit for good work. For these reasons the
existing arrangements are not satisfactory in my opinion.
Question: Are the standards of education and the courses of
study in vernacular schools popular? Do you consider them quite
suitable for the purposes of education?
Answer: The standard of education fixed for vernacular schools
is, in my opinion, not popular, and is certainly not suitable. The
standard of literature taught in those schools is hardly sufficient
for enabling a student to acquire tolerable proficiency in subjects which are of use to him in his after-life. The degree of
proficiency acquired in indigenous schools in this respect far
surpasses that afforded by these schools. And this fact makes
them contemptible in the eyes of the people. It is, therefore,
absolutely necessary to raise the standard of literature in those
schools. The regular study of arithmetic should, in vernacular
primary schools, be supplemented by the indigenous method of

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Writings and Speeches of Syed Ahmad Khan

gur which is more practical. The present standards of history in

vernacular middle schools,which does not go beyond giving a list
of the names of kings, the dates of their accessions and death, and
a very brief and imperfect account of their reigns, which leave no
impression on the mind of the student, and which are forgotten
as. soon as the boy feels he has no more to do with themshould
be carefully revised and replaced by a more advanced standard
calculated to develop his mind. And when the standard of literature will also be improved, the students will have no difficulty
in mastering the more important points of the subject in which
they should be examined, instead of the minor ones. At present
there exists a nice translation of Elphinstone's History of Tndia,
besides a number of other histories containing the Hindu,
Muhammadan and English periods, and compiled by some of the
ablest men of this country, such as Munshi Zakaullah,1 Professor
of the Muir Central College, Allahabad. These works, or portions
of them, can with advantage be introduced into the vernacular
middle schools, of which the present standard of education
evidently calls for improvement.
Question: Does the system of middle class vernacular examination
stand in need of an improvement? What would, in your opinion,
be the best plan for the examination of primary vernacular
schools?
Answer: I have no objection against the manner in which the
vernacular middle class examination is at present conducted. But
I would object to the mode in which the question papers are now
set. If the papers set by various examiners were referred to a
certain committee under the control and supervision of the
Director of Public Instruction in order that those papers may be
reduced to a uniform standard as regards work and difficulty,
it would surely further the objects of the examination. As regards
primary schools, their examination had better be left to those
who exercise an immediate supervision over them. I am averse
to mustering the students of the various schools at a central point
for the purposes of examination.
I am also unable to support the system of awarding scholarships
i One of the colleagues of Sir Syed. He acted as the Professor of Mathematics
at the Muir Central College, Allahabad. He tried his best to reproduce the
science and mathematics of the West in Urdu. He is also famous for his history
of India.

Sir Syed and the Education Commission, 1882

87

after the vernacular middle class examinations, for at the time

when these scholarships are given the vernacular study is, in fact,
at an end. The system of payment by results would, therefore,
be more appropriate. Scholarships should be given to those
students only who may join the middle class after passing the
primary examination, and who may thus prove themselves
deserving of those scholarships.
Question: Can you suggest any improvement in the present system
of tuitional fees?
Answer: I have no objection to raise against the present system
of levying the tuitional fees. But I must question the propriety
of requiring the sons of zamindars and cultivators of land studying in vernacular schools to pay tuitional fees, when a separate
education cess of one per cent of the Government revenue is
already levied upon all zamindars, affecting as it does in its
incidence all the classes connected with land. Although this argument may not be accepted as logically true, this immunity will
nevertheless tend to swell the number of such boys in vernacular
schools.
Question: What steps would it, in your opinion, be most advisable to take to give a wider extension to these schools, and to
render them more efficient and popular?
Answer: I do not think there is any necessity for increasing the
number of these schools, except in special eases. Our endeavours
should rather be confined to making the existing institutions
more useful and popular, which can be brought about in the
following manner:
1st By reforming the courses of study and raising the standard
of literature.
2ndly By appointing such persons to be teachers of the school
as are popular and possess the confidence of the people residing in that locality.
3rdly By fixing their salaries on a standard sufficient to make
them appreciate their appointment.
4thly By securing the co-operation of respectable men in each
pargana in the cause of education.
If the present system of Halqabandi were so re-cast that each
village in which a Patwari resided might be provided with a

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Writings and Speeches of Syed Ahmad Khan

vernacular primary school for the benefit of all the villages of

the circle under the said Patwari, it would give a more regular
appearance to the system, and would perhaps increase the
number of the schools if so desired.
Question: With reference to English schools for primary, middle,
high and collegiate education, do you consider that English
education is essentially requisite for the interests of the country,
and for the people in their daily affairs of life? If so, to what
standard?
Answer: About thirty years have now elapsed since the despatch
of 1854. During this period the condition of India has undergone a considerable change. Railways have united distant provinces, and have facilitated intercourse to a great extent. Telegraphic lines have been extended all over the country, and have
provided facilities for distant persons to talk with one another
as if they were in the same room. These very things have influenced a new life into commercial business, and have given a
fresh impulse to every sort of enterprise.
In 1854, when the above named despatch was written, India
was certainly in a condition which might justify our thinking
that the acquisition of knowledge through the medium of the
vernaculars of the country would be enough to meet our immediate wants. But now such is not the case. Vernacular education
is no more regarded as sufficient for our daily affairs of life. It
is only of use to us in our private and domestic affairs> and no
higher degree of proficiency than what is acquired in primary
and middle vernacular schools is requisite for that purpose; nor
is more wanted by the country. It is English education which
is urgently needed by the country and by the people in their
daily life. It will be useless to realize the truth of what I have
said by any theoretical argument when we practically find so
many proofs of it every day. We see that an ordinary shopkeeper, who is neither himself acquainted with English nor has
any English knowing persons in his employment, feels it a serious
hindrance in the progress of his business. Even the itinerant
pedlars and boxwalas, who go from door to door selling their
articles, keenly feel the necessity of knowing at least the English
namies of their commodities, and of being able to tell their prices
in English. A gentleman who visits a merchant's or a chemist's

Sir Syed and the Education Commission, 1882

89

shop to make necessary purchases, but is neither himself

acquainted with English nor is accompanied by a person knowing
that language, feels his position as one of real perplexity, In
consequence of the facilities afforded for travelling, respectable
men are often under the necessity of sending and receiving
telegraphic messages, and their ignorance of English proves a
serious hardship to them. A few months ago a respectable Native
gentleman sent his wife by railway from one station to another,
telegraphing to a relation of his at the latter station to be present
at the railway station with a conveyance for the lady, who was
of course a pardahnashin. The message reached him in time,
but he was unhappily not acquainted with English. He was yet
in search of an English-knowing person who might explain to
him the import of the communication, when the train reached
the station and the lady was necessarily compelled to leave the
carriage and to wait outside. The state of affairs has therefore
been so altered during the last thirty years that a necessity for
English education is as much felt as that for a Vernacular one.
The standard of matriculation would, in my opinion, answer the
purposes above described. In these days, the name of popular
education can> in fact, most appropriately be applied to this
very standard of English education. It is high time that Government as well as the people should exert to their utmost in extending this popular education, if I may be allowed so to call it. I
trust that the observations I have made will not be construed
into any desire on my part to suppress high education, or that I
do not attach much importance to it. I shall show shortly how
essentially necessary it is for the country.
Question: What amount of benefit has the country, in your
opinion, derived from Government, private and missionary institutions teaching European sciences and literature?
Answer: Almost the whole amount of benefit derived by the
country from English education may be attributed to Government and Ecclesiastical institutions. The latter have contributed
no less than the former in affording the benefit of English education to the country. Some of the Missionary institutions rather
possess a better staff of European teachers than that in Government institutions of the same status, owing to the fact that
Missionary teachers are generally wont to offer their services in

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Writings and Speeches of Syed Ahmad Khan

this charitable cause on lower salaries than what their attainments

could justly claim.
In the North-Western Provinces and Oudh, and the Panjab,
English education has hitherto made very little progress, and
they stand in great need of primary and secondary education. It
is indeed much to be regretted that private institutions in this
country have taken very little part in the diffusion of English
education, although it was their duty to take the lead in the
matter.
Question: Have all classes of the people beiiefited from the study
of Western sciences and literature in Government or other
institutions, and have the Muhammadans also derived this
benefit as readily as the communities? If not, to what causes may
their forbearance be attributed?
Answer: Of all the sections of the Indian community the Muhammadans have derived the least benefit from European sciences
and literature. It is evident from the annual reports on public
instruction that in Government and missionary schools and
colleges, which may be regarded as the only means of disseminating Western science and literature in this country, the number
of Muhammadans is extremely limited.
To verify this statement by more obvious argument I had, in
1878, drawn up for submission to the Local Government the
following statistical table for the twenty preceding years. This
table conclusively shows the smallness of success which English
education has had amongst Mussalmans (p. 91).
Now taking the figures given in the "Memorandum on the
Census of British India of 1871-72" presented to Parliament, the
population of Hindus in the provinces subject to the Calcutta
University (Bengal, Assam, North-Western Provinces, Ajmere,
Oude, Panjab and Central Provinces) is 90,484,547 and that of
Muhammadans amounts to 35,679,138, in other words the number
of Muhammadans is about 2/5ths of the Hindus. It would therefore be expected that the number of Muhammadan graduates
would be about 1,262; but the table given on page 91 shows the
number to be only 57, and the proportion is therefore a little
less than 1/55. Turning to the calendar of the Rurki Civil
Engineering College, which gives instruction with a view to
secure properly trained officers for the Public Works Depart-

Sir Syed and the Education Commission, 1882

Name of the
University
Degree

Total
Number of
graduates

Number of
University
graduates

Doctor in Law
Honors in Law
Bachelor in Law

6
4
705

None
None
8

Licentiates in Law
Bachelor in Civil Engg.
Licentiates in Civil Engg.
Masters in Arts

235
36
51
326

5
None
None
5

1,343
4
2
58

30
None
None
1

Bachelor of Arts
Doctor in Medicine
Honors in
Bachelor in
Licentiates in Med. & Sur.
Total

385

3,155

~W

91

Remarks

None from the

N.W. Province

No Mohammadan
has passed either
in English or
science.

None from the

N.W. Provinces.

ment, the number of Muhammadans who have successfully

passed the examinations is disproportionately small. From the
year 1850 to 1876 the number of students who successfully passed
through the engineering class is 226, out of which only 3 are
Muhammadans. The results of the Upper Subordinate Glass
Examination (which required a knowledge of English) are
equally unsatisfactory. Between the year 1848 and 1876 no less
than 707 students passed the Upper Subordinate Class Examination, but of them the number of Muhammadans is only 11.
The effect of the above results appears in a much more unsatisfactory light when it is taken into consideration that the
greater portion of the Hindu population consists of agriculturists
and of persons employed in low occupations of life, whilst the
same is not true of the Muhammadans who, being descended
from the former rulers of the country, have inherited learning
as the principal means of livelihood. Hence the figures above
cited conclusively prove that, owing to some serious causes,
English education has found no favour with the Musalmans.
I have myself earnestly endeavoured for years to trace the
causes to which this shortcoming of the Muhammadans may be
ascribed. And in 1871 my humble endeavours resulted in the
formation of a committee the object of which was to investigate
the causes which prevented our community from taking^ advantage of the system established by Government, and to suggest

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Writings and Speeches of Syed Ahmad Khan

means by which education could be spread amongst them. As

a means of receiving aid in their enquiries the committee offered
three prizes for the best essays by educated Muhammadan
gentlemen on the subject of Muhammadan education, and no
less than thirty-two essays were sent in. The views expressed in
these essays were fully discussed at a large meeting of respectable
and educated Musalmans, and the committee arrived at the conclusion that Muhammadans had strong feelings of dislike to
modern education, and that their antagonism to the Government
educational system was not a mere matter of chance.
This aversion of the Musalman community is due to the fact
that when in the reigns of the Caliphs of Baghdad the Greek
sciences of logic, philosophy, astronomy, and geography, were
translated into Arabic, they were accepted by the whole Muhammadan world without hesitation, and, with slight modification
and alterations, they gradually found their way into the religious
books of the Muhammadans, so that in course of time these
sciences were identified with their very religion, and acquired a
position by no means inferior to that of the sacred traditions of
the faith. A few spurious but well-known foreign as well as
indigenuous traditions which referred to remote historical events,
and to which time had lent a charm, were likewise adopted and
accepted like other religious doctrines.
European learning, which was founded on the results of
modern investigations differed widely in principle from these
Asiaticised Greek dogmas, and the Muhammadans certainly believed that the philosophy and logic taught in the English
language were at variance with the tenets of Islam, while the
modern sciences of geography and astronomy were universally
regarded, and are still regarded by many, as altogether incompatible with the Muhammadan religion. History was viewed in
no better light, inasmuch as it differed from their adopted traditions. As regards literature, it must be admitted that it is a
subject which is always more or less connected with the religion
of the nation to which it belongs: as such being the case, the
Muhammadans, as a matter of course, viewed this branch of
knowledge, too, in anything but a favourable light. Their
antipathy was carried so far indeed that they began to look upon
the study of English by a Musalman as a little less than the
embracing of Christianity, and the result was that Muham-

Sir Syed and the Education Commission, 1882

93

madans generally kept aloof from the advantages offered by

Government institutions. There are still some Musalmans who
denounce the study of English in the severest terms, and those
who pursue or endeavour to promote that study are positively
pronounced to be Christians. But this prejudice has of late
decreased to a great extent, and is not entertained by so large a
portion of the Muhammadan community as formerly. This may
be said to be the main cause of the abstention of the Muhammadans from the study of European science and literature.
Question: Can you suggest how the causes, which may have
hitherto operated in excluding the Muhammadans from this
benefit, might be removed?
Answer: The very nature of the cause which have operated in
excluding the Muhammadans from the benefit of English education, makes it impossible for Government to bring about their
removal. Government could in no way interfere with or make
an attempt to expose the fallacy of, those views which the
Muhammadans had rightly or wrongly believed to be their religious doctrines. There was no remedy but that some members
of their own community might undertake the arduous task of
impressing on the Muhammadans the advantages accruing from
English education, and of proving by argument and reason that
such education was in no way inconsistent with the tenets of
their religion, and that the fanciful theories of Arabicised Greek
science and philosophy which the advance of modern science
and enlightenment tended to subvert, had no connection with
the doctrines of Islam. Nuinerous discouraging circumstances
and serious social dangers lay in the path of those advanced
Muhammadans who undertook the task, odious as it seemed to
the detractors of modern civilisation among Muhammadans. The
advocates of reform and enlightenment were sure to be made
the object of furious and frantic abuse, and to be denounced as
atheists, apostates, and Nazarenes. But they were fully convinced
that the Muhammadan nation could never be able to get rid
of those illusive ideas and prejudices, until some members of
their community prepared themselves to incur the odium which
fanaticism and bigotry are always ready to offer to the advocates
at enlightened reform. I was an humble participator in the
endeavours of those who determined to devote themselves to this
unpleasant task for the well-being of their co-religionists. With

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Writings and Speeches of Syed Ahmad Khan

this object a periodical, named the Muhammadan Social Reformer? was issued, in which the more advanced Muhammadans
from time to time wrote articles on the subject of education and
social reform, and, in spite of the vigorous opposition from the
bigoted and conservative Muhammadans, made public speeches
in various parts of Upper India to rouse the Muhammadans to
make exertions to educate themselves and to realise their duties
as citizens. The advocates of the cause of reform and enlightenr
ment had, of course, anticipated the opposition with which they
had to contend before undertaking so momentous a task and
had prepared themselves for the worst consequences to their
personal popularity among the common people. They did not
mind the difficulties and obstacles which bigotry and ignorance
placed in their way, but persevered in their endeavours; and
I am glad to notice that my co-religionists have now begun to
yield to reason and to acknowledge and amend their errors. The
number of Muhammadan students in English-teaching institutions is now much greater than what it was ten years ago. The
Muhammadan Anglo-Oriental College at Aligarh has some two
hundred and twenty-five Muhammadan pupils at present, most
of whom belong to good families, and have travelled from
various parts of India to study European science and literature
along with their own religion, languages, and literature. The
Musalmans are now everywhere relaxing their undue prejudices,
and reconciling themselves to modern thoughts and conditions
of life. Time is no doubt a great reformer, but I think the
endeavours above alluded to, which have been going on for the
last twelve years, have in no small degree contributed to the
present state of things. The remedy therefore lies in no hands
but those of the Muhammadans themselves, and the evils can
be removed by their efforts alone.
Question: What course would, in your opinion, be best calculated to secure the co-operation of private individuals and
local corporations in the diffusion of knowledge and the enlightenment of the country?
Answer: The object would, in my opinion, be best secured by
2 Sir Syed started it in 1870 and is popularly known in Persian and Urdu as
Tabzeeb-ul-Akhlaq. It was modelled after the style of the Tatler and the
Spectator started by Sir Richard Steele and Addison in 1709 and 1711
respectively.

Sir Syed and the Education Commission, 1882

95

extending the grant-in-aid system, and by placing it on more

satisfactory footing. If the present rules for grant-in-aid be
revised and made more liberal, they will, I believe, not fail to
commend themselves to the people, to stimulate and encourage
private enterprise, and to lead to the formation of local corporations which will co-operate with Government in enlightening
their country. Such a step is, at least, calculated to give a fresh
impulse to missionary enterprise, and to increase the number of
missionary institutions, which are, in my opinion, equally useful
for the country.
Questions asked by Mr Syed Mahmood
Question: Plfcase state whether, in your opinion, religious prejudices are the only causes which have kept Muhammadans
aloof from English education. Is there anything in their sociopolitical traditions which has the same effect.
Answer: It may be briefly stated that the causes which have kept
the Muhammadans aloof from English education may be traced
to four sourcesto their political traditions, social customs,
religious beliefs, and poverty. An insight into the political causes
can be obtained by studying the history of the last two centuries,
and especially by studying the well-known work written by the
Hon'ble the President of the Commission and named Our
Indian Musalmans, Briefly, I may say that the Muhammadan
public was not opposed to the establishment of British rule in
India, nor did the advent of British rule cause any political
discontent among that people. In those days of anarchy and
oppression, when the country was in want of a paramount power,
the establishment of British supremacy was cordially welcomed
by the whole Native community; and the Muhammadans also
viewed this political change with feelings of satisfaction. But the
subordinate political change which this transition naturally
involved as a consequence, and which proved a great and unexpected blow to the condition of the Muhammadans, engendered in them a feeling of aversion against the British, and
against all things relating to the British nation. For the same
reason they conceived an aversion for the English language and
for the sciences that were presented to them through the medium
of that language. But this aversion is now declining in the same
degree in which education is spreading among Muhammadans.

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Writings and Speeches of Syed Ahmad Khan

The Muhammadans were proud of their socio-political position and their keeping aloof from English education may in
some measure be ascribed to the fact that the Government
colleges and schools included among their pupils some of those
whom the Muhammadans, with an undue pride and unreasonable self-conceit and vanity, regarded with social contempt, and
under this vain impression they did not think it worth their
while to associate with persons whom they considered inferior to
themselves in social position. The same vanity, self-conceit and
prejudice of the Muhammadans led them to attach an undue
importance to their own literature, metaphysics, philosophy,
and logic; and in the same spirit they regarded the English
literature and modern science as quite worthless, and productive of no mental and moral good. They did not tolerate those
persons being called learned men who had acquired a respectable knowledge of European literature or science. They could
never be brought to admit that sound and useful learning
existed in any language except Arabic and Persian. They had
given peculiar form to moral philosophy and had based it on
religious principles which they believed to be infallible; and this
circumstance had dispensed, as they thought, with the necessity
of European science and literature. I still remember the days
when in respectable families the study of English, with the object
of obtaining a post in Government service or of securing any
other lucrative employment, was considered highly discreditable.
The prejudice has now, however, much slackened.
The religious aspect of the question I have already described.
The poverty of the Muhammadan community is only too obvious
to require any comment. I am, however, of opinion that the
above-mentioned socio-political causes, though still extant, have
been mitigated to considerable extent, and the Muhammadans
are gradually freeing themselves of old prejudices, and taking
to the study of English literature and science,
Question: What has been the result of the attitude of Muhammadans.towards English education?
Answer: The importance of a knowledge of English in this
country cannot be questioned. The Government has justly
rendered the possession of that knowledge indispensable to
Natives who are placed in charge of high and responsible offices

Sir Syed and the Education Commission, 1882

97

in executive and judicial administration; and the blessings of

the British rule will no doubt be increased when Native subordinate officials who are to assist the English officers in the work
of administration are acquainted with the English language. In
the same manner, a knowledge of the English language is
essential to those who engage in trade, or who adopt the legal
or medical profession. The want of attention shown by the
Muhammadans towards the study of English has unfortunately
debarred them from these lucrative professions, and has consequently increased their poverty, depriving them at the same
time of the benefit of other sorts of learning also.
Question: Have any special measures been taken by the people
or the Government for spreading English education among the
Musalmans?
Answer: As far as I know the Muhammadans have, during the
last few years, established a few small schools in various places,
but the course of study in such schools has been confined to instruction in Arabic and Persian literature and theology. I know
of no school established by the people for the diffusion of
English learning among the Muhammadans except the Muhammadan Anglo-Oriental College at Aligarh. But I hear that a
school has recently been established by Nakhuda Muhammad
Ali Rogay at Bombay for the same object.
The "Calcutta Madrisah", established by the Government of
Bengal long ago, does not meet the object satisfactorily. It neither
imparts English education to an adequate standard, nor makes
that education compulsory, and the result has been that some
three hundred of the Muhammadan scholars reading in it have
remained destitute of English education.
In 1871 the Government of India passed a Resolution in which
the attention of the Local Government was invited to the subject
of Muhammadan education. The Government of Bengal, too,
established several schools for the benefit of the Muhammadans
from the income of the Muhsin Endowment3 and Calcutta
Madrisah Funds; but I hear that a considerable number of the
students of these schools have not received the benefit of English
education. Similar specific measures for the intellectual advance3 In the eighteenth century Haji Mohammed Moshin, a millionaire,
a trust out of his vast fortune, as well as that of his sister Manu Jan Khanam.
Its income was used for educational purposes.

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Writings and Speeches of Syed Ahmad Khan

ment of the Musalman community were adopted by the Government of Madras during the administration of Lord Hobart.
Small schools were also established in the North-Western Provinces for the same purpose; but I am not aware of the effect
which these schools had upon primary and secondary education.
I can only say that the measures have produced no material effect
upon high education among Muhammadans, or upon their social
and moral condition.
Question: Please state whether, in your opinion, Government
should take any further special measures for the advance of
English education among Muhammadans?
Answer: I am decidedly of opinion that the Musalman community has no right to expect Government to adopt any denominational measure for them. The system of education established
by Government is equally open to all sections of the population,
and it cannot, and should not, show any partiality for a particular
class or section. The failure of the Muhammadans to derive an
adequate share of benefit from it is their own fault. They should
now abide by the consequences of that failure, and must thank
themselves for their backwardness in the race of progress. In
consideration, however, of the exceptionally unfortunate condition of the Muhammadans and of their deplorable ignorance
and poverty, Government would only be according an indulgence
to them if it should be pleased to consider the subject of Muhammadan education as a special case; and in doing so the best plan
for the Government would, in my opinion, be to use every
endeavour to induce the influential and well-to-do classes of the
Muhammadans to establish schools and colleges for the intellectual and moral advancement of their co-religionists to encourage
and support the endeavours of such men by a more liberal and
extended system of grant-in-aid, and to cause such European
officials as have hitherto viewed such affairs with discouraging
coldness to take a more indulgent interest in them. The
Muhammadans have undoubtedly a just and natural claim to all
endowments which have been made by men of their own race
expressly for the education of the Muhammadan community, and
the disposal of some of which at present rests with Government.
But I regret to say that I am unable to regard the uses to which
those endowments are at present applied as calculated to do any
substantial good.