Except for Ibn Batuta's account, we do not have any records of Muslim women attending public schools, but they certainly received the necessary basic education at homes in mohallas of the rich, as was the practice in medieval times. Elderly moulvis and nurses were employed to teach them. Daughters of nobles were taught reading and recitation of holy texts, embroidery, painting, indoor games and calligraphy.

Palace-women received all essential training befitting royalty. Persian and Arabic, arithmetic, music, painting, drawing and Unani medicine were some of the subjects taught. Chivalrous Chand Bibi, the princess of Ahmednagar and queen of Ali Adil Shah I, (1557-1580 C.E.) received military training like any of the Muslim princes. This enabled her to fight the Mughal army. She also knew Arabic, Persian and Turkish. She played sitar, and painting flowers was her hobby. She learned Marathi and Kannada and played a very important role as a regent during the childhood of Ibrahim Adil Shah II.

The Adilshahi Sultans of Bijapur (1489-1686 C.E.) continued the Bahamani tradition of patronage to education by constructing masjids and makhtabs. Among this dynasty of rulers, Yusuf Adilshah the founder (1499-1510 C.E.) was educated at Sava (in Persia) and had a taste for poetry and music. He could play two to three instruments and composed spontaneous songs. Many master musicians and learned men were invited by him from Persia, Turkistan and Rome. Ismail Adil Shah (1510-1534 C.E.) was also a patron of scholars and poets. He knew several languages, and was adept in drawing, painting and making arrows. Ali Adil Shah I (1535-1558 C.E.) had a philosophical bent of mind and invited Hindu, Muslim and Christian saints for religious discussions and called himself “Adilshah Sufi.” He had a great liking for books and collected a huge number on a variety of subjects, and carried boxes of books with him during many journeys. The royal library lodged in Asari Mahal at Bijapur had its beginning during his rule.

As the use of paper became increasingly popular, calligraphists grew in demand. Khasnavis was an expert in calligraphy. Hindus and Muslims were equally adept in handwriting. Books on poetry, biography and history were illustrated with the choicest handwriting, with beautiful borders of gold, red and blue flowers.

Under the Adilshahis, the Dakhini Urdu became more broad-based and received recognition and court patronage8. It is believed that Bijapur is the birthplace of the mushaira, an immensely popular soiree of poetic composition of later times. The new language became popular not only with kings and nobles but with scholars, teachers and commoners as well, and mushairas helped the spread of literature, along with sophisticated entertainment. Participation of the audience is a strong point of the mushaira even today. Poets are encouraged by the audience at the completion of every line with exclamations like “Wah!”, “Khub!”, “Suban!”, “Marhaba!”, and “Mukharrar!” For a long time, Persian continued as the court language and Urdu as the spoken language. Under the Adilshahis, Urdu replaced Persian as a medium for literary and communicative purposes.

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References
Jotsna Kamat
1. M. M. Zuhuruddin Ahmad. Present Day Problems of Indian Education, p. 21.
2. N. N. Law. Promotion of Learning in Muslim India, p. 81.
3. Ibid, pp. 84-90.
4. H. K. Sherwani and P. M. Joshi. History of Medieval Deccan, Vol. II, pp. 187-188.
5. G. Yazdani. Bidar, Its History and Monuments, p. 24 ff.
6. N. N. Law. Promotion of Learning in Muslim India, p. 89.
7. N. N. Law. Promotion of Learning in Muslim India, p. 81; H. K. Sherwani and P. M. Joshi. History of Medieval Deccan, Vol. I, p. 397.
8. H. K. Sherwani and P. M. Joshi. History of Medieval Deccan, Vol. II, p. 81.
9. T. T. Sharma. Charitrika Dakhalegalu, p. 140.