madrasa libraries in india

ht. Libr. Rev. (1989) 21, 83-97

Madrasa Libraries in India* MOHAMED TAHER, MOHAMMED BURHANUDDIN and AMIN AHMED KHAN Edited by G. CHANDLER7

MADRASA

Madrasa is an institution where programmes are conducted for memor- izing the Quran and understanding Islamic theology and sciences. This institution has traditionally been located in the Mosque. Madrasa is variedly called Dar-ul-Uloom (academy), Jamia (university) Arabic, Oriental and Islamic college. Madrasa has had two connotations: (i) a place where only elementary level education is provided, either in or outside a Mosque; and (ii) a place where all levels of education are provided which necessarily need not be near the Mosque. The present study is concerned with the latter type.

The importance of Madrasa can be understood from the following few lines: Islam has laid great stress on the necessity of knowledge (Ilm) (Desai, 1978). The Quranic verses stress the significance of learning and the high station which “those possessed of knowledge” are accorded by God. The Prophet of Islam himself decreed knowledge to be obliga- tory upon every Muslim (male and female) and exhorted his followers to seek learning. As a result, within the first few centuries of the advent of Islam, many learning centres flourished in every corner of the world for the dissemination of knowledge. The prominent places of these centres were at Macca, Medina, Baghdad, Basra, Kufa, Cairo, Damas- cus, Isfahan, Sheeraz, Tabrez, Samarqand, Tirmidh, Constantinople, etc. Chronologically, in A.D. 833 al-Mamun founded the famous House of Wisdom (Bait-al-Hikma). Abbasid, Caliph al-Mutadid in A.D. 902, installed academies for Islamic learning. Dar-al-Hikma founded by al-Hakim, in A.D. 1005, contained a reading room and a library. In A.D. 1100 the Seljuk Vazir Nizam-ul-Mulk established academies which became popular as Nizamia Academies and these spread to various parts of the Muslim world. Each academy had its own library. In the Indian scene, Muhammed Ghouri established the first Madrasa at Ajmer in A.D. 119 1. From this date, formal education was regularly patronized by all Muslim rulers in India. A prominent Madrasa and

* For the previous article in this series see: Darga Libraries in India. International Library Review 18, 355-43.

7 43 Saxon Close, Stratford-on-Avon, Warwickshire CV37 7DX, UK.

002~7837/89/010083 + 15 $03.00/O 0 1989 Academic Press Limited

84 M. TAHER ET AL.

its library founded by Mahmud Gawan at Bidar has been well docu- mented in the annals of Indian history. Muslims imported the system of education and libraries from the Middle East. Present-day Indian librarianship owes a good deal to this imported heritage.

OBJECTIVES AND SCOPE OF THE PRESENT STUDY

The objectives of the present study were as follows. (i) To discuss information storage and retrieval patterns of Madrasa

libraries located at Ajmer, Bangalore, Deoband Gulbarga, Hyderabad, Lucknow and Saharanpur.

(ii) To propose a National Information Centre for Islamic studies. (iii) To suggest ways and means for network and resource sharing

among different Madrasa libraries and Islamic Studies libraries in the country.

(iv) To link up the proposed National Information Centre for Islamic Studies (NICIS) with the proposed world Islamic Bibliographic Centre.

The libraries covered by this study are: (i) Madrasa Moinia- Osmania, Ajmer (Rajasthan); (ii) Dar-ul-Uloom Sabeelur Rashad, Bangalore (Karnataka); (iii) Dar-ul-Uloom, Deoband (Uttar Pradesh); (iv) Dar-ul-Uloom, Gulbarga (Karnataka); (v) JamiaNizamia, Hyder- abad (Andhra Pradesh); (vi) Nandwat-ul-Ulema, Lucknow (Uttar Pradesh); and (vii) Mazahir Uloom, Saharanpur (Uttar Pradesh).

India has many more libraries of this kind. The above seven libraries have been selected for this study at random. This random sample includes the popular and major libraries of the country; popular in the sense the libraries of Ajmer and Gulbarga are adjacent to the shrines of Muslim saints. These shrines are a source of attraction for all com- munities. The remaining case studies have been selected as samples of major collections in the country. Libraries of modern institutions of Islamic Studies as a case study are not included herein.

MADRASA MOINIA-OSMANIA, AJMER

This library is attached to the Dargah of Khwaja Moinuddin chisti (A.D. 1141-l 236). The library, which is a common resource centre for the Dargah and the Madrasa,’ had its beginnings in the growth of the Madrasa in the early decades of this century. The library is housed in a single room in the Dargah complex and is open for three hours in the forenoon. It is manned by a non-professional librarian. The total

’ Part of the discussion on this library can be seen in the article ‘Dargah Libraries in India’ by Taher, et al. (1989).

MADRASA LIBRARIES IN INDIA 85

collection is 5541, which includes books, journals, manuscripts, etc., in Arabic, Persian, and Urdu. The library was considered to be an impor- tant repository for the Urdu translations of The Translation Bureau of Osmania University, Hyderabad. Acquisition is based, among other methods, on teacher’s requisitions. The source of finance is the Dargah Trust.

The library maintains a subject list and an accession register; the subject list (or better termed shelf list) is on a broad categorization, as shown in Appendix I. The users of this library are mainly the teachers, students, visiting researchers and general public. About 50% of this last category of users visit the library to read the newspapers. It is open to all. It allows free lending on surety. Reproduction is allowed, Both closed and open access systems exist.

DAR-UL-ULOOM SABEELUR RASHAD, BANGALORE

This library was established in 1960 by Maulana Abu Saood, the Founder and Principal; the library started its development with the Madrasa. Although situated about 10 km from Bangalore city, this institution is on the public transport route. The present library has only one hall, and a separate library building is, as yet, in the blueprint stage. The library is open for five hours in the morning. It is manned by an academic who has a broad professional knowledge. The total collection is 11000 which comprises books, journals, manuscripts in Arabic, Persian, Urdu, Tamil, Kannada, Telugu, Malayalam and English. It has no fixed budget and the finance is from various sources including membership fees. Book acquisition is based on recommen- dations of faculty, researchers and the head of the Madrasa.

The library has an accession register, a subject list for books and a separate list for manuscripts. A few books have been catalogued in card form and are filed in a steel catalogue cabinet. The entries on the card are simple: author, title and accession number. The shelf arrangement is based on 13 broad subject categories, and is shown in Appendix I. The users are teachers, students, researchers and the general public. Lending is based on library membership fees. Students are allowed one book and teachers two books at a time. Reproduction is allowed. An open-access system prevails for most of the books.

DAR-UL-ULOOM, DEOBAND

This school was established in 1866 by the leading Muslim Ulema of U.P. It is situated in the heart of the town, Deoband, and the library is a part of the Madrasa complex. The establishment of the library was

86 M. TAHER ET AL.

TABLE I

Breakdown by language of the contents of the Dar-ul-Uloom library

Language Collection % Rank

Arabic Urdu Persian English Hindi Punjabi Gujrati Pashtu Telugu Turkish Bangla Marathi French Malayalam Sindhi Tamil

98411 26451

7438 365 177

80 42 31 30 17 14

73.9 19.8

5.6 0.3 0.1 0.06 0.03 O-02 0.02 0.01 0.01 0.003 0.002 0.002 0.002 0.002

Total

2 2 2

133 070

II III IV V VI VII VIII IX X XI XII XIII XIV-A XIV-B XIV-C

100

initiated when the school opened. It is spacious and has enough space for readers and stacks. The library is open for seven hours a day, simultaneously with the school timings. It is manned by 10 staff members, none of whom is professionally qualified. The Librarian has a broad knowledge of library management. The total collection is 133 070,’ including books, journals, and manuscripts in 16 languages (see Table I).

Table I represents a significant feature of the collection of an oriental library, indicating the dispersion of literature in various languages of the Orient. Islamic libraries specifically have tended to be dominated by literature in Arabic, Persian, Turkish and Urdu. With the emergence of regional-language literature, the Islamic Studies libraries have also been expanding their collection linguistically, and this is quite a recent phenomenon. Dar-ul-Uloom Deoband has students from various geographical areas and has a national reputation for its scholarship and library resources, and hence the representative linguistic collection. In a geographical analysis, only nine of the languages in Table I are Indian and the other seven are foreign (i.e. 2 1.5% and 78*5%, respectively). In fact, Arabic and Persian, considered to be foreign, have been receiving

’ The largest collection in the country among the Madrasa Library system. This figure includes 1563 manuscripts.


Indian contributions for centuries and with this approach the total Indian representation would be almost 99%, leaving aside Turkish, French, Bangla, and Pashtu. Apart from its linguistic specialization, this library is the repository of its faculty/alumni’s publications. Inci- dentally, the library also has a small collection added to this specialized holding, writings of contemporary leading writers of India.

The library has two sets of registers, one is a general list and the other is a subject list. There have been attempts at developing a title and card catalogue for books and journals. Being the largest library, it is apt to say a word here about its stacks and reading space. The stacks and the shelves are arranged by language in different language halls. Each hall has the required reading space for its users. The classification of books is as given in Appendix I, as a broad subject grouping. The users are teachers, students, researchers and general public. Lending is free to faculty and teachers for general books. Rare books have a restricted lending. Open-cum-closed access is practised.

DAR-UL-ULOOM, GULBARGA

This library is attached to the Dargah of Khwaja Syed Muhammed Husseyni Gesuderaz (A.D. 1321-1423). The origins of the Madrasa and its library dates back to the early years of the present century. The library, being within the Dargah Complex, has a good eye-catching location. The Dargah is a great centre of public attraction, and hence it has been visited from time to time by eminent dignitaries and leading scholars, who have also used the library. The visitors’ register in the library proves this fact. The library collection is housed in a hall and a small room. The hall is used for stacks and reading purposes and the room is used for storing rare books and as an area for the repair of damaged books. The library is open for two hours in the morning and the evening. It is manned by a librarian and an attender. The librarian has not been trained but has previous experience. The collection total- ling 3500 comprises books, journals, and manuscripts, in Arabic, Persian, Urdu and English. A special feature of this collection is it contains 10 works written by the great saint Gesuderaz. The only source of finance is the Dargah Trust, with no systematic budget/expenditure.

The library has no accession list but has a subject list. The classification is a broad arrangement, in 73 categories; as can be seen from the sample in Appendix I. The users of this library are teachers, and the general public. Lending is free and is based on surety. Reproduction is allowed. An open access system is used.

88 M. TAHER ET AL.

JAMIA NIZAMIA, HYDERABAD

This school was founded by a profound scholar, Maulana Anwarullah Khan Fazilat Jung in A.D. 1892; the library was set up simultaneously. The library has no separate building. It is housed in six halls of the hostel complex. Apart from this library, the students have a separate reading room. The Library is open for four hours a day: two hours in the morning and two hours in the afternoon. The reading room is open one hour before and one hour after the main library timings. The 30 000 collection interestingly includes printed and non-printed material: books, journals, tapes, Linguaphone records, etc., in Arabic, Persian, Urdu and English. The reading room is managed by students and houses newspapers, magazines and other light reading material and includes some serious reading material. The sources of finance include rentals, donations and grants. The annual budget is Rs. 7000. Four staff members work in the library, two for professional activities and two for non-professional activities. The former two are basically academics and lack professional training.

There is a separate accession register for gifts and for purchased books and there are again separate registers by language. The entire shelf arrangement is by language under a broad classification, as in other similar libraries. The user community consists of teachers, students, researchers (in-house and visiting) and the general public. Lending is free and is only to readers, students, and in-house scholars doing research. Reproduction is permitted. Open access exists but the students must approach the stacks only through library staff.

NADWAT-UL-ULEMA, LUCKNOW

This Madrasa was established in 1893 and its library in 1901. It came up as an intermediary school between the Ulema-led Darul-Uloom, Deoband, and the modernist-led Aligarh Muslim University, Aligarh. This balance was kept up for a long time and the alumni of this school still reflect it. Its library is also comparatively neither so underdeveloped nor so advanced in terms of staff, facilities, services, etc. Many other details below will illustrate the difference between Darul-Uloom, Deo- band and this library.

The library has its own building. Spaciously arranged and well maintained in many respects. This is the only library in this study which has chairs and reading tables, whereas the other libraries still continue the traditional style of mats and carpets with small-size reading desks. Reading space is separated from stacks and the card catalogue is cen- trally placed. The library has a total collection of 77 2 18 books, journals,


and some 4000 manuscripts in Arabic, Persian, Urdu, English and Hindi. This collection has been increasing with generous donations from private collections. It has received 88 16 books, journals and manuscripts from eight individuals who have bequeathed their personal collections. The nature of this leading school, which tries to balance its curriculum between traditional schools and modernist schools in purpose, curriculum and collection development, is reflected in the variety of subjects in the library’s collection. An interesting point to note here is that this is the only Madrasa library in this study, and probably in the entire country, which has in its collection of English language books a complete set of the Encyclopaedia Britannica. This indicates that the management still considers it necessary to spend on such basic reference sources, which a library of this nature must possess. What is common among all Madrasa libraries is that they do have the following subject areas in their collections: scriptural (Quran, earlier scriptures, science ofreciting Quran, interpretations, etc.); traditional (Hadith, collection/ compilations of Hadith, biography of narrators of Hadith, etc.); juris- prudence (Islamic law, compilers, sources of Islamic law, jurists interpretations, legal verdicts, etc.); history; philosophy; and logic. What is uncommon, and is available in Nadwat-ul-Ulema is the variety of subjects in its collection and these in a good proportion.

The financial sources of the library are varied and it has no fixed spending schedule. It is open for six hours a day. The library has a large staff (the largest in this study) of 18: one Librarian, one Deputy Librarian, four semi-professionals, four attenders (Daftari) , three varraq, and five sweepers/cleaners. None of the staff is professionally trained.

It has an accession register and a subject list. It has a card catalogue for all the books and another for journal holdings. The book catalogue has both author and title access points. English books are classified according to S. R. Ranganathan’s Colon classification scheme. This modernity in catalogue and classification is also an interesting factor, seen only in this library. The other books are arranged by a broad classification, like other libraries in this study. The users of the Library are teaching staff, students, visiting and in-house research students and the general public. Lending is free but only for two weeks for teachers and students; the books can be renewed for another two weeks. The library in this study, stands alone in having its own Xerox machine. It has both closed- and open-access systems.

MAZAHIR ULOOM, SAHARANPUR

This school was established in 1866 with the library coming a decade or so later. Presently the library is situated within the Madrasa complex

90 M. TAHER ET AL.

with an extension in the new wing. The entire complex is being replanned, but this is still a proposal. The library is open for six hours a day. It has in its collection 46 337 books, journals and manuscripts in eight languages (Arabic, Persian, Urdu, English, Hindi, Punjabi, Bengali and Gujarati). The financial sources include donations. Budgeting is not systematic. Its staff comprises three academics and one attender. There are no professionally qualified staff.

The library has three registers in three sequences: alphabetical, subject and general. The shelf arrangement is in the general broad pattern as seen elsewhere. The users are teachers, students, visiting and in- house researchers and the general public. Lending is free, but based on surety. Reproduction of material is allowed. It has glass book display cases for rare literary pieces. Open access to the collection prevails.

SUMMARY

A brief review of the above case studies is essential to highlight the present condition and suggest a course of action for an overall integrated development of the Madrasa libraries. These libraries were developed to provide educational material for their users: teachers, students and researchers, with meagre financial, material and human resources. These libraries lack methods of systematic acquisition and processing, and these are not service oriented. These libraries do not have professionally trained staff and the available manpower is insufficient to meet the prescribed standards. In none of the case studies is the collection development balanced due to the fact that the growth of the collections has depended on times and circumstances.

To improve the working condition of these libraries there is a need to tackle the basic problems at the individual library level. The available resources should be utilized to the maximum. These libraries should form a consortium at local level and this local body can expand and include other similar libraries in the state and, finally, form a network at the national level. This proposal could be implemented either by a social agency interested in dissemination of information, or by any library in the country with a major collection. The following provides a description of such a national centre.

PROPOSAL FOR A NATIONAL INFORMATION CENTRE

Ziauddin Desai has listed about 100 Madrasas that cater to the educational needs of Muslims. These are the traditional schools whose curricula are humanities based. Apart from these there are a few more


institutions which offer Islamic studies as a part of their teaching/ education programme. These can be comparatively called non-traditional or modern institutions’ of Islamic studies whose approach is less that of humanities and more that of social sciences.

A network channeled through a national centre for these libraries could be either a national centre for Madrasa libraries or it can be a national centre for Islamic studies; ifit is of the latter type all institutions, both traditional and non-traditional, will be linked. A glance at the countries which are supposed to have such national centres/national networks reveals that of the 40 Muslim countries only 16 have national centres and 12 have networks, and the rest are still to move ahead in this regard (Sajjad-ur-Rahman, 1986). Another look at the Indian scene reveals a very unbalanced system in the national planning. Sci- ence and technology information centres and networks have been at an advantage in that they have government support. Social science centres are still fairly well planned, but the worst is the situation of humanities. Ramaiah and Parfulla Chandra’s (1984) article on this theme is an eye- opener and, with this background, oriental libraries can be very well understood when the latter is totally neglected from any developmental plans and programmes by those at the helm of affairs. P. N. Gour (1981) in his article on Oriental libraries has many good suggestions for an integrated development of Oriental libraries in India with a suggestion to set up a national organization to promote Oriental library activities. Such is the state of affairs in the country at large that it is advisable to propose a separate national centre for Islamic studies. It is advisable to have a national centre to control both traditional and non-traditional libraries of Islamic studies.

This National Information Centre for Islamic Studies (NICIS) should not only encompass in its network the above-mentioned traditional and non-traditional libraries, but it should also form links with Dargah libraries, Mosque libraries, Islamic-language and literature- collection centres, Oriental libraries, Oriental-manuscript libraries, Government and private public libraries (which have fairly good collections of Islamic studies) and all such research centres and libraries which house resources on Islamic studies. Space does not allow to list these libraries by name, their collections, specialities, sponsoring/funding agencies, and such other details.

To be effective and efficient, realistic and manageable, the establishment of an altogether new library with modern tools and techniques is required. Within tools and techniques, it is worth mentioning that,

’ Desai in his book Cmtres of Islamic Learning in India has classified these as traditional and modern institutions of Islamic learning.

92 M. TAHER ET AL.

under Indian conditions, computers can be installed at a later stage. However, literature on the use of computers for Islamic studies is growing (Alsamarrai, 1985). Such an attempt is definitely necessary for these libraries wherein planning for the future would imply considerably developing the present situation. If these Madrasa libraries are left as they are, they may not improve even after 100 years as the librarians are not aware and the management is little concerned about new and newer ways of dissemination of information. It is appropriate to bring in here a few lines from Sardar’s ( 1979) key note address to the congress of Muslim Librarians and Information Scientists which will inspire the management/librarians to think on the right lines and move in the right direction to awaken from the slumber of ages:

A complete knowledge of his/her non discipline a mastery of contemporary intel- lectual tools, and a theoretical and practical understanding of the communica- tion process are essential for information scientists: this can be considered to be Fardulayn.’

Without this individual attainment, the information scientist may not be in a position to enable the Muslim Ummah for the reconstruction and re-emergence of the Muslim civilization over time. Furthermore, until the management decide to alter the present priorities and to spend more on the libraries, the socially required knowledge/information cannot reach the intended audience, nor can the socially required knowledge be disseminated or acquired by the society at large. In this “information age” the numerous challenges before the Muslim Ummah are indeed formidable. The Muslim information scientist has the responsibility as well as an opportunity, to head the way towards viable recovery of Muslim identity and civilization.

It is within this framework that the libraries must strive to convince the authorities concerned and to plan for a national centre and network for Islamic-studies libraries in India. Having proposed a national centre and suggested that it be preferably a new centre, it is also worth considering if it is possible to establish such a centre at the existing leading libraries of Islamic studies in India, vQ. the Indian Institute of Islamic Studies (Delhi), Jamia Millia Islamia (Delhi), Darul-Uloom Deoband (Deoband), Aligarh Muslim University (Aligarh), Abdul Kalam Azad Oriental Research Institute (Hyderabad), etc. In Hyder- abad alone, there are plans to start on modern lines a documentation centre at Asafiya Islamic Centre. This centre could potentially be an ideal location for such a national centre.

The proposed National Information Centre of Islamic Studies

’ Fardulayn means individually requisite knowledge as against that which is Fard-ul Kifayah, or socially requisite, knowledge.


(NICIS) should fulfil the following functions, irrespective ofits location.

(i) Act as a depository for all the nation’s publications and try to procure one copy of all publications (irrespective of language, geographical area, publisher, etc.) on Islamic studies.

(ii) Act as an information-transfer centre and link the generators and users of information by seminars, symposia and conferences. It should also keep the generators/users informed about various research projects, publications, etc.

(iii) The national centre as an apex body should work towards the systematization of existing practices, service/work conditions, staffing patterns, and help in evolving an effective and efficient system in the country. This also implies the solving of problems or attempting to find solutions for problems like the bibliographical control of Islamic literature in India, the standardization of services/practices in libraries, including a uniform classification scheme applicable to Islamic literature (Sardar, 1979), and solving the cataloguing problems in relation to Muslim names (Haroon, 1984). It should draw up subject headings for Islamic studies in a thesaurus form and develop a union catalogue (a) by updating existing catalogues of different libraries, and (b) by compiling the catalogues of the holdings of other libraries. Initially the union catalogue could be limited to two cities of the country, vi<. Delhi and Hyderabad.’

(iv) The centre should arrange for training of Muslim librarians to the specific requirements of Islamic literature, Islamic languages, the preservation ofmanuscripts and such other matters. In this regard there is a dearth of any course on Islamic librarianship and there are hundreds of working librarians who could be trained to the required standard. As seen in the case studies, non-professionals dominate the scene, and hence the backwardness of these libraries is not surprising.

(v) The national centre should evolve policies for encouraging the use of non-book material and the automation of the Islamic studies libraries in the country.

(vi) The centre should establish suitable links with other national centres within the country of humanities and social sciences, to share resources and for exchange of information and be in touch with the proposed international information centre, viz. the World Islamic Bibliographic Centre at the Arab-Islamic Institute of the Goethe Uni- versity (Anwar, 1983) to utilise the expertise, exchange information and ideas, and provide Indian bibliographic information.

‘The manuscripts union catalogue would need to be separate from the printed-books union catalogue.

94 M. TAHER El AL.

ACKNOWLEDGEMENT

The authors wish to thank the following who have kindly helped with information and suggestions: Dr Taqi Ali Mirza (Professor and Head of the Department of English, Osmania University, Hyderabad); Dr Suleiman Siddique (Reader, Department of Islamic Studies, Osmania University); Dr Masood Ali Khan (Deputy Director, ICSSR, Southern Regional Centre, Hyderabad); Mr Rafiq Ahmed (Director, Al-Kitab Pub- lishers, Hyderabad); and the staff of the libraries visited for collecting data.

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Bibliographical Control of Information Sources in Humanities. All India Library Seminar, Jaipur, 198??.

Bibliometrics: A Case Study of Indian Journal of American Studies. All India Con- ference of IASLIC, Bangalore, 1985. (With S. D. Vyas.)

Curriculum for Inservice Training of Health Science Librarians. Perspectives on Edu- cation and Training of LISC Personnel Seminar, Dept of Library Science, Osmania University, Hyderabad, 1985.

Development of Reference Section in State Central Library, Andhra Pradesh: A Proposal. All India Library Seminar, Baroda, 1985. (With M. Burhanuddin.)

Islam in USA: A Literature Survey. Annual Meeting of Indian Association ofAmerican Studies, Bombay, 1985.

Flow of Islamic Information Through Journal Articles: A Bibliometric Approach. Congress of Muslim Librarians and Information Scientists, Malaysia, 1986. (With Dr M. Bavakutty.)

Impact of Islam on Development of Libraries. Ah’s Orator Circle, Hyderabad, 1987. Bibliometric Analysis of Industrial Information: A Case Study of Raw Material.

IASLIC National Seminar, Special Interest Croup, Varanasi, 1986. (With M. Burhanuddin.)

Information Sources in Social Sciences. Extension Lecture, Institute ofLibrary Science, Hyderabad, 1987.

Libraries of Hyderabad. ‘I’alk in LJrdu, AIR Hyderabad, 12 October 1987.


APPENDIX I

Classification Scheme as generally used in most of the traditional libraries (Madrasa Libraries).

1. Quran (scripture) 2. Tafsir (exegesis) 3. Hadith (traditions of the Holy Prophet) 4. Fiqh (Islamic law) 5. Ilm ul-Kalam (scholasticism) 6. Hikmat va Falsafa (philosophy) 7. Mantiq (logic) 8. Nafsiyat (psychology) 9. Tasuvuf (sufism)

10. Aqaid (Islamic belief) 11. Taareekh (history) 12. Seerath (biography) 13. Adab Arabi (Arabic literature) 14. Adab Farsi (Persian literature) 15. Adab Urdu (Urdu literature) 16. Aqlaq (ethics or etiquettes) 17. Munazirah (inter-religious dialogue) 18. Muvaiz (speeches) 19. Aurad (supplicatory prayers) 20. Lugath (dictionary) 21. Tibb (medicine) 22. Sarf ua Nahu (grammar and syntax) 23. Hisab (mathematics) 24. Jugrafiya (geography) 25. Ilme Hindsa (geometry) 26. Jabr-o-Muqabila (algebra) 27. Muqtalif uloom (miscellany)

madrasa libraries in india

Documents