e made by taking
a loan, as it would not lead to any increase. Loans would only be
made for subsistence, and as the borrower was probably always poor,
he would frequently be unable to pay the principal much less the
interest, and would ultimately become the slave of the creditor in
lieu of his debt. Usury would thus result in the enslavement of a
large section of the free community, and would be looked upon as an
abuse and instrument of tyranny. As soon as the agricultural stage is
reached usury stands on a different footing. Loans of seed for sowing
the land and of cattle or money for ploughing it then become frequent
and necessary, and the borrower can afford to pay interest from the
profit of the harvest. It is clearly right and proper also that the
lender should receive a return for the risk involved in the loan and
the capacity of gain thus conferred on the borrower, and usury becomes
a properly legitimate and necessary institution, though the rate, being
probably based on the return yielded by the earth to the seed, has a
tendency to be very excessive in primitive societies. The prohibition
of interest among Muhammadans is thus now a hopeless anachronism,
which has closed to those who observe it some of the most important
professions. A tendency is happily visible towards the abrogation of
the rule, and Mr. Marten notes that the Berar Muhammadan Council has
set an example by putting out its own money at interest. [339]

36. Muhammadan education.

The Indian Muhammadans have generally been considered to be at a
disadvantage in modern India as compared with the Hindus, owing to
their unwillingness to accept regular English education for their
sons, and their adherence to the simply religious teaching of their
own Maulvis. However this may have been in the past, it is doubtful
whether it is at all true of the present generation. While there is
no doubt that Muhammadans consider it of the first importance that
their sons should learn Urdu and be able to read the Koran, there
are no signs of Muhammadan boys being kept away from the Government
schools, at least in the Central Provinces. The rationalising spirit
of Sir Saiyad Ahmad, the founder of the Aligarh College, and the
general educational conference for Indian Muhammadans has, through the
excellent training given by the College, borne continually increasing
fruit. A new class of educated and liberal-minded Muhammadan gentlemen
has grown up whose influence