L add m Wor t h-1 1

F !

L UCKNOW ,1 9 1 1

Being pa pers read a nd discussions

on t h e t ra in ing so f Miss iona ries ,a nd lit era t ure for Musl im s a t t h e

Genera l Con ference on Miss ion s t o

Mus lim s h eld a t L ucknow, Ja n . 23

28 , 1 9 1 1

W ith

Com m ittees

Program m e

L ist of delega tes , e t c .

EDITED BY

E . M . W HERRY , DD .

0 . G . MYL REA , B A .

8 . M,ZW EMER,

Edi t ori a l

Com m i t t ee

THE CHRISTIAN LITERATURE SOCIETY FOR INDIAL ONDON

,MADRAS AND COL OMBO

1 9 1 1

COPY R IGH T

CON TE N T S

INTRODUCTIONL IST OF OFFICER

‘

S AND COMMITTEESLIST OF DELEGATESPROGRAMMEAPPEAL To THE CHURCHESRESOLUTIONS OF CONFERENCEI .

I I .

I I I .IV.

V I .VII .

THE TRAINING OF MISSIONARIES1 . THEIR INTELLECTUAL AND SP IRITUAL QUAL IFI

CAT ION S2 . THE IR COURSE OR STUDY AT HOME3 . THE IR COURSE OF STUDY IN THE FIELD4 . TRAINING OF M ISSIONARIES IN THE FIELD

L ITE RATURE FOB MUSLIM READERS AND WORKERS . .

1 . GUIDE TO LITERATURE FOB WORKE RS2 . IN URDU3 . L ITERATURE W ANTED IN URDU4 . IN ARABIC5 . IN PERSIAN6 . IN LANGUAGES OF THE FAR EAST7 . BIBLE SOC IETIES AND M ISSIONS To MUSLIMS !

OUTLINE S OF A COMBINE D POLICYTHE ATTITUDE OF THE EVANGELIST TOW ARDS THEMUSLIM AND HIS REL IG IONCLOS ING ADDRE SS BY THE BISHOP OF LAHOREAPPENDICESINDEX

E RRAT A

On pa ge 96For Wa

‘zu

Ma jm a‘u

Iqt fsa

Ta udfh

On pa ge 97For D arsu

’l - Aulad read DurI

'

Isu’l Auliya .

IiIujja t u’

l H a jja t u’

l lah u’

l .

On page 98For Tam adun read Tam addun .

On page 1 43For Surat read Sira t .

On pa ge 1 46For Ta t sl i t sh iya read Ta slfsiya .

On page 1 47For Salat sa t read Sa lasa t .

On pa ge 224For a ft erwa rds read af t er Ch rist .

Superseded Supersede .

On page 244For wh ich Ch ris t iani t y read wh ich Ch ris t iani t y h as

h a s which wh ich .

read W a zih u .

Ma jm fi‘.

Iqt isad.

Tanz ib .

IN TR OD U CT ION

THE convokipg of a second Conference of M is

sions among Muslims.Only five y ears after the

firs t , was freely criticized by many , even of friendsof miss ions , especially in the l ight of the World

’ sConference at Edinburgh , as being Somewhatsuperfluous : nor was the experiment of holdingit in a great Muslim centre in India altogetherwithout elements of risk . Our covenant - keepingGod both honoured th e faith of thos e who plannedand the prayers of those who worked : He graciously poured out such a Spiri t of earnest communion and practical wisdom that we are sure thatthe Conference was more than justified , by thestimulus given t o existing work in India and theunfolding of great possibilities for the immediatefuture . The invitation given at the Cairo Con

ference of 1 906 t o hold the next one at Lucknowwas welcomed by the various m issions in thatancient Muslim capital , and , though the choice ofa city in the centre of India meant naturally avast preponderance Of Indian delegates , this isonly to be regarded as essential ly fitting in vi ewof the increasingly dom inant pos ition of IndianMuslims and the urgent and patent need ofawakening th e vas t body of m iss ionaries in Indiat o a more Specialized and ordered attempt to win

2

8 INTRODUCTION

Islam for Ch rist . Some two hundred delegatesrepres enting fi f t y - four organizat ions and societiesworking among Muslims had be en invited toattend, and of these over one hundred and Sixtyanswered their names when the roll was calledon the first day . In addition about one hundredand fifty visitors a t t ended

‘t h e sessioris , many more

desiring to come , but being refused from want ofspace in the hall and accommodation in the city .

A comprehensive programme had been prepared ,having as one main obj ect ive the considerationof the Pa n - Islamic movement and its bearing onmi ssions . This is certainly the most dominantmovement in Islam at the present juncture, andthe thorough presentation afiorded by the papersread cannot but be of the greatest possible valueto al l students of mis sions .In the second division the training of mission

aries was treated in far greater detail than at Cairo ,and the h Ope may be expressed that these discussions will now issue in something really pra ctical being done . The field of Christian andcontroversial literature was again thoroughlytraversed , and i t i s obvious that increased knowledge is leading to specific needs being met andobsolete works replaced with accurate and up

- todate publications .The place of meeting was the main h al l Of t he

Isabella Thoburn Coll ege,and it was de emed wise

t o restrict admission to approved visitors only .

Great care was also taken to prevent leakage of

INTRODUCTION 9

news to the secular press until the Conferenceh ad fini shed its sessions .A special feature of the Conference was t h eExhibit Room . There was displayed Islamic l i tera t ure in Arabic , Urdu , Turkish , Persian , Bengali and Chinese, and a good collection of s tandardbooks dealing with the history and philosophyOf Islam . The Christian L iterature Society forIndia and the Bible Society had good s tal ls

,and

the amount of literature both sold on the spotand ordered is eloquent proof of the realinterest aroused and the determination of man yto obtain a more thorough grasp of t he wh olesubject .The informal d ebate of the Cairo Conference

was exchanged for short speeches on the varioustopics as , owing to the number of papers and sizeof the Conference , th e greatest possible economyof time had to be secured .

The long programme could not have been workedright through , had not the Chair kept the keenestWatch on the time .

In deciding on the form that the publicationssh ould take , it was considered best that onepopular volume sett ing forth the Pan - Islamicmovement

,and a separate book dealing with

women ’ s work, Should be issued to the generalpublic

,whil e the more technical parts , the training

of mi s sionaries , the papers dealing with literature ,and the resolutions passed by the Conferencesh ould be printed for private circulation only, a s

1 0 INTRODUCTION

being more especial ly for t h e home boards ands tudents Of mi ssions .Any doubt that may have been fel t as to the

wisdom of ho ld ing thi s Conference so soon afterEdinburgh was dispelled by the very first paperevery member real ized that so great had been thechanges in the Muslim world in the last few years ,and so urgent was the

‘

need of adaptation tochanged conditions that to have put off the Conference for a s ingle year would have been a grievousblunder .

Since the Cairo Conference of 1 906, the Churchhas been greatly stirred , and much has beendone to educate the Christian public as to theextent and growth of Muslim propaganda : muchremains to be done in t he way of practicalaction .

There were several marked notes at this Conference . The po licy of Christendom with regardto Islam mus t be attack, not defence : attack inall the spirit of love and generous appreciationof the truth in Islam , but stil l attack , vigorous,concerted

,and all along the line . This was a

business Conference and it must resul t in action .

As the Mus lim hajj makes for the Spirit of unityand Pan - Islam , so must Christian unity markal l our policy and strategy : there must be oneunit ed front and in all great moves , t h e forces atwork must move in concert .Without prejudice to the cla ims and needs of the

who le field, yet Africa was felt to present the most

INTRODUCTION 1 1

pressing case for real vigorous forward movement ,and the whol e moral j udgement of the Conferencewent with resolut ion v . 8 0 deep too was theconviction that missionaries must be special lytrained and equipped that it is impossible to doubtthat pl ans for

.execut ing this po l icy wil l be at once

taken in hand . The churches must realize thatGod is calling for the very best in the home landsfor the posts Of leaders and teachers in the front .W i t h these there was insistently present thecall to the deeper prayer life . Let the closingwords Of t h e Bishop of Lahore ’ s address remainwith us : The opportunity i s one of unrival ledsplendour , but i t can only be met with succ ess inproportion as our l ife is hid with Chris t in God .

Our present difficulties are largely due t o thechurch ’ s failure in the prayer life in the past .There must be definite prayer for specific obj ects ;we must believe in a God Who answers prayerand in the Spirit Who maketh intercession for us .May we go in the power of t h e Spiri t . ’

I I A A

wa rm 430w 7 9 e’

vdvva / o v'

rf y e

C . G . M .

OFFICERS AND COMMITTEES OF

CONFERENCE

OFFICERSCha irm a n , Rev . S . M . Zwem er, D .D .

,

Vice- Cha irm a n , Rev . Canon H . U. Weitbrecht,

PH .D . , D .D .

Secret a ry a nd Trea surer, Professor R . S . McCle

nahan

Clerk, Rev . T . C . Badley

PROGRAMME COMM ITTEE

Bishop F . W . Warne , D .D .

Rev . Canon Weitbrecht , PH .D . , D .D .

E . M . Wherry , D .D .

S . M . Zwem er, D .D .

LOCAL COMM ITTEERev . T . C . Badley

C . R . Cook, M .D .

S . H . GregoryA . J . Harvey

,M .A .

Miss K . 0 . HillL . Marston

Rev. J .W . Robinson, B .D .

EXECUT IVE COMMITTEECha irm a n , Rev. S . M . Zwem er, D .D .

Vice- Cha irm a n ,Rev . Canon Weitbrecht , PH :D. ,

D .D .

OFFICERS AND COMMITTEES CF CONFERENCE 1 3

Rev . W . H . T . Ga irdner, M .A .

Secret a ry a nd Trea surer, Rev . John Gifien ,

Mr . M . H . MarshallRev . J . S . Tim pany , M .D .

Bishop F . W . Warn e , D .D .

Rev . E . M . W.herry , D .D .

Pastor F . Wurz 0

CONT INUAT ION COMMITTEE , 1 9 1 1 To 1 9 1 6

Convener, *Rev . S . M. Zwem er, D .D ., Bahrein, Per

sian GulfSecret a ry , Prof. R . S .McClenah an , A ssiut , EgyptRev . J. Adriani , Posse , Celebes

Ahmad Shah , Hamirpur , U P ,India

Miss de Selincourt , Z .B . M .M . , A llahabad , IndiaRev . W . Goldsack , Pubna , E . Bengal , India

J . S . Tim pany , M .D .,Hanumakonda , D eccan

Miss G. Y . Holliday , Tabriz, PersiaRev . W . H . T . Ga irdner, Cairo , EgyptThe Rt . Rev . G. A . Lefroy , D .D . ,

Bishop ofLahore

Rev . E . M. Wherry, D .D . , Ludhiana , IndiaMichael Efiendi Mansoor

, Am . Mission,Cairo

Dr. Jul ius Richter, Belzig , GermanyMiss Annie Van Sommer, Cuffnells , Weybridge ,England

Rev . S . Van R . Trowbridge , A intab , TurkeyBishop F . W . Warne , D .D . , Lucknow,

IndiaCanon H . U. W eit brech t , PH .D . , D .D .

, Simla, India

Execut ive Com m itt ee

DE LEGATES FROM FOREIGN LANDS

AMERICAN BOARD OF COMM IS SIONER S FOR

FORE IGN MISSIONS

Rev . Cornelius H . Patton , D .D ., Boston , US A .

Stephen Van R . Trowbridge , A intab , TurkeyMrs . Stephen Van R . Trowbridge, A intab , Turkey

BASEL GERMAN EVANGELICAL MISSIONARYSOC IETY

Rev . L . J . Froh nm eyer, Li t . Theol . , Basel , Switzerland

CH INA INLAND MI SSION

Mr. H . French Ridley , Siningfu Kansuh , N

China

DANISH MI SSION To THE ORIENT

Rev . E inar Prip , Deir Atiy eh c/o Victoria Hospital

,Damascus , Syria

DUTCH REFORMED CHURCH M I SSION

Rev. S . M . Zwem er, D .D . , Bahrein ,Persian Gulf, ArabiaC . Stanley G . Mylrea , M .D . , Bahrein, PersianGul f , Arabia

D . Dykstra, M .A Bahrein, Persian Gulf, Arabia

L IST OF DELEGATES 1 5

GERMAN SOUDAN PIONEER M I SSIONRev . J. S . Enderlin , Assuan, Upper Egypt

ZENANA B IBLE AND MEDICAL MI S SION(CANADIAN AUXILIARY)

Miss Annie McKinney , 28 Bleecker St Toronto ,Canada '

PRESEYTERIAN CHURCH IN THE U .S .A .

Miss G . Y . Holliday , Tabriz , PersiaRev . Wil l iam S . Nelson , D .D .

,Tripoli , Syria

Henry M . Ma cCra cken , D .D . , LL .D . , Uni

versity Heights , New York

UNITED PRE SBYTERIAN CHURCH OF NORTHAMERICA

Mrs . J . B . Hill , P ittsburg , Penn , U.S.A .

Miss H . C . Campbell , P ittsburg , Penn , U .S .A .

Minnehaha Finney, A lexandria , EgyptE lder Metry S . Dewa iry , San Stefano , Al exandria ,

EgyptProf . R . S . McClenah a n , M .A . , Assiut , Egypt

UNITED FREE CHURCH OF SCOTLANDRev . J . C . Young , M .A . , M .E .

, SheikhO thman A den , A rabia

SYRIAN PROTE STANT COLLEGERev . J . Stewart Crawford , Beirut , Syria

REV . DR . D . M . STEARN ’S B IBLE CLA SSE SMiss Mary T . Maxwell Ford , Safed , Galilee,

Palestine8

DELEGATES FROM INDIA

AMERICAN FREE BAPTI ST MI SSION

Rev . H . E . Wyman, Midnapore, IndiaMiss E l la M . Butts, Hatigarh , Bengal , India

AMERICAN MARATHI MISSION

Rev. T . S . Lee , Satara, (Bombay Presidency) , IndiaWil l iam Hazen , M .A . , Sholapur, IndiaL . S . Gates , B .D .

, Sholapur , India

AMERICAN MADURA MISSION

Rev. J . S . Chandler , M .A Madura, South India

AMERICAN BRETHREN MISSION

Wilbur B . Stover , Ankleshwer, India

AMERICAN CHURCH OF GOD MISSION

Miss Viola G . Hershey , Bogra , East Bengal , Ind ia

AMERICAN EVANGEL ICAL LUTHERAN MI SSION

Miss J . L . Rollier, Guntur , South India

AMERICAN MENNONITE MISSION}Rev. M. C . Lehman, Dh amtari , C .P. , India

LIST OF DELEGATES 1 7

BAPT I ST Z ENANA MISSION (ENGL I SH)Miss Taylor, Jessor e, Bengal , India

Eckh out , Agra , IndiaI . M . Agnus, Calcutta, India

SOUTH AUSTRAL IAN BAPT IST M I SSIONARY SOCIETYRev . Wil l iam Goldsack , Pubn a , East Bengal

Walter Barry,Comilla, East Bengal

BASEL GERMAN EVANGELICAL MISSIONRev . Y . Meyer, Ph .D . , Tell i cherry, Malabar

A . Schosser, Mangalore

CANADIAN BAPT IST MISSIONRev . J . E . Chute , B .Th . Akidu, Telugu , Indi aMrs . I . C . Archibald , Chicacole, Madras Presidency

CENTRAL ASIAN MISSION

Rev. W . S . Norwood, Mardan , India

CHURCH OF ENGLAND Z ENANA MISSION

Miss Edith Hopwood , Ootacamund , IndiaHaitz

, Bh aga lpore , IndiaEdith Madeline Potter , Bangalore, SouthIndia

D in ,A srapur, Punj ab

B . S . Havard , Amritsar, Punj abDulce M . Swan, Calcutta , BengalSt eward , Quetta , Baluchistan

1 8 LUCKNOW , 1 9 1 1

ENGL ISH BAPTIST MISSIONRev . Geo . J . D ann , Bankipur, Patna , India

Wil liam Carey,Barisal , East Bengal , India

John Reid , Jessore , Bengal , IndiaT . W. Norledge , Calcutta, India

t

CANADIAN PRE SBYTERIAN MISSIONRev . W . A . Wil son

,M.A .

, D .D . , Indore , IndiaJ . A . Sharrard

,M .A .

, Indore, India

INDIA MI SSION OF THE D I SCIPLE S OF CHRI STWalter G . Menzies , Rath , U.P . , IndiaW . C . Macdougall , B .A .

, Jubbulpore , C .P IndiaRev . E . C . D avis , M .A .

, Jhansi , U.P . , IndiaD . O . Cunningham , B .A .

, Harda , C .P . ,India

LONDON MIS SIONRev . Frank Lenwood , M .A . ,

Benares , IndiaMiss Christlieb, Anantapur, South IndiaRev . J . A . Joyce, Ja iganj, Bengal

LUDHIANA Z ENANA AND MEDICAL MISSIONMiss Greenfield , Ludhiana , Punj ab , India

THE GW ALIOR PRE SBYTERIAN MISSION BOARD OF

TORONTO, CANADARev . John Wilkie , M .A. , D .D . , Jhansi , U.P . , India

SCANDINAVIAN ALLIANCE MISSIONA . P . Franklin , Mandulwar, Taloda , Kh andeSh ,

India

https://www.forgottenbooks.com/join

20 LUCKNOW , 1 9 1 1

R ight Rev . G . A . Lefroy, D .D . , B ish op of

Lah ore, Lahore , India

CHURCH MISSIONARY SOCIETY

Rev . A . Duncan D ixey, D adar and Mastung,

Kalat State, Beluch ist anJohn Qalandar , Lu‘ c know ,

IndiaK. N . Basu

,E sq . , Kidderpore

,Calcutta

Miss E . C . H . Cooke , D era Ismail Khan ,India

Rev . Canon W . Hooper, D .D . , Mussoorie , Ind iaArthur Lankester, E sq . , M .D .

, Peshawar , NorthIndia

Rev. W . E . S . Holland , M .A . , A llahabad , IndiaA . J . Harvey , M .A .

, Lucknow, IndiaE . T . Noakes , Krishn agur, Bengal

Mi s s Sophia Bland , Agra U .P . , India

Rev . Canon J . A li Bakhsh , Lahore , North IndiaA rchdeacon Ihsan Ul lah , Goj ra , PunjabRev . S . J . E dwin , B .A .

,A l lahabad , India

Canon M. G . Goldsmith , B .A ., Royapet

House,Madras , S .W .

Miss E . A . Luce, Azamgarh , IndiaRev . H . J . Smith , M .A .

, Aurangabad , Nizam ’sDominions , India

Miss L . Wood , Aurangabad , Nizam ’ s D ominions ,India

Rev . GE . Brown , M .A . , Hyderabad , (Deccan) , India .

A . E . D ay , Karachi , IndiaDr. T . L . Pennell , Bannu,

India

LIST OF DELEGATES 2 1

Dr. Al ice Pennell , Bannu , N IndiaRev . A lfred H . Phillips , Calcutta , India

J . N . Carpenter , M .A Al lahabad , IndiaCanon H . U. Wei tbrecht

,Ph .D .

, D .D . , Sim la ,IndiaC . G . Mylrea , B .A . , Lucknow,

IndiaE . A . Herisley , M .A

j ,Jubbulpore, C .P . , India

Canon E . H . M . Waller, M .A . , A l lahabad,

U .P . , IndiaMiss B . S . Fowler , Bharatpur, Rajputana , India

CHURCH OF SCOTLANDRev . T . Grahame Bai ley , B .D .

, M .A . ,

Wazirabad , India

DANISH M I SSIONARY SOC IETYMiss Malthe, Tirukoilur, South Arcot , India

EVANGELICAL NATIONAL SOCIETY OF STOCKHOLM

Rev . M . FrOberg, Chhindwara, C .P. , India

FRIENDS FORE IGN MISSIONARY ASSOC IATIONMis s E . Nainby , Bhopal , Central Ind ia

INDIA SUNDAY SCHOOL UNIONRev. R . Burges , Jubbulpore , India

METHODIST EPISCOPAL CHURCHBish op F . W . Warne , D .D .

, Lucknow ,India

J . E . Robinson , D .D . , Bombay , IndiaRev. W . L . King, D .D . , Hyderabad (Deccan) ,

India

22 LUCKNOW , 1 9 1 1

Rev . F . R . Felt , M .A . , M .D .,Jubbulpore, India

J . N .West , M .A ., D .D .

,Shahj ahanpur, India

Miss Katherine L edya id Hi l l , Lucknow, IndiaRev . J . O. Butcher , B .D .

,M .D .

, Lahore , Punjab ,IndiaJoseph Culsh aw, D arjeeling , IndiaJ . W . Robinson ,

B .D . , Lucknow , IndiaB . T . Badley , M .A . , Lucknow , IndiaP . M . Buck , D .D . , Meerut , IndiaNoble L . Rockey , M .A.

, Gonda , U .P . , IndiaD . O . E rnsberger , Belgaum , IndiaLewis E . L inzell , B .A .

, Baroda , IndiaMahbub Khan , Kasganj , IndiaL . A . Core , M .A . , Lucknow , IndiaT . C . Badley , Lucknow , India

NAT IONAL MI SSIONARY SOC IETY OF INDIA ,BURMA AND CEYLON

James Will iams, B .A Fazalabad D i st ., Montgomery , Punjab , India

NEW Z EALAND BAPT I ST MISSIONARY SOC IETYRev . John Takle, Brahmanbaria , East Bengal ,

India

NORTH INDIA CHRI STIAN TRACT AND BOOKSOC IETY

Rev. J . J . Lucas , D .D . , A llahabad, India

PRE SBYTERIAN CHURCH IN U.S .A .

Rev. Arthur H . Ewing , Ph .D . , D .D ., Allah abad,

Indi a

LIST OF DELEGATES 23

Rev . H . C . Velte, Saharanpur, Ind iaJ . C . R . Ewing, M .A D .D ., L L .D Lah ore

,

IndiaTalib - ud- din , B .A .

, Lahore, Punjab , IndiaProf. R . Sira judin , B .A . , Lahore , IndiaRev . W . H . Hannum , M .A . , Vengurle (Ratnagiri) ,

India 0

E . M . Wherry, M .A ., D .D . , Ludhiana, Ind ia

J . P . Graham ,D .D .

, Miraj , IndiaW . L . Hemphill , M .A ., B .D . , Fateh garh , U.P . ,

IndiaProf. Preston H . Edwards, M .A . , Ph .D A l lahabad,

India

PRE SBYTERIAN CHURCH OF IRELAND

Rev . H . B . Scott , M .A ., Surat, India

Hamilton Martin , B .A ., Wadhwan Camp ,

Ind ia

UNITED PRESBYTERIAN CHURCH OF NORTH

AMERICA

Rev . W . B . Anderson, M .A ., Khangah Dogran ,

Punj ab , IndiaW . F . Brandon , Ph .D . , Pasrur , Pun jab , India

Miss Mary J . Campbell , Pathankot, Punj ab , IndiaMrs . A l i ce McClure, Rawalpindi , India

Rev . H . S . Nesbitt , Zafarwal , Punjab , India

REGIONS BEYOND MISSIONARY UNIONRev . George E . Hicks , Motihari , N . Ind ia

4

24 LUCKNOW , 1 91 1

SOC IETY FOR THE PROPAGATION OF THE GOSPELRev . J . B . Frank, B .A.

,Roorkee, U.P .

,India

G . A . Purton , M .A . , Delhi , IndiaB . J . Lacy, Cawnpore , IndiaP . J . E . Dim ishky , B .A . , Bombay , IndiaAhmad Shah , Hamirpur , U.P ., cIndia

Miss F. Edina Shepherd , D elhi, IndiaRev . J . R . Hill , Banda , U.P . ,

India

SEVENTH DAY ADVENTI ST

J . L . Shaw, B .S ., Mussoori e, North India

W E SLEYAN METHODI ST MISSIONARY SOCIETYRev . E . Osborn Martin , Akbarpur (Oudh ,

IndiaC . Phillips Cape, Benares, IndiaS . H . Gregory, Lucknow , India

Miss A l len,Hyderabad (Deccan) , India

W OMEN ’ S UNION M I S SIONARY SOC IETY OF AMERICAMiss Al ice E . Wishart , 6 South Road , A l lahabad ,

Ind ia

YOUNG W OMEN ’S CHRI STIAN ASSOC IAT IONMiss A . G. Hill , B .A . ,

Lucknow, India

YOUNG MEN ’ S CHRI ST IAN ASSOC IATIONBishop F . W . Macdowell , D .D . , LL .D . , Chicago ,

Il l . , U .S .A .

J . N. Farquhar, M .A . , Calcutta, IndiaRev. F . W. Ste inth al , B .D .

, Calcutta , India

PROGRAMME

Monda y , Ja nua ry 2 3 , 1 9 1 ]

a .m .—2 p .m . Opening SessionDevo t iona l Meet ing conduct ed by t h e Rev. S . M. Zwem er,

D .D Ch a irm an of Ca iro Con ferenceAddresses b y t h e Righ t Reverend t h e Bish op of Lucknow ,andBish op F . W . Wa rn e, D .D .

, LucknowConst i t ution of Con ference , E lec t ion of Ofii cers , et c .

Presen t a t ion o f Report s of Li t era t ure a nd Publica tionCom m i t t ees of t h e Ca iro Conference

OPEN ING ADDRE S S . GENERAL SURVEY OF THEMUSL IM WORLD

Rev. 8 . M. Zwem er, D .D . , Ara bia

3 - 30— 5 - 30 pm . Th e Pan - Ishim ic Movem ent ; i t s genesisand obj ect ive ; i t s m ethods and h ow th ey affect t heproblem of Musl im Eva ngel iza tion

In TURKEY— Pa per by Rev. W . S. Nelson ,D .D . , Tripoli

Address by Rev . F . E . Hoskins , D .D .,Syria

In AFR ICA— Pa per b y Pa st or F . Wurz , Ba sel , SwitzerlandAddress by Rev. Ca non E . Sell , D .D . , Madra s

In MALAYSIA AND FAR EAST— Paper by Rev. G . Sim on

o f t h e Rh enish Mission , Sum a t ra

Tuesda y , Ja nua ry 2 4 , 1 9"

l l a .m .— 2 p an . Pol itica l ch anges in t h e Musl im W orld;

their rela tion t o Islfim a nd t h e outlook for Ch risti anMissions

In PERSIA— Pa per by Rev. L . F. Esselst yn

In ARAB IA— Pa per by Rev. J . C. Young , M.D ., AdenIn INDIA— Pa per by Rev. W . A . Wilson , M.A. , D.D .,

Indore

26 LUCKNOW , 1 9 1 1

In TURKEY— Paper by Professor J. S t ewart Crawford,Beirut

3 - 30— 5 - 30 pan. Governm enta l a ttitudes towards Mi ssions t o Islam

MUSLIM GOVERNMENTSRev. S . V . Trowbridge, D .D . , TurkeyMr. E . H . Glenny , L ondon00 1 . G . Winga t e , Ceh t ra l As ia PioneerMission

PAGAN GOVERNMENTSRev. C. R . Wa t son , D .D . , Ph iladelph ia , U.S .A .

CHRIST IAN GOVERNMENTSRev. W . H . T . Ga irdner, M .A . , Ca iro , Egypt

W ednesda y , Ja nua ry 2 5 , IO"

1 1 a .m .— 2 p .m . Islam am ong Pagan ra ces, and m easures

t o m eet t h e Musl im adva nce

In INDIA—w Rev. J . Ta kle, Brahm anbari a , Benga lIn MALAYS IA— Rev. J. Adriani of t h e Rh enish Mission ,

CelebesIn AFRICA— Prof . Karl Meinh of , Berlin

3 - 30— 5 - 30 p m .

In CHINA— Mr. F . H . Rh odes, Ch ina In landMissionRev. H . French Ridley , Sin ing , Kansuh

In THE RUSSIAN EMP IRE— Miss Jennie Von Mayer,

Moscow

OUTLINE OF A COMBINED POLICY TO MEET THEMUSL IM ADVANCE

Discussion t o be openedby t h e Ch a irm a n

Thursda y , Ja nua ry 2 6 , 1 9"

1 1 a .m .- 2 p .m . Th e Tra ining of Missionaries for work

am ong Musl im s1 . THE IR INTELLECTUAL AND SPIRITUAL QUALI

FICATIONS

Prof . R . S . McClenah an, M .A., Assiut, Egypt

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2 8 LUCKNOW , 1 9 1 1

EDUCAT IONAL WORKMiss C. M. Buch anan , Egypt

LITERATUREMiss Li lia s Trot ter, Algiers

S a t urda y , Ja nua ry 2 8 ,

a .m .—2 p .m . W ork am ong. W om en

MEDICALDr. Em m eline S t ua rt , Ispa h a n , Persia

Ma ry D . Eddy, Beirut , Syria

SOCIAL PROBLEMS AND CONDITIONSMrs. Alice E . McClure, Rawa lpindi , India

TEACH ING MUSLIM WOMEN IN MEDICAL MISSIONSMiss K . Cay , Ca iro , Egypt

WOMEN CONVERTSMrs. E . M. Wh erry , Ludh iana , India

3— 5 - 30 p .m . Practica l Conclusions of t he ConferencePa per b y Robert E . Speer, D .D . , Sec Presbyteria n BoardofForeign Missions, New York , U .S .A .

Address by t h e Bish op of Lah oreReport s of Sub - Com m i t t ees on Finance, Publica t ion ,

Appea l , Com binedAction , e t c .

RULES FOR DISCUSSION

1 . W ith the exception of the opening address ,the time l imit for pap ers Shall be twenty minutes ,and for addresses entered On the programme fi fteenminutes . Subsequent speakers sh all be l imitedto seven minutes .2 . Speakers other than those m entioned in

the programme shall send up thei r cards to thechairman , who shall call upon them in the orderin which th e names have been sent up .

3 . In case that more speakers should be a n

nounced than the time allo tted to the discussionwil l allow, the chairman may reduce the timeallowed to each speaker, or pass over names athi s discretion .

4 . The Opener of the subj ect shall be allowedat least five minutes for reply

,at the close of

the d iscuss ion .

5 . Visitors may be allowed to speak at thediscretion of the chairman , provided that their sodoing does not interfere with the time claimab leby delegates . In the case of resolutions beingput to the conference

,the visitors Shall have no

votes, and their s eats shal l be distinguishabl efrom those of the delegates .

APPEAL OF THE LUCKNO W C ON

FERENCE , 1 9 1 1 , TO THE HOME

CHURCHES AND MISSION BOARDS

DEAR FATHERS AND BRETHREN,

As a Conference of Missionaries representing alarge number of Churches and Mission BoardsOperating among non - Christian peoples in manylands , we greet you most heartily in th e nameof our common Lord and Master

,assuring you

of our prayerful sympathy with you in all thegreat responsibi li ti es which you hea r in carryingforward the work O f Ch ri st throughout theworld .

In this hi storic city of Lucknow , we havegiven several days to a thoroughly comprehensiveand practical consideration of urgent problemsconnected with present day developments in thewidespread Muslim world . Missionaries of largestexperience in direct work among Muslims , men ,who by scientific study through long years haveexpert knowledge of the history and li teratureof Islam , and others , who by training and position are best qualified to express soun d judgem ents

,have contributed to what we believe will

be regard ed as a most va luable survey of thecontemporary relations of Christiani ty to Islam .

APPEAL 3 1

We therefore fee l justifi ed in inviting mostserious attention to the series of resolutionsrespecting matters of importance and practicalurgency adopted by the Conference .

While profoundly conscious of the formidablenature of t h e . t a sk of evangel izing the Muslimworld and meeting the advance of Is lam invarious lands , and while we n either ignore normin imize the diffi cult ies that confront us everywhere , we are confident that our work, un dertaken a t the command and with the presenceof Christ

,can have but one issue . The large

number of convert s won from Islzim , t h e churchesthat have been gathered from its adherents , andthe many able preachers of the Gospel who wereonce Muslims , are the first - fruit s God hasgranted , but they are also a pledge that theevangelization of the Muhammadan world i swithin the power of t h e Christian Church , i f i twill but freely utilize the vast resources placedat its disposal by its D ivine Leader .We fully realize that for the accompl ishmentof the gr eat task that confronts us in theMuslim world , which is but a part Of the sti llgreater task of world - evangelization , the winningfactor is the possession of a large measure of thelife in Christ , both by the churches at homewhich we represent, and by those who labour forthe Lord on the Mission F ield . The convictionis forced upon us that here lies the s ecr et of theChurch ’ s l ack of that glowing enthusiasm which

5

32 LUCKNOW , 1 9 1 1

woul d eagerly seek expression in more ardentand sel f - sa crificing effort for the conversion tothe faith Of Christ of Muslims and non - Christianpeoples everywhere . Under the pressur e of thi sconviction

,the Conference expressed its heartfel t

desire that the home churches , . together withmissionaries and believers in Chri st on theMission Field , should uni te in most earnest andunceasing prayer to God , for the outpouring of theHoly Spirit and the fulfi lment of His exceedinggreat and precious promises .

Nor could we thus address you , were we notconvinced that there are now throughout Christ endom hundreds whom God intends to beevangel ists to Islam , but who have not yet heardthe call . That it may reach them i s the obj ectof our prayer to Him and our appeal to you .

The cons ideration of the great Musl im problemhas awakened in us as fol lowers of th e Crucifieda deep sense of penitence for the past l apses ofthe Church and of shame for her present apathy .

May this same conviction be carried home tothe hearts of all whom our message shall reachand bring home to each the burden of individualresponsibility. W h o i s ready to pay the greatdebt wh ich Christendom owes to those who

,but

for h er error,imperfections and selfishness

,

would long ago have been won to the faith ofJesus Christ ?

APPEAL 3 3

May He who died for them and us give usgrace to answer .

Signed by t he Execut ive Comm i t tee :

REV . S . M . ZW EMER , D .D . , ConvenerPROF . R . S . MCCLENAHAN , Secretary

W . H . T . GAIRDNER ,B .A .

RT . REV . G . A . LEFROY , D .D . , Bishop of LahoreREV . E . M . W HERRY, D .D .

C on f i den t i a l

RESOLUTIONS OF THE GENERAL CON

FERENCE ON MISSIONS TO MUS

LIMS HELD AT LUCKNOW IN 1 91 1

NEXT MEETING OF THE CONFERENCEI . That t h e next meeting of this Conferenc ebe held in 1 9 1 6 in Cairo , unless for political oro ther reasons i t i s d eemed unadvisable to hold itthere , in which case i t meet in London .

APPOINTMENT OF CONTINUAT ION COMMITTEEII . ( a ) That a Continuation Committee be

appointed , whose duty i t shall be to take stepswi th a view to giving effect to the ResolutionsOf this Conference ;

(6) That the Committee consi st of thefollowing members :

CONT INUAT ION COMMITTEERev . J . Adriani , POSSO, Celebes

Ahmad Shah , Ham irpur , U.P . , IndiaW . H . T . Ga irdner, Cairo , EgyptW . Goldsack , Pubn a , E . Bengal

Miss G . Y . Holliday , Tabriz , PersiaThe Rt . Rev . Dr. Lefroy , Bishop of LahoreMichael E ffendi Mansoor , Am . Mission, Cairo ,Egypt

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36 LUCKNOW, 1 9 1 1

on the Executive Committee , and , if i t deemdesirable, to add to i ts numbers .

CALL To PRAYER

III . That the Conference,holding that Prayer

i s the primary means for the advance of theKingdom of God throughout t he world , andbeing convinced that the present apparent inabi l i ty of the Christian Church to deal effectivelywith the great problem of th e evangelization ofMuhammadans is due above al l else to theweakness Of the prayer - l ife

,alike in the home

Churches and in the branches of the Church ,

which are springing up in foreign lands , cal l surgently upon Christ endom to have far largerrecourse to the great weapon which has beenput into her hands by our High Priest , and toendeavour largely to increase the number andthe devotion of those Remembrancers of theLord , who will give Him no rest and take norest til l He establ ish and til l He make Jerusalem a praise in the earth . A t the present timethe great moral and Spiritual ne eds of the Mu

ham m adan world and the advance of Islamamong pagan races

,constitute an appeal to the

Christian Church to pray— with an urgency whichcannot be exaggerated , asking most earnestlythat the spirit of grace and supplication in im

m ense ly increased measure may be granted to her .

The C onference welcomes the cycles ofprayer for various Mus lim lands , forwarded by

RESOLUTIONS 37

Miss Van Somm er , and cord ial ly commendsthese booklets to be used by friends of the workIn those several regions .

URGENCY OF THE MUHAMMADAN PROBLEMIV . That this Conference , in View of the

steady advance of Islam , not only among variousanimisti c tribe s and other peoples , but also tosome extent among histori c Christian Churchesand recent ly Chris tianized pagans , expresses theconviction that it i s absolut ely necessary thatChri stendom at large , and more especially t h e

mi ssionary boards and committees of the churches,

which we represent, Should forthwith take pra ct ical measures for a more comprehens ive and syst em a t ic prosecution of the work among Musl ims .

AFRICA THE STRATEGIC CENTRE AT THE

PRE SENT T IMEV . That this Conference i s entirely in accord

with the finding of the World M i ss ionary Conference of 1 9 1 0, namely , that without minimizingthe importance of advance elsewhere , the Continentof Africa i s the region upon which our presenteff orts must be chiefly concentrated to meet theadvance of Islam . To effect this purpose , we are

strongly Of Opinion ( 1 ) that concerted actionamong missionary boards and organizations isnecessary , in order thoroughly to co - ordinate theforces now at work in Africa and to regulatetheir distribution in such a manner as to providea strong chain of m ission stations acros s A frica

,

38 LUCKNOW , 1 9 1 1

the strongest link of which shal l be at thosepoints where Musl im advance i s most active ; (2 )that a higher d egree of speciali zation

,alike in

the tra ining of missionaries intended for'

t h is

work and in setting men apart expressly toundertake it , be kept s teadily in (Vi ew ; (3) thatprompt measures sh ould t b e adopted to greatlystrengthen exi sting missionary forc es in thatcritical field .

A TRAINING COLLEGE

VI . That this Conference strongly recommendsthe establishment of a wel l - equipped college formissionaries to Muslims at Cairo , on a co - operative or interdenominational basis . The Conferenceemphasizes the convic tion that those whom it isproposed to send or set apart as missionaries toMuslims should be carefully selected with specialreference to spiritual temperament and qua lifica

t ions of mind and heart , and , as a general rul e ,Should receive Special training in the A rabiclanguage , and also in the history , l iterature anddoctrinal development of Islam .

THE NEEDS OF ANIMI STIC TRIBE S ANDDEPRE SSED CLASSE S

VII . Tha t this Conference is persuaded that,

in order to stem the tide of Muslim advance , i t

is important to strengthen the work amonganimistic tribes , pagan communities , and d epress edclasses affected by this advance ; for we areclearly of opinion , that adopt ion of the fai th of

RESOLUTIONS 39

Islam by the pagan people , i s in no s ense whatever a stepping stone towards or a preparat ionfor Christianity

,but exactly the reverse .

L ITERATURE

V III . That - this Conference strongly emphasizesthe urgent nec essity whi ch exists ( 1 ) for the production of literature specially prepared for Muslimsby experienced m en set apart exclusively andproperly trained for this work ; (2 ) adequatefacil ities and effective methods for the d istributionof l iterature thus produced ; and (3 ) the carefulselection Of a limited number of influential Musl imcentres as bases of production , supp ly and dist ribut ion ,

and the development Of those which alreadyexist . In this mos t important department of workamong Muslims , the widest poss ible co - Operationon the part of missionary boards and societ ies isindispensable to secure the best resul ts .

THE ANCIENT CHURCHE S OF AFRICA

IX. That , in the judgement of this Conference .practical sympathy extended by the churches werepresent to the Coptic and other ancient churchesupon which the Muslim advance presses hard , i sof Special value at th i s time . By such expression of sympathy it i s possible , we believe ,not only to st rengthen the faith of thosechurches and inspire them with fresh courage ,but also to st imulate mi ss ionary zeal among th eiradherents .

6

40 LUCKNOW , 1 9 1 1

THE PO SITION IN AFRICA AND MALAYSIAX . That we hereby r equest the Continuation

Committee appointed by the Con ference to securethe completest possible investigation Of the condi t ions of the Muslim advance in Africa andMalaysia between now and the next Conferenceto be h eld in 1 9 1 6, so t hat the most accurate

and authoritative facts may be at the di sposal ofthat body .

W ORK AMONG W OMEN

XI . That the aid of Chri stian women i surgently needed for the evangelization and Upl ifting of Muhammadan women , who , with their littlechildren

,consti tute the larger part of the Muslim

world . The Conference accordingly recommends :(1 ) that those Missionary Boards , which sendforth both men and women , should endeavour tosecure

,wherever possible, that both sexes are

reached in every mission station through thefullest co - operation between the workers ; (2) thatdistinctively Women ’ s Societies , while not relaxingtheir efforts to reach their s ist ers elsewhere

,should

seriously consider the extension of their work inA frica , eEec t iVe co - Operation between the variousdepartments of missionary activity being main

t a ined ; ( 3 ) that in View of the special requirements of mission fields , ex isting training collegesfor women missionaries Should lay stress uponsuch special lines of study and preparation ashave been indicated in the other findings of thi s

Conference .

RESOLUTIONS 4 1

APPEAL TO THE CHURCHE S AT WORK IN INDIA

XII . That this Conference , recognizing theurgency of the cal l to the Christian Church atthe present t ime to make largely increased effortsto stem the advance of Islam in Africa , andremembering ' the share taken by emigrants andlabourers from India in the recent developmentof parts of that continent , des ires to commendto the careful attention of missions workingthroughout India

,the consideration of the possib i

lit y of sending some Christ ian workers fromtheir land to the help of the Church in A frica .

It would more particularly commend thismatter to the consideration of the Nat ionalMissionary Society and other simil ar indigenousbodies in India

,feeling sure that , if they could

make some contribution to this great work , theywould deepen the spirit of missionary zeal intheir members and bring God ’ s rich blessingupon it .

RELATION OF MISSIONS To GOVERNMENT S

XIII . That whereas considerable evidence hascome before the Conference Of hindrance to theprogress of the Gospel and enlargement to theSpread of Islam caused by action o f some ColonialGovernments in Africa , and especially of theBrit ish Government

,in such m atters as

( 1 ) the management of the Gordon College atKh artum

42 LUCKNOW, 1 9 1 1

(2) t he marked preference Sh own for Muh amm adans over the pagan inhabitants in appointingto posts of subordinate agency in Nig eria and

elsewhere ;(3 ) the expenditure of public funds for the

erection of mosques in provinces outside t he

sphere of the Egyptian Government ; the Con !

ference desires

(a ) To express i ts Satisfaction that these quest ions have already been brought to the attentionof the Edinburgh World Missionary Conference(vide Report of Com . NO . VII pp . 1 1 3 andand to emphasize the urgent importance of mos t

full and careful consideration , in the light ofall obtainable information , being given to themby the Continuation Committee of Edinburgh

,

with a Vi ew to such action being taken as maybe deemed practicable and serviceable

,so that

the attitud e of strict neutrality accepted by theGovernment may be maintained in practice .

(6 ) To ask the Continuation Comm ittee of theWorld Miss ionary Conference to take into cons ideration the desirab il ity of approach ing theGovernments of Great Britain , Germany, and th eUnited States of America with a request that theyexert al l proper influence upon the Governmentof Turkey , to secure the fulfi lment of the conditionsof equality of treatment and freedom of worshipguaranteed by the Turkish constitution a t thepresent time to all clas ses Of t h e population andin all parts of t he Empire .

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THE TRAINING OF MISSIONARIES

I . THEIR INTELLECTUAL AND

SPIRITUAL QUALIFICATIONS

II . THEIR COURSE OF STUDY AT HOME

III . THEIR COURSE OF STUDY IN THE

F IELD

IV . THEIR TRAINING IN THE FIELD

THE TRAINING OF MISSIONARIES

FOR W ORK AMONG MUSLIMS

I . THEIR INTEL LECTUAL AND

SPIRITUAL QUALIFICATIONS

BY PROFE SSOR R . S . MCCLENAHAN , M .A .,

ASSIUT , EGYPTTHE purpose of this portion of the Conferenceis to direct attention to the preparation of twoclasses of workers ; namely, those who contemplatebeing identified with the work Of missions toMusl ims in the future , and those who are alreadyon the field . In either case , the content of theword ‘ training ’ or ‘ preparation ’ i s most farreaching in its possibil ities

,and comprehensive

in i ts scope . It may imply years of consciousand unconscious accumulation of material anddevelopment of powers of mind and soul beforethe individual arrives on the m ission field ; it oughtto imply a persistent and consistent continuing andsupplementing of this equipment throughout theentire period of on e ’ s identification with the work .

Whether i t be in the case of an evangelist,an

educator , a medical or other worker, an int ellectualor spiri tual preparation cannot be of the mostvalue throughout one ’ s career , without a prelim inary view of the fol lowing essential conceptions .

46 LUCKNOW, 1 9 1 1

Firs t , that He who gave us the great commissionstil l awaits its being carried out in any positive ,aggres sive way, among the on e - seventh of th epopulat ion of the globe , and these the mostthoroughly intrenched against the Gospel of Christ ,and the best equipped , by t h eir <

very theologicalsystem , to oppose it . Second, that Islam is theon e religious faith in the world which has shownenough energy to seriously antagonize

,attack and

corrupt the Chri stian Church , and even to imperili ts very ex is tence . Third, that it is not a problemof 200 mil lions , mor e or les s , the present populat ion of the Muslim world , but that it i s a problemof these to - day , and their chi ldren and their grandchildren— well - nigh a bill ion human soul s beforethe close of the twentieth century . Fourt h , thatth e conservation of the available intel lectual andSpiri tual forc es ought to be so planned as to renderthem of the greatest s trategic value

,as to time

,

place , method , scope and potentiality . Fif t h , thatthe worker , individual ly , i s to estab l ish a focus Of

influence and power comprehending his share ofthe s trategic operation , adapted to and eff ectingthe state of this , the last of the world ’ s greatrel igions to Show Signs of disintegrating beforethe coming of the Gospel . Six t h , that it i s jus tas hard

,nay infinitely harder , for a Musl im to

repudiate his own religious faith and heri tage , andcome over to the side of Christ , than i t would befor a Christian man or woman in a Christian landto approve the ch arac ter of Muhammad and the

INTELLECTUAL AND SPIRITUAL QUALIFICAT IONS 47

ideals of Is lam ; also that the ind ividual Muslimwill find this difficulty just in proportion to thedegree Of h is religious education and to h ow muchh e has l ived in that environment of li terature anddogm a with which Islam is provided notably forcontact with Christianity .

One ought to approa ch one’s preparation forservice for the Master among Muslims withsome such apprehension of the conditions , somesuch inspiration to z eal and enthusiasm andequipment , both intellectual and spir itual . TOO

many of us have Offered for appointment to thisgreat campaign without any generic concept whatever Of what is invo lved in it . We may possiblysucceed without the preparation based upon sucha vision , but it is more probable that we Shal lfai l . One cannot do, until one gets a view. To

many in Ch ristian lands , i t seems but a simpleproblem to evangeliz e Islam , a matter of cours ethat the Muslims will be converted immediatelyupon the presentation of such a reasonablemessage as th at of the Gospel . The candidatefor a Share in the e vangelizat ion of thesem il lions should eliminate such a notion, and getjust as far away from it as possible , and th atjust a s soon as h e can possibly do so , for theoverthrow of Islam is not the work Of a day,nor a generation , nor a lifet ime .

Before taking up the definite preparation of

the worker himself,may I be p ermitted to

direct attention firs t to t h e Church ’s share in7

43 LUCKNOW , 1 9 1 1

thi s matter . I refer to the selec tion of men andwomen . There may be some communities on

earth where the mi ssionary of meagre intellectualand spiritual capacity m igh t succeed , but theyar e not in the Muslim world . Just as in thedays of the apostles , i t took a Paul to bring theGospel to the Greek and Roman world , so ittakes picked men and women to evangelizeIslam . It i s the Church ’ s share to select theworker of capacity ; it is his duty to becomecapabl e . It was once said of a certain m is sionfiel d that on account of climatic conditions nomissionary should be sent there unless he wasabove the average physically . SO in the m i s sionwork to Mus lims , no man or woman Should beexposed to the immeasurable difficulties of theS ituation , unless he or sh e i s above the averagein capacity for intellectual and Spiritual qua lification . The idea that anyone who volunteersshould b e sent to the foreign mission field ispernicious in i tself ; it i s preposterous as well ,when applied to cand idates for meeting the conditions which distinguish Muslim peoples from ther est of the world . Let m e repeat that theencouragement and selection of men and womenOf more than usual capaci ty, int el l ectual , moral ,spiritual and social , i s the great duty of theChurch

,as it sees t h e problem of Islam approach

ing,with all that it implies . Wherever the Church

has a share in the School and college preparationof workers , sh e should provide facilities suit ed to

INTELLECTUAL PREPARATION 49

the opportunity . Especia lly should no theologicalseminary be considered equipped in modern t imes ,unti l the men who go out from it fee l at leastin some measure qualified to meet this , the mostobstinate Oppos ition to the evangelization of theworld . Much ha s been done in recent years toprovide co - operation Of

,the churches in matters

of study,for conc i se , poin t ed , systematic, consis t

ent statement of conditions and me thods , andfor the preparation and c irculation of literature .

But it is only a fraction of what remains t o bedone . The preparation of the candidates wil ldepend largely upon what facili ties for it th echurches and schools off er them .

I . THE INTELLECTUAL PRE PARATION

(a ) The School a nd College Fa ctors

I take i t that,if a preparation is to be

of any value, in the pres ent stage Of the advancement of the Christian Church to the evangelizationof the Muslim world , i t Should begin during one ’sschool and college life . In modern times

,those

who are to become the leaders in thought andactivity in the army and navy, and in the comm ercia l , political or profess ional world, t ake theirpreliminary preparation in th e atmosphere of theschool and college . Those who do not begin so

early are exposed to the risk of having to takethe s econd place . Th e preparation available atthis t ime may not be as definite as that oflater years , but i t will have th e element of laying

50 LUCKNOW , 1 9 1 1

broad founda t ions and d irect ing to an ampleopportuni ty. Com ing as it nec essarily does , atthe age of dec i s ion and formation of character, thecol lege career ought also to Show that the candi

date gives evidence oi being a well - groundedChr istian , firs t of all ; second , that h e will probably become a well - developed think er ; and third ,that he h a s in him the making Of a well - trained

worker . This implies that he i s a m anly , godlyearnest candidate for thorough intel lectual andspiritual servi ce . It m eans also that he cannotgive too much attention to the immediate subj ectsof the c lass and lecture - room , espec ially languages ,sc i ence, history, l ogic, philosophy , and the wholeapplication of the natural law in the Spiritualworld . Every facil ity shoul d b e uti lized for th emastery of t h e subj ects of the integr ity of the Chri stian scriptures and their exegesis , and the supremeexcellence of the person of Jesus Christ revea ledin them . Of immeasurable value to the candidatewi ll be hi s identification with the m ission studyclass es which have become such a fac t or in

our schools and colleges , for in these he wil l findspecial facil it ies for the study of the history,biography , successes , failures , methods and Op

portunit ies of the Muslim world .

But most of al l , during these years of prelim i

nary preparation, the can didate should b e a

student of t h e word of God . I refer to the int el lect ua l, as truly as the devotional , study . If h eh a s not laid broad and deep t h e foundations of

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52 LUCKNOW,1 9 1 1

too far away from the facilit ies for th oroughpreparation .

(6) The Prof essiona l a ndSp ecia lizedPrep a ra t ion

It is to be expected that many who go to theMuslim mission field wil l not have

,considered the

preparation for this servi ce during their schoo land col l ege careers . Some will h ave decided thematter more or les s definitely before enteringupon their theological , medical or other specialcourses of study . The approaching possibl e appointment to some Musl im m ission fi eld will

,or

at least ought to , present the vis ion of the con

dit ions in a much more personal way . Th e

candidat e wil l discover that his qualifying up tothis stage , whi le of immeasurable value as afoundation , is only an introduction to a morespecial and more definite fitness . Here he shouldconsider to what Muslim land he may reasonablyexpect to be appoint ed , where his own ChurchBoard conducts work , or to what extent his owninc linations are ind ications as to which Muslimpeopl e the Master desires him to evangelize .

His preparations should now assume the generalcharacter which is to continue throughout hi sm issionary career . It i s one thing t o spend thistime of profess ional study in preparation forservice in Turkey

,and another thing t o Spend it

in preparation for India , and still anoth er for theSadan . There i s the greatest poss ibl e differencein going to a land where many of the people are

INTELLECTUAL PREPARATION 53

fortified with a large amount of elaborate andexhaustive l iterature on the subjects of Islam , it sdogma, history , interpretation and application , andgoing to a people who are largely without suchoffensive and defens ive equipment . The consideration of the outlook will aid mat erial ly in p lanning and in working out this more specializ edpreparation .

The first factor will be the con ception of how toapproach the problem among any given !people .

This being secured , the later problems will be m ucheasier of so lution . The prel iminary study of

school and colleg e may now be elaborated , and amore careful examination made of t h e comparativecredential s of Christ and Muhammad , of the Gospeland the Qur

’

an,the hi story of the rise and exten

s ion of Islam and its eff ects religiously , moral ly ,social ly, political ly , and economical ly wherever i thas prevail ed . And with the preparation forintellectually sati sfying the people whom one comest o evangelize , must be that approach to themresul ting from a rea l symp a t hy . There is dangerof the preparation having in View the overwhelming of the fai th of Islam by the force of superioreducation , or controversial acumen . Unless thereis eliminated from the int el lectual preparation thatspirit of vanity , that evident self - satisfaction andtendency to desp ise any thing which Islam hasto offer, the missionary will fail , even though he iscompelled to meet just such factors in his hearers .Throughout this period of speci aliz ed preparat ion ,

54 LUCKNOW. 1 9 1 1

not only should t h e inh erent reason of t h e faithof Christ appear more and more distinctly

,but

t h e elements of sympathy and patience shoul d bebrought within the process , accompanied with ahealthy zeal and devotion . One who h a s developedthese

,and can later come with absolute conviction

of t h e right of h is cause and the truth of h ismessage

,in the spiri t of obedience and loyalty to

Christ,will find that h is int el lectual preparation

will be thereby increased in value and effi ciency .

I mentioned patience and sympathy as factors ,for indeed they are essential in this work . Youmay call them intellectual factors if you will . Itcertainly call s for a patien t and sympathetic , aswell as an acute , mind to discuss the merits ofChristianity and Islam with a Muslim . Whatappears absolutely absurd to the missionary fre

quently is axiomatic to the Muslim oriental , andvice versa . It may require infinite patienc e to evenget a hearing . The Musl im may recall that adm o

n it ions are not infrequent in the sacred literaturefor the followers of Muhammad to refrain from thediscussion of religious subjects with Christiansapparently a measure for protecting Islam from thedisintegrating effects of simple reason . But cavilsand objections and even insults are constantly beingpresented to the m i ssionary , against wh ich he mustbe on his guard

,les t he meet them with resentment

and thereby vitiate hi s work . The formation of acharacter of patience and sympathy before going t ot he fie ld will yield its harvest on the field . One ’s

INTELLECTUAL PREPARATION 55

apprec iation of the mind of Islam must precedeIslam ’ s appreciation of him .

(0) Ea rly Missiona ry Prep a ra t ion

Granted that the young missionary has prepared before sta rting out to his field of work so asto approach the m ind a nd heart of the Muslim

,

what shall be his process of intellectual trainingfrom that time onward ? He has formed someconception of the conditions of Islam ; he has madesom e diagnosis ; i s he now ready to prescribe treatment ? How much he wil l di scover

,in the very

rel ig ious h eritag e of the people , of hatred to himand to his message , of resentment and suspicion ,which he has not anticipated . The Muslim cannot see, as the pagan so often does , the intrinsicsuperiority of Christianity as compared with hisfaith . The voluminous traditions

,the oommen

taries,the exegesi s and other l iterature and the

dai ly exercise of the forms of Islam ,all assure h im

that he is righ t and you are wrong . You come totake away his assurance and to implant within hima new faith and assurance . You must therefore beprepared to convince him in some way that youcan provide him with such intel lectual and spiritualproof as_you yourself would demand before youwould give up your faith ; nay , even more , in proportion to the difficulties which l ie between h imand the change . The very isolation of Musl impeople from the fa cil i ties for investigation for ageshas bred in them the spirit of into lerance and

8

56 LUCKNOW , 1 9 1 1

self - satisfaction and uncompromising contempt forth ings Christian . Any innovation (bid‘

a t ) i s condemmed as perni cious ; anything in compatible withthe Qur

’

an , as hostile, and anything not Islamic ,as anathema . Wherever the missionary goes

,he

finds Muslim men earnestly ando con scien t iously ,

and with keen and penetrating m inds , believing inthe faith of Islam , and capable of call ing forth al lth e res erve of scholarshi p and personal characterand reasons for Christian faith which the missionary may posses s .His first duty will of course be to master the

language, and to this there i s no royal road . Itwill require s everal years of the hardest kind ofstudy , for the whole construction and vocabularyof the Arab ic and other oriental l anguages will befound to be absolutely diff erent from those European languages which may have been previouslystudied . If one has a genius for learning languages

, of course i t i s so much the better . Thepreparat ion will include not only the classic Arabicof theology and l iterature

,but the col loquial as

well,whether it be Arabic , Turkish , Persian , Urdu ,

or some other language . One will b e tempted tobelieve that i f he can converse reasonab ly wel lwith the peopl e

,quote scripture verses or s tate

rel igious thought directly and in a l imited way , hecan serve the Master well . The fact is that sucha meagre preparation wil l most s eriously handicap him for thorough service , if not disqualifyhim entirely for the responsibili ties which mus t

INTELLECTUAL PREPARATION 57

come. One may be located in one of the greatreligious centres of Islam in Turkey

,India

,Syria

,

Persia, or Egypt , and if so, must be qual ified tomeet doctors of the law, theologians , s cholars , insuch a way as to win their respect and confidence

.

When he can . do this , if he is a person of anyadaptation to the conditions , he can meet themasses as well . But he can never do thi s untilhe has made himself at home with the language

,

by hard , pers istent , and patient mast ering of thegrammar, rhetoric , and construction of the classicalArab ic especially, then the colloquial , becomingmore or less fam i liar with the text of the Qur

’

an ,the t radit ions , and the literature on these subj ects .

Only thus will one become abl e to scrutinize andventilate Islam , and expose its inadequacy .

In actual contact with Muslims , one wil l findthat with the great majority , any argument drawnfrom history or science , or from outside thescholast ic l iterature of Islam , will be incom preh ensible . They simply cannot respond to the appealof the argument from , for example , the testimonyof the manuscripts in the matter of the int egri t yof scripture

,or that of archaeology in verifying

history . Nevertheless , one must not neglect theseel ements of one’ s preparation . He may labour foryears with such weapons carefully stored away inhis intell ectual arsenal , but bright and keen , andready for use . They , and all that i s involved inthe whole problem of the evidences of Christianity

,

h istoric , scientific , l iterary and o th erwise,wi l l

58 LUCKNOW, 1 9 1 1

proba bly be called for a thousand times . The timeis rapid ly approaching when the very nature ofthe case in Muslim lands wil l make them cal l fort h e profoundest argumentation based upon themost thorough research for the proof o f the integrity of Christian scripture and t he soundness ofChristian doctrine . We ought to insist that , in theearly part of a mi ssionary ’s career, he qualify firstin the language and literature

,and then in the

discovery and application of such reason s as wil lappeal to the particular people to whom he comes— such things as they can appreciate and digest .The dictionary, the text of the Qur

’

an, the com m en

taries,the leading literature of Islam , and the best

critical lit erature in his own language , should beconstant companions , each word , thought or subj ectlearned being checked off when studied andmast ered , as a hint to one ’s self that those wordsor subjects are not to be relearned or consulted asecond time . No doubt blunders will be made , buta man should be willing to blunder in the earlystages of his work, if by doing so h e is able todiscover where he is weak and provide againstmore serious blunders in the future .

(d) The Ma turer Prep a ra t ion

As the years go by , the efficient mis sionarywill become more and more effi cient with cont inued preparation . Having formed the rightconcep tions as to the conditions and needs , havingm astered the language and been introduced to the

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60 LUCKNOW, 1 9 1 1

as far as real thorough efficient qualification isconcerned . But the habit of cont inuous studyas indicated is the only way of making sureof a criterion for knowing that one ’ s efforts areadapted to the experience, sense and capacity of one ’ shearers . One must keep close to th e native mind .

Applying this method , t eo exhaustive study andpreparation cannot be made . The l iterature onemay secure from Europe and America, valuable asi t may be

,is l iable to be too dogmatic , too far away

from the whole tenor of Muhammadan thought .

It i s the missionary ’ s duty to make the argumentand appeal adaptab le to the Muslim ’ s mind .

Throughout thes e years of maturer preparation

,one should aim for constructive

,rather

than destructive , service . Is lam is bound to go ,by the sheer inertia of the approach of moderncivilization

,the intercommunication of peoples ,

and consequent enlightenment . Even a moderateinvestigation robs a Muslim of his faith sooneror lat er . It i s the duty of the missionary topoint him to b etter things , or i f not , his las tstat e i s worse than the first . W e must convincehim of the essential value of these better things ,and their capacity for enduring any test of thereal elements of scient ific or religious investigation . We will not have to out - argue , or to convince by logic

,a Musl im , when once we have

secured his attention upon the more valuednew found treasure

,but he will release h is grasp

upon the old faith and ideals Spontaneous ly . The

SPIRITUAL QUALIFICATION 61

non- Ch ristian world is in modern days fast discovering that i t i s on the wrong road , eventhough Islam is s lower than paganism in makingthis di scovery . It is ours to show them where theright road is . It is ours to prepare to be ableto do so .

0

II . THE SPIRITUAL QUALIFICATIONWhatever may be said of t h e value of the in

t ellec t ua l culture which wi ll qual ify a m is sionaryfor work among Muslims , we must rememberthat the reasoning faculties , which are chieflycalled into action in t h e meeting of Muham m a

dan and Christian thought , are not adm ittedto their legitimate functions until the conditionof the heart qualifies th em for receiving andcommunicating the truth of the Gospel . Natural reason

,says A rn old

,in h is H is t ory of Islam

i sm ,is

,with regard to revelation , precisely

what the eye is to natural light : it cannot seewithout l ight from heaven . It is therefore mostperi lous to the miss ionary to en tertain the notion that success in h is service will depend uponhis intellectual equipment . The heart , even ina physiological sense , is older than the head ,and we must not therefore be surprised whenit l ikewise takes precedence in religious matters . Everything else being equal

,a man is more

wil l ing to entrust his body to the physician who,

he is sure, sanc t ifies his profess ional skil l by a

heart of real love and godlike character , than to

62 LUCKNOW, 1 9 1 1

one who simply excels as a student of medicineor surgery . So the Muslim wil l respond morereadily to the missionary whose spiritual equipment is manifest , whose soul radiates the ligh tand the sweet graces of the Man of Galilee .It is not to be expected that t h e spiritual pre

para t ion can appear in t h e progressive stages ofthe intell ectual . The environmen t of home

,or

other influences, may affect one ’s spiritual condit ion s to such an extent that , at any givenstages in h is career, he might be far in advanceof, or behind , another one in qualification forservice . True , however, one may grow in grace ,and may develop those virtues which the pecul iar conditions demand , and he should make aneff ort to do so .

(1 ) The first qualificat ion , th e first grace ,will be t o know how

'

t o p ra y . And to knowh ow to pray , to lea rn how to pray, one must passthrough a process of learning . This education inprayer will attain to its highest good when cal l edforth by

,and adapted to , the peculiar environ

m ent and an appreciation of the conditions . Icannot conceive of how one can approach thismost serious proposition of evangelizing Islamwithout a sense of inherent weakness on theone hand

,and of infinite resourc es in prayer on

the other hand . Only a sense of communionwith Him

,whose campaign this is , can l ift the

soul above that consciousness of frail ty and infirm i t y and inadequacy which overwh elms him ,

SPIRITUAL QUALIFICATION 63

as h e sees the m illions of Islam about h imand appreciates their separation from God andHis Christ . If there is one factor which willimplant within us an assurance of efficiency,which wil l enkindle fervour and aspiration, develop Christian. grace and virtu e , and qualify forthe development of power in a weak humanagent for the evangelization of Musl ims , it i s thefactor of knowing how to pray— how to attain toa t - one - ment wi th the One who has sent himforth . A realization of that potentiality of com

munion with God will encourage,strengthen , guide,

and control , when intellectual equipment alonewould be exposed to weakness and error , defeat andfailure . A heart out of tune with the wil l of ourLeader will be the most serious possible drawbackto carrying out the great commission . H ow often

,

in the environment of Muslim lands , we are indanger of losing our roll , prayer , like Christian inPi lgrim

’

s Progress, and , l ike him , going far astrayas a consequence . If the Muslim to whom wecome knows that we are praying for him , he willrespond just as far as he can . If he does notknow that we are praying for him individually

,

but that we do talk with God as a man with hisfriend , he will grow in confidence in us . He willnot long feel estranged , and wil l soon pray theFatiha as he never d id before , and probably erelong come to the light .(2 xA second qualification , a second gra ce , willbe a n exp erim en t a l knowledge of t he dem ons tra t ion

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54 LUCKNOW , 1 9 1 1

of t he sp iri t a nd p ower of t he Gosp el . If them is s ionary finds this essential element of prepara t ion lacking in himself , he will do well tostop where he is and wait until he has it — unti lhe has the knowledge of the glory of God in theface of Jesus Christ . He ought to refuse toattempt to discharge t h e duties of his sacredmission unti l he knows that he is thus qualified .

It is a fearful thing to realize that some p eoplehave entered upon this evangelization of Islam ,

without being themselves converted . Now conversion means being thoroughly turned . St . John ,in the first chapter of the Book of Revelation

,

says,‘ and when I turned , I saw

’

And whenwe are turned

,facing clear around , and have

experienced what a change He can make in ourlives

,we also wil l see . The ambition to share with

those who have gone astray the good things ofChrist ’ s gospel wil l be but the natural sequenceof such a change within ourselves ; and from thelofty position of joy in Him we will feel thedreadful depths of guilt which separates themfrom Christ , and we will yearn to be earnest ,active agents in their redemption .

(3 ) A third qualification will be a f ullness off a i t h a nd a ssura nce. This ought to be but theconsequence of the qualifications just mentioned ,unl ess there i s s ome obstacle for which we our

selves are responsible . Nothing puny, nothinghalf- hearted , no signs of doub t or hesitation orlack of confidence can remain in the one who

SPIRITUAL QUALIFICAT ION 65

seeks and receives this element of hi s preparation .

It may be a heritage from a godly home,or it

may have been acquired , but it must exist in themissionary to Muslims , or he had better stayaway from them . To them , his religion offersenough of appa rent unreason and cause for doubt .But if he has drunk deep of the water of l ife

,i t

wil l indeed create within him a faith and anassurance , a well of living water, springing upun t o eternal life, refreshing those about himevery day ; it will attract and stimulate . Thesearching eye of a fanatical and unsympatheticpeople wil l be quick enough to detect one whodoes not know Whom h e has believed

,or in

whom linger any doubts that He i s able to keepthat which he has committed to Him . Betterwithdraw from this contest unless ful ly armed .

(4) This will in turn cal l for a fourth factor,consecra t ion . This consecration will be born oflove and grace , and wil l bring forth the frui ts ofdevotion . What a blasting effect the impact ofracial antipathy may have upon one ’ s service

,

when grace and love do not thoroughly contro land inspire and sweeten one ’ s missionary life !Can a man ’s service be consecrat ed , made whollysacred

,or devoted , fulfi lling a vow, without the

love which constrains Can it be efficient ?This consecration wi ll not permit of d istract ion .

We have all seen missionaries who were men andwomen of prayer ; who had apparently experienceda knowledge of the power of the Spiri t , wh ose

66 LUCKNOW, 1 9 1 1

blood pul sated with a ful l assurance of fai th , whowere on th e mi ssion field with millions of Muslimsabout th em ,

but who nevertheless seemed not tobe consecra ted to this one thing of evangelizingthe world of Is lam . They seemed not to be swepton and out into th e full participation in theconfl ict by a sense of real! devotion , of surrender ,of so lemn and final dedication of the entire life todo this one th in g . They started right : and thezeal to enlarge a school , to write for pub lication ,

or to toy with social or diplomatic probl ems dul ledthe sense of this dedication or cut its nerveentirely . I do no t mean that participation in suchthings i s unworthy of a m issionary to Islam .

They may be one ’ s best opportunity for the un ityand symmetry and consequent effectiveness of thecampaign for Islam ’ s overthrow . But if theybecome the end of one ’ s effort , rather than themeans for one ’ s cc - operation in the disintegrationof Islam ,

if they are not for the definite development of the effi ciency of his soul , they are pernicious. They place one in danger of firing at toolong range and consequently with too litt le force

,

t o be eflect ive .

The Muslim firs t of all admir es a man for beingthoroughly in earnest in the propagation of his faith .

Islam has very little of the speculative element init . It is characterized by that pos it ive , practicaleffort to apply rel igion to actual l ife , so much thatit teaches the Muslim to respect and admire aman for standing by his pr inciples of faith, and

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68 LUCKNOW, 1 9 1 1

Fanaticism in a missionary is to be deplored asmuch as in a Muslim . But zeal

,devotion , and

dedication, based upon assurance after thoroughand adequate investigation of the credentials ofthe truth of Chri st , is not repellent to the averageMuslim . It does not cal l for his oresen t m en t , butrather cal l s him to search di l igently and profoundlyfor the truth and searching

,he wil l find .

(5) A fifth Spiritual qualification will be a godly

a nd up righ t life. It i s not what your Musl imhearer yields to because your argument or tracthas out - reasoned him , which makes your serviceeff ective ; i t i s the l ife and ideal s of Christ shiningout through your l if e a nd ideals . The Muslimfr equently regards with suspicion the spoken orwritten discussion , and may look for evidences of

self - seeking in it . But if the mi ssionary ’ s life i sright and righteous , if i ts uprightnes s and thoroughpurity

,i ts infinitely exalted ideals of personal and

fam i ly and rel igious life are manifest every day, hewil l at least incline to investigate , to seek to knowwhence those ideals and influences originate . Thespiritual food of Islam wil l more than likely becomeinsipid , i f not posi tively distasteful , to him . Thesad fact is that all about him the Muslim sees toomuch of a depraved and debased form of whathe regards as Christianity . He is well - nighj ustified in repudiating everything called Christ ian , judging , as he must , from most of the

oriental types with which he is fam iliar . It i s j ust

h ere that the m i s sionary ’s opportunity l ies . The

SPIRITUAL QUALIFICATION 59

Musl im may be slow to discover the truth at first ,to detect the difference, to differentiate in whathe has little enough Opportunity of investigating .

But he will , sooner or later , learn t o appreciate anexalted ch aracter , and to discover that what hethought was Chris t ianity was no Chri stianity at all

,

that he had been mistaking h iIsks for frui t . Theupright, Christian life of t h e missionary , educator ,physician , preacher , or official , will do infinitelymore than anything el se to break down prejudiceand secure a hearing for the Gospel message .

(6) Las tly, l et the missionary keep i t constantlybefore him that he i s an a m ba ssa dor f or Chris t ,and qualify for such an appointment . The su

preme digni ty , the unlimited Opportunity, and theserious duties of his high oflice will call for hisbest

,his very best ; nay rather, they will cal l for

the very best endowment that he can appropriatefrom the infini t e resources Of his Saviour . However much he may be equipped in mind or soul

,

the most valuab le asset he can possibly have isthe message which he bears as an ambassador .He may be ful ly qualified, fully accredited , buthave l eft that message behind . The message

,

the Gospel , the straightforward delivery of thegood news of the way of peace with God throughChris t — this is somet imes conspicuous for its a bsence . What a pit iful thing it i s to see a missionary fully qualified intel lectual ly and Spirituallyfor the conduct of a school , a hospita l , publ ication ,or it inerating work , and ye t missing the mark

70 LUCKNOW,1 9 1 1

by failure to deliver that m essage . He may feelthat he i s overcoming prejudice by awakening asympathy in ministering to intell ectual or physical needs . He is in danger of being tempted tostop at that . He may maintain that civil izationshould come before evangelization ; all unconsciousthat history proves tha t to uplift a nation ,

fort ime or for eternity , the process must be reversed .

Nothing but the presentation of the Gospel ofChrist , the entrance of t h e word of God , withall i t s quickening , inspiring efficiency , has b lessedthe nat ion or the individual . How far short hecomes of fulfil ling the duti es of an ambassadorfor Christ to a Muslim world , who does notclearly and definitely proclaim the Gospel

,prove

the integrity of Scripture , and awaken the m isguided multitudes about him to a consciousnessthat Chri st is al l and in all ; that there i s noother name under heaven

,given among men

,

whereby we must be saved . And yet men arefailing to do just those things in some quarterson the Muslim miss ion field to - day . They arecomprom i sing . Their tones do not ring - clear ,nay , they even degenerate until their call is tothe Muslim li ttle more than a sounding brass orclanging cymbal . The knowledge of how to pray ,the experience of the demonstration of the Spirit ,a fullness of faith , an absolute consecration, and agodly life , ought to produce an ambassador Of

mighty power . His sagacity, his freedom fromhypocrisy, h is contagious , earnest , moral and

SPIRITUAL QUALIFICATION 7}

spiri tual enthusiasm ought t o carry him s traightto the delivery of his message .

So let salvation be our watch - word, and letour only ambition be to bear that message , thatunmistakable message of the way of atonementto th e m illions’ of Islam .

DISCUSSION

Dr. Pennell urged that the time h ad come foraction and suggested the sending forth of Indianevangelists to meet the cry for workers in Africa .

He added that he had two men trained and readyfor serv ice, whom he would gladly give

,if spheres

were found for them .

Dr. W herry emphasized the absolute imp ortanceof a deep spiritual life in the missionary . Thedevotional life of Is lam is strongly marked and ifthe Christian message is not presented in the samespirit , it will fai l to attract th e Musl im .

Dr. Zwem er dwelt on the difficulty of certainsocial questions , such as eating pork , adoptingcertain types Of dress , etc . The solution i s no t

to be found in ascetic ism but in inca rna t ion,that

i s,be Muslims to Muslims .Mr. S t ein t ha l reminded us that though the best

was not too good , we must avo id the dang er ofcutting Off our supply of workers by insis ting thatonly highly qualified men are fit for work amongMuslim s .

Prof. Sirdj n’

d- dln pointed out that , as government now favours the Musl im , the convert h a s

1 0

72 LUCKNOW , 1 9 1 1

no worldly inducement to lead him on . He urgedthat m i ssionaries should be trained in spiri tualscience , and shoul d study all religious literature .

He instanced the occurrence in popul ar song of

the titles of ‘ intercessor ’ and ‘ incarnation ’ appliedto Muhammad as proofs of the universal desire forthe God - man . We should search out these tracesand Sh ow their fulfilment in Jesus Ch rist .

THE TRAINING OF MISSIONARIES

II. THEIR COURSE OF STUDY AT HOME0

BY REV . ARTHUR H. EWING, PH .D . ,D .D .

THE three sections of the present th eme areclosely connected . The section assigned to mebears heavily upon that which precedes and thatwhich fol lows . Apart from proper intel lectualand spiri tual qualifications , home Speciali zationwould be futile , while such spec ialization ismanifestly with a view to further study on thefield .

My subject,l ike the other parts of the theme ,

is an implied quest ion . What course of studyshould those pursue at hom e who are planningto work among Muslims , i s the inquiry before us .The question at first sight seems em inent ly

simple, but on looking at it more c losely, variouscomplications emerge in the form of new problems .(1 ) Is it wise to attempt sp ecialization at

home ? Each cand idat e is l ikely to have a certain l imited amount of time . Is i t not better todevote that time to t h e highest possible mentalculture by means of wel l recognized intell ectuald isc ipl in e and wait for spec ialization in thelanguage , l iterature and history of Musl ims untilth e field is reached ? This question may b e mademore concrete by a conceivable tes t case. If a

74 LUCKNOW , 1 9 1 1

young man or a young woman of broad cultureand careful scholarship, who had not specialized forthe Muslim work , were found ready for the fieldin a given year , would you advise a year or twoof special training, or would you say, ‘ Off withyou to the front at once ’ ?(2 ) In suggesting a course of h ome study what

type of intending missionary is to be thought of ?Are we to t hink of the carefully educated candidate

,who has already done good work in two or

three class ical and one or two modern languages ,or are we to think of that fairly large number Ofcandidates whose general preparation has beeni rregular and not very adequate ?(3 ) Shall a course be suggest ed which is to be

fol lowed in connexion with a general collegiateor university training , or is i t to be for those who ,having completed their more or less adequategeneral training , propose to devote a year or twoto Special preparation ?The statement of these problems makes itclear that the question before us is full of comp lexit ies and some of the common proverbs oflife come to m ind , and we feel like m eet ing thedifficul ties by some such general reply as , ‘ Thatdepends ’

,

‘ C ircumstances alter cases ’

,

‘ There ismuch to be said on both sides ’

, and indeed on alls ides .Commi ssion V of the World Missionary Confer

ence has dealt in great d etail with the preparationof missionaries and h a s made recommendations

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76 LUCKNOW , 1 91 1

to be abl e to follow out even a course of generalread ing regarding the Muslim field to which th eyplan t o go , sh ould certainly take a thorough coursein a m issionary training institution and read aswidely and deeply as pos sible upon the field theyare to enter . A l ist of some twenty - five inst it u

tions wil l be found in Appendix III to the Reportof Commission V .

The courses in such institutions are of a generalnature and I have no proposals to make regardingthem . Some undertake to teach t h e vernacularsof th e various countries . This is a much discussedquestion

,and the present is not the time to argue

it at length . My own Opinion is that there aremany o ther subj ects which— to say the leastcan less fi t t ingly be postponed unti l the field isreached .

(3 ) Thos e who pursue such a course as is described in para . 1 , and who have dec ided for aMusl im field before choosing their courses , woul dbe well advised to inc lude among subjects of studysuch work as is off ered at Hartford Theologica lSem inary, Hartford , Conn . e . g. Hebrew,

Rabbinic Hebrew , Arabic , and a course on Islamtreated as a subj ect of Comparative Rel igion .

O th er divinity schools offer somewhat sim i larcourses . Students of Union Theological Seminary ,New York C ity, are able to at t end courses inColumb ia University in Arabic Language andL i terature and in Muslim History . The Seminarya lso Offers a course every alternate year in Rabbinic

COURSE OF STUDY AT HOME 77

Hebrew . The Potsdam Seminary of the D eutscheOrient Mission

,I am informed , also Offers sim ilar

special courses . More than twenty years ago thewriter was able to follow an elementary course inArabic inWestern Theological Seminary ,P ittsburgh ,Pa . Th eologica l

' colleges are awake to the im

portance of these courses and the intending m issionary need not suffer for l ack of facilities .

(4 ) If an intending m iss ionary among Mus limshas shown special power as a scholar, and hasbeen able to follow out in an elementary way

,

along with his heavier general tasks, some or al l

of the courses above named , i t would be well forhim

,if encouraged by the board with which he is

t o be connected, to Special ize for a time after hisgeneral course is completed . A ssuming that heh as done good work in Hebrew and made a fairbeginning in Arabic , I should recommend tha t hecontinue his A rabic, look into Arabic l it eraturebefore Muhammad and devote himself special ly toRabbinic Hebrew and a study of Judaism in theperiod when the ‘ tradit ions and commandmentsof men ’ to which our Lord refers took finalshape in the Mishna and Gemara sections Of t heTalmud .

He should Spend enough tim e in this department of study to be able to feel the atmosph erewh ich produced these works , for such is t he

a tmosphere of Mus lim learning . The Mishna or OralLaw was not comm itted to writing unti l A .D . 550.

The Gemara, or Commenta ry on t h e Mishna

73 LUCKNOW. 1 91 1

wh ich contains the discussions of t h e wise upont h e Mishna, reached its l imi ts about the sam etime

,that is , less than a century before Islam

arose . The mass Of traditions ascribed falsely toMoses had gone on increasing from century tocentury by the addi tion of the sayings of the laterdoctors until it finally became a vast conglom

era t ion of all sorts of material . As Islam in itsturn passed through the same cycle of experienceand evolved a similar mass of material , the studyOf the earlier cycle is important , especially asMuhammad made large use of Jewish trad itionin the Qur

’

an .

To go into this subj ect requires both painsand patience . Says L ightfoot : ‘ The almost un

conquerable difficul ty of t h e style , the frightfulroughness of the language, and the amaz ingemptiness and sophistry of t he matters handleddo torture , vex , and tire him that reads them.

In no writers is greater or equal trifling .

’

But

he also adds : ‘ And yet in none is greater or

so great benefi t . ’ He was no t thinking ofIslam when he spoke of ‘ benefit ’

, but I venturet o suggest that i t i s as a preparation for anunderstanding of Islam that the benefi t is t ru lygrea t . Even a partial cours e in these sourceswill give to t he student a better understandingof what he is to face in Islam than p erhapsanything else . It i s by his traditions that thelife of the Muslim i s ruled . To get a viewpoint before reaching t he field wh ich approxi

COURSE FOR HOME STUDY 79

mates what he has to face , cannot but be ofgreat value .

Before leaving the matter of definite subj ectsof study

,I should like also to refer to the impor

tance of careful reading regard ing the rel ig iousbeliefs of t h e Pe rsians before Muhammad ’ s time .

Very valuabl e,too , is such a book as Abraham

Geiger ’ s W a s ha t Moha m m ed vom Juden t hum .

This book has been translated by Lady Youngunder the title Juda ism a nd Is lam

Madras , The careful student wil l al so wantto make use of the work of others . Hughes ’ D ict iona ry of Islam i s a book wh ich should be usednot only as a book of reference, but as a courseOf reading . I trust a new and revised edition ofthis book may speed ily be prepared . The Cyclo

p a dia of Islam now appearing , wil l be very valu .

able , but will not , in view of i t s standpoint ,supply the plac e occupied by Hughes ’ valuablework .

(5) If dec i sion for the foreign field i s not madeuntil a full course has been completed , my advicefor the man and woman of average ability wouldbe ,

‘ Off to the field at once ’

. On arrival letmission authorit ies give them time both to studythe vernacular , s tudy the D ict io na ry of I s lam andread standard books with reference to their specialfield .

Here again , i f scholarly qualifications be Of anuncommon kind

,the year or two of specialization

as above described may profitably be planned for .1 1

80 LUCKNOW , 1 9 1 1

Before concluding,a final question presses itself

upon me . What attitude should the student ofMuslim problems and a Muslim Field adopt duringthe period of specia l preparation , s ince attitude isan important factor thereinMy answer is : An attitude of confident faith , not

in the scholarsh ip or a t t ainments he seeks toacquire , but in the apologetic power o f changed

l ives .

(a ) Let him not over - estimate the intel lectualprob lem he has to face . I am not unaware thatthe mis take of underrating one ’ s opponent is oftenmade , and may be a most dang erous course topursu e . A t the same time it i s possible to magnifythe d iffi culties we have to face and so to lose thatcourage and confidence that are half thi s battle .

On the great questions that d ivid e Christianity andIslam , the argument is wholly with us . Whenthe Qur

’

an calls Jesus Hl ik Ul la’

h . t o deny His claimas unique IS no t consist ent . When the charge ismade that the O ld and New Testament as theynow exi s t are not what the Qur

’

an requiresMuslims to bel ieve because forsooth the Jews andChristians have changed them , the answer is

very easy , namely ; we have the Septuagint textfor the Old Testament and actual MSS . of the New,

which were in existence a number of hundredyears before Muhammad ’s time , and these textstotally disprove such changes as I slam is forcedto assume in order to escape from the cul - de - sacinto which the language of the Qur an drives i t .

COURSE FOR HOME STUDY 8 1

(6) Let the intending missionary realize that ,however vast h is erudition , i t wil l not seem to dohim much good when he is face to face with theactual conditions of th e mission field . It wil l indue time give him prestige and a more or l es s

respectful h ea rih g, but Islam is strong , because i tis deeply committed to On e great idea , the uni ty ofGod . The strength which comes through thisone idea is powerfully bolstered up by ignoranceand narrow bigotry . The task before the Churchis a tremendous one , but i t i s not pre - eminentlyan intellectual conflic t

,and he wi ll do well to

remember that the batt le that rages is not to bewon by weapons forged in the furnace of scholarship . Had that b een the case , he would n ow bejoining in the glad shouts of the victors . No t byscholarship

,however important its place , but by

prayer and holy l iving wi ll the victory be won .

The Church Of the Apostles won i ts victories by theunanswerable evidence of changed l ives ; and inthis sign , we , too , must and shal l conquer .

III . COURSE OF STUDY FOR MISSION

ARIES IN THE FIELD

BY REV . AHMAD SHAH , HAMIRPUR , INDIA .

THE training and course‘of study in the field Of

a m issionary whose work lies among Musl ims isa subj ect which naturally should draw the closeattention of thi s conference , because the comparative fewness of converts from Islam is deeply fel tby all earnes t missionaries . The subject of thispaper will be better understood if we first have a.clear idea of our Indian field for Muslim Evangel ization . India has a larger Muslim population with inits borders than Persia , Arabia , the Turkish Empireand Egypt combined . Muslims are about one - fi f t h

of the whole population Of India . They are dividedinto two chief sects , the Sunnis and the Shi

‘as .

Out of the total Muslim population in India onetwelfth are Shi ‘as and they number about fivem il lions .In numeri cal s trength Of Musl im population

,

United Bengal i s the first, n ext comes the Punj ab

and North - W est Frontier Province , then the UnitedProvinces , th en Bombay Presi dency and las t ofal l comes the Presid ency of Madras . In Ind iaIslam was introduced about twelve centuries ago .

A lthough the Muslims came to India as foreignconquerors , as utterly different from the Hindusof their time, as at the present day t h e European

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84 LUCKNOW , 1 9 1 1

to tally diff erent to - day from what it was twen ty - five

years back . The educated Mus lims have realizedthat they are not invulnerable agains t the attacksof Christians . It has been shown to them thatChristians are always ready to meet th em ontheir own ground . They canno t “ deny that the

Qur’

an enjoins that they‘ should bel ieve in thesame God whom the Christians adore

,acc ept the

same Holy Scriptures , have faith in the Prophets

Of the O l d Testament , acknowledge that Jesus Christi s th e only sinles s personality of the Qur

’

an . Butin order to j ustify their existence and position

,they

have their own lines of apologetic . They try tostudy the history of Chris tianity and of Christianraces

,but they do not distinguish the real history

of Chris tianity from the history Of the so - cal l edChristian nations . If a Christian ever mentions tothem that Islam was spread by the sharp edgeof the sword , they remind h im of wanton aggres

sion and enterprises on the part of Europe, likeNapoleon

’s African campaign . The wave of highercritici sm which has reached India from Europehas had a great eff ect upon the Muslim mind .

Now,we cannot say that there are only Sunni s

and Shi ‘as , for the so - called Nech a ri , Ah l - i - Hadit_h ,

Ahmadiya, Ah l - i - Qur’

an , Isma’

ilia , Babis , and anumber of other sec ts wi th independent l ines Of

religious thought have Sprung up among Muslimsand each has a considerab le number Of followers .

Sufii sm ,too

,i s being revived almost in every cor

ner . If you careful ly examine the rel igious books

MISSIONARY STUDY IN THE FIELD 85

written or translated by Muslims,you wil l find

seventy - five per cent are on Sufi ism .

If such i s the field where a missionary has towork , what is needed for him ? A bri ef answer tothis is that he should be a man ‘ mighty in theScriptures ,

’ having a good knowledge of thehistory

,the religion , t h e government , and the

past and present civi lization of the field generally ,and of thos e people especially to whom he i sanx ious to del iver the message Of the love ofChrist . He must know the language of the fi eldwel l and read the Scriptures of the people in theoriginal . When I say that the missionary shouldknow the language of the field well , i t must berememb ered that beside Urdu , there are severalother languages spoken by Muslims of India

,viz .

Bengali,Tamil , Marathi , Guj rat i , Panjab i , Sindhi ,

Kashmiri,Pashtu and Balochi .

Unless one knows the language well and canread the Scriptures of the people in the original

,

one cannot understand in detai l the variousaspects of thought and temperament of the peopleamong whom one ’ s work lies . A superficial knowledge of the people and their religion and culturewil l never be of any use . There is a proverbwh ich runs thus

Nim hakim khatra jan !

Nim Mul la khatra Iman !Half a doctor and danger to li fe !Half a priest a nd danger to the faith !

86 LUCKNOW, 1 9 1 1

A mi ssionary should have an independent judgement on the subject he wishes to deal with . Heshould not form ideas about people and theirreligion , unless he is able to understand themfully . He must know the relation Of Christianityto Islam . He should be prepared to appreciatethe Spiritual excellence and the moral side of thereligion with which he has to deal . He shouldfind out the best points of Islam which Muslimsshould be pressed to retain after they havebecome Christians and h e should supplement onlythos e things in which Islam is lacking . Heshou ld be able to shape all converts from Islamon such l ines that in course of t ime they wil l beable to make their own intellectual and theological expression of the truth . In this direction agreat many mistakes have been committed in thepast , by presenting the Christian faith in a fartoo western garb . Andwhat is th e r esult ? Thissort of presentation of Christian ity has totallyfai l ed to evoke a natural and hearty responsefrom the strong relig ious instincts of the E ast .

This i s true alike of worship,doctrine , and disci

pline . A Muslim as a Muslim wil l not dare to eatand drink from three in the morning til l seven atnight during the month of Ramazan , even thoughit fal ls in the sul try month of May . He willmake a pilgrimage across the burning deserts ,he will pray five times daily and will bestow atleas t two and half per cent of his income on thepoor . Most of thes e qualities should be retained

MISSIONARY STUDY IN THE FIELD 87

in him . A l l earnest mis sionaries who are careful lywatching t h e present s tate of Indian Chri stian s ,r ecognize and lament the failure in this direction .

It i s imperative that most of these Muslim devot iona l virtues be adapted or retained for the sakeof converts from Islam .

There are two chief. qualifications for a missiona ry which he should acquire before h e entershis field of work . First , linguist ic attainment ands econd

,sympathy . Of the linguistic attainment I

shal l speak later on . Here first I should like tolay s tres s on the second chief qualification that isneeded in a missionary , namely , sympathy . Heshould have a sympatheti c attitude towards thos ewhom he wishes to win for Christ . Experiencehas proved that i t has been th e men wh o hadthe divine cal l and personal knowledge of the

Master , the sympathetic m en,rather than men

of great intel lectual powers , who were able tob ring the b it terest enemies of Chri st to His feet .Maulavi Safdar ‘A li was won by a catechist namedWi l liam who displayed a Christ - l ike character offorgiveness and was ready to preach Christ and

Him crucified under any circumstances . Maul aviH issam u

’

d- din was brought to Chris t by BabaPadm anji

’

s saintly character .

I understand that Sir W . Lee V Varner

’

s remark ,that ‘ Chri stianity h ad much in every way tolearn from India both in respect of its religionand civilization ’

,was received at the Church

Missionary Soc iety ’s meeting of May , 1 9 1 0, in1 2

88 LUCKNOW, 1 9 1 1

London wi th loud applause . That is as it shouldbe . Th ere was a time when Hinduism was theobj ec t Of deri sion . It is a happy sign of thetimes that experienced and veteran missionaries ,l ike Drs . Mil ler, Griswold , Ma ckich an , Humeand Mr . Farquhar, are incl ined t o plead that theChristianity of the West vwould be enriched if itwere to share with the Indian something of thatimmediate consciousness of the immanence ofGod which has been so conspicuous amongstthe religious features of this great eastern empire . If such i s the case with Hinduism , then howmuch more should be expected from Islam , whichhas been in close contact wi th Ch ristianity from thebeginning , and has much in common with it ?The posi tion for a Christian missionary is that

he should be abl e to point out to Muslims that thetenets of their religion are not enough for them .

The bare monotheism advocated in the Qur’

an doesnot satisfy the soul ’ s need of a mediator andatonement for sin . Its prayers are formal andvain repetitions without demanding or producingany good or idea of holiness . In the majority ofcases

,people do not understand what they say in

their prayers . Its fasting is fo rmal and l ikely toproduce t wo evils , hypocrisy and dissipation . Its

a lm S- giving encourages indol ence . It s fatali sticdoctrine has paralyzed the progress of morality .

Its conception of God , l ike every other system ofdeism

,fail s to convey to human minds the idea of

one who is a God in love and purity as well as

MISSIONARY STUDY IN THE FIELD 89

in power . Unless a true conception of God is found ,the nature of sin which makes a deep impassablegulf between God and his creation cannot becomprehended . The fatherhood of God and t h e

brotherhood of man canno t b e realized .

A m issiona ry’

who wishes to be able to poin t outthese defects in the tea ching of Islam to its ad

h eren t s, should have a thorough knowledge of hisMaster and His teachings . He should alwaysremember that in Christ there is n either Jew norGreek

,Barbarian , Scythian , bond nor free , but

Christ i s al l and in all ’ A Muslim, or an inquirerfrom Islam , who has read and knows the history of

Islam well , will never tolerate the race distinctionmade within the Christian Church . He has beentaught that in Is lam all are one and cl aim equalrights in matters spiritual and temporal .I shall proceed to point out the other chief

qualification needed in a m issionary who wishesto work among Muslims .

L INGUISTIC ATTAINMENT

Now we come to the first chief qualification ofthe missionary which wil l fit him for the secondchief qual ification already discus sed . He shouldhave a good working knowledge of Arabic andunderstand and speak t h e langua ge of t h e provincein which his work l ies wel l enough to enable hisaudience to fol low him clos ely in t he course of

h is preach ing and private conversation .

90 LUCKNOW, 1 9 1 1

I have met two English barristers whom Ifound to have a good knowledge of Arabic . Whaton earth made these two Englishmen learn Arab i c ?Because they knew full well tha t the s tudy ofA rabic stil l possesses a considerable monetary valuein the profession they fol low

,for ‘ it is impossible

to master the intricacies of Muslim law withoutaccess to the original authorities in Arab ic . If alayman thinks that th e knowledge of A rabic isabsolutely necessary for the sake of his profess ion ,

much more for a missionary , who desires to makethe acquaintance of the religious , moral and intellectual life of Muslims , i s the study of Arab icessential . For th is reason I Often feel that a missionary working among Muslims without a knowledge of A rabic is a contradiction in terms . I t is

my strong convict ion that it is more than desirable for a missionary , whos e work lies directlyamong Muslims , to have a first - hand knowledgeof the sacred language and literature of thosewhom his heart yearns to win to Christ . InIndia the language general ly spoken and understood by Muslims throughout the length a nd

breadth Of the country i s Urdu . A lmost all theMuslim religious l iterature in India is publi shedin Urdu . You will not be surprised if I tel l youthat seventy per cent of the words of thi s languagear e of A rabic and Persian origin . To have agood command of Urdu it i s absolutely neces

sary to know Arabic and if possible a little Persiantoo .

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92 L UCKNOW , 1 9 1 1

Germany th ere are inst itut ions which undertaketo give you a fair working knowledge of Frenchand German in six months ’ t ime . Probably i twould not be possible to acquire A rabic so rapidly

,

but a year ’ s stay and serious study should suffi cein places l ike Cairo in Egypt , or iBeyrou t . Theseplaces h ave for cen t uries been the centres ofA rabic learning

,and many Christian divines of

those places have estab l i shed their reputationeven among Muslims of India ; their writings arehighly praised and valued , t heir books are translated into Urdu and are considered standardworks among Muslims . Besides , these centresnow offer al l the conveni ences of civil ization .

For a missionary who in many instances wil l bean intelligent and intellectual person , I do notthink that i t will be a difficult task to acquireA rabic in a country where Arabic i s spoken . Heshould fol low the same method by which oneacquires French and German . It was Europewhich gave us scholars l ike Sale , Flugel , Burton ,

Goldz ih er, Macdonald and Palmer , a ll of whompossessed a thorough knowledge of Arabic . ManyEuropean Arabic scholars Spoke and wrote A rab i cso accurately that even Arabs could not a lwaysdetect their foreign or igin . Thes e scholars havewritten many books for European Students interes t ed in the A rabic language . For Englishstudents Palmer ’ s Ma nua l of Ara bic i s a smallcompact handbook which serves as an excel l ent

introduc tion to both classical and modern Arabic,

MISSIONARY STUDY IN THE FIELD 93

and i t gives the rudiments of Arabic grammarin a very s imple and instructive manner , besidesp lenty of reading matt er and a most usefulvocabulary . A more comprehensive and equallyinteres ting grammar i s that by t h e Rev . H .

Sterling . He has based his work on Fa s lu’

l - Khi tabwhich is considered by t h e Arabs in A sia - Minor tobe one of the best and most authori tative bookson A rabic grammar . These two books by Palmerand Sterling are practically al l th at i s necessaryfor a beginner . Ano ther book is Majm a

‘

u’

l - Ada b ;

this is an excellent col lection in six handy volumesof extrac ts from the bes t Arabic authors

,which

affords a mos t instructiv e and interesting courseof reading .

What a m issionary needs is a working knowledgeof the Arabic language . He should be able toexplain any passage of the Qur

’

an and give acorrect rendering of any Hadis brought forwardin course of discussion . The Qur

’

an in itself isthe bes t work in A rab i c except where passagesof extraordinary diffi culty occur here and there .

It is written in a style at once simple and elegant,

for the obj ect of Muhammad was to inst ruct thecommon people of Arabia and not to address thelearned only among them . It can be comprehended by a Christian miss ionary with much lessdiffi culty than a Muslim , because the missionaryhas this great advantage over a Muslim (as will beevident to a car eful student) that ther e i s nota Single page of th e Qur

’

an which does not rem ind

94 LUCKNOW,1 9 1 1

him of the Bible or Apocryphal books either Jewishor Christian . The bulk of the whole book is nomore than two - thirds of the New Testament ;apart from the long stories of Patriarchs

,not much

longer t han the four Gospels . The Pentateuchfurnishes the greater part of the hi s tories borrowedby Muhammad ; and almost all of these storiesborrowed are repeated over and over again . For

instance , the account of the D eluge is repeatedt en times , and so is the destruction of Sodom .

The history a nd mention of Abraham is ma de intwenty - five different chapters and of Moses inthirty - five Suras of th e Qur

’

an , and his historyis given at length in a number of these . Mostprobably for this reason the Bi shop of Lahore to ldyou at the first meeting of this Conference in Cairo ,‘ I us ed to be fairly astonished at the increasing

power which one seemed to get wi th every freshS i

’

i ra,i t i s s carcely too much to say every verse ,

that one read .

’

In India there are several Muslim institutionswhich are considered c en tres for Arabic l earning ,for instance , D eoband , Rampur , D elhi, Hyderabad ,

Murshidabad,Madras , D acca , Calcutta , Jannpore ,

Cawnpore,Lucknow . Besides these there are

hundreds of small er institutions , mosques withindividual m aulavis who impart A rabic l earning totheir co - religionists . Some six years ago most ofthe Muslim divines of India were thinking offixing a cours e of study which should be shapedin such a way as to meet the needs of th e t ime .

MISSIONARY STUDY IN THE FIELD 95

D eoband,an o ld orthodox institution , did no t

like to depart from its traditional methods , buto ther institutions agreed more or les s to revisethe course of study . The Nadwa t - ul -

‘ulama authori tie s publ ished a tentative draft of a cours eof s tudy which: with a few modifications , wasaccepted . Beside s math ematics , English , History ,Persian and Political Science the fo llowing A rabiccourse i s prescribed .

I . ELEMENTARY COURSE FOR THREEYEARS

DAILY READING— Two HOURSFirst yea r

Mizan ,Sarf—i- Mir,Nahw - i - Mir,Mi

’

a t u-

‘Amil ,Panj Ganj ,Mun t akh abat - i - A rabia , Chapter I .

Second yea rMun t akh abat - i - Arab ia , Chapter II ,Para - i - ‘Am , with trans lation and parsing,H idaya tu

’

n - Nahw ,

Kubra.

Third yea r

Quduri , Ikwanu’

s- Safa,

Siraj i ,Mizan - i - Mant iq,Sirétu

'

l - Mustaqim .

1 3

96 LUCKNOW ,1 9 1 1

II . ADVANCED COURSE FOR FIVEYEARS

DAILY READING— THREE HOURSFirs t yea r

W a‘zu

’

l - Ma salik ,

Sharh- i -Wagaya,Saba ‘ Mu‘allaqa ,Sh am sh iya ,

Majma ‘u ’ l - Adab .

Second yea r

Hidaya Saidiya,Mukh t a sar- i - Ma‘ni ,Nfiru

’

l - Anwar,Sharh - i- W aqaya,

Iqt lsa , first 60 pages .

Third yea r

I ‘jazu’

l - Qur’

zin ,

Taudlh ,

Qur’

an , first half,Ta srih,

Hamasa,Ilah iyzt t Sh arhu

’

l - Hikm a t i’

l - ‘ain

Fourt h yea r

Sullam u’

l -‘Ulum ,

D a la’

ilu’

l - I ‘ jaz,H iddya , first half

,

Qur’

an , s econd half,

MISSIONARY STUDY IN THE FIELD 97

Darsu’

l - Aulad - fi‘Ulum i

’

t - Tibb iya ,

E llen Jackson ,

Hujja t u’

l - Baligh a , firs t half ,Naqdu

’

sh - Shair,Ka sh fu

’

l - Awwa la .

Fift h yea rHidaya, second h alf,Tafsir - i - Ba idévi ,Bukhari ,Tirm idh i with Rasala - i - Usul - i - Hadith ,Sh a rhu

’

l -H ikm a t i’

l - Ish raq.

In this course , besides elementary Arabic education, the fol lowing subj ects are acquired ; Arabiclanguage, logic, rhetoric

,philosophy , modern

science , political economy , theology , Muslimlaw and j urisprudence . The course is fixedfor eight years . Each year is div ided into threeterm s and t h e duration of each term is only threemonths . Thus only nine months mean one year .If for a missionary a modified form of this coursebe fixed , he should do i t in three years’ time withgreater ease than a Muslim can in eigh t years .There are numbers of books in this course wh i chare absolutely unnecessary for the m issionary .

The following course might prove a useful syllabusfor the purpose we are aiming atFirs t yea r

Palmer ’s Manual of Arabic and some se lections from Alf La ila .

98 LUCKNOW, 1 91 1

Second yea r

Sterl ing ’s Grammar and Majm a‘u

’

l - Adab.

Thirdyea r

Qur an wi t h the commentary of Baidawi orJa lala in , Kl i ulasa t u

’

t - Ta fasir and also thecommentary by Sir Syed ‘

Ahmad .

For HadimBukhari and Ma shariqu

’

l - Anwar are morethan sufficient . It m ust be rememberedthat out of these three years one must bespent in a country where Arabic i sspoken .

For general inf ormation about Islam and itscivilization , about the social , intellectual andreligious life of Muslims , the following l ist ofbooks sh oul d serve for us eful reading , from wh icht he m issionary can read at his leisure :

1 . Tarlkhu’

t - t am adun i’

l - Islam ,

2 .

‘Ulum u’

l - Islam ,

3 . Tart ibu’

l - Qur’

an,4 . Al - Akh laqu

’

l - Muhammadia ,5 . Hayat u

’

l - Ijt im a‘

a t i’

l - Islam,

6. Sh ahada t u’

l - Qur’

an - wa ’ l - Jam a‘n

'

l - Qur an ,7 . A l - madaniyat - wa ’ l - Islam .

These seven can be had in Arabic as well as in

Urdu . The first and second are written by aCh rist ian writer of Egypt of great literary abili ty .

8 . Tarik_h Mazahibu’

l - Islam ,

9 . Rusfim - i - jah iliya t ,

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IV . TRAINING OF MISSIONARIESIN THE FIELD

BY REV . C . G . MYL REA , LUCKNOWONE of the features of

‘ the Edinburgh Conference was i t s insistence, not only upon the needfor more defini te training of miss ionaries , butalso on the need for sp ecia lized training . Thishas been obvious to workers among Mus lims fora long time ; but we are thankful that such attent ion has now been called to it that the mattercan no longer be regarded as a mere subj ect fordiscussion, but as one needing immediate action .

May it be one of the frui ts of this Conferencethat definite steps shal l be taken in this direction .

We must remember at the outset that thesubj ect under discussion is the ‘ training ofm issionaries I assume that this refers primaril yto European and American missionaries , andso shall confine myself to this branch of thesubj ect . No t that the training of native (nooff ence in the term !) workers among Muslimsis not of the very highest importance

,but as

m ethods for these must vary with every landand language, the dis cussion of these must bereserved for the various local bodies .

Th e training then of the foreign m issionary(to use an inclusive term) who is to work amongMusl ims must be Specializ ed , and th i s must

TRAINING IN THE FIELD 1 01

begin at home . But since ther e is a tendencyfor missionary boards to be satisfied with thehome training, i t m ust be

'

cl early recognizedthat th is , however thorough i t may be , containscertain inherent defects , and that therefore asupplementary cours e in t he field i s imperative .

Some of th ese defects are( 1 ) L a ck of con t a ct wi t h orien t a l lif e a nd

la nguage. Even though teachers from the field beemployed

,they are out of their element in a west

ern college,and cannot but be powerfully affected

by the change . There will be no Opportunity forconversation in the language to be acquired, andso fau lts in pronunciation and idiom wil l becontracted which may poss ibly never be entirelyeradicated .

(2 ) L a ck of rea li ty in t he whole course. Wi thout the living setting Of Islam with its many s idedattitude towards Christ ianity , no apologetics orpolemics can become living realities to th e s tudent .

(3 ) L a ck of in t ercourse wi t h conver t s . This,as

I shall endeavour to show, should form an in tegral part in a course of study and i s a featur e thatmust necessarily be absent from hom e training .

To come directly then to the training in thefield, there is much that must be peculiar to eachcountry, but there is one point which is ofuniversal importance to al l missionaries to Muslims :I mean the acquisit ion of the Arab ic l anguage .

It should not be necessary to insist on this asan essential qualificat ion for such workers , but

1 02 LUCKNOW ,1 9 1 1

seeing that apart from Arabic - sp eak ing countri esthe number of thos e who have a working knowledge Of that language is extremely small , i t is notperhaps amiss to labour the point somewhat .If in the days of the pioneer workers , such as

Henry Martin,Dr. Pfander and Bishop French ,

this was fel t to be the key to al l solid work amongMuslims

,surely it i s more so now, for the last few

years h ave seen an unparalleled advance of

Muslims al l over the world in the direc tion ofeducation

,and with the increased desire for know

ledge has come an increasingly strong tendencyto push Arabic to the front, especial ly in India .

Only a few months ago , Dr. Wherry of Ludhiana ,

who has a very wide knowledge of Indian condit ions, in writing to me urged that not on lyshoul d one learn to read and understand classicalArabic, but al so to preach it , as in a few yearsthere would be many educated Muslims in Indiaable to converse in it .Apart from this there remains the indisputable

fact that many of the great theological works ofIslam have never been translated , and that thepath to the Muslim head and heart lies throughthe knowledge of the l iterature and history of hisreligion . There is a growing consciousness amongmany of us that our failure to impress the Muslimis partly because we have not understood hi smental and spiritual attitude

,and have presen t ed

Christian truth in a way that did not appeal tohim . We must learn both Islam ’ s good side and

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1 04 LUCKNOW . 1 9 1 1

In look ing over t he fi eld for possible centres ofstudy , Egypt is at once marked out as possessingthe required qualifications for strategic, l inguistic,historic , religious and cl imatic reasons . The difli

cul ty or disadvantage of col loquial Egyptian Arabi cbeing different from t h e c lassical may be set aside .

It i s used as a bugbear to deter people from makingthe start

,but after enough has been learnt for

communication with the people of the country,the

more the student can converse in good class icalA rabic, the more will he be respected , and sinceChurch Service books and newspapers are written int h e c lass ical , and lec tures given in it , h e will haveabundant opportuni ty of practice both in reading ,hearing

,and speaking . This argument is further

strengthened when we come to the matter ofteachers . As far a s my experience in Lucknowgoes

,good t eachers of Arabic are very rare indeed ,

and the few real scholars who are capable of imparting their knowledge are either too busy toteach or would expec t an honorarium far beyonda missionary ’s means .Now though I have spoken in this connexion

from the Indian standpo int , I believe that a similarstate of things obtains in other non - Arabic - speakingcountries , such as East and West Af rica, Java,Western China

,and even Persia . Arabic i s urgently

needed in all these countries by the workers amongthe Muslim population, but such knowledge is noteasi ly acquired in the various countries .Seeing then that a knowledge of Arabic is essen

MISSIONARY STUDY IN THE FIELD 1 05

tial and that,though it mus t be acquir ed in the

field,this does not mean a separate study centre

in each fi eld , we are led to conclude that our endfor the present at least would be reached by somecentral spot being chosen , where , with the utmosteconomy of m en , time , and money , instructionin Arabic and the wh o le Mus lim quest ion couldbe given .

Having indicated a likely centre , i t will benecessary to out line a system and finally to ensurethat the course should be humanized by personalcontact with convert s from Islam .

I have already suggested Egypt and of courseinf erentially Cairo , as the obvious place for study ;but I will not further dwell on it , except to say thatthe experiment has been tried . I myse lf Spenttwo periods of five months in Egypt and I amsatisfied that when this study c las s becomes areal ity i t will be of the greatest value to al l m issionaries to Muslims .My own strong conviction i s that t he workers

who will get most benefit from a stay there arenot men fresh from the home - base , even thoughtheir preparation has inc luded some study of

Arabic , but men who have spent one term of

s ervice in the field,and who take their course in

Egypt during furlough time , which can beprolonged for this purpose by the Mission Board .

Such men will have some idea of the diffi cul ti esand needs of the work , the language learnedalready, wh ether Urdu, Pers ian , Sindhi , Malay , etc .

,

1 06 LUCKNOW. 1 9 1 1‘

wil l no t hinder them in acquiring Arabic buta s the Persian charact er i s used for so manylanguages Spoken by Mus l ims , thi s previousknowledge wil l be a posit ive help .

Moreover, the student going to Egypt is notl ikely to be side - tracked there , but will be drawnback to the country of h is firs t love s trengthenedand equipped for more effect ive service . Howeverwe would always willingly accept men fresh fromhome

,and then pass them on to the field .

As regards the p eriod of training , the amount o ft ime available wi ll naturally greatly influence thesyllabus and course .

I would urge that time must not be grudged .

So Often in th e history of m iss ions has untoldharm been done by sending workers to their postswithout due preparation and then subsequentlydec l ining to give them time and Opportunity toacquire what is essential . After all, quality is whattel ls in the long run ; and God

’ s work cannot behurri ed . Haste in the King ’s business i s onlynecessary in the sense that we cannot aff ord to beidle

,but Arabic is not a tongue that can be

acquired except with considerable labour andpatience and the l iterature is so vast that full timemust be allowed . I consider that t h e groundcanno t be properly covered under two years , but ifthis period cannot possibly be given , then thesyllabus should be so arranged that the first year ’scourse would b e complete in itself, the second yea rbe ing a more detailed study of simila r and col lat

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1 08 LUCKNOW. 1 9 1 1

Second Yea r

(a ) Qur’

an . Sura 3 . Chrest om a t h ia Ba idawianaby D . S . Margoliout h .

Topical Study with Commentators .(b) Trad itions— Bukhari with Ca st a lani or

Mishkat with Mirqat .

(c) Ihya’

u’

l - ulfim Large selections.

(d) Mut fin in logic , Rhetoric , F iqh .

(e) Mu’

a l laqat .

This syl labus i s only put forward as a sampleof the kind of thing to be a ime d a t - mere excursions into the vast areas of Mus lim ph iloso

phy and li teratur e , but suffici ent to give thestudent insight into the styles and methods of thegreat writ ers and to incite him to continue readin gon his return to his field . One thing more seemsto be needed to perfect this sch eme of s tudy and

make i t practical , that is , constant intercourse withboth converts and inquirers . The student needsto l earn both how truth , Chri s t ian and Mus lim ,

appeals to the man who i s seeking and also to theman who has found .

The home of thi s school of s tudy must be acommun ity

,eastern and not western in it s char

acter,where both east and west can meet on

equal ground and each learn from the other.With it would fi t ly be j oined a training school

for native helpers and converts, with whom t h e

s tudents wou ld soon learn to exch ange thought .This would provide a mos t pract ical field fordiscovery of what is most attractive in Christianity

MISSIONARY STUDY IN THE FIELD 1 09

to t he Mus l im , as well as what is most d ifficu l tof acceptance , and at the same time theChri stian student would learn from the lips ofthose who were once in th e fold of Islam thosetruths which are more or less common to bothfaiths, and which form a basi s of common belief.The reflex benefit to young eastern Christians frommature workers would be of lasting benefi t to themission and country harbouring the school of s tudy .

For residence, a centre coul d be found in Cairo

sufficient ly removed from the European quartersto demonstrat e to the Sheikhs that this i s nom ere European institution planted in their midst

,

but a circl e of sympathetic study and inquirywhere contact can be made with them on theirown plane and in their own way, and where theywil l feel at home .

East and west can meet and in t he Christianideal wil l meet if on ly we can have the insightto perceive and the courage to remove with ourown hands the barriers which , in many cases , weourselves have set up . Without mean ing that thewestern can live a s the eastern , I think it maybe conceded that the eastern has moved sufi cien t lyfor a compromise to be possible , and for a m odusvivendi to be established in which simplicity Shallbe united with s elf - respect , and Spi ritual andmental fellowship be made poss ible without thesacrifice of bodily h ealth .

In conclusion I would once more urge t he needof action .

1 1 0 LUCKNOW,1 9 1 1

Islam is awake and in deadly earn es t . Muslimsperh aps realize that if they do not move nowtheir doom is sealed .

In any case it behoves us to give missionariest he best possible training for this d ifficult anddelicate work , and to seize t h e

‘

present t ime of

change and intellectual ‘

m ovement to prove tothe Muslim world that the revelation of God inJesus Christ i s not only suffi cient for the needsof the humble soul , but is al so able to satisfy thedesires and aspirations of the keenest intel l ects .

D I SCUSSIONDr. A . H . Ewing drew attention to the need for

distinguishing between the two kinds of approachto Muslims , the approach to the individual or thegroup and the campaign in the press . As regardsthe first

,all mi litan t attack must be avoided and

al l our energies devoted to defini te constructivepresentation of Chris t . In the approach throughthe press , however , it may be necessary from timeto time to give fearless , clear cut statements of thei ssues involved between Christianity and Islam .

In view of modern attempts to whitewash th echaracter of Muhammad and to ascribe to himthose virtues and epithets applied in the Gospel sto our Lord , i t i s advisable to set forth for theinformation of Muslims the facts whi ch come to usfrom Arabic sources .Ca non W a ller wished to emph asize a point in

Dr. Ewing’ s paper th at h ome preparation should

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1 1 2 LUCKNOW , 1 9 1 1

(3) There t oo can best be appreciated the in t ellectual and religious d iffi culties of the inqui rer.Dr. L a nkes t er claim ed that the obj ects of t h eConf erence would be attain ed just in proportionas they were definite and practical . The schemefor a train ing school at Cairo was such and heurged that a detai led scheme should be drawnup for presentation to the governing bod ies inGreat Britain and America . He was opposed tom issionary candidates spending much time on

ori ental studies before arrival in the field,but

h e believed that centres in the field for trainingordinands , as suggested by Canon Waller , m ightbe most useful . Men who , after servi ce in thefield , desire to specialize are wont to find leisureab sorbed by other duties : the home boards ,however , Shoul d keep their eyes on such men andsend them away from the mission to a training centre such as Cairo where leisure and facilityfor study would be available . His concludingsentences ar e worth quoting : ‘ I would lay stressupon the fact that , upon this recogni tion by thehome governing bodies , the success of such ateaching institut ion would largely depend . If onlya few were set free and enab led to avai l themselves oi it , it would not pay to maintain a hi gh l yqualified s taff of teachers and those few woul dnot be satisfied with second - rate tu ition . In orderto ensure success i t is essential that t h e homecomm i ttees should guarantee not on ly suffic ientteach ers but sufiicien t s tuden t s.

’

DISCUSSION 1 1 3

Rev. W . S . Norwood pleaded the claim of t he

simple souls as workers among Muslims and b elieved that all that was wanted to stem the ri s ingtide of Islam was men and women fi l led withthe love of God .

‘

Prof essor Crawford called attention to the re

sponsibility resting on the Conference as an inst rument for moulding the attitude of prosp ectiveworkers among Muslims . The most important feature in the training of m issionarie s i s the attitudewhich they come to assume towards Islam andits adherents and the work of even the mos thighly trained Speciali st may be largely vi tiatedby an attitude which is in some respects out of

touch with th e real development and experienceof the people he is seeking . There is danger o f

over statement , both intellectual and spiritual ,which seriously weakens t he Christian case . Firs t ,

with regard to intellectual over stat ement . Itwill be agreed that Islam i s the greates t obstacl ein the world to - day to the spread of Christ ian it y and also that the immediate cal l to theChristian Church i s to evangelize Muslim landsand prevent any further extension of Islam . Butthere may be divergence of opinion as to how Islamarose

,or on the true significance of the atti tude

i t gradually assumed towards Chris tiani ty . Iti s said that Muhammad rej ect ed the doctrine of

the Trinity , but it may be held that it was a gros smisconception of the Trinity which was presentedt o him andwhich he rejected . So with regard t o

1 1 4 LUCKNOW , 1 9 1 1

his den ial of the D ivinity of Christ , i t may beurged that what he rejected were i llusory docetictheories of the person and nature of Christ , and thati t was a travesty of Christianity that Muhammadrej ected

.For these reasons he deprecated th e use of

the term anti - Christ or anti - Christian in connexionwith Muhammad or Islam , and held that the

term implied a great over statemen t of the factsin regard to the historical development of Islam .

Among al l the misguided and injurious formsof rel igion in the world Islam was the most tobe pitied

,b eca iIse i t h ad been the most deceived .

Secondly , spiritual over statement . It was poorspiritua l strategy to assume any wider gapbetween the preacher and th ose he was seekingto save than was absolutely neces sary . By theterm spiritual was indicated the personal bond

,or

the fel lowship found in common spiritual eXperience

.The distinct ion had been made that one

Should love the Muslim but hate his system,

but he doubted hims elf whether this atti tude ofhatred was ever just ified toward s another religion

,however much of an obstacl e it might be

to the progres s of Christianity .

He besought the Conference to refrain fromapproving of any such over statements ei ther int ellec t ua l or spiritual .The Rev . W . Goldsa ck in stating th at many of

those already at work were debarred by SCEmt inessof leisure from the study of Arabic urged thatth is defect sh ou ld be made good as far as pos !

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LITERATURE FOR MUSLIM READERS

AND W ORKERS AMONG MUSLIMS

I . A GUIDE TO LITERATURE FORWORKERS

II . LITERATURE FOR MUSLIMREADERS— IN URDU

III . LITERATURE IN URDU

WHAT IS WANTED

IV. LITERATURE IN ARABIC

V. LITERATURE FOR MUSLIMREADERS— IN THE PERSIAN

VI . LITERATURE FOR MUSLIMSIN CHINA AND MALAYSIA

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1 20 LUCKNOW , 1 9 1 1

the a ccepted l ingua franca of s ixty - two m illions .These leadinglanguages are supplemented by Pashtu(twelve mil lions) , Musalmani Bengal i (twenty - threem ill ions) , Musalmani Punj abi (thi rteen m il l ions) ,Sindhi (two mill ions) , Kashmiri (one million) , inwhich there are but the beginnings of Christianlit erature . The same may be said of Malay (fifteenmi ll ions ) , of wh ich the Rev . W . G . Sh ellab ear, ofthe Methodis t Episcopal Mission , has sent meparticulars , showing a dozen tracts and half adozen pamphlets . In Turkish (eight m i l l ions )rather more has been done , but Christian books forMuslims have been suppressed by the censorshipand are very few in number . It is much to behoped that t h e l iberty now accorded to the presswill be taken advantage of to supply t h e l ongstand ing want . These languages may cover twothirds of the Muslim world ; but for t h e twentym il l ion Chinese , twenty - eight mill ion Af ricans andfifteen mill ion Russian and other Muslims , nothingas yet is extan t of Christian l i t erature . A t t h e

same time the general il l iteracy of the Muham .

madan world i s greatest among thes e last - namedpeoples . On t h e other hand , it must not be forgotten that t h e more advanced Muslims of Indiaand other lands are more and more seek ingenligh tenment th rough western languages , especia l ly English . And in Engl ish at least a systematic attempt is being made to provide l i teraturefor thoughtful Musl ims . English , therefore, mus tbe a dded to our l ist of languages for Muslims .

GUIDE To LITERATURE 1 2 1

I now turn to the four main languages , Arabic , ,

Persian , Urdu and English , with which we prac t ically have to do , and proceed to indicate thesources of supply of their Chris tian literature andt he available catalogues from which workers maylearn in detail Wh at is available . These cataloguesare as fol lowsARABIC .

- Price L ist of Publica t ions of t he Am erica n Press, Beiru t (corrected to 1 908)— A D escrip t ive

Guide t o Books f or W orkers among Muslims, by

W. H . T . Ga irdner and Arthur T . Upson (Ni le

Mission Press , Cairo ,PERSIAN — Persia n L i t era turef or Muha mm a da ns,

by the Rev . W . A . Rice , Julfa (printed for

private c ircul ation ) .URDU — The Muslim Con troversy , being a Review

of Chris t ia n L i t era ture wri t t en in t he Urdu L a n

gua ge, f or t he Propaga t ion of t he Chris t ia n Religion

a nd t he Refu t a t ion of I slam , by the Rev . E . M .

Wherry, D .D . (Chris tian L iterature Society for

India,London

,Madras and Colombo , 1 905)— A

Descrip t ive Ca t a logue a ndReview of Urdu Chris t ia n

L i t era ture, 1 902 - 7, by th e Rev . H . U . Weitbrecht ,D .D . (Punj ab Re l igious Book Society , Lahore ,pp . 20 This con t ains som e pub lications sub se

quent to those reviewed by Dr. Wherry .

ENGLISH .— Ca t a l0gue of Genera l L i t era ture, pp .

23 and 24 (Series for Muhammadans and Papersfor thoughtful Muslims) . (Christian L iteratureSociety a s before . )

1 22 LUCKNOW , 1 9 1 1

Th e Beirut Press being in the Turkish Empireits publication l i st contains as yet nothing specia lly addressed to Muslims by ,

way of reasoningor appeal . The list for inquirers gives such transla t ions as that of Anselm ’ s Cur Deus Hom o f ,Walker ’ s Phi losop hy of t he Pla n of Sa lva t ion ,

Bunyan ’ s Pi lgrim’

s Progress and McNeil’

s Sp iri t

filled L ife. The list also has a few commentarieson books of the Bible and other theological works .Many of these would be of more or l es s use indealing with a devout - minded Muslim

,but all are

addressed primarily to Chris tians , and there is nooriginal or indigenous work for Muhammadans .D oubtl es s in former years i t would have beenimpossible to pub lish such ; and more indirectmethods had to be used . But we may expect theearly future t o show a difference .

We next come to t h e clear and useful Descrip t ive Guide t o (Arabic) Books f or W orkersa m ong Mus lim s, pub li shed at Cairo and compiledby Messrs . Ga irdner and Upson . In this we findthat the Church Missionary Society has issuedthree books and seventeen pamphlets and tracts ;the Ni le Mission Press , five and thirteen respec

t ively ; the Am erican U .P . Mission , two and six ;the Egypt General Mis sion , four and one ; and threebooks have been published by others . It i s interesting to see that here , as well as in Beirut ,Anselm ’s Cur Deus Homo is prom inent . Thegreat Archbishop of Canterbury is witnessing forthe Atonement in the Arabic - Speaking world 800

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1 24 LUCKNOW, 1 9 1 1

of Christ by Mus lim th eolog ians and th e ir h idebound theory of inspiration are effectively dealtwith from the modern po int of view, with aconstructive bias . Readers of t he Review

know h ow Mr . Ga irdner i s preparing in t h e

same way to present true monoth eism on thebasis of the doctrine of the Trinity . Th e progressive Muslim world i s exposed , no l ess thanourselves, to the X - rays of modern thought, andit is of the firs t importance to present Chr istiantruth to such minds in a form adapted to theirneeds .Persia n L i t era ture f or Muhamm a da ns, by t h e

Rev . W . A . R ice , M .A . , i s a very neat and carefulcompilation , classified under subject headings .Some of thes e, for example , are — devotional , prayerbooks , h ymns , so that literature for Ch ri st ians isequally included in t h e l ist , and this much increasesthe value of t he l is t formiss ionary workers in Persia .

Under the first heading,

Controversial andApologetic Works ’

,th ere are sixteen entries, of

which, exactly h alf are under Dr. Tisda ll’

s nam e ,to say noth ing of sundry tracts by him— oneaddressed to fire - worshippers . In Persian al soDr. Pfander is in evidence ; not only t he Ba la nceof Tru t h , but the Pa t h of L ife (on the doc trineof sin and salvation) and the Key to Myst eries

(on the holy Trin ity and th e divin i ty of our

Lord) are available . Several of th ese Persianbooks were publish ed , or at least l i th ographed,by the Punj ab Religious Book Socie ty in Lah ore .

GUIDE TO LITERATURE 1 2 5

In future editions , both of the Persi an andA rabic l ists, indices of book titles and authors

’

names would add to their usefulness .By far the fulles t of the literature l ists under

review is that of Urdu works compiled by Dr.

Wherry, of Ludhiana , and entitled The Muslim

Con troversy . It opens with a brief introductiongiving the sources for the study of Islam ,

espe

cia lly in India . Then follow the book s , classifiedunder the names of authors . A biographical not iceis given of each writer, followed by a lis t of hisworks and a full analysi s of the chief among them .

The principal writers reviewed by Dr. Wherry areDr. Pfander, Dr. Im adu

’

d- din , Babu Ram Chandarof Delhi , the Rev . G . L . Thakur Das of Ludhiana ,Maulawi Safdar ‘ Ali , Dr. Rouse of Calcutta,Canon Sell , Dr. St . Clair Ti sdall and Dr. Wherryhimself . It i s somewhat surprising that t wo of themost trenchant and prolific writers in the Muslimcontroversy should be converts from Hindui sm .

Babu Ram Chandar has long since pass ed away,

but Mr . Thakur Das s til l continues his activit ies inth i s direction .

The analysis of the chief works by Dr. Im adu’

d

din strikingly shows h ow thoroughly and systema t ica lly th i s l eading champion of th e faith in Indiacovered t h e ground of the controversy . In hisInvest iga t ion of t he Fa i t h he vindicates his actionin rejecting Islam in favour of Christianity ,sh owing that he had found no peace til l he cameto know Ch ris t th rough the B ible . In h is Guida nce

1 26 LUCKNOW, 1 9 1 1

f orMuslim s he treats more fully t he fundamentalquestion of th e authority of the Old and NewTestament , formally acknowledged by Muslims aswell as Christians , and repels the old- fashionedcharge of t a hrif , or corruption , as well as obj ectionsto the Bible drawn from more modern sources . Inhis His t ory of Muha mm ad, Dr. Im adu

’

d- din givesa plain account of the prophet of Mecca, accordingto Muslim authorities , and draws from it theconclusion that he fai led to meet the c laims of hisoffi ce . In Muha m m a da n D oct rine, he examinesthe teach ing of the prophet on faith and duty asdeveloped by Muslim theology . Having thus dealtwith orthodox Islam, he proceeds in four tractates ,entitled Cri t icism of Idea s, to deal with therationalistic form of Islam put forward by SirSayyad Ahmad , of A ligarh . Like Sir SayyadAhmad , Dr. Im adu

’

d- din was unable to studyEnglish authors directly but he was well versed inthe gist of their arguments , especially through hisfriend and leader Robert Clark , and he was thussuited to meet the Indian rationalist leader . Theother chief modern Indian development of Islam isthat of the pseudo Messiah ( lately deceased) , e za

Ghulam Ahmad , of Qadian . Th i s Dr. Im adu’

d- din

dealt with in his Ba la ncing of Ut t era nces . Final lyth e St ifis whose teachings and practices he oncefollowed with great zeal and austeri ty, are addressedin True Knowledge and Inves t iga t ion of t he Sa in t s,the latter being a crit ique of the Auliyds, on whosetradition and practice the Sufis base th eir mystic

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1 28 LUCKNOW, 1 9 1 1

and the Rev. J. Qa landar’

s Concep t ion of God

i s a s tudy, based on Hughes and Zwem er, of thecomparative rel igious value of the Muslim dogmaof the divine nature in relation to faith and l ife .

The religious novel , too , plays i ts part . The real lyvivid tale entitled Sweet Firs tfl ui t s , translatedfrom Arabic , stands first among several . Christian

scholarship continues to render help in the seriouss tudy of Is lam to Muslims as well as to Christians . Th e Urdu translation of Canon Sell ’ s Fa i t hof Isla

'

m and Dr. Ahmad Shah ’ s Concorda ncea nd Glossa ry of t he Qur

’

an , with English andUrdu renderings , are used by followers of bothrel igions .It is a li tt le d ifficul t t o indicate exac tly theEnglish books and pamphlets suitable for educatedMuslims ; for there are many works on Islam , bymany publ ishers , which more or less serve thepurpose . For instance , Dr. Marcus Dod ’s sug

gest ive monograph on Muham m ad, Buddha a nd

Chris t might well be helpful to a thoughtfulMuhammadan reader, and so might Sir W . Muir ’ sL if e of Ma hom et . However, the purpose of thisarticl e i s to indicate the works specially preparedfor the missionary . No t a few of the work s cont a ined in the ori ental l ist s already referred toare also published in English . Such are Sir W .

Muir’ s Invi t a t ion t o Muslim s,Dr. Tisda ll

’

s Sourcesof Islcim and Muhamm ada n Obj ect ions (a veryuseful book for the average preach er) ; the taleabove referred to, Sweet Firs tf rui t s, by a Syrian

GUIDE To L ITERATURE 1 29

Christian ; Canon Sell ’s H is t orica l Developmen t oft he Qur

’

dn ; Pfander’

s Ba la nce of Tru t h .

The only systematic collection of English publications for Muham madans is , I believe , that givenin the catalogue of the CHRISTIAN LITERATURESOCIETY FOR INDIA . It is smal l but expanding .

A t present it includes Dr. Rouse ’ s excell ent seriesof tracts on The In t egri ty of t he Gosp el, The Na m es

of God, The D a y of Judgem en t , et c . , which haveappeared also in Bengal i and Urdu ; further Seleet ions f rom t he Kora n (with a cri tical and cons tructive examination of its teaching) ; Roo t s and

Bra nches (that is , primary and secondary doctrines) ,by Dr. Potter of Persia ; and several studies bythe Rev . W . Goldsack of Pubna , Bengal (Christ inIslam , The Qur

’

an in Islam , God in Islam , The

Origins of t he Qur’

an ) , which have been orare being translated into Arabic

, Urdu andother languages ; also Canon Sel l ’s R ise a nd

Progress of Islam . We must not forget to mentionThe Gosp el of Ba rna ba s by Ga irdner and Abdu

’ lAhad, which conclusively explodes this medi aevalforgery , so oft en quoted by Muhammadan preachers(also in Urdu and Arab ic) ; nor yet an App endix toSa le

’

s Prelim ina ry D iscourse, giving a furthercritique of the composition and h istorical and re

ligious charact er of the Qur’

an , original ly writ tenin Arabic by a well - known scholarFrom the detail s above given it will be seen that

the transference of works that have proved theiruseful ness in one language into others h as been

1 30 L UCKNOW , 1 9 1 1

eff ected in not a few instances . A ma in object ofthe present review is to facil itate and expedi te thisprocess . And i t i s much to be des ired that worksof general usefulness shou ld be published in anEngli sh version as wel l as in the oriental languagein which they may have been com posed ; for thiswil l both render them avai lable t o the Engl ishreading Muslim (especial ly those whose vernacu lars ,for example, Turkish or Bengali , have as yet veryfew such publications ) , and also i t wil l faci li ta tetranslation into various oriental languages .F inally , we need to remember that th e new works

to be produced must be Tracts for the TimesThe old attitude of age - long pol itica l enm itybetween Islam and Christianity is pas sing away.

‘ Turk ’ i s no longer a synonym for a truculentpolygami st . Which of us does not feel a sinceresympa thy with the struggles and the progress madeby the O ttoman for freedom , j ustice and enl ightened cul ture

,and with the efforts of our Indian

Muslim fel low - subj ects to cast 03 the intellectua land social shackles of ages ? There is reac t ion ,sometimes bitter and fanatical

,but this must not

blind us to t h e great and hopeful fact that theeducated mind of the Muslim world is s trugglingupwards to the light . And further, we need tokeep in mind that the history of Islam has m any aglorious page t o which its followers look back withpious veneration and passionate attachm ent , whileits customs and Observances are for them boundup with wh at is dear es t and most tender t o our

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II . LITERATURE FOR MUSLIM READERS ,IN THE URDU LANGUAGE

BY THE REV . E . M . WHERRY , M .A . , D .D .

THE preparation and publication of a lit eratureSpecially addressed to Muslims in the Urdu language, began with the advent of Dr. C . G . Pfander,who arrived in India in th e year 1 835 . He wasnot a novice in the work , having Spent severalyears in Persia , where he had written his famouswork , Miednu

’

l - H a qq. So far as I have beenable to discover , an Urdu translation of this book ,made by the author , was th e first book in Urdu ,published in India to refute the c laims of Islamto be the true religion .

It i s true that the Jesuit miss ionary, H ieronym o

Xavier , resident at Lahore during the reign ofthe Emperor Jehangir

,wrote a voluminous work ,

now preserved in the Bodlian L ibrary , Cambridgebut this was never published .

The controversy , which followed the publicat ionof the Mlzcinu ’

l - Ha gq, Showed that Islam had beenput upon the defens ive . The Musl im attitudetowards Christianity , as thus revealed , was thesame as that which confronted the Jesuit missionary in Lah ore two hundred years before ; the sameas that which Henry Mar tyn had met in Persiaand t he same as that , wh ich Dr. Pfander himselfh ad met , when h e wrot e h is Mr

’

zcinu’

l - Ha qq in

LITERATURE IN URDU 1 33

Shu sha . That attitude was the assumption thatIslam had always made, that Christianity was acorrupt form of the true r eligion of God

,that its

Scriptures were corrupted, that its doctrines werein consequence so erron eous that God had to sendMuhammad with a new revelation to restore Histrue religion to the world . This new book

,the

QUR’

AN , had introduced a new D ispensation , justas th e Gospel of Jesus had done Six centuriesbefore . This new book had also abrogated al l

previous books , and that as a consequence all mankind must now accept Muhammad , this last of th eprophet s of God , and bel i eve the revelation madethrough him on the pain of eternal damnation .

The vi sible evidence of the truth of Islam wastwo - fold , namely : the incomparable Qur

’

an and thephenomenal spread of the Muslim faith in the

world .

These assumptions were met by Dr. Pfander inhis writings , while at the same time he set forththe characteristics of the true religion

,showing

thereby the erroneous c laim of the religion of

Islam .

The method of approach made by Dr. P fanderwas first of all to establish in the minds of h isreaders the fundamental nature and characteristicsof a truly D ivine Revelat ion . In so doing , heinsisted upon the credibil ity of the Old and New

Testament Scriptures . An elaborat e argument indefence of the Christian Scriptures was made

,

Showing th at they were neith er corrupted nor

1 34 LUCKNOW, 1 91 1

abrogated in th e Musl im sense . In support of

this contention t he Qur’

an i s made to b ea rwitness to the fact that t he Scriptures currentin t h e days of Muhammad , were t he same as thosenow current among us . The idea of the InspiredWord of God being abrogated , as! Muslims claim ,

was Sh own to be impossible . Having establ ishedthe c laim of the B ibl e to be the word of God

,

the way was Open to set forth t h e teaching ofGod ’ s word , as to ( 1 ) God ; (2 ) Man and his fal linto Sin ; (3 ) The Salvation brought by Christ ;(4 ) How Salvation i s obtained ; (5) The l ife andobedience of the true Chri stian ; (6) Some of theevidences of Chris tianity ; (7) The way in whichChristianity was propagated in the world .

From th is standpoint , i t was easy to prove thefalsi ty of th e c laim of Muhammad to have beensent as a prophet of God . The five points hereset forth are

(1 ) The mission of Muh ammad was not foretold in the former Scriptures .

(2 ) The language and style of the Qur’

an afi'

ord

no sufficient proof that i t i s the word of God .

(3) Th e contents of the Qur’

an disproves itsclaim to be the word of God .

(4) The charac ter of Muhammad is Shown tob e antagonistic to his prOph et ic claims .

(5) The divine character claimed for Islamis disproved by reference to t h e manner in wh ichit was propagated .

W e m ay safely say tha t Dr. Pfander set t he

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1 36 LUCKNOW , 1 9 1 1

of his own re l igion,set up the human understanding

as t h e arbiter of al l truth , and held that ‘ no onecan believe what his m ind fail s to comprehend ’

This attitude of the Muslim controversial writercharacterizes a ll that has been wri tten Since .The efi

'

ort s of Dr. Pfander to lead the Muslimsto acknowledge Chri st as their Saviour were notin vain . Before he left India , s everal Muslims hadaccepted Jesus Christ as their Saviour. Amongthese were two Maulavis, whose writings greatlyincreased the interest of th e Mus lim community int h e Gospel and its claims upon them : th ese wereMau lavi Safdar ‘Ali and Maulavi Im adu’

d- din ,

L ah iz , afterwards ordained to the Christian ministry .

Later in his l ife and because of his distinguished

service as a champion of the Christian faith , hewas honoured with the Lambeth Doc torate .Maulavi Safdar ‘A li ’ s princ ipal writing is anoctavo volume of 282 pages , entitled Nidz Nam ain which he justifies his defection from the faith

of his fathers by setting forth h is reasons forbelieving the Christian religion to be the truereligion . He follows in the steps of his teacherand reproduces the argument in a popular form ,

Showing why Muslims Should receive the Chri stian ’s B ible as the word of God . He then pointsout the many ways in which the Qur

’

an contradictsthe Scriptures which it had attest ed on more thanone occasion . The Qur

’

an must therefore be abandoned on i ts own Showing as an uninspired book .

He gives great attent ion t o t he Musl im claim th at

LITERATURE IN URDU 1 37

t h e B ible h a s been corrupted and that this corruption of the B ible accounts for t h e d iscrepanciesbetween it and the Qur

’

an .

One chief merit of this book i s the kindly sympathetic Spirit of t h e writer .Of the books written by Muslims , no one was so

bitter in spirit as d e- i - Iswi, written by MaulaviRahmatu

’ l lah and Dr. Wazir Khan of Agra . Inth i s work , the writers assumed the truth of Islamthroughout , giving their whole strength to col lat ingall possible obj ections to the Bible , quoting the‘ stock arguments ’ of western atheism and infi

delit y and misrepresenting many statements ofChristian authors so as t o make them appear tosupport their contention .

This book brought Maulavi Im adu’

d- din into thefield of controversy . He undertook to give acategorical reply to every s tatement made in th isbook against the Christ ian faith . This book is enti tled Hiddya tu

’

l -Muslim in (Direction for Muslims) ,a volume of 390 pages . The fact that his Muslimantagon ists had obliged him to defend the Christianpos ition did not succeed in diverting his attentionfrom the weakness of their assumptions . Aftersweeping away the pile of falsehood , with whichhis antagonists had s triven to blind their readers

,

he turn ed to the positive establishment of theChristian faith upon the grounds both of reason andD ivine Revelation . He closes his book with asection on Islam itself

,thus carrying the war into

the enemy ’s own country . Here, he exposes t he

1 33 L ucxNOW , 1 9 1 1

character of the Arabian prophet , Showing how t heQur

’

an was written , proving that , as cl aimed byMuslims , the s tyle i s not incomparable ; pointingout i t s many contradict ions , i ts absurdities , i t sinterpolations , and the Prophet ’s ignorance of manythings recorded in the Bible ; for example , thedoctrine of the Holy Trinity .

This work accomplished a good purpose in i tsday , but the next book which we wish to noticehas had a more useful record— his Ta hqigul

Im cin (Investigation of the Faith) .In this work , Maulavi Im adu’

d- din presents hisreasons for leaving the Muhammadan religion andbecoming a Chri stian . This description of hispersonal experienc e in his search for the truth , i sof exceeding great interest , because it leads thereader into the inner thoughts of his heart andimpresses one with the sincerity o f the man . Inth is statement , we are made acquainted with thegrounds and reasons , which led him to doubt thetruth of Islam and the long road he travel led beforehe arrived in the Christian haven of rest . In thecourse of his search for the truth

,Dr. Im adu

’

d- din

gave attention to Sii fiism , and a study of the

Auliya’

or Sti ff saints . This eventually led h im t owrite a book which he called Taf t ishu

’

l - Auliya’

,

now avai lable as an authority on $q mysticism .

A lthough not an English scholar , Dr. Im adu’

d- dlnkept in touch with the advanced thought of ‘ theyoung Muslims and was able to refute some of thefalse posi tions taken up by them . Two of his

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1 40 LUCKNOW , 1 9 1 1

Muhammadanism and atheism and infidelitycombined , but must also establish the princi ples oftrue re ligion , at the same time Showing th e Muslimh ow his faith fails to fulfi l t he conditions demandedby that true religion .

c.

The cause of Christianity as against Islam inIndia received t h e support of two notable IndianChristians , who have distingui shed themselves bytheir wr itings ; BabuRam Chandra

,and the Rev .

G . L . Thakur Dass .Babu Ram Ch andra wrote two books on the

Mus l im controversy : The Ij az - i - Qur’

dn (The

Qur’

an Refuted) and The Ta hrif - i - Qur’

a’

n (The

Qur ’an Corrupted) . In th ese books , the authorcarried the war over into the enemy ’ s t erritory ;and, using th eir own method of attack , hebrough t consternation into the ranks of his adversaries . The noteworthy feature of these writingsis their aggressive att itude . Th e learned authorbo ldly a ttacks t h e incomparable s tyle of the Qur

’

an .

He points out th at the facts ment ioned in theQur

’

an were no doubt well known to severalpersons in Mecca , with wh om Muhammad was incons tant intercourse , mentioning th em by nam e .

He points t o the testimony of the Qur’

an itself,that many of the p eople charged Muhammad withforging the mes sages which he uttered , call ingth em ‘ tales of the ancients ’

. So lit tle was theassurance of Muhammad ’ s amanuensis , ‘Abdu ’ llahibn Said that his prophet was inspired , that he onceventured to antic ipat e t h e thought of the prophet ,

L ITERATURE IN URDU 1 41

wh en b e dic tated t he words of Sura Mum in(xxiii . 2—1 4) by saying And blessed be God thebest of Creators ’ whereupon Muhammad comm anded him to wri te that down also ! The amanuensis then boas ted th at h e al so was inspired !In his second book

,BabuRam Ch andra entered

upon an elaborate comparison of t h e text of thevarious Suras in the current editions of t he

Qur’

an , with the text s as quoted in th e Standardcommentarie s . He po inted out the various readings of the Qur

’

an ; words changed , change ofthe im perative mood for the indicative, and theom ission of en t ire sentences . He quotes thecharges made by the Shi‘a sect , to the effectthat many changes had been made during therecension of the Qur

’

an, under the direction ofthe Q ua lifa

‘Umar . ‘Ayesha , the favouri te wifeof t h e Prophet

,is quoted on the authority of

Syed Hami d as saying that the Sura tu’

l - A hzdb

(xxxiii) had 200 v ers es in i t , but now ther e areonly seventy - three . The learned Babu goes on toexamine t he so - cal led abrogated passages , c laiming,that exc epting two pas sages in the Sara tu’

l- Baqa ra

(vv. 99 - 1 00) relating to Jews and Idolaterswhich Muhammad himself withdrew, all otherchanges have been made by the Musl im Doctors .No t only so ; but h e points out the fact that t h eQur

’

an itself nowhere gives countenance to thedoc trine of abrogation .

Babu Ram Chandra be l i eved that Muhammadwas t he antich rist and wrote a book enti tled

1 42 L o Now, 1 9 1 1

Ma sihu’

d- Dajj al (now out of print) . These bookswere cal led forth by such writings of Muhammadancontroversialis ts as those of Maulavi Rahmatu ’ llah .

They served the purpose of Showing the Muslimthat the Qur

’

an , when attacked by their ownweapons , completely falls to the groun d .

The Rev. Thakur Das s was , next to Dr.

Im adu’

d- din , the most prolific writer on Islamduring the past half century . His published worksare : ( 1 ) Izhdr- i - Iswi , a crit ical reply t o theIjaz - i - ‘Isawi , already noticed ; (2 ) The ‘Adam - i

Z a rura t - i - Qur’

dn (The Qur’

an not needed) ; (3 )S tra tu

’

l- Ma s ih- wa l - Muhamm a d (The Character ofChris t and Muhammad compared) (4 ) Muha mm adBe Ka rdm a t (Muhammad wrought no m iracles) ;(5) Infi sdl- i W i ldda t - i - Ma sih (Verdict on the Birthof Ch rist) ; (6) Rivyu

- i - Burhdn - i—Ahm a diya (A

Review of the Burb an - i - Ahmadiya) , of MirzaG__hulam Ahmad of Qadian ; (7) Ta nqt h- i - Mubdh/isa

(Report of the D iscussion) , a debate betweenMr . ‘Abdu ’ l lah A t him and Mirza Ghulam Ahmadof Qadiani ; (8 ) Izdla tu - li - Ma zdri Qadian i (TheGreates t D iscovery Exploded) ; (9 ) Ba iha l ya

Qur’

dn (The Bible orthe Qur’

an ) .The essent ial characteri stic of the writings of

Mr . Thakur Dass is that they ar e apologetic .He ever strives to po int out th e mistakes of hisadversary and at the same t im e to lead him tothe truth . At times his statements are severe ,but only because of th e plainness of t h e truth b eutters .

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1 42! L UCKNOW,1 9 1 1

The Second book, Rivyu - i - Burhan - i - A hm a dih/ a ,

const itutes t he first s erious attack upon MirzziGhulam Ahmad , the false Messiah of Qadian , whohad just then published his pretensions in a bookentitled Burhan - i - A hm a diya . Th e third book wasa report of the discuss ion between Mirza GhulamAhmad and Mr .

‘Abdu ’ llah A t h im , Showing howcompletely the prophetic claims of the M irza hadbeen refuted . A fourth book was written to confute th e statement that he had discovered th e tombof Jesus at Srinagar, Kashmir . This ‘ discovery ’

was put forth as proof positive , that Jesus did notdie on the cross but had merely swooned , and ,having been rescued by h is followers , had escaped .

Travelling eastward until he came to Kashm ir, hedied at the extreme age of 1 20 years !This series of book s il lustrated the variedcharacter of the debate with Muhammadan s .

The readiness with which Mus lim s take up theabsurdities of western unbel ief and endeavour t omake capital out of them , shows , how hard pressedthey really are to find material wherewith toShield themselve s against the Christian attack .

Before advancing toward a consideration of thebooks written from a somewhat different s tandpoint

,we will notice h ere a number —oi books

written for Muslim readers by mis sionari es andIndian Chris tians .A book on t h e Evidences of Chris t ia ni ty was

written by the late Rev . Charles Forman , D .D

and publish ed under t h e t itle Teg- o - Sipdr- i

LITERATURE IN URDU 1 45

Isawi (The Chri stian Sword and Shield) . Th i sbook presents the usual arguments to establishthe truth of the reli gion of the B ible , answerst h e objections urged against the Chr istian faith ,and th en sets f orth the reasons why Chri stianscanno t accept the Mus lim c laims .The Musl im writers against Christian i ty , MaulaviRahm atu ’ l lah and Dr. Wazir Khan , had urgedagainst the Christian’ s claim as to the tru e rel igion ,the fact that the Church was divided into numerous sects . This objection was answered by theRev . Samuel Knowles and the Rev . R a jub

‘Ali

of Lucknow, in a booklet entitled ri ina - i - Isldm

(The Mirror of Islam) . The reader is urged t ocons ider that Islam has numbered no less than1 50 sects , and yet th is fact has never led a SincereMus lim to doubt his faith ; and if so , why Shouldthe divi sions of the Church be regarded as anargument against it ?Mr. Knowles also wrote a booklet on The

M‘

ira’

zj , or night journey of Muhammad up toHeaven on the horse Buraq . The object of thebooklet s eems to have been to overthrow thepopular fai th of Muslims in the miracu lous character of this journey

,which was probably a dream ,

and nothing more.We have already not iced the controversy b e

tween Mr.

‘Abdu ’ llah A t him and Mim i. (fl iulam

Ahmad , as reported by the Rev . Thakur Das s ,in his Ta nqihu

’

l- Mubahisa . In addition to thisservice, Mr . ‘

Abdu’ llah At him wrote a number of

1 46 LUCKNOW. 1 91 1

books on t he Musl im controversy , of wh ich t he

fol lowing is a l ist( 1 ) A l Jauha ru

’

l- Qur a n (The Essence of the

Qur’

an) . Thi s book gives a catalogue of t h edoctrines taught in t h e Qur

’

an .

(2 )‘A ql ba rDa

‘wa i - Ta hrtf wa Ta ns tkh - i - Ba iha l

(Reason in respect to the Corruption and Superses sion of the Bible) .(3 ) Ba hs Mdba in Ta uh t

'

diya wa Ta t sli t shiya

(D i scus s ion between Uni tarians and Trinitarians) .(4) Qa rdinu

’

l - Qur’

dn (Th e Arrangement of the

Qur’

an) .

(5) Chdlinj (The Challenge) . This i s a bookon the Proph ecy of the B ible , in which theauthor claims to prove that in Christ alone isthere satisfac tion for the needs of human nature .

(6) Nuka t - i - Isldm - i—A hm a diyya ( Strictures on

Ahm adit e Islam) .This , with (7) Cha nd Gha la tdn d i l - i - I

’

t irdz

(Certain Fallac ies open to Objection) , undertakesto refute the naturalist ic doctrin es of Sir SyedAhmad Khan , showing them to be abso lutelycontrary to the teaching of Islam ,

with whichthe Syed c laimed to identify them .

A valuable booklet on the Prophecy of the OldTestament Scriptures relating to Christ was writtenby the Rev . G . A . Lefroy , M .A . , now Bishop o f

Lahore enti tled Gulda s ta - i - Israr- i - I lahi (A Posyof D iv1 ne Mystery) . This booklet enables thereader to understand the import and to weighthe prophecies in relation t o the claims of Jesus

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1 48 LUCKNOW, 1 9 1 1

D ivine Sonship of Christ on t h e assumption th att he Bible i s the inspired Word of God . As aScriptural presentation , it i s useful for the en lightenm ent of the preach er as well as his hearers .

The book is a model of earnest and sympath eticdi scourse .

For the use of the preacher to Mus lims and fort h e ins truction of the intelligent Muslim reader,there are few books more helpful than BishopF rench ’ s Inj i

’

l - i -Dd’

ud (The Gospel of D avid) . Iti s an exposition of th e Messianic Psalms andthe prophecies found in them ; the whol e beingtreated with reference to the Muhammadan obicotions.The late Sir Wil l iam Muir has l aid the Churchunder a heavy debt of obligat ion by his numerouswritings on Is lam . Some of these have beentranslated into Urdu . One of the best known i sthe Sha hada t - i - Qur

’

dn t’

ba r Ku tub - i - Ra bbani (TheTestimony of the Qur

’

an to the Christian Scriptures) translated by Ra j a Shiv Parshad . No booki s better suited to be placed in the hand of theMul las and Maulavis .

We are also indebted to Sir Will iam Muir forbringing to l ight that remarkable book , Apology

of A l- Ka ndi (a Christian nobleman at the court ofthe Khalifa Al This book was translatedfrom the Arabic by the Rev . D r. Imad - ud- Din

and publish ed under the titl e of ‘ A bdu’

l - Ma sih

wa ld Ishcig Ka ndi (‘Abdu ’ l - Masih, son of Ishaq

Kand i

L ITERATURE IN URDU 1 49

Two other books greatly interested Sir Wi l l iamMuir

,A sm a

'

r- i - Sh i’

rin (Sweet First Fruit s) ,Mindru’

l

Ha gq (The Beacon of Truth) , and both werepresented t o the Engl ish reader by him . Bothwer e translated ‘ into Urdu by the lat e Mr . Fazl ,A ssistant Secretary of the Punjab Book Society .

These books present the truth und er the coverof fiction and thus point the way in which otherChristian wri ters might fol low . One such bookh as been writt en (by Dr. Wherry) , entitledFa uzu

’

l - ‘Azim (Th e Great Victory) , in which thedoctrine and life of true Christians are set forthin the story of a Muslim widow and her chi ldrenin their trans it ion from Islam to Christ ianity .

Two books of more than ordinary worth are thework of a convert from Islam , Munshi MuhammadHanif . The one is entitled Rah - i - Naj at (The Wayof Salvation) , in which he makes frequent referenceto his own conversion . The other book is entit ledRdha t - ul- Quh

’

t b (Heart’ s Ease) , being a transfusion

of Bunyan’s Hea rt

’

s E a se in Hea rt’

s Trouble.

D r. Broadh ead’

s Tuhf a tu’

l -‘Ula m a i s a useful

bookl et,which sets forth the chief positive argu

ments for Christianity without manifest ing a cont roversia l spirit .

A writer, r ecent ly deceased , a convert fromIslam , wrote a book which created no littl e excitement among Muslims in India . It was publ ishedprivately , and posted to a thousand Maulavis andlearned Muslims , so as to reach al l about thesam e t ime . The book was entitled Umm a hatu’

l

1 50 LUCKNOW , 1 91 1

Mu’

m in ln (The Mothers of the Fai th ful) . Th e

book was written in reply to a challenge,offering

any Christian RS i f he would prove thatMuhammad had ever committed a sin . The Christian decl ined to compete for rupees , but off ered toprove Muhammad guil ty of a thousand sins ! Thebook is composed of stat ements concerning theprophet ’ s relation with his numerous wives

,but every

s t a t em en t is a quo t a t ion f rom Muslim books. Theeffort to secure the suppression of t h e book failedbecause to suppress this book would involve thesuppression of the books quoted including theQur

’

an !This sort of extrem ely off ens ive l iterature

, of

which very little can be found on the ChristianSide

,owes its origin to the very large volume of

scurrilous writing on the Musl im Side . This isespecially true of j ournalistic l iterature in wh i chabominabl e and slanderous statements are frequently made in regard to Jesus Christ .In recent years the champions of Islam have

been found in the ranks of those who are themselvesr egarded as heterodox by the orthodox Musl ims .The Ahm adiyya lead ers , both of Qadian and elsewhere

,are given to this kind of writing . The man

who has written the mos t Satisfactory replies tothes e champions is the late Mr . Akbar Masih.

In his A btal - i—Mired (Refutation of Mirza) , abook of some 1 50 8vo pages , he h a s taken upevery c laim of the false Messiah , leaving h im no

ground to stand upon .

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1 52 L UUKNOW . 1 9 1 1

Qur a n (The E loquence of the Qur’

an) . In th i sbook we are Shown how groundles s is the claim ofthe Prophet of Islam that the style and eloquenceof the Qur

’

an is inimitable . The discussion iscarried on in the form acceptable t o Muhammadanreaders .The unexpec ted death of this facile writer, only

a few months Since , has brought to a close al iterary care er of great promise .

While we have in mind the work of Dr. Tisdall,

we must mention another work of his , which is ofgreat value to every m ISSIOn ary : Muham mada n

obj ect ions wi t h a nswers . This book has beenput within the reach of every Urdu readerby an excellent t rans la t ion

'

from the English,by

Rev . Ahmad Shah Shaiq , entitled I‘

t irazu’

l

Muslim in Ma‘Jawabdt . A lmos t every importan t

ob j ection urged from the Mus lim side is mention ed .

The author sent proof cOpies of this book tomissionaries in all parts of the Muslim world

,and

thus availed himself of the criticism and suggestionsof many minds . E very m issiona ry t o Muslim s

should a va i l him self of t his helpf ul book.

In the way of missionary helps we might noticehere a number of books new and old .

The following works are by Rev. Canon Sell,

C .M . S

( 1 ) Ka shf u’

l - Qur’

an (Historical D evelopmentof the Qur

’

an) , translated into Urdu by MunshiMuhammad Isma’

i l Khan, with the help andsuperintendence of the Rev . E . M . Wh erry

, D .D .

LITERATURE IN URDU 1 53

(2 )‘Aga cd- i - Islam ia (Creeds of Islam , be ing an

Urdu translat ion of The Fa i t h of Islam ) . Thistranslation was made by Maulavi MuhammadSh a fqa t u

’

l lah ,superv ised by Rev . T . J . Scott

, D .D .

(3) Tran sl ations from the Islam Series of theChristian Literatur e Society(a ) Ja/ng- i - Bada r a ur Uhud (The Battles of Badr

and Uhud) .

(b) A l - Qur a n (The Qur’

an) , giving a brief accountof the Book of Islam . Similar helps have beenprepared by Rev . E . M .Wherry, D .D . , as follows 1

(1 ) The Fihris t - i - Qur’

an (An Index to t h e

Qur an) , printed in Roman Urdu .

(2) D in - i - Islcim (The Religion of Islam) , abrief statement for the guidance of Indian workers

,

who are often ignorant of the fundamental teachings of Islam .

(3 ) D in - i - Islam a ur Ushi Ta rdidAs Ru- i - Islam

(The Religion of Islam refuted on its own ground) .This booklet i s being publish ed by th e C .L .S . intheir Islam Series .

(4) Na bi - i - M‘a sum (The Sinless Prophet) , prov

ing from the Qur’

an and traditions that Jesus isthe on ly Sinless Prophet of Islam .

(5) H iddya tu’

l—Mum t a rt’

n (Guidance forD oubters ) , a b ooklet on th e genuineness and credibilityof the Scriptures ; proofs being drawn from the

Qur’

an .

(6) Ga nj tna - i - Islam (Treasury of Islam) ,giving a history of Arabia and the Arabs , L ife ofMuhammad , The Muhammadan Religion

, A

1 54 LUCKNOW, 1 9 1 1

Refut a t in of Islam , and Meth ods of preach ingto Muslims .A very useful book h a s been recently prepared

by Rev . Dr. Potter of Teheran , which has beentrans lated into Urdu by Munshi .Muhammad ISma’ i l Khan . This book is entitled A sl - o- Fa r

‘u

(Roots and Branches) . The book gives a clears tatement of Christian ' doctrine

,as preached to

Mus lims . It i s a most useful book for in

quirers , and also suitable for use in trainingschools .In this connexion , we Sh ould not fail to notice

the excellent seri es of booklets written by the lateRev . G . H . Rouse, D .D . : they number twenty andcover a large section of the field of Christianfaith . The spirit of th ese booklets i s good . Thewriter takes up the doctrines of the Musl imfaith and so treat s each one as to lead the r eaderalmost imperceptibly to see the truth as believedby the Chris tian and that in contrast with theerrors of Muslim belief .The fol lowing is a l ist of these tracts( 1 ) Sara tu

’

l - Fa t iha (The First Chapter ofthe Qur

’

an) .

(2 ) A l - Qur a n (The Qur an) .(3) Inj il kl Si ha t - o - Durus t i (Integri ty of

the Gospels) .(4) Ma sih yaMuhamm ad (Chris t or Muh am

(5) Begundh Na b t (The S inles s Prophet) .(6) Yisil

‘Ma slh (Jesus Ch rist) .

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1 56 LUCKNOW, 1 9 1 1

We must now give some account of two or th reeIndian authors , who seem to be leading the way toa more forceful presentation of the claims of Chris tbefore the Musl im reader than any since the daysof Maulavi Im adu’

ddin .

The firs t of these is the Rev . J . Qalandar, of the

GM .S . , Lucknow . His books are Ta sawwur- i

Khuda'

. (The Id ea of God in Islam) , and A l - Ma sihia t

W a’

l I sldm (The Truth of Christianity in the Lightof Muslim Thought) . We wil l notice these in theirorder .

( 1 ) Ta sawwur- i - Khuda (The Idea of God inIslam) is the first book of the kind in the Urdulanguage . In English , we have Zwem er

’

s book onthis subj ec t and Hughes ’ D ic t iona ry of Islam , uponboth of which our author has drawn . We havehere a theological or philosophical statement of theteaching of the Qur

’

an and the tradit ions as to

God .

The name A l lah is the name of the supremedeity of the ancient A rabs , whose consort wasAl lat . A llat Uzza, Manat and the whole cata

logue of gods and goddesses were repudiated byMuhammad

,and Al lah alone recognized as the

True God . In the Qur’

an , A llah defined as theonly God i s usually described negatively as ‘ notborn not a body not a substance ’

, neither dosubstances exi st in him ’

,

‘ he i s not an accidentand no accident exists in him

’

, and so on . Pos it ively Al lah has the attributes of seeing , hearing ,knowing , will ing , speaking ; He h a s l ife and is

LITERATURE IN URDU 1 57

A lmighty . The author of the book under notice ,contrasts this with the clearer stat ements of theGospels

,which declare God to be light, spirit , and

love . He also cal ls; attention to the fact that theQur

’

an , in its many teachings about God makesvery meager mention of the moral attributes ofA l lah . From this he accounts for the low moralityof Muhammad ’s teaching , especially the small sens eof s in manifest in the Qur

’

an . What God will s i sright . If He desires evi l , it becomes right and rightwrong .

’ The distinct ion between ‘ l itt le Sins ’ and‘ great sins ’ al so suggest a low conception of Sin .

Then , too , the God of the Qur’

an is a God afar off ,with whom communion is impossible of realization .

Emphasis i s laid upon the Christian doctrine of theHoly Trinity , as being necessary to a right concep t ion of God . In deed , the wr iter is bold to saythat Muhammad did no t really know God , becausehe did not know Him as He is reveal ed to men inthe Bible .This writer in his second book entitled ‘A l

Ma sihta t W a’

l - Islam sets forth the truth of Christ ianit y in the l ight of Muslim thought .The writer claims for his book that it i s not

destructive in its tea ching but constructive . Hehas a great sympathy for the Muslim . He says :‘ I find that the author and founder of Islam ,

aswel l as his fol lowers , have got hold of a Chri st ian it y , which is a dis torted and cari catured Chr i st ian it y , in other words , whi ch is no Christianityat al l . ’

1 58 :L UOKNOW , 1 91 1

This author represent s the trend of modernChristian apologetics , which would approach theMuslim as a man who is in need of t h e gospel ,but who is in error on fundamental points andin consequence needs en ligh t enm én t .

The pres entation does not assum e the form of

a debate, but rather that of a discussion . Thetemper of the writer is that of a friend and not

that of an antagon i st .Another author, who promises to become a

s trong writer, i s the R ev . Ghulam Masih of

Lahore . His book, A l - Furqan ,of which only two

sections have been pub l ished , endeavours to Showthat the admissions of the Qur

’

an oblige theMuslim to concede the claims of th e Bibl e to bethe only word of God and point to Christ as t h eonly Saviour of men .

An exceedingly use ful series of booklets hasbeen prepared by the Rev. W il l iam Goldsack .

This series is publi shed in English by the Christ ian L i terature Society at Madras . The fol lowinghave been trans lated into Urdu by Mr . Muham

mad Isma’i l Khan and are publi shed by the Punj abBranch of th e C .L . Society at Ludhiana

( l ) Christ in Islam (Islam Men Ma sih) .

(2) God in Islam (Khuda- e- Islam ) .

(3) Origins of the Qur’an ( Ya nab t

’

u’

l - Qur a n) .

(4) The Atonement (A l- Kafiara ) .

The style of these booklets is entirely disourSiVe and the spirit i s earnest and sympathetic ,the argument i s strong and persuasive . No

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1 60 L ucxNow, 1 9 1 1

din . This book is of special use amongStifis.

(3) Ta urat K i Qadam a t W a A sliya t (TheAnti quity and Authenticity of the Pent a t euch ) . The author is t he Rev . ThomasHowell of Lahore .

(4) Kaj’ara - i - Ma sih (The Atonement of Ch ri s t)

by the Rev . G . J . Dann .

(5) Ma qal (Muhammadan Controversy) by theRev . Imam Masih of Cal cutta .

(6) D in - i - Ha qq Ki Ta hqig, Part III (Refutat ion of Muhammadanism) by Revs .Smith and L eupol t .

(7)‘Ibada t Aur Ushai A sa r (Worship and it sInfluence) by Maulavi H isam u

’

d- din of

Bombay .

These books and booklets have their individualmerit s , but I am unable to give a more particularaccount of them here .

For the special use of miss ionaries and workersamong Muslims , I would make mention of the

fol lowing books( 1 ) The Qur

’

an in Arabic , with the t ransla

tion of th e same,by She ikh ‘Abdu ’ l

Qadir Ibn - i - Shah Wali Ullah of Delhi .A Roman Urdu edit ion of this versionwas pub lished in 1 876 , at the Ludh iana Mission Press . A few copies ares til l available at the DépOt of the

Punjab Religious Book Society in

Lahore .

LITERATURE IN URDU 1 61

(2 ) The Qur’

an in Roman Urdu , by the Rev .

Maulavi Im adu’

d- din , D .D . This is alsoavailable at the Punjab Religious BookDépOt , Lahore .

(3 ) The Mishqatu’

l - Ma sabih (Muslim Traditions) available at the Publishing Hous eof Newal Ki shor in Lucknow .

(4) Commentaries : (a ) The Taf sir- i - Husa in i

and (b) The Taf sir- i - Ra’

ufi. These arebased upon the or thodox commentators :

Ba iz awi , the Ja lala in and others .

(5) The Ra uza tu’

l - A hbab, a Muslim Historyof Muhammad which forms the basi s ofthe L ife of Muhammad , written by thelate Dr. Im adu

’

d- din already not iced .

(6) The Sha rh - i - W a qaya , useful for referenceon many questions rais ed in regard toMuslim custom and law .

There is a considerable l i terature for Mus l imreaders

,which may be used to instruct in doctrine

,

such as the various Christian comm entari es andtheological and historical writings , etc .

, but I havelimited my résumé to those books , which discussquestions more especially bearing upon the claimsof the Chris tian faith upon the Muslim ’ s mind

and heart .There is also a consi derable amount of literature

in Urdu , which can onl y be indicated : I meanthe periodical literature . Much of the controversywith Islam has been carried on in the newspapers oi India , publish ed in the Persian Urdu

1 62 LUCKNOW, 1 9 1 1

character . Th e first periodical of this kind,pub

lished from the Christ ian Side, was the NurAf shan , which was started in 1 872 at Ludhiana .

This i s a weekly newspaper, devoted to the Spreadof the Christian Religion . I t wa s also intendedto give th e Indian Christians a p latform from whichthey might address the public and defend themselves and their new - found faith from the assaultsmade in the Indian vernacular newspapers . Thirtyeight years have passed and yet i ts work i s notdone. Other S imilar pap ers and magazines havebeen establ ished for a similar purpose . Some havebeen discontinued for want of funds . O thers arestill doing a good work . Prominent among theseis the Ta ra qqi (Progress) , a monthly maga

z ine containing scientific , ethical , poetical , l iterary ,soc ial

,historical and industrial articles . This maga

z ine is accompani ed by another, a lso a monthlymagazine , entitled Taj a l lr

’

(The Epiphany) , publish ed for the discussion o f rel igion and phi losophy .

The Ta ra qqi was established in 1 902 ; the Taj a lliin 1 906 . Both were edited for some years by thelate Mr . Faz l . Since his death , the Ta ra qqi hasbeen edited by the Rev . Talibu

’

d- din , B .A ., while

the Taj a lli i s edited by the Rev . Canon Ali Bakhsh ,the Nur Af shan i s edited jointly by the Rev . E . M .

Wherry,D .D . ,

and the Rev . Jaimal Singh .

It wi ll thus be seen that the press ha s had alarge place in the work of Muslim evangelizationin India . The prospect i s that i t wil l continue toh old that p lace . The large vo lume of l iterature

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III . LITERATURE FOR MUSLIMS :WHAT IS WANTED

BY REV . CANON J .

‘AL I BAxHSH , L AE ORE

SOME knowledge of the general condition of

Muslims is essential before we can begin toconsider what kind of l iterature is necessary forMusl im readers .The maj ority of Musl ims , as is known to us all ,

are s ti l l backward , both in education and civilizat ion . Most of their Mullas are as ignorant asth ey are self - conceited . The masses und er thei rinfluence are extremely narrow - m inded andintensely bigoted .

The unprogressive charac ter of their religion i sdeeply impressed on their minds . It i s said thatwhen th e Kh ali fa Umar was told of the greatl ibrary in A lexandria, he answered that the booksin i t would be either opposed to the Qur

’

an,and

therefore ought to be d estroyed , or (on the otherhand) in accordance with i t, in which case therewas no necessity for them ; the Qur

’

an , he added ,was sufficient for all needs . Thus the old librarywas set to fire and al l the books were burnt toashes . Be the story genuine or not , the sameSpirit i s manifest in most of the Muslims of the

world to - day .

Undoubtedly Sir Syed Ahmad Khan of A ligarhopened the eyes of Islamists in India . His

WHAT IS WANTED 1 65

followers are progressive and among th em aremany of the most learn ed and intel ligent Muslims .They do not hold with ordinary Muslims thebelief that r eason has no plac e in religion , butthey give reason a prominent place in th eirrel igious discussions .There is another sect growing in numbers as

wel l as in strength ; namely , the Ahmadiya sect .Its teaching is spreading both among educatedand uneducated Muslims . The sect i s bitterlyopposed to Christianity and to Christ . They arenot ashamed to speak evi l against our LordJesus . They separate the Messiah of the Qur

’

anfrom that of the Gospels . In att acking Christ

,

they act like the Jews of old . They read theScriptures , but pervert their meaning . Theyhave a school at Qadian in which th ey teachHebrew as one of the secondary languages . Theycarry on thei r relig ious warfare by means of

education and the press .

I mus t not overlook ‘Abdu ’ l lah Ch akralawi ofLahore . He has founded a s chool for Muslimsand teaches that the Qur

’

an i s its own oommentary and does no t need the a id of tradi t ions tointerpret it .Let us cons ider now what furth er literature is

needed for these different classe s of people .

For the majority of Muslims , that is , for theold fashioned Mullas , the existing literature i ssufficient . But i t i s so fragmentary in character

,

th ough enormous in amount , and so bul ky that

1 66 LUCKNOW, 1 91 1

ord inary Mus lims have neith er t h e lei sure to goth rough it , nor the means to buy i t . Wh at weneed is a handbook on Is lam , which may b e

put in the hands of Muslim inqu irers . It canbe prepared out of the existing material assuggested by Mr . Rice in his book

, Crusa ders

of t he Twen t iet h Cen tury . Of course it wi lldemand labour and tim e, but the expendi tureof both wil l be justified in the preparation ofa book which will bring the substance of allthe exist ing literature within the reach of theordinary Muslim .

For the rationalistic schoo l of Muslims or t h efol lowers of Sir Syed , comm only called Necha ris,

we have as far as I know no literature at all .His vehement attacks on the virgin birth of ourLord and on His resurrection and second advent,s til l remain unanswered . Educated Muhammadansare gradual ly coming round to his views andreproduce his ob j ect ions in one form or another .

Besides this,the rationalisti c school s of Europe

and America have stil l further confirmed th emin their opinions and have strengthened theirhands against Christian ity . By the spread of

western education,the obj ections and cri t ic isms

raised by western wr it ers are being more widelyc irculated . Is it not high time for us to preparesome antidote for this Spreading evi l ? SirSyed

’

s critici sms were not l imited to the fundamental truths of Chri stiani ty . He wrote a l ifeof Muhammad wh ich is not so much a l ife as a

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1 68 L ucxNow, 1 9 1 1

The late Mr . Akbar Masih, wh o was to h ave readthis paper , and whose lamented death has deprivedus of h is help and contribution to the subj ect , hada desire to write a commentary on the Qur

’

an inthe l ight and with the help of the Bible . Hepointed out that since a Christian (Dr. Im adu - d- Din )had taken the lead in making a simple idiomatictranslation of the Qur

’

an , Muhammadans th emselves are encouraging such translations , and indeedhalf a dozen have already been pub l ished , and aremuch preferred to the old l iteral translat ions .

Christians should also take the lead by placing anew commentary on the Qur

’

an in Muslim hands .They ar e groping in the dark . Some men

,l ike

‘Abdu ’ l lah Ch akralawi , refuse the help of Muslimtraditions in the interpretation of the Qur

’

an andurge that God ’ s word ought to be interpreted byGod ’s word .

Sir Syed wrote a commentary and attemptedto interpret the Qur

’

an in the l ight of modernScience . But this principle of interpreting theword of God by the word of God s eems to mevery sound from our own as W ell as from theMuslim s tandpoint . Muslims are required t o

believe tha t the former revelations , given in theTaurat , Zubur and 1w1 (The Bible) , are th e wordof God . Therefore the principle of interpretingthe Qur

’

an in the light of t h e Bible should notfail to appeal t o the Muslim m ind .

A commentary on the Qur’

an by Christians i snot a new thing . The need was always fel t by

WHAT Is WANTED 1 69

those who had to deal with Muh ammadans . An

exhaustive commentary was written in Latin byZ . Marra ccio giving in the introduction aShort l ife of the A rabian Prophet , the spread of

Islam ,and also the chief obj ections of Muslims to

Christianity . It gives the text of the Qur’

an, thenits translation and a commentary, and criticalnotes .This work could be used as a basis and a newcommentary prepared . I ful ly believe that such abook will open th e eyes of Muslims and will profoundly change the whole tone of the controversy .

In future productions , we ought not to forgetthat a friendly conciliatory ton e is needed . By oursevere and sometimes , I am sorry to say , evenindecent attacks on the l ife and charact er ofMuhammad , we have turned friends into enemies ;and they have in turn attacked the character ofChri st whom they were bound by their relig iont o be lieve in and to revere . We compelled themto take up that posi tion . Such a method is umfruitful . Books in future wil l have to be writtenin a conciliatory tone . I tri ed this conc iliatorymethod in my discussion with Muhammadans inSouth India . When I was with Canon M . G .

Goldsmith,he k indly gave me the opportun ity

to deliver some lectures and to hold som e discussions with Musl ims both in Hyderabad (D eccan)and in som e o ther towns . All the quest ions thatwere put to me were answered in a friendly wayand the Muslim pos it ion wa s attacked in an

1 70 LUCKNOW , 1 9 1 1

inoffensive manner . Those who have read my

ugo

Jam ! which gives account of these lectures

and discussions , have appreciated it because of thisconcil iatory tone . Thi s tone should be adoptedin all future productions .

Those who work among Muslims most probablyhave notic ed that the obj ection of Ta h rif (interpolation and corruption) against the Inj i l i s now morefrequently on the l ips of Muhammadans than it wasbefore . What is t ermed Higher Criticism hasstrengthened the hands of our opponents

,and they

assert with boasting that Europeans themselveshave accepted the fact that the Chris tian Scriptureshave been corrupted .

I met, a few years ago , a Muhammadan m i ssiona ry in South India, who had a great numberof English books to prove that European writershave accepted this position and therefore Muslimallegations against those Scriptures have beenverified . Now, the Opinions of these critics arequo t ed by educated people in their writings as wellas in their discussions . Muslims read passages likethe fol lowing , quoted from the writings of theRev . G . H . Gilbert , Ph .D . ,

D .D . : There is strongevidence that this verse in Matthew cannot beattributed to Jesus . Throughout the apostolic agethere i s no trace of the Trinitarian formula ofBaptism .

’ Or again , men like Matthew Arnold,

presume to say ; ‘ It has now been conclus ively

1 Saf iri Da kan (Travels in t he Deccan) .

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L UORNOW , 1 9 1 1

In 1 894, I read the remarks of an African m issionary who said that Muhammadanism has thisadvantage over modern Christianity that , as soonas a man embraces Islam , he becomes one with allMuslims rel igiously , socially and politically , andthis practical brotherhood shown in Islam is moreeff ective than the mere preaching of the ideal ofbrotherhood . The world needs most of al l a l ivingliterature .

May the Lord enable us t o Show Christ in our

lives that the world may read it and come to theknowledge of the true God in the Lord JesusChrist .

IV . LITERATURE IN ARABIC

BY MR . ARTHUR T . UPSON, CAIROCHRISTIANIZ ING the Arabic Language ’ i s a happyphrase

,in spite of the proverb quoted by Dr .

Zwem er.

l Workers in the East,fami liar with the

special posit ion of the Arabic language in the wholescheme of Muhammadanism , and its arrogant claimto remain t he language of I slam , need not to betold of the intense importance of building up aChristian literature in the language of the Qur

’

an .

It is,however , wel l for us to occasionally rem ind

one another (I refer to younger workers , such asmyself) of the effort and time put in by othersat that same task of finding (or coining) su itable Arabic terms to express Christian truths .

The Syrian Mission (of whose noble work at theBeyrout Press , Dr. Hoskins i s to tell us) , has beenat it for nearly a century p ast , and the OrthodoxChurches of the E ast for many more .

One outcome of our Cairo Conference was th eappointment of a L iterature Comm ittee ’ to coll ect

,

tabulate and publish information bearing uponsuch Christian literature as might already be extantin the various language - areas . In 1 908 , Mr . Ga ird

ner and I publi shed a l ittle Descrip t ive Guide

to Books of which several hundreds were posted

1 Al - Ara biya la t a ta na ssa r, t h e Ara bic language sh a ll never beCh ristianized (quo t ed a t N ile Mission Press Annua l Meet ing) .

1 74 LUCKNOW, 1 9 1 1

out to m iss ionaries in all lands , the printing beingdone gratuitously by my Comm i ttee (Nile MissionPress) . Copies may stil l be obtain ed from ouroffice in Cairo

,alth ough i t i s now somewhat out

of - date .

Since those days , there i s more to be said ; andthat , partly through inquiries which have recentlybeen instituted with a view to more exact knowledg e of what exist s in the language ; largely ,because so much fresh work has been turned out ;and partly

,also , on account of a development of

i deas a s to the best l ines for future work , thishaving been brought about by increased experience .

I .W ha t ha s been done. The corrected list s for

the various mis sions Show about one hundredseparate publications , about one - half of these havingbeen produced by the Pub lishing Committee ofthe N ile Mission Press . By far the greater partof this °l iterature has come into existence the lastfive or six years .In order to appreciate this work , and to under

stand its excellencies and defects , some sort ofclassification is needed , imperfect though it maybe . I have made a rough divi sion into ( 1 ) Trans

la t ions of the Scriptures ; (2 ) Exegetical ; (3 ) Biographical ; (4) Controversial ; (5) Appeals ; (6)Historical and Constructive ; (7) Magazines .(1 ) Holy Scrip ture. My remarks , h ere , a re limited

to translations into the vernacular dialects currentin various lands . In Egypt , St . Luke was firstdone , and one th ousand copies c irculated ; it was

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1 76 LUCKNOW, 1 9 1 1

have been i s sued as suppl ements toBesha ir- es - Sa la a m . A l ittle sketch of th e Rev . Dr.

Im adu’

d- D in ’s conversion was translated intoArabic and published . Orien t a nd Occiden t hashad running through it

,in serial form

,a trans

lation of the R .T . S . L ife of Tamate (Chalmers) .A number of Jerusalem publ ications (Church

of England) were at one time brought to theC .M .S . Dépdt in Ca iro and had quite a vogue .

Among them were sketches of the Early Fatherssuch as John Chrysostom , Cyprian and Origen .

(4) We come now to what are called , in a generalway, Controversial Books . This is too general aterm , for i t i s often used to denote , not only th esevere polemic of P fander , and the criticaldiscussions of recent C .M . S . books , but al so muchs impler appeals to Musl ims , which I have classifiedin the next section .

Beside the wel l - known Mizanu ’

l -Haqq and theMa naru

’

l -Haqq (Beacon of Truth ) there is theA rabic translation of Dr . St . Clair Tisda ll ’s strikinganalysis of the Sources of Islam . A l l of these needto be sparingly used , and with discrimination, forWhat ’s one man ’ s meat i s another man ’ s poisonAs an example of Oriental versus Oriental i t ISmost instructive for a worker to wade through (ifhe can) , the four copious volumes of E l - Hidaya inreply to Rahm a t

’

ullah’

s Izharu’

l -Haqq . These onethousand pages of Arabic argument and hard - hittingform a very full book of reference , at any rate and

it i s m y own experience,that almost al l the

LITERATURE IN zARABIC 1 77

frivolous obj ec tions and questions brought forwardare those Copi ed from Izharu

’

l -Haqq , and , ergo,answered in E l- H idaya .

‘Risala t u

’

l - Kindy ’ i s a very old friend,being

both oriental and anc ient . It was arrangedbetween the Beyrout Press and ourselves thissummer that they Should bring out a revisededition .

The late Sheikh Ibrahim el - Ya sigi , who died atCairo a year or so ago , had made a high - classArab ic translation of Sale ’ s Prelim ina ry Discourse ,which he very fi t ly named Essa y on Is lam .

When he had finished i t , he felt burning within hima desire to point out the historical absurdit ies ofsome of the Qur

’

anic fables , and still more— whathe

,by virtue of his scholarship, was pre - eminently

fitt ed to show— the grammatical inaccuracies ofMah am m ad

’

s book, a s judged by t he rules deduced

from i t s own t ex t ! This appendix we have publi shed

,both separately and al so bound in with Sale’s

original Essay,and the C .L .S . (Madras) has

pub l ished my Engl ish translation of. i t .Those in story or dialogue form make a sub

section oi their own . The Bahoora Shahiya (Sweet

First - fruits) was the first of i ts kind as a religiousnovel for Mus lims and it has not been secondedtil l this summer. ( Hundreds are being sold everyyear in Egypt .) A t the moment of wri ting ,however

,our Pub lication Committee are consid

ering,and revising with a view to pub l icat ion, a

very interesting manuscript by an Egyptian pastor ,

1 73 LUCKNOW, 1 91 1

written by him in his own style several yearszago .

The idea is that of a ‘ D iscuss ion Socie ty ’ amongMuslim Sheikhs alone, and that only upon theverses of the Qur

’

an ; and in the end they become convert ed

'

t o Christianity . The original tit le,

which we may possibly alter , is E l - Ma tara hat cl

Qur’

aniya (Qur’

anic D i scussions) .W ha t happ ened before t he Hegra

? E l- W a hy

(Inspiration) , and E t - Ta nzih cl - Islam i are veryuseful dialogues lately published by the C .M .S . inEgyptLet us now turn to m i lder con t roversy , and

probably this wil l be more to the taste of mostof m y h earers . A bhat h el - Muj t a hidln was writtenby a Syrian working in Egypt, and is always indemand . It was original ly publ ished at the expenseof the American Mission, I believe . Dr. Koelle

’

s

Au t hen t ici ty of t heDea t h of Chris t , in our'

ch eapened

edition, (price one piastre) has be en sold l iterally

by the thousand, and has formed the chief top ic ofconversation in several villages where there arem ission stations .A lady , present at the Cairo Conference , kindly

sent us Oopies of her Islam a nd Chris t ia ni ty . Ilike the general style of i t ; the only thing whicharoused cri tic ism when publ ished as a supplementto Besha ir- es- Sa la am wa s, not the argument , butone or’ two head - lines , which could be easilyal tered . A revision of this translat ion is now inhand, and we hope to get i t well c ircu lated, asone

'

of our publications .

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1 80 LUCKNOW , 1 91 1

taken together . And, after all , our text i s ‘ Jesusonly ’

, i s it not ? Whatever we do , l et us preachChri st .(5) Eva ngelica l

‘app ea ls

’

. How else can I describe our halfpenny s eries of S t ory -

p a ra bles f orMuslim s, of which we have sol d something l ik e

separate numbers ? They set forth Christas the only way of Salvation , and that in such away, that the Muslim feels hims elf t o be specifi

cally addressed , yet they could not be calleddirectly - controvers ial tracts . They are now beingbound toge ther in ‘ Collections ’ .

Then there are Sir Wil l iam Muir ’ s Invi t a t iont o Muslim s and The Torch of Guida nce t o t he

Myst ery of Redemp t ion ; also several others originally published by the American Mission in Cairowhile Mr . Ga irdner

’

s New E vidence Shows theeviden t i a l value of th e Lord ’ s Supper as a permanent wi t ness to the death of our Lord .

Prophecies of t he Old Tes t a m en t and The D a y ofJudgemen t have been more than once r eprintedby us .

(6) Educa t ive Books . This section includes construc tive books of every kind , for our work isbarely begun when the Muslim , who has be enstudying the Scriptures ,

‘ takes up h is cross andfollows Chris t ’ How inverted i s every concep

tion of Christian truth , at first ! Primers of F irs t

Princip les as for a l itt le child , may often be

used with good resul ts . Among those already prepared

,one m ight mention Root s a nd Bra nches,

LITERATURE IN ARABIC 1 8 1

wh ich was suggested at the Cairo Conference ; alsoMrs . Bate ’ s Sweet S t ory of Jesus (the Englishof which was greatly beloved by my little sonof seven years , as we read it every evening) .S t eps t o Tru t h , by Eugene and Geraldina Stock ,

and the A bbrevia t ed New Tes t a m en t , are be t terknown to many than Chris t ’s Tes t im ony concerning H im self , yet the latter has had a larg e circu

lat ion in A rabic . (We could supply plenty ofcopies in English , at a cheap rate . )Zwem er

’

s Mus lim D oc t rine of God has beent rans lated to A rabic and serially publ ished weekby week in E l - Murshid and may possibly nowbe revised .

(7) Periodica l L i t era ture. We must no t omit tobriefly mention the Orien t a nd Occiden t

weekly) nor Besha ir- es - Sa la a m monthly)nor those intended primarily for Christians ,though in many cases giving some attentionto the Muslim problem . The Evangelical Churchof Egypt (American U.P .) has two , i .e .

, R l

Murshid, i t s weekly ofi cia l organ,and Nigm ul

Ma shriq (Star of the East) , a fortnightly foryounger people . Then the Orthodox Copti cChurch has i ts monthly Cop t ic Review (notexclusively rel igious , however) ; also E l - H a qq andR i - Ka rm a . The comparatively recent E choes ofGra ce a nd Tru t h (edited b y the ‘ Brethren ’ ofUpper Egypt) , has a good circulation , and thereis also Boog cl- Qadasa (Trumpet of Holiness) thefortnightly of the Canadian Methodists.

1 82 LUCKNOW, 1 9 1 1

Among Mi sce llaneous books come t h e ArabicPrayer Book , the metrical version of the Psalms ,and o ther smaller things .

Having written at some length on W ha t ha s

been done, one must add a few words uponII . W ha t rem a ins t o be done. Under our firstc lass , I would make the suggestion (with somediflidence) that if there is an object ion to colloqui a l versions of the Scriptures on the scoreof a possible charge of

‘t ah rif

’

, why not tryinterl inear versions , one line co lloquial , and thenext ‘ Beyrout

’

. This i s just what the Muslimsthemselves have done with their interlinear Urdii

vers ion of the Qur’

an , so I am told .

Exegetical commentaries upon al l the books ofthe Bible are greatly needed . They Should, ofcourse, he int ended for the Muslim all the wayalong . I have not yet s een Isaiah from the Beyrout Press , but I l ike Genesis and the other Mosaicbooks very much . Brethren , give us more !Wi th regard to b iographies of living converts ,our own position i s that of a Progressive - Conserva t ive. It was suggested at one of the meetingsof our Publication Committee that we Should Seekto get Muslim converts to write accounts of theirown l ives , but , on due consideration being givento this interesting subject, i t was deci d ed thatt h e t ime was not yet ripe

,except in t h e case of

Short notices written by o t hers t ha n t hem selves,

that b eing mos t feasible after their death ! Cert a inly i t would seem that a fair - Sized Arabic

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1 84 LUCKNOW , 1 9 1 1

Now, how shall we construct ? In answer letme say ( if i t i s not presumption on my part toadvise workers older than myself) —D on

’ t becon tent with the usual two - fold reading of the

A rabic Qur’

an , namely , once from t h e Fatihathrough to Surat En - Nas, and next t ime viceversa

,in order to realize the style of the Meccan

SI'

I ra s before the Madina ones ; but let us go infor ‘

Qur’

an - marking ’

, making our own ‘ referenceBible ’ as it were . The result wil l be that c ertainverses stand out , l inked with others , and veryuseful addresses can be built upon these texts .Quite a favouri te subj ect of mine , years ago , was‘ L a t a z iru W az ira t un wizra ukh ra

’

!The alreadyburdened soul cannot carry the burden of anothersoul] which occurs in Six different passages .

An idea has come to me to take some of thesetexts and compare them with Scripture texts

,

basing thereon a ‘ Khutba ’

, to be a rough sortof imitation of the Friday Khutba in the mosqu e !An influentia l Committee has lately been formedin Cairo for The Improvement of Mosquepreaching ’

, and a three - pound prize i s to be offeredevery month for the best Khutba , which , withsome of the unsuccessful ones , will then be givenout for preaching during the fol lowing month .

The magazine , which contains the rules of thiscompetition and the report of the Committee

,has

been ordered t o be presented to every Om di (orvillage mayor) and the sheikh of every Bedouintribe in Egypt that alone means or

LITERATURE IN ARABIC 1 85

copies to th at number of influential h ead - men .

Now, whilst Muslim readers are interested toread these Khut b a s , is the time for us to circulatecarefully - worded Chris t ia n Khut b a s . We aremaking the attempt ; i f there is any tangibl e resultby the time of the Conference

,we will send you

some specimens .

A concluding word. Seeing the evident development in t h e l iterature of Islam ,

and i t s efforts toreform itself by itsel f, and bearing in mind thepolitical changes which have lately occurred , alsorecognizing the progress of education as evidencedby the change from 500 mosque - schoo l s in Egyptin 1 900 to in 1 907, and remembering thatone Cairo bookshop has A rabic works ini ts printed catalogue

,and anoth er one mostly

different , and almost all of them large or smal lbooks , not penny o r twopenny tracts— in viewof al l this , what ought not each man to do tocirculate Christian literature at this crit ical stage .

It may be for lack of funds or other lack ofopportunity

,but the fact r emains that when we

s end out new lists of interest ing publ ications to(Say) one hundred m i ss ion stations in ArabicSp eaking lands

,we do not get more than ten

orders for books from th e hundred sta tions .

Let us arise and be doing,fi l led wi th the Holy

Spirit of God , and baptized with a baptism offire a nd of love, making known the good tidingsof our Lord ’ s death and resurrection

,and He ‘ shall

make of Ishmael a great (Spiritual) nation’

V. LITERATURE FOR MUSLIM READERSIN THE PERSIAN LANGUAGE

BY REV . W . A . RICE , M .A . , JULFA , PERSIA

I . A brief account may firs t be given of thechief exis ting li terature in the Persian languagesuitable for workers and Muslim readers , followingthe guidance of the l ist prepared for the L i teratureSub - Committee of the Cairo Conference . 1 1 . Thenwe may consider how far this is useful for thosewhose needs it is desired to supply, and whatare the chief deficiencies that ought to be supplied .

1 1 1 . And lastly , what is the call of the presentcris is .I . As i s to b e expected in the case of a pioneer

mission such as ours , to a Muslim people,the

strongest and best equipped class of works is :( i ) the controvers ial and apologeti c . We have

,first

of al l , the s tandard works of Pfander , Miecinu’

l

Ha qq and Ta rigu’

l - Ha ya t , and the Ap ology of A lKindl . The first named raised so much troublesome years ago

,that it has been little used

latterly , and its place has largely been taken byA smar- i - sh irin trans lated from the Arabic original ,Ba kuratu

’

sh - sha hiyeh . The contents are admirable,

though the Persian version labours under thedisadvantage of being a translat ion and not anoriginal Persian work . Mishka t - i - sidq, Sha hada t - i

Qa r’

ani ba r Ku tub - i - Ra bbani and Ya nabl ‘u’

l - Islam

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1 88 LUCKNOW, 1 9 1 1

and the Holy Trini ty , and a very useful li ttl ebook , Usul wa Furii ‘ , setting forth the principalar t icl es of fai th and practical duties of the Christian rel igion .

(iv) We have some thirty tracts , varying greatlyin style and suitabil ity for Musl ims .

(V) Under the head of Bible History , etc . ,are

Bi ble H is t ories of t he Old a nd New Tes t a m en t s

adapted from Nasi khu ’

t - t awarlkh ; and Khulasa tu’

l

a sf a'

r which gives an account of the books of th eBib le and their authors .

(Vi) and (vii) We are pretty well ofl’ for Hymnbooks and Prayer - books . Our C.M .S . Hym n - bookcontains fi f t y

- nine pieces,while the American

missionaries have a much larger one,containing

1 45 hymns . The translation of the Book of Common Prayer has been completed , but only a portionof it has been printed so far . Our chief needs atthe pres ent time in this direction are a book offamily prayers and a set of S imple forms for theSunday services (our Kerman missionaries havealready compiled and printed one) , in which a llthat is used in the service is printed consecutivelyso that there should be no turning about fromplace to place, which is very perpl exing even toeducated strangers present at the Services . A

beginning has been made with both of these .

It remains to add that a Persia n B i ble Dict iona ryand a translation of Da i ly L igh t into P ersian arein progress and a beginning has been madein Chris tian biography by the Short L ife of

LITERATURE IN PERSIAN 1 89

Dr. Cochra ne, of the American Presbyterian Mission in N .

- W . Persia .

II . Next we have to consider, h ow far thisexisting literature is calculated to be usefulto

,and supply the needs of, various clas ses of

individuals .

( i) The Missiona ry . During their period oftraining , and for some time after they reach them iss ion - field, missionaries naturally derive theirknowledge of the religion and peopl e of thecountry from books written in their own language .

From the Persian Chri s tian literature we alreadypossess

,the missionary will find ample information

as to the usual obj ec tions and their appropriateanswers , and wi ll become acquainted with theusual religious terms and phraseology .

But a word of caution may be given here,that

nothing can equal in value the study of clas sical,

or at leas t, standard theologica l works written byMuhammadans themselves . Besides improving hisknowledge of the language , even a slight acquaintance with such l iteratur e wil l wonderfully help themissionary in h is preparation of sermons

,addresses

and lessons ; giving him fresh inspirations as to thebest presentation of Christian truth

,showing him

what to say and what to leave unsaid,how to meet

difficul ties and obj ections in advance,and fortify

the truth in anticipation in a word,equipping h im

,

so far as he pursues the s tudy , with a real insightinto the rel igious consc iousnes s of t h e clerics andof the ignorant masses who blindly fol low them .

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A further result of this study may probably be tos timulate our faith and increase our zeal . No

human strength can overthrow these carefullyelaborated human systems ; it must be don e bythe power of the Holy Spirit and the word ofthe living God , which shall prevail as it hasdone through the past centuri es . Thus we arethrown back upon faith in God , and led to desiremore earnestly just to be faithful stewards of

God ’ s mysteries , leaving results in the hands ofHim

,who wil l work out His purposes in His

own good time .

(ii) Convert s a nd genera l rea ders . Many of ourconvert s are i l literate but this i s a condition ofthings which wil l gradually pass away . And

we Should at once seriously begin to take in handthe task of producing sound literature both forthem and for the daily increasing number of theeducated . There is a great and ever - wideningopening among the latter . Every form of healthy ,interesting literature and books of useful andgeneral information should be provided . Our aimwill be to dispel ignorance , to shape or createnew standards and ideals , to widen the mentalhorizon of the Persian , to make h im acquaintedwith things that are pure , lov ely and of goodreport

,to give him some knowledge of this present

day world and the thoughts and deeds of men ,besides what he can derive from the mushroomnewspaper press . We have no commentaries onany portion of t h e B ible . We need systematic

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1 92 LUCKNOW , 1 9 1 1

and Arabic ; but modern languages , chi efly Frenchor Engl ish , his tory , geography and a certainamount of s cience .

A t present we are only at the beginning of

things . The dawn is beginning to break over theland . And whatever the polit ical future of thecountry is dest ined to be , the aspirations afterfreedom and knowledge wil l grow and widen .

The ri s ing generation has deliberately chosenthis path . They have determined to en t er thegate that leads through up

- to - date knowledge toprogress and enlightenment , and nothing can nowstop them . This remarkable new adoption ofwestern ideals and model s will , in al l probability ,strengthen as years go on . The outlook iswidening , and the people are awakening to newthoughts , aims and possibilit ies . The power andprestige of the mullahs has seriously decreased ,and i s hardly likely ever to recover its formerascendancy . Practically the ci ties and towns onlyar e a fiect ed as yet , but the forces and influencesbri efly indicated above wil l certainly grow andincrease until every vi llage wi l l sooner or lat erbe aff ected . But meanwhile there l ies a mas sof deep ignorance and bigotry b ehind the superficia l glamour of these novel , and at present onlyhalf assimilated

,ideas . The strength of these

conservat ive forces l ies in the uneducated masses ,the women - folk and the vi llage population .

Our aim ,then, Should b e to prepare and provide

such Persian l iterature as will strengthen and

LITERATURE IN PERSIAN 1 98

build up our converts , and enli ghten the educatedboth as to the tenets and truths of the Christianfaith and the condition and current knowledgeand ideals of the world to - day— in a word , toCh ri stianize thought and conduct . By means ofsound literatur e we might do much to give tothe new aspirations of the people a right direction , and high and true aims . For a long timeto come , perhaps always , such effects wil l haveto be produced , if at a ll , through the medium ofthe Persian language , for there are very fewindeed comparatively, and perhaps always wil lbe very few , who will not much more easily andreadily receive new impressions when presentedto them in their mother tongue .

To accomplish the above work we need li t erarymissionaries , native Chris tian translators andassistants , printing presses , travel ling agents toadvertise and circulate the l iterature published ,and the funds necessary for all th ese things .Its real ization would confer an unspeakable boonupon the people of this ancient and most interes ting kingdom , in the day of their awakeningand groping after bett er things ; and would , withGod ’ s b lessing , be a factor of infinit e value in thebuilding up of a new and better Persia on otherand surer foundations .

VI . LITERATURE FOR MUSLIMREADERS IN CHINA AND MALAYSIA

BY REV . W . G . SHEL ABEAR ,PERAx

L i t era ture now a va i la ble. Chinese. Frominquiries made it would appear that no li teraturewhatever h a s been prepared specifically for workamong the twenty millions of Chinese - speakingMuhammadans . The catalogues of Chinese Christ ian l it erature Show that Muhammadanism has beendealt with among other non - Christian rel igionsin a translation of Dr. Grant ’ s Ha ndbook of Com

p a ra t ive Religion , and the chapters deal ing wi thIslam have been published as a separate pamphlet .There are al so references to Islam in DoctorMuirhead ’ s Ca t echi sm on t he Religions of China .

A l ife of Rev . Im adu’

d- din ,and a translation of

Lessing ’ s Na t ha n t he W ise complete the l is tof Chin ese Chris tian l it erature which can , in anysense , be considered as being adapted for workamong Muslims .Ma la y . The production of a Chri st ian litera

ture in the Malay language was begun as longago as the seventeenth c entury by the Chaplainsof the Dutch East India Company , and the entireBible was printed in Malay in the year 1 73 1 .

During th e pas t century many books and tractswere pub l ished

,first by the presses of the London

Missionary Society at Penang, Malacca, Singapore

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1 96 LUCENOW , 1 9 1 1

of introductory matter required to explain theargument to a people l ike the Malays who arewholly ignorant of Ol d Testament

dH ist ory ; also

Son of God , The A tonement , The Fall of Man ,The Purpose o f Religion

,Heaven

, Peace with.God , etc . Stories of Joseph and of the ApostlePaul , and of an Indian prince converted fromIslam , are is sued by the same pres s . Th e DutchMalay Chris tian Union at Batavia has a lis tof some forty or fifty publications

,mos t of which

are designed for the use of nat ive converts . T h e

l ist , however, inc ludes three stori es of convert sfrom Islam (none of which are at all rec ent) thePi lgrim

’

s Progress, and a Church History , b e

s ides tracts on Sin,Prayer

,the D eath of Christ ,

etc . , but nothing of a controversial nature . A

second tract society has recently been formed inJava, under the strange title of De PapierenZ endeling

— the Paper Missionary . The obj ectof this society i s to i ssue attractive booklets inthe cheapest possibl e form in the three languagesof Java— Javanese, Sundanese, and Madurese

,

and also apparently in Malay . In the Malaylanguage there have already been issued six

B ible Picture Books , and i llustrated tracts undersuch titles as Sa ved by a p in , The Power ofPra yer, Jesus t he Good Shepherd, The Isra eli t es

in t he Desert . Thes e tracts are Specially intendedfor evangelistic Work among non - Christians, that

LITERATURE IN JAVANESE 1 97

i s to say among Muhammadans , as the nativesare al l Muslims . The obj ect is s tated to be togive the n a t ivlss applied Christianity in the formof a story ’

.

Ja va nese. This language is spoken by aboutone - half of the entire population of the MalayA rchipelago . One German and three Dutch m ission a ry societ ies are working among those whoSpeak it . The l iterature availabl e i s , however, veryl im ited , consisting of— the entire Bible , a B iblehistory

,and Several tracts in th e Javanese

character,and gospel portions in the Roman

and Arabic charact ers . The Paper MissionaryTract Society is now issuing booklets in theJavanese language Similar to those in Malaywhich have already been referred to . The Dutchgovernment maintains vernacular schools in whichthe Javanese and Malay languages are taught ,and normal school s for the instruction of nativeteachers , the number of those who are able toread these languages is , therefore, constantly increas ing , and there is a wide field for th e dissemination of li terature among the Javanese

,who

are al l Musl ims , with the exception of thosewho have already been converted to Christianity .

Sunda nese. This i s the language of West Java.Here also the government maintains vernacularschools . One Dutch missionary society has beenworking in this part of Java since 1 863 , and theMethodist Episcopal Church has recently comm enced work in the same field . The ent ire

1 98 L ucxNow. 1 9 1 1

B ible , New Testament Stories , and a few tractsand school books have been published , and anumber of the Paper Mission a ryf tracts haverecently appeared in this l anguage .

Madurese is spoken in a part of East Java ,and on the is land of Madura . The Dutch missionaries who are working in thi s field havetrans lated the four Gospel s and a B ib le history ;some school books have also been prepared , butotherwise there is at present no l i terature available for work among these people

,who are all

Muslims , and number about three mil lions .

In the Bugis a nd Ma ka sa r l anguages the entireBib le has been printed , but no other l i t eratureappears to have been publish ed .

L i t era t ure f or workers . In the Dutch languagea number of books have b een pub lished which arehelpful to those who would study the Muham

madan races in the East Indies , their bel iefs ,laws , etc . The fol lowing works may be special lymentionedIn t roduct ion t o t he Knowledge of Islam , with

reference to the Indian Archipelago , C . K . Niem ann ,

1 861 .

The E lem en t s of Muham m a da n L aw, L . W . C .

Van d en Berg,1 883 .

Concorda nce t o t he Qur a n , J . L . Martens,1 88 1 .

The Significa t ion of Islam f or i t s f ollowers inNet herla nds India , Dr. C . Snoeck Hurgronje .

In the Malay language we have A . Meursinge’

s

Ha ndbook of Muha m m a da n L aw, publish ed in

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200 LUCKNOW,1 9 1 1

to be most desirable that some of the con t rover

sial works which have been found most useful inIndia and other lands where successful work hasbeen done among Muhammadans should be translated into the principal languages of the E astIndies . Many of these, though originally writtenin the vernaculars , have been translated intoEnglish , and are , therefore , readily available forthis purpose . The fact

,that most of the Muham

madan works which Muslims in the Eas t Indiesare acquainted with have been given to themthrough the medium of the Malay language,would Show that this is the most important language of the Archipelago , as regards work amongMuhammadans , and the first s tep towards theproduction of literature for Muslim readers shouldbe in the direction of translating the standardcontroversial works into Malay . Native workerscould then eas ily be found to translate them fromMalay into the other languages of Malays ia .

I regret that I have been unable to obtain anyinformation as to Christian literature in theBatta language . Many converts from Islam havebeen won by the German missionaries from amongthe Battas

,and it would be interesting to know

what part literature has taken in the conversionof these people .

THE BIBLE SOCIETIES AND

MISSIONS TO MUSLIMS

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Foreign B ible Soc i e ty , and the versions due tothe Dutch m i ssionaries in Java, Sumatra , Borneo ,Celebes , Specimens of which are Shown in theL iterature Exhib i t of this Conference . If youthink of Africa , the British and Foreign B ibleSociety offers you versions in one hundred andthree languages

,with other versions in preparation

,

covering that great continent from north to south,

from east to west . If of A s iatic Turkey andRussia in A sia, we wi ll supply some twentyversions , Georgian , Kurdish , Trans - Caucasian

,

Ch erem ess, Kazan and Bashkir , Kirgiz , Mongol ,

Uzbek and a dozen more .

Further east you have Persian,Kashgar

, Pushtu ,Brahui , Baluchi . In India , among the sixtyl anguages utilized by the British and ForeignBibl e Society , will be found every language spokenby Muhammadans in the Indian Empire . InChina , everywhere th e Bible and Gospel portions .

I t is the same in Fij i and New Guinea , in Dutchand British Guiana , in Jamaica and Trinidad .

I pause for a moment to inquire if, by anymember of this Conference , any important community

,or even any lesser body of Muhammadans

is known , for which ther e is not at l east a com

ple t e Gospel avai lable . (The Rev. J . C . Youngof Aden mentioned the Somal is ‘ of E ast Africa .

The Rev . J . Enderl in of the Soudan P ioneer

1 La t es t advices from London under da te o f Decem ber 7 , 1 9 1 0,m en t ion t h a t a version o f S t . M a rk in Som a li h a s been t a kenin h a nd a nd t h e first seven ch a pt ers t ra nsla t ed— T. S . W .

BIBLE SOCIETIES AND MISSIONS 205

Mission m entioned the Findit sh a , in whose language a tentat ive vers ion of the four Gospel shas just been“ sent to Germany for printing . Healso Said that preparations have been made for aversion in the language of the Bishara tribe .

Both these vers ions wil l undoubted ly ere long besent to the Bri ti sh a nd Foreign Bible Societyfor publication ) .This i s a wonderful Showing , and it i s only

part of the worldwide work of the B ible Societyduring the past one hundred years of Christianmissions . During all the period of i ts history ,there has never been an accredited version of t h eScriptures oflered t o the Bri tish and ForeignBible Society for publication , which the Societyhas been unable to prin t . A l l proposals for newversions are welcomed by the Committ ee inLondon with the greatest interest and sympathy .

We note again the B ible Society ’ s depOt s andagents in all th e great centres of the world ’ straffic , and sub - depot s in other centres of pOpulat ion

,from which the Scriptures are sent forth by

railway and steamship , by junk and catamaran ,by canoe and dogt ra ins , by cam el and yak , toreach in some way the farthest and most l onelymission station on the di s tant frontier .

We note the services rendered in connexionwith the missions by eleven hundred colporteursand s ix hundr ed B ib lewom en supported by t h eBritish and Foreign Bible Society . Our colpor

tage sal es during t he la s t year reached t he

206 LUCKNOW, 1 9 1 1

wonderful aggregate of volumes . It i simpossib le to say how many of these men andwomen are engaged specifical ly in connexi on withmission s to Musl im s . But in India

,China

,and

other countries , where pagans and Muhammadansdwell side by side , great numbers of Scripturesare so ld to Muslims . In Musl im lands

,the

Turkish Empire , Arabia , Egypt , North A fri ca , theBible Society , reports mention many instanceswhere our Scriptures are purchased by Muham

m adans of position in the army, and in civil life .

Recognizing the immense value of the colportagesystem

,the Bible Soc i ety is always ready to

extend this branch of our work , wherever suitable men can be found and adequate supervis ionassured .

F inally , brothers and Si sters of the Conference,the Bib le Soc iety and al l it s agents at homeand abroad are toiling day and night

,as unwea

riedly ,and I hope I may say as devotedly as any

missionary , to advance your interests , t o meetyour wishes , to supply your needs . We placeourselve s and a ll the means God gives us , at yourdisposal . It is for you , and not for ourselves , weare at work . Keep in close touch with us . Thinkof us as brother missionaries , engaged with youin one common task . Give us your sympathyand your prayers . Tell us how we can best improve our work . And use us to the utmost forthe glory of God in Jesus Chri st our Lord , andt he advancement of His kingdom in al l the earth .

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OUTLINE S OF A COMBINED POLICY TOARRE ST THE PROGRE SS OF ISLAM

BY THE REV . C . G . MYL REA , B .A .

AN afternoon session was devoted to this sub

jcet in order to bring to a focus suggestions andideas which had come before the Conference inthe many papers .The subject was introduc ed by an address from

Dr. Zwem er,who suggest ed several methods which

either separately or conjointly might be adoptedin order to strengthen the pol icy and work of missions to Muslims . This was fol lowed by a discussion in which a large number of delegatestook part and which largely moulded several ofthe resolutions subsequently adopted .

There is no doubt that the seriousness of thes ituation , especially in the Russian Empire, Mala ysia and Africa , cal l s for a unit ed policy on thepart of the Churches of Christ endom , and i t i srecognized on al l hands that the efforts of theindividual societies on the borders of Islam arequite inadequate for the purpose , weak as theyoft en are both in methods and personnel .Advance , and advanc e all along the line , i s the

only way in which both the progress of Islamamong pagan races can be arrested , by preoccupying the field , and also by direct evangelization oft he Muslim s . But i t i s als o patent that , with the

2 1 0 LUCKNOW, 1 9 1 1

supply of men as meagre as it is at present, andtaking into consi deration the relative apathy of thewhole Chris tian Church to this great problem , an

appeal to t h e home Churches at once to occupyevery needy field in strength is bound to meetwith failure . If , however, one field can be shown toneed in peculiar measure more eflec t ive occupationby the Christian forces , then concerted action , resul t ing in a vigorous forward movement , becomesnot only a possible, but a practica l measure , whichca n be pressed home to execution .

The inquir ies of Commission I of the Edinburgh Conference Showed conclusively that, inthe judgement of exp erienced missionaries in a llparts of the world , Africa is that field . Thegreat cen tral zone from the Niger to the Zambe siforms the border land between Islam and Paganism . Many tribes , which have hitherto eitherbeen inaccessible to Islam or who have successfullyresi sted its advance, are being gradua lly permeatedwith its doctrines . It i s now or never . Wi ththe new French occupation of Wadai , withthe handing over of the Lado Enclave to theBrit ish Government , the Soudan is being madeaccess ible to missionary advance as never before .

The policy put forward at Edinburgh by Dr.

Meinhof commended itself hearti ly to all at,Luck

now and found unanimous expres sion in Resolution V . It i s perfectly well real ized that thiswil l mean the meeting in conference of theBoards concerned in evangeli zing th ese sections

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2 1 2 LUCKNOW, 1 9 1 1

among Muslims, needs spec ial ly trained men andwomen . Here again this Conference but soughtto apply the conclusions reached at Edinburghand to give them definite shape

.

A working knowledge of Arabic,acquaintance

With Muslim theological l iterature,appreciation

of the oriental mind , all these were insisted onas of primary importance

,and ins ti tutions at

all the great centres should be speedily planned.

But once mor e, along with the general recom

m enda t ion , it was resolved to lay the c laims ofa training school at Cairo before the homeboards as a matter for immediate act ion . The

missionary societies must unite in this,and with

a new appreciation o f the power of the trainedworker , select from their own ranks in the fieldmen and women , and give them the opportunity

at Cairo of becoming effective instrum ents forGod ’s work . Then again the Press must be usedmore than ever . Islam is ever to the fore inthese days advertising its claims and insis tingon its rights . The Christian apologist must notl et judgement go by defaul t . Our reliance i s noton worldly methods , but on God ’s Spirit , but thekeenest intellects must be consecrated to theservice of God to capture the minds of Islam .

The papers on literature show what has alreadybeen accomplish ed, but sti l l more cl early howmeagre is the supply , with the one exceptionperhaps of North India . The literary campaignh a s hardly been begun in Persia . In Malaysia

,

A COMBINED POLICY 21 3

with the exception of the Bible , there i s h ardlya book in Malay suitable to put into the handsof Muslims . China and Centra l Asia are in stillworse case . The armoury must be furnished andChristian authors and Christian printing pressescome to the help of the preacher and teacher .A long this thre e - fol d l ine must the combined

advance be made . It i s no chimerical poli cy,but

a sane , reasoned and feasib l e strategy , not onlywell within the ability of the Churches to executebut

,if only they can see i t so, their own surest

way of renewed strength and vitality .

With united and rei terated witnes s the frontrank men and women insist that only so can thebanner of Christ move forward in lands whereIslam either already rules , or now threatens .

To stand still i s to court defeat , not only at thefront

,but where the reserves lay massed .

The closing words of a s ection in volume Iof the W orld Missiona ry Conf erence Rep ort maybe quoted here to emphasize the urgency of thispolicy .

‘ Well may the leaders and members of theChurch reflect on the awful s eriousness of thesimple fact that opportunities pass . It must usethem or lose them . It cannot play with themor procrastinate to debate whether or no t toimprove them . D oors Open and doors shut again .

Time presses . “ The l iving , the l iving , he shal lpraise thee .

! It i s the day of God ’ s power . ShallHis people be will ing ? ’

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THE ATTITUDE OF THE EVANGELISTTOWARD THE MUSLIM AND HIS

RELIGION

BY ROBERT E . SPEER, D .D . , NEW YORK, U.S.A .

L ET us begin by considering wh a t t h e attitudeof the evangelis t sh oul d be toward any nonChristian religion .

1 . It shoul d be absolutely fair and just . Thisgoes without saying . If it is no t fair and just

,

i t'

i s not Chri stian, and i t cannot but qualify andnegative t h e evangel ist ’s message . We mus t notjudge any r eligion by standards or meth ods wh os eapplication to our own rel igion we would resent .

We would resent h aving Ch ri stianity condemned ,for example, as a religion of violence and bloodand injustice and tyranny because four h undredthousand people fe ll victims to t he Inqui sitionin the city of Cartagena alone, or a s a re ligion ofimpurity and sin because prac tices as evi l as thosewe condemn in t h e worship of Kal i Or in TantricSaivism were screened behind monastery walls .If we meet th ese obj ections by answers wh ichsatisfy us , we must be fa ir in allowing s imi laranswers , as far as th ey can be made in defenceof wh at oth ers h old dear . If we explain thelaws, morals and social idea ls of t he Hebrews ,stil l commemorated in our Scr iptures, on princ ip les Of deve lopment , we must fa irly allow t he

2 1 8 LUCKNOW . 1 9 1 1

same principle to oth ers , and i f with many of

th em the allowance is useless because the old

i s still preserved side by s ide with the new, t h e

undeveloped beside the developed , we must begenerous as wel l as just, remembering SouthAmerica and how much there is stil l with us inProtes tant Chris tianity that is not of Chris t . And

if we hold the apostolic development of thegospel message to be legitimat e, we must be fairin judging the expansive interpretations whichthe non - Christian faiths give of their foundations .We must make al l the al lowances in our attitudeto other religions wh ich we demand of th em int h eir attitude to ours .2 . In his attitude toward other religions

,the

evangelist shou ld gladly recogn ize all that isgood and build upon it . Each bit of t ruth foun dthere is just like outcropping rock for the buil derseeking a foundat ion in shifting sand . If therewere no truth there , th e evangelist ’ s task wouldbe hopeles s . It would be evidence Of t h e inca

pa cit y of the soul for truth . It i s not to atheismand irreligion that Christ ianity can best beaddres sed . In every land the best Christianshave been the m en and women won not fromgodlessness or religious indifference, but fromsuperstition or from partial truth or deep butinadequate conviction . And i t is the truth whichmen hold or are feeling after that the evangelis tseeks to build upon , t o claim and fulfil . This isprec isely t h e at titude of t h e m is sionary movement .

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220 LUCKNOW , 1 9 1 1

d ifference an attraction and an appeal, and not arepulsion and ofience, but we are not to obscureit . The difference is the wh ol e issue . Th e viewof the just - minded Edward Lawrence was assound as most of his m issionary judgements : Wi thevery dispos i tion to recognize whatever of truthand good may be found in t h e great ori entalreligions , I have been more and more led tothe convict ion that it will rather harm thanhelp our cause to minimize the differencesbetween Christianity and any other rel igion . I fwe make the difierences slight , and say to men,“ you have but to come a l itt l e further

,get a

l ittle more , and you wi l l be Christians, one of

two things wil l surely fo llow . E ither— and thi swill be at present mos t frequently the case inIndia and China— the one appealed to wi ll re

spond,“ i f the difference i s slight, since the change

to me will be so great in leaving my ances tra lfaith and encountering certain persecution , I willtake the chances and stay where I am . Or— andthis woul d more frequently happen in Japanh e wi ll say

,I come, ! and bring all hi s heathenism

with him,presuming that i t wil l be qu ite con

sistent with Christ iani ty ’

(Lawrence , ModernMissions in t he E a st , p .

It will no t be . If we have not somethingoriginal and p ecul iar and essent ial , we are not

needed .

4 . The attitude of t h e evangelist shoul d bea ll gentle and loving, but also uncompromising .

ATTITUDE TOWARD ISLAM 221

The view of a layman and statesman , t he Hon .

John W . Fos ter, formerly American S ecretary ofState and one of the lead ing dip lomats of our

generation,wil l be more s ignificant than our

formal missionary view .

‘ If ther e is any sigui

ficance in Christ ian Missions , ’ said Mr . Fos teron his return in 1 894 from a trip around theworld

, “they mean that the world must be conquered for Chris t . The spirit of Christiani ty ,whi le i t inculcates charity towards our erringbrothers

,tolerates no o t her religion . Its founder

declared that “ no man cometh unto the Fatherbut by me .

!

Peter in laying the very first stone

of the Christian edifice , fil led with the HolyGhost , boldly announced to the rulers of thepeople that “ there is none other name underh eaven given among men whereby we must besaved . And the first and great m iss ionary

,the

author of the most beautiful panegyric of charityever written , exc laims : What concord hath Ch ristwith Belial ? what agreement hath thetemple of God with ido l s ? !

Neither in Japannor in any o ther land can Christianity be compromised with Buddhism or any other Chr istlessreligion .

’

But the best symbol of missionary uncom pro

m isingness i s not a s tone pier against whichthe incoming boat i s hur led, but a ferry s lipwh ich can take a shock and seem t o yieldwithout yielding and guide its vesse l surely andstrongly in .

222 LUCKNOW, 1 91 1

5 . The attitude Of the evangel ist sh ould behospitable toward those gropings and readjus t ingsin the non - Christian religions

,which are more

common and far - reach ing now than ever,and by

which whole bodies of men , the host of followingminds, moulded by association and l eadership , aswell as the leaders themselves

,are seeking to

escape t rut hwards . Any historic comparativestudy of th e non - Christ ian religions in Japan andIndia will show how great have been the changesof the last fifty years . These changes oftenmake the task of the evangelist harder . Mensati sfy them selves with the broad movement thati s progres sing and shrink from individual ac tionof a more radical character . Neverthel ess , theevangelist wil l rej oice in all movem ent of menor of society lightwards .

6 . The attitude of t h e evangel ist must beevangelistic, and all the more as these genera leducational movements permea t e and aff ec t society .

As such transformations advanc e the evangelis tmust seek all the more earnest ly to win individual men away from their religions to Christ iani t y . If by proselytiz ing i s meant winning menfrom al l that is fals e and evil in the world ’ sreligions and relating them to the one universalreligion

,which is al l truth and good , in other

words,the effort to make Hindus and Muh am

m adans Christians , then that i s just what we aretrying to do . We are proselytiz ing . And we donot see wh a t else in all t he world is worth doing .

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224 LUCKNOW, 1 9 1 1

Chris t . The old phrases ensh rine t he eternaltruth .

The m i s sionary enterprise i s busy producingn ew moral cl imates , transforming and enrichingand fulfi l l ing the ideal s of the nations , but i t i sdoing th ese primarily and permanently by makingdisciples of Jesus Chris t , by finding men andwomen who wil l answer His cal l and forsake al lthat they have and fol low Him .

Now if this should be the at titude general lytoward the non - Christian religions, i s there any

reason why it should be otherwise in the case ofMuhammadanism ? Muhammadani sm , unl ike theother non - Christian religions , came after Christ ianit y and claims to displ ace it . The development of Hinduism began four thousand yearsago . Buddhism and Confucianism originated sixcenturies before Chris t . Muhammad came six

centuries afterwards . His religion accordinglycl aims to supersede Christianity , just as Christ ian i t y claims to superseded al l that came beforeit . And Muhammadanism makes this cl aim ex

plicit ly . Chris tianity knew nothing of Hinduismand Buddhism and Confucianism wh en it s et forthits universal character . It claimed the devotionof al l men no t on the ground of a specific supers ess ion Of each religion held by men , but on theground of it s own universal and sufficient principle . But Muhammadanism came as the specificand declared supersession of Christianity . In

presenting Chr isti anity to Muhammadans , accord

ATTITUDE TOWARD ISLAM 225

ingly, we are presenting that which is alreadyknown , or i s suppos ed to be known, and whi chis already judged and superseded . This fac tmakes the missionary problem among Muham

m adans unique and raises the question whetherour atti tude toward their religion should be inany degree exceptional .

Furthermore , the Spirit of the Crusades andthe old view of the character of Muh ammad asa fiend and impostor , seemed to call for anattitude toward Islam very different from theattitude of Christianity toward Gautama andBuddhism . Dante placed Muhammad in his ninthcircle in the Inferno , among the sowers of religiousdiscord . Geneb rard, a famous Roman Cathol iccontroversialist , says of him and h is Arabi c Qur

’

an ,Muhammad wa s a beast and only knew a language that was suited to his bestial condition .

’

A l exander Boss , in translating a French versionof the Qur

’

an into English , with some other roughspeech

,call s him ‘ the great Arabian impostor ’

.

This was the view of Dean Prideaux also,and

of Charles Wesley in his hymn :

Th e sm oke of t h e in ferna l cave ,W h ich h a lf t h e Christia n world o

’

erspread,

Disperse, Thou Hea venly Ligh t, a nd sa ve

The souls by th a t im postor ledTh a t Ara b th ief, a s Sa ta n bo ld,W ho quite destroy edThy Asia n fo ld.

Oh , m ay Thy blood once sprink led cry

For those who spurn Thy sprinkled bloodIAssert Thy glorious Deity ,

226 LUCKNOW. 1 91 1

Stretch out Thine arm , Thou Triune GodITh e Unita ria n fiendexpel ,And cha se his doctrine ba ck t o hell .

(Bosworth Smith , Mohamm ed a nd Mohammeda nism ,

pp . 66 And even Sale, in his Prelim ina ry Discourse to the translation of the Qur

’

an,wh ile recogniz ing that Muhammad ’s originaldesign of bringing t h e pagan Arabs to theknowledge of the true God was c ertain ly noble

,

and hi ghly t o be commended ’

, stil l declares : I t

is scarce to be doubted but that Muhammad hada violent desire of being reckoned an ext ra ordi

nary person , which he could attain to by nom eans more effectually, than by pretending t o bea messenger sent from God , t o inform mankindOf his will ’ (Sale, Prelim ina ry D iscourse, p . 30f) .These severe judgements are much modified

in our day , however . The weakness and evi l of

Muhammadanism i s more c learly seen than everbefore

,but a comparative estimate of Muham

mad ’ s character and work in the l ight of his

own times , and a comparative judgement of hi srel igion in view of the c ivi lization from which i tsprang and of the effects which it produced andof the type of Christianity which alone it touched ,while deepen ing our convict ion of the inadequacyand the posi tive in iquity of Muhammadani sm , haveenabled us also to appreciate both its real induence a nd th e problem wh ich i ts success presents .‘ There must be mor e said about him stil l , ’

F. D . Maurice wrote of Muhamma d

’

s influence

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228 LUCKNOW. 1 9 1 1

m adan ism ,

’ said Dr. Im adu’

d- din , ‘ from wh ichan unprejudiced man might , in his ‘heart

,derive

true h Ope and real comfort , though I searchedfor i t earnestly in the Qur

’

an , the Traditions , andalso in Sufiism . Rites , ceremonies and theories Ifound in abundance, but not the s lightest spiritualben efit does a man get by acting on them . Heremains fast held in the grip of darkness anddeath . I discovered that the religion of Mu

hammad is not of God , and that the Muh am

m adans have been deceived , and are lying in error ;and that salvation is surely to be found in theChristian religion .

’ It must be recogniz ed that thisis the general attitude of Christians who had beenMuhammadan s or Hindus or believers in someother fai th . As Dr. H . Martyn Clark says :

‘ The unanimity of al l converts from Islam conc erning that religion is emphatic and startl ing .

“ Earthly , sensual , devi lish ! is invariably in effecttheir del iverance . No t one of them has ever foundit aught else but an evil and debasing thing .

They have no t felt the genial influences or vit a liz

ing power of any of the truths it is supposed t o

contain . The statement that i t has such truthsis in itself a revelation to them , and when theyhear such have been di scovered to exist , theiranswer

,to that and other theories now rather t h e

fashion concerning Islam , is a pitying smile , anda “ Well !Well ! It was our faith and that of ourfathers before us ; we do not know of theseth ings , nor have we so found it . A s for its being

ATTITUDE TOWARD ISLAM 229

a help towards God and good , i t has been theirsorest h indrance in the way of life . It has madethe ac ceptance Of Christian truth al l the moredifficult, and the Chri st ian life infinitely harder .

One of the best native pastors said After manyyears of Christianity the po ison of Muhammadanism st ill works in our muscles and makes usweak .

! They err who think Islam a development,

an advance from a lower to a higher plane . Iti s in reality a retrogres sion, a degeneration froma higher to a lower state . I took one convertto task for his unbridled speech . His reply was“ My father , you can afford to speak kindly ofthings . You were never steeped to the lips inthat m ire as I have been . W ere it not forGod ’ s mercy

,where would I be (From

The Church Missiona ry In t elligencer, November ,1 894 Some result s of the late MuhammadanControversy

,

’ by Dr. H . Martyn Clark , p . 8 1 4 ff .)

There are converts who take a diff erent attitude . A. friend writes from India of a Christianlayman , once a Muhammadan , who is now agreat champion of Christ ianity as against theMus lim religious propaganda , and who says‘ I have been proving the sublimi ty of theChristian rel igion and endeavouring to show thatthe Christian counterpart of everything good indoctrine and morality in Islam i s always superior

,

and that Muhammadanism , even at its highest ,is only the next best , and that from a true

Qur’

anic point of view the rel igion of t h e Gospels

230 LUCKNOW , 1 9 1 1

i s Open to no question whatever . It is rath erthe goal to wh ich all t h e religion s of t he worldaspire to reach . My conception of Islam is moreoptimistic . I despair of the Is lam which Obtainsamong the so - cal led orthodox , and it is onlythese whose weakness I would expose . TheIslam of the Qur ’an , with its A s ian Christology ,is a fine amalgam of Judaism and Christ iani ty .

It is the Nazarene form of Christianity, confounded with certain social and rel igious prejudices of the time and the country , and can bevery rightly regarded, “ rather as a heresy thanas an alien faith !

, but not more h eret ical thanso many ancient and modern ones . ’

Wi th al l this in mind and the vastly morethat i s in your thought , let us ask what theattitude o f the evangelist toward the Musl imand the Musl im ’ s faith should be .

( 1 ) It should be the atti tude of a man wh ol oves hi s fellows and the truth , and wh o i sfree from all contemptuousness for what otherpeople think , and espec ial l y for what they holdsacred and dear . There are times for plainspeech and Mus l ims are th e last people in t h e

world to shrink from strong words at the righttimes, but the evangelist i s to be a gentl eman always . His succes s , i f he wins any , willdepend upon h is acting Christianity as much asupon h is preaching it . Chri stian s, above allother men , must be fair and kind and generous .‘ It i s Christ ian ity alone ’

, said Max Muller in

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232 LUCKNOW, 1 9 1 1

with reference to Ch ristian ity . (0) Islam conta insin its very foundation a m isrepresen tation ofCh ri stianity .

(a ) The Qur’

an endorses the reve lation of theO ld and New Testaments . To be sure , i t dec laresthat these S criptures have been corrupted

,and

that we do not now have the orig inal and reliablebooks . But here is one common m eeting place .(6) And Muhammad ‘ raised and answered the

claim of Chris t , He assigned to Him His placeand titles , one of the greatest prophe ts , the Spiritof God and the Word of God . He claimed thatth ere had been but one true faith from t h e beginning preached by all the great prophets , one inessence though differing in form . But he deniedto Christ the title of the Son of God , and withthis denial placed Him on a level with Abrahamand Moses and Muhammad himself . He also denied to Christianity the claim to be the finalreligion . This a ssumption of a definite position isa ch i ef reason why Muhammadanism has been thehardes t of al l faiths to dislodge . It i s a commonlaw of human nature that i t is difficu lt to inducemen to reconsider a position once assumed . Inthis case the difficul ty i s increased by the factthat apparently so much is conced ed . Everytrue Muslim is ready to yi el d to Chri st highhonour and to ascribe to Him lofty titles , andthis i s a great obstacle to giving the ccim ple t eallegiance which Christ demands ’

(Dr. Sheddin Met hods of Mission W ork a m ong Mus lims

,

ATTITUDE TOWARD ISLAM 233

p . The Muslims assert the Virgin birth

of Chri st and His entire and unique sinlessness ,which Muhammad never claimed for himself ;they deny the crucifixion and resurrection butaffi rm the ascens ion of Christ into heaven, andth ey believe in His second com ing , but only toprepare for a great Muhammadan revival . Mu

h am m adans admit al l this , and here we hav eanother common meeting ground . Must they notsome day see that they mus t admit more regarding Jesus

,the one sinles s Prophet of Islam ?

(0) And in the third place , the view of Christ ianit y wh ich lies at t h e base of Islam and whichled Muhammad to repudiate it was a false view .

He had never met the Christianity of Chri st andthe Apostles . The Qur

’

an shows wh at a travestyof th e Gospel had come to him . When ‘ weinquire into Muhammad ’ s rejection of Christianity , we find that he never had anything butthe most perverted idea of what Christianityreally was . The Christianity which he rej ectedwas of a very debased type , half polytheistic ini ts theol ogy, superstitious in its worship , and witha sacred history encrusted with pueril e legends .He had evidently never read the New Testament ,and his conception of Chris t is largely derivedfrom the Apocryphal Gospels . It is not

,there

fore , historically just to say that Muhammadrej ected Christ . Supposing that to - day there wereto ari se a grea t religious genius among thepeoples of the Congo ; suppose that all he knew

234 L UOKNOW ,1 9 1 1

of Jesus Christ was wh at he could learn fromt hose representatives of H im wh o condoned thepo l icy o f King Leopold , would it be just to sayof the religion he founded that it rej ected Christ ianit y ? Nor can we say that thi s i s a matterof mere historical interes t . Our judgement onthe po int must inevitably condition our whole attitude to the religion . For in truth the Mus limrej ection of Chris tian i ty to - day rests upon thatfatal mi sunderstanding of what Christianity is ,as revealed in the Qur

’

én . F rom this it fol lowsthat al l the forces of modern historical scienceand critic i sm are fighting for us

,for th ey are

fighting for the removal of that ignorance . Theimpact of the m od ern world upon Islam mustsooner or later break up that age - long delusion .

We cannot , of course, maintain that there arenot within Islzim powerful forces of evil whichare entrenched behind this m isunderstanding and which wi ll remain when it has beendestroyed . Still , here i s the vulnerable point,a point which is not found in other religions .Meantime , it remains tragically true that hadt he Church of Syria been faithful to i ts Master ,the reproach of Islam had never lain uponChri stendom . The thought has sombre conse

quences . I t may be that in the Africa , t h e Ch ina,and the India of to - day new religions are maturing which in l ike manner wil l be anti - Chri s tian!

,

and stand in future centuries a barrier in theway of the winning of the world ’

(Report of

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286 LUCKNOW. 1 9 1 1

i t our chief aim to show how much more thanMuhammad himself suspected they “carry withthem , how th ey are them selves the utter Opponen t s of the errors wi th which th ey have beenl inked together, how, therefor e, a true allegianceto and ful ler appreciation of them would clearup much of t h e darkness t hat at present hangsover Muhammadanism . Nowhere, as I beli eve ,i s thi s warning more needed than in dealingwith this faith , for nowhere has truth been soskilfully and with , so to speak, such fatal eff ectintermingled with falsehood ; nowhere , therefore,i s the temptation to ignore or dishonour it sostrong .

’

(3) But w e must go on from what i s commonground t o those things which Islam lacks andwhich on ly Chris tiani ty can supply . Indeed , weshall find , as the B ishop of Lahore has said

,

that the evi l and truth are so mingled in Islamthat, even on the ground of what i s common , weare really more at variance than in accord

,and

must , in loyalty to our own truth and in fideli tyto our m i ssion as evangel i sts , lead out in t o thedifferences between the two relig ions . Mr .

Malcolm speaks of this fundamental diff erenceeven in apparent s im ilari ty.

‘ It wil l be fel tperhaps by some , ’ he says in the introduc tion t oh is fascinating book , Five Yea rs in a Persian

Town ,

‘ that more ough t to be made o f the pointsin common between Islam and Chri stianity ’ Thefac t i s that , wh en t h e people come to t he

ATTITUDE TOWARD ISLAM 237

missionary, they do not want to find agreementbut di sagreem ent , and consequently the m i ssionarygets to think not so much of what they know asof what they do not know. So a m i s sionarywri ter is , perhaps , inc l ined to pass over commonpoints

,whatever religion he is writing about . In

the case of Islém there are really not many tonote

,and in support of this statement I may

relate a story told by an officer of Indian troops .One day

,a Muhammadan , in t h e course of

a conversation, said to him :‘ Of course , Séhib ,

your rel igion and ours are very near together .

Your Christ i s one of our proph ets . ’ My friendreplied

,

‘ What do you mean ? Of course, Christis one Of your prophets, but to us he is morethan a prophet ; He is the Son of God and t h e

pattern of our l ives . Besides . there is hardly asingle prac tical point wh ere Muhammadans andChristians are not entirely at issue .

’ The manlooked up and said : ‘

Szihib , you h ave read theQur

’

an , and you have read your B ibl e . I alwaysmake th at remark to Christians : I made i t to apadre the oth er day ; and they mos t always say ,Very true ; Muhammadani sm h a s a great dealin common with Chri stiani ty Wel l , Ssh ib , whenthey say that , I know that th ey h ave not readthe Qur

’

an, and th ey have not read th eir Bibles . ’And I venture to add to th is word of Mr .

Malcolm ’ s portions of three letters , one from Mr .F leming of Lah ore and the others from Persia fromDr. Wilson of Tabriz andDr. Sh edd of Urum ia .

233“

LUCKNOW. 1 9 1 1

Mr . F leming wri tes : Th ere are many andvaluable r esemblances between ‘Muhammadani smand Ch ristianity . We h ave many things in common with the Muhammadans , wh ich we cannotaflord to overlook .

With Hinduism , apart from their beliefin avatars or incarnations , I th ink t h e points incommon are few , and that any great emphasison Christianity as fulfi lment even , may lead tomisappreh ension .

(3) In either case , the more we emph asizet h e s imilarity, th e more careful we sh ould be todo clear out work on th e differences .

(4) Every young mi ssionary should s earch forand be famil iar with whatever we do have incommon— not that these points are so valuablein aggressive work , as that the very fact that hehas found them i s an index of symp a t hy whichi s essential .

The problem Of reach ing non - Chri stiansis mos t complex . It is not solved either by saying that we should use only the approach ofChrist ianity as a fulfi lment of non - Christian rel igions ; nor by saying we will ignore what God ’ sSpirit has shown them . NO on e principle shouldbe allowed sole play . Fellowship with Christ andsympathetic yet discriminating study of men andtheir rel igion seems to be the way .

(6) Surely there comes a time in personalwork with these men , as well as in the generalwork, where one has to call wh i t e , white ; and

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240 LUCKNOW. 1 9 1 1

Pfander and Al Kindi are strong in posit ivestat ements of the defects in Islam and i ts founderand the inferiority of it to Christianity . In the

Sweet Firs t Frui t s the truth i s pres ented instrong discuss ions with forceful yet polite arguments

,even though some oppose and are incited

to persecution . Rouse ’ s Tracts (for India) dealwith plain facts not failing to point out and emph a size the inferiority of Muhammad to Christ .

‘ The public debates in Cairo carried on byan able convert from Islam necessarily developedsome heat, but were none the less profitabl e .

It i s too much the habit to supp ose that them is sionary will be worst ed in discussion and thenatives confirmed in th eir errors . But the validity and force Of the proofs presented often makea strong impr ession . This is seen in the case ofthe Beh a is , with whom the mi s sionaries havebeen in the habit of discuss ing with freedom andunrestrained criticism the history and the claims

of the Bab and Baha . This has been the morefree because of a certain arrogance of this sectin the statement of their own claims . Theresult has been that the Beb ais have in someplaces felt themselves unable to maintain themselves in argument and their leaders have orderedthem to avoid such conversations . ’

Dr. Shedd writes : ‘ It seems to m e that adistinction ought to be made between the attitudetowards the individual Mus lim and towards Islam .

If we are careful to be respectful and courteous in

ATTITUDE TOWARD ISLAM 241

t he former , we can be more aggressive in the latter .In order to - gain a hearing , it i s necessary to bewilling to give a patient hea ring . In this linecomes the importance of fol lowing oriental ideasof courtesy in the forms of address and in themanner of referring to the Prophet and the

Qur’

an . One ought al so to be careful not toimpugn the sinceri ty or the intelligence Of t h eMuslim . If the proper at titude is preserved tothe individual

,I think that one can generally

find the way to present the gospel freely and fully .

‘ But this is not the point , of course . I don’tthink that I am intolerant , and I do not wan tto minim ize the common ground . But one mustbe sincere and discriminating . Islam as a systemI believe to be an Obstacle to social progress anda lso to honest rel igion . I cannot think that itis right for me to profess any o ther att itude inreligious discussion . It may not be necessaryfor me to express my opinion , and i t certain lyis not incumbent on me to eXpress it in anoffensive way ; but in any case I cannot hones tlyprofes s what I do not believe . Perhaps it mightbe put in this way . The truth which th ere i sin Islzim i s not helped to a useful expression bythe inst itutions and ordinances of the Muh am

madan religion ; whil e the error and m isrepre

sen t a t ion of the truth , which i s contained in thesystem , obscure the truth it contains . So longas this i s my belief, my real attitude is determ ined , if I am honest to my convictions . I th ink

942 LUCKNOW, 1 9 1 1

that a furth er di st inction can be drawn betweenthe truth in Islzim and Islam ; or ! i t i s oftenpractically between the truth accepted by theperson one i s talking with and Islam , for Islami s not the only source of religious knowledge , norare al l apparent Musl ims real ly such .

‘ The effort of Musl ims , if th ey are fri endly,is usually to show that the two faiths are pra ctically identical , and that consequently there isno superiority on the side of Christ iani ty . It isan advantage

, of course , to find common ground ,and the more common ground one can honestlyd i scover the better, provided that one goesbeyond the common ground to that which is no tcommon . In thi s it has seemed to me better toallow not merel y what the ind ividual presents ,but al l that can , with any sort of propriety , beclaimed by Islam ; that i s , in other words , framing one ’ s argument so as to meet the strongestcase that can be set up by the Muslim , whetherthat case i s actually presented or not . However,allowing al l that can with any propriety be allowedin the way of common ground , there is alwaysthe opportunity to go on and show how t h e twofaiths differ . I do not believe that there is asingle doctrine in which the teachings of the tworel igions are real ly ident ical . In admi tting identi ty

,the great danger i s that the truth of Chri s

t ianit y should be m inim ized . For example, forgiveness by free grace is fundamental to bothrel igions ; but in Islam th e basis i s God ’ s abso

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244 LUCKNOW, 1 9 1 1

I don’t mention this becaus e there was anyth ingremarkable in the conversation

,but only to illus

trate in a concrete way what seems to me theproper method . SO, while emphasizing the factof revelation , I try to point out that the B iblem ethod of revelation in history and in the perfectL ife i s essentially different from and superior tothe Muslim idea of a book sent down from heaven .

In relation to the finality of the Christian dispensa t ion , I think i t i s important to contrast thedoctrine Of the immanent Spirit with the doctrineOf successive imams or prOph et s, showing thatthe former secures the d ivine presence in a realway and the latter in an i l lusory way . By theway , I am afraid I can ’ t spot pantheists , of whomPersia i s supposed to be full , and I find moreoccasion to insist on God ’ s immanence than tol imit ideas of His immanence . ’

These l etters from mi ssionari es who are experienced in actual dealing with Muhammadanssuffice to indicate that , in our attitude towardIslam , we are not to compromise or accommodateth e truth , but to declare it , with conc iliatoryrecogni tion of our common ground , and thenwi th the honest effort to enlarge that ground bythe off er of that which Christiani ty has which islacked or contradicted by Islzim .

(4) Islam and Christianity are separated byvivid contrasts . The fundamental contrast is intheir conception of God . Muhammad saw andemphasized a few of the true a t tributes of God,

ATTITUDE TOWARD ISLAM 245

but his God was a ruler, a sove reign , not aFather . Hi s religion , accordingly , made no provision for the soul ’s need of fel lowship with God .

He did not real ize the holines s of God . Thewhole concept ion of ethical character was strangeto him . There was in him , accordingly, none of

the moral splendour , the ethical righteousness of

the Hebrew prophets , far less of the apost les ofChristianity . The Muhammadan idea of God

,

moreover,really separated God from man and the

world . That was why on one hand Sii fiism aroseto satisfy with its panthei sm the hunger of thesoul for God

,and , on the other hand , it accounted

for Muslim agnostic i sm and the cynical atheismof ‘Umar Kh ayyttm . This ideal of God , furthermore, made the conc eptions of incarnation andatonement impossible in Islam . The new religiondid proclaim a real brotherhood and the nob l eequalit ies of Muhammadanism have been a greatreality and are a great reproach to the cas teSpirit , whether in Hinduism o r in Christiansoc i ety . But I slam knew no real human brotherhood . It was a fe llowship in Islam , which utterlydenied the truth of human unity and of on ecommon world family of God . Muhammadanismwas and is a rel igion of precepts and precedents

,

and not of living principles . Its conception ofal l revelation i s mechanical . Ch ri st refused to bindmen with prescriptions . His method was to givemen principles which they were t o apply

,to pour

a new life into their veins wh ich would make

246 LUCKNOW, 1 9 1 1

them sons of God and l ead th em to render to Himand to their brothers the service of sons and notof s laves . Here alone we find an adequate andever - separating contrast between the two religions

Wh ile a s t h e life - blood fi lls t h e grow ing form ,

Th e Spirit Christ h a s shed

Flows through t h e ripening ages fresh and wa rm ,

More felt th an h ea rd or read.

And, th erefore , though ancestra l sym pa t hi es,And c losest ties o f ra ce,

May gua rd Muh am m ad’

s precepts a nd decrees

Through m a ny a tra ct of spa ce,Yet in t h e end t h e tight - dra wn line m ust break,The sap less tree m ust fa l l,

Nor let t h e form one tim e did wel l t o ta keBe tyra nt over a ll .

The whole wonderful contra st appears when weset Muhammad over against Chri s t and lay downthe religion which c en tres in Christ upon Islam .

As Mr . Bosworth Smith , who i s s aying the bestthat can be said for Muhammadanism dec lares

‘ The rel igion of Chri st contains whole fieldsof morality and whol e realms of thought whichare all but outside the rel igion of Muhammad .

It opens h umil ity , puri ty of heart, forgiveness ofinjuries

,sacrifice of s elf to man ’s moral nature ;

i t gives scope for to leration , development, boundles s progres s to his m ind ; i ts motive power iss tronger

,even as a friend is better than a king ,

and love h igher than Obedience . Its realizedi deals in the various paths of human greatnessh ave been more command ing , more many - sided ,

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243 LUCKNOW , 1 9 1 1

feel just ified in imagining to be in th em . Hemust not call that prejudic e in th em which hewould deem conviction in himsel f, or forget hisown inconsis t enc ies and weaknesses in discussingtheirs . He must love them with a love thatwill not let them go and which , however s trangeit may be to them

,will none the les s represent ,

sooner or later, the great Love Of which he isthe evangelis t .For, la stly, while reasoned argument , contro

verey in love , the unfl inching comparison of factsand principles are indispensable in our contactwith Muslims

,the supreme thing i s the life in

Christ , the life that is Chri st , which we canonly Offer to others when we have it ourselvesand ar e actually living it . Behind all comparison of re ligions we may pass to this . As onemissionary writes : Often I am asked by an inquirer in what we d iffer from Isldm , ari d I replythat we agre e in all things with the exception ofone prophet and one book . Having thus stateda general agreement

,I do not attempt to Show

in what this agreement consists , neither do I tryto set forth the differences as such . I use noapologetics or argument from O ld TestamentScriptures, in the beginning , to prove that Christi s the al l sufficient saviour for men . I try to tellthem what Christ ianity is— that Chris tianity is al ife and Chri st the l ife giver . I try to make th emsee that Christianity is t h e sweetes t and loveliest thing th at the m ind of man can imag ine

ATTITUDE TOWARD ISLAM 249

and therefore presumably true— that i t completelysuppl ies th’at for which the soul of man hungers .

I usual ly say at th e beginning : “ Now let us putaside for the moment all quest ion of whetherChristianity is true or no t and let me tel l youW hat Chris tianity is . I usual ly start with Johni . 1 2 ,

“ To as many as received Him , t o themgave He power to become the sons o f God .

!

I explain that Chris tianity begins with a newbirth , a change of nature , and so a chang e in

conduct naturally follows . I Show that in thisit differs radical ly from al l other religions whichtel l us to earn salvation by a righteous life .

Chri st first gives salvation— a new birth that is

the power of God,and by i t we can l ive as

unregenerate man cannot live . Of course , thi s isonly a bare outline, or rather a bare idea ofwhat I try to say to the man . A t the endI say,

“ Now if this religion be true , is it not anideal rel igion for the needs of man ? ! and almos twithout exception they wil l say that it is .

‘ Having thus won their hearts it is comparat ively an easy task to convince their heads . ThePersians ar e fond of quoting “ Aftab Smad dalile - Aftab The sunshine came a proof of th e sunshine ! - i . e . some things need no proof- spiritualtruths SO much appeal to the heart of man thatproof is unnecessary . Last Sunday I was readingThe Magnet i sm of Chris t , by Dr. Smith of Edinburgh and came across this passage , which wellexpress es my idea . He says : The Opposite

250 LUCKNOW , 1 9 1 1

conception h as taken a powerful ho ld of very many ,viz . that the spiritual cannot stand alone

,cannot

make headway by it s own charac teri stic l ightand influences , much less i s able to overpowerall opposing forces , by resi st l ess appeal to thewho le nature of man .

! “ In former generationsmen laboured at an elaborate apologetic by whichthey hoped to make spiri tual truth acceptab l eand authoritative to reason, not knowing that thespiri tual as such carried its own immediate sunlike evidence , and commanded an assent , whichreason could not create , and which rose fromregions of moral and Spiri tual intuit ion , whendeep called to deep in immediate response .

So you will see that I emphasize neither theagreements nor the disagreements , but Christianityand Chris t , and their own mind s can discern thedisagreements with more tel ling effect than i fanother had po inted them out to them . As

intimated above,proofs and apologetics are not

neglected,but come in later to establish what the

heart has already approved ? ’

But even such preaching is futil e unless beneathit i s the life that is Chris t , not love , sympathy ,unders tanding

,loyalty to truth , sense of Chr ist ’ s

companionship only,but Chris t himself . Wh en

our attitude is not only Christian but Christ , weshall be doing the work of an evangelist toIsla'tm , and we shall never do it otherwise . A

Co lonel in the Turki sh army recent ly narrateda story wh ich embodies t he truth we need .

‘ A

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THE CLOSING ADDRESS

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256 LUCKNOW , 1 9 1 1

First then , as to th e relation Of missions toGovernment ; a nd, I feel that some courage i sneeded for me to touch on that subj ect at al l

,

as I occupy a position with regard to my ownrelation to Government , which perhaps i s viewedwith some suspicion by some who are in theroom . I know,

however,that I may ask you t o

try to be fair to all s ides,includ ing the British

Government , or any other Government withwhich you may yourselves be more clos ely conn ect ed. Do remember then th at the prob lem bywhich a government is faced in this connexionis a difficult and deli cate one . We

,at any rate

the larg e maj ority in this room , would start bysaying there ought to be no all iance of Churchand State . We want neutrali ty

,but a ‘ benevolent

neutrali ty , and‘ benevolent ’

, of course , on ourside .

But then I cannot help feeling that I shouldlike to know how the other side , the Muham

madams, would view that kind of ‘ benevolent ’

neutrality ! I wonder how far they would detect init the cloven hoof of the commencement of somesuch all iance between Church and State as that,about the evils of which we l is tened in this rooma few days ago to words of such grave warning .

Again,I cannot help feeling that it i s wel l to

remember that we never hear the other s ide of

this matter . We know that , in some respect s ,the Government is going against us and diffi

cul t ies are put on our work ; but we do not in

THE cnosm e ADDRESS 257

t h e least know how much Similar grumblingthere may

.be on the other side . I should not

wonder if there was a good deal , and if so, Isuspect lookers - on would say , that if both sidesgrumble , that shows tha t the balance is beingheld pretty evenly between th em . I am not fora moment trying to make out that the Government do not make mistakes . Of course , they domake mistakes in pl enty , but , on the other hand ,men like the civi lians and sold iers of our own

British Government are , I am sure, contributingsplendidly in very many ways to the buildingup of the kingdom of God by the nobl e idealswhich they present to the people

,by the cl ean

,

pure , strong , true lives which they live and theirhigh ideals Of devotion to their work

,and their

genuine desire to help their people,in whom

they Often take a kindly interest which i s,I

believe , beyond praise . Just to take a singlepoint , what a wonderful thi ng it i s to knowthat justice cannot b e bought from an Engli sh judge . Think what that means in anyMuhammadan country . Think of the effect i tmust have upon the m ind and on their i deals of

l ife . And I will say this too about them,that

though there are many of them who do not makean open confession of rel igion

,such as we long

they should make , still there is in them veryoften a deep sens e of reverence of God and ofholy things and of the person of our Lord JesusChrist . I do believe that much of their work

258 LUCKNOW , 1 9 1 1

wil l be owned and accepted by God as con t ributing towards the bui lding of His kingdom .

Secondly , a word as to our att i tude towards ,and the method of approach to , Islam . I wasincl ined after hearing the las t paper to leave thisout

,but I think perhaps i t will be better not

to do so altogether , for though I endorse everyword of that paper, so far as I can say on afirst hearing , yet I think perhaps I have a wordto say which has not quite been said in thatpaper . Nothing has struck me more forci bly atthis Conference than the widely diverg ent vi ews

on the one side and the other as to the truequalit ies of Is lam , some des iring to recognizechi efly the better Sid e and to find points ofcon t act between i t and the Christian Fai th

,

others s eeing only what i s evi l , and desiringsimply to sweep it away . I do not for a momentwish even to try to reconc ile these two views .

I have always held that the worl d would be avery dul l place , i f we al l thought alike upon allsuch points , and I am sure a great deal of themovement and colour and interest of life are dueto the fact that we see things so diff erently andlook at truth from such different points of view .

I think there are considerab l e el ements of truthin both Opinions

,and I wish to preserve them

both . We need to remember what is good , whilewe cannot fail to recognize the presence of mucherror and evil . But will you accept this as m yearnes t counsel upon the subj ec t that wh ether in

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260 LUCKNOW,1 9 1 1

not very succes sful . Speaking for myself, I am

quite sure that , if a man wanted to get me tochange my views on any subj ect , the very wors twa y in which he could go to work would be tomake a slashing attack on the position I occupied .

This would at once set me to work to find arguments in suppor t of i t

,and would probably result

in my holding the position much more stronglythan before . It i s possib le that in my case thisresul t would be due to an extra strong infusionof pugnacity in an Irishman ; but I am inclinedto think very much the same would hold goodof most other people as well

,inc luding the people

of this land .

I do , therefore , most earnestly coun sel you torecognize all that there is good and nob le andtrue in Is lam , and to feel and Show sympathywith it . A ll thi s sid e has been alluded to notinfrequently during thi s Conference . You haveheard our Chairman speak of the Splendid rel igions devotion and earnestness of Muhammadans ,and of how essential i t i s that we Should show thesetraits a t least as unmistakab ly if we a re to be apower for God amongst them . Just one last wordon this subj ect . One wants to hold a perfectly trueand well - balanced position in this matter , neitherexaggerating nor minimizing at al l the s trengthand weakness of the Muhammadan posi tion ; but,as we know , this i s extremely difficult to do ; sowhat I would ask IS— if there is to be an error oneither side— ii we mus t err either in being too

THE CLOSING ADDRESS 261

hard on,or in being too generous towards Mu

h am m adahism ,on which side wou ld you sooner

err— ou which side do you think it would benobler and more Christ - l ik e to err ? I can haveno shadow of doubt myself as to the answer tothis question , and all I would beg of you is notto let yourself err on th e other s ide .

Thirdly,as to the relation between more highly

trained workers and those of a simple type . Iam afraid things which have been said in thishal l on this sub j ect have been somewhat misunderstood . One lady , who would class herselfunder the latter type , said to me this morningthat if she had heard what has been said amongstus on this subj ect before she offered herself manyyears ago for work amongst Muhammadans

,s he

would never have ventured to Offer at all ; and Icannot say how exceedingly great would havebeen the loss in that case to the mission field .

Be perfectly sure tha t there is amples t scopefor the simplest type of worker possi ble whoseheart is real ly surrendered to God and full oflove for the souls of men . Nothing has beenmore striking here than the un animity withwhich the Indians amongs t us have testified thati t was by gifts of the heart rather than by giftsof the head that they were one and all led toChrist .

That beautiful expres sion has been used,

‘ themini stry of fri endship ’ and we know that forthat m ini st ry no high int el l ec tual gifts are

262 LUCKNOW. 1 91 1

needed— only just a heart ful l of love— t he readi

ness to wash feet . Yes , there is room‘

for all .But what we have felt i t necessary special ly

to emphasize is that the intel lect, too , is a h ighand glorious gift from God , and one that oughtto be dedicat ed to Him in thi s spec ial servic efar more often than has hitherto been the case .

In addition to the s implest type , we want th ehighly - gifted and spec ial ly - trained men and womenwho will bring to this great Muhammadan problem , in addition to the cons ecrated life and theheart ful l of love , these add ed qualifications . Imay add that I always feel that i t i s especiallyimperative that this should be done in the caseof Muhammadanism , jus t because it i s , comparat ively Speaking , so possible to grasp that syst em ,

i f the necessary qual ifications are brought to thestudy . I do not know how others feel on thesubj ect of Hinduism , but for myself , after mymany y ears in the country, I can only say thati t is as great a mystery , as unintell igible to meas ever . It seems such a vast and vague system ,

it i s scarcely possible to get hold of it . But thisis very far indeed from being the case withMuhammadanism . It is easy to mention quite al imited number of book s

,which , if any one would

take the troub le to master in Arabic , he wouldhave a very fair hold indeed of the creed andwould be ab l e to exert a very remarkable degre eof influence on any Muhammadans with whomh e might come in contact . Surely such men and

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264 LUCKNOW, 1 9 1 1

teachers— which would you sooner h ave to dealwith , the listless , apathetic , indifferent éh ild, whogives no troubl e , because he is half asleep al l thet ime ; or the l ittle piec e of quicks ilver, brimm ingover with mischief , that tri es your

’

t em per sometimes almost to the breaking point , that can

’ t bestill for an instant , quick and keen to learnevery thing , the very embodiment of l ife ? That ,I think , i s not an altogether incorrect i l lus trationof the pres ent times as compared with thosewhich preceded them . Yes

,l et us thank God

from the bot tom of our hearts for the greatness of the present opportunity . And how canwe hope to be able to use i t to the full ? Only

,

only, my brothers and s isters , in proportion tothe depth to which our lives are hid with Christin God , only in proportion as His life can flowfreely into and through ours , fi ll ing our veins

,

using our lives , speaking through our lips , overflowing in our hearts . So , and so only , can wetake the part He would have us take in this great

,

this splendid work .

Lastly , one more word with regard to thatmini stry of friendsh ip to which I have alreadyreferred . It is a most beautiful thought , and ifeach one of us were to carry just that one thoughtaway with us from this Conference , deeply re

solving to try and render that mini s try mor e th anwe have done in the days that are past, I amperfectly certain our attendance at the Conferencewoul d h ave b een worth Wh il e . And I feel qui t e

THE CLOSING ADDRESS 265

sure that at the present time , amongst the educa t ed classes more especial ly , while there may beeven less readiness than previously to listen toquite open and avowed Christian teaching , thereare greater openings than ever before for quiet ,unob trusive work ; for , al l kinds of indirectChristian effort and influence . That

,I know ,

sounds unsatisfactory to many amongst you .

They are not content with indirect work or influence . They are missionaries , and they want togo as m i s sionaries and as nothing else . Well ,for thos e who feel that way , that i s al l right ,but I do most earnestly ask those of you wh o fee lthus not to misjudge those who , for t h e sake ofwinning souls in the long run , are content to usethe quieter , s lower methods , requiring even great erpatience and perseverance . I can say withouthesitation that in my own belief some of the verybes t

,most valuable and , in the long run, most

effect ive work that i s being done at the presenttime in D elhi and Lahore is of this latter kind . Iam sure there are v ery many quarters in which theindirect , quiet , self - restrained method of approachI have tried to indicate, the content to use the quietministry of friendship, with a s ingle desire toserve and help and strengthen and build up

,wil l in

the end he found to arrive ’

, to t ell , t o make itsmark, and leave its impression in a way in whichthe more frontal attack would not have done .

But that kind of sp iri t we can only get in answer

to prayer , earnest , persistent , believing , prayer in

266 LUCKNOW, 1 9 1 1

the power of the Ho ly Spirit . And so I wantmy closing word to be a cal l to a deeper prayerlife . The weakness of the prayer - life of theChurch is at the root of all her difficul t ies andtroub les . We should not find ourselves , withregard to thi s Muhammadan menace , in the posi t iou we now occupy , i f the l ife of the Churchhad been more fully charged with the life

,the

spirit , the power of prayer . It is through prayer,

and through i t alone , that we can grow in thetrue l ife , that we can strengthen ourselves andbring effective help and strength to other l ives bybringing home to them the l ife and the love ofChrist for them . We need also to remember theother S id e of prayer . I mean prayer for quitespec ific obj ects— in the present case , prayer formore labourers— for t h e promotion of the definite efforts that are being made for t h e convers ion of Muhammadans, for the supp ly of highlygift ed and special ly - trained men and women forthis work , and so on . We must beli eve wholeheartedly in a God who hears prayer and answersi t quite definitely and in specific cases . And forthis prayer we must throw ourselves on the helpof the Holy Spirit who alone can h elp us so t opray , for He knows our necessities and makesintercession for us with groanings wh ich cannotbe uttered . Let our life motto then be that ofour Lord Himself who Went forth to H is m inist ry , in vi rtu t e sp iri tus in the power of theSpiri t ’ . Let us go forth t o the work Of each and

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A P PE ND IX I I

ALPHABETICAL LIST OF BOOKSNOTICED IN PAPER ON LITERATURE IN URDU,

pp . 1 32—60

ABDUL MAsiH Wald Ishaq Kandi (Alkindi) .

ADAM - I - ZARURAT - I - QUR AN (The Qur’

an not needed) .

AiNA - I - ISLAM (A Mirror of Is lam) .AL JAUHAR

’

L QUR’

AN (The E ssence of the Qur’

an) .

AL MAsiR IYAT WAL ISLAM (Of Christianity andIslam) .

A L FURQAN (The Qur’

an and the True Islam) .

AL KAFARA (The A tonement ) . C .L .s.

AQAID - I - ISLAMIYA (The Faith of Islam) .

AQL BARDAW A - I - TAHRIF (Reason in respect toCorruption ) .

ASMA- I - ILAHI (The N inety - n ine Names of God) .C .L .S .

1 Th e a bbrevia t ions indicate t h e publish ing h ousePunja b Religious Book Societ y , Lah ore .

Ch ristian Book S t ore , Ludhia na .

C .L .S . Ch rist ia n Li t era t ure Societ y , Punja b Bra nch ,

Ludh ia na .

Nort h India Tra ct Society , Allah a bad.

Meth odist Episcopa l Publish ingHouse, Lucknow .

APPENDIX II 273

ASMAR - I - SHiRiN (Sweet F irst Fruits) .AZAL UL MIBZA (Refutation of the Greatest D is

covery in the World) .

BAR S MABAIN TAUHiD IvA WA TASL iSIvA (Cont roversy on the Trini ty and Unity) .

BAIBAL YA QUR’

AN (The B ible or the Qur’

anwhich ? ) C .L .S .

BEGUNAH NA3 1 (The Sinless Prophet) .

CHEL INJ (A Challenge) .

DAs DA L iL EN (Ten Arguments) .DAWAT - I - ISLAM (Muhammadans Invited) .DIN - ISLAM (The Religion of Is lam ) .DIN - I - ISLAM AUR s i TARDiD (Islam refuted) .

DIN - I - HAQQ K i TAHQiQ (Refutation of Muhamm adan ism ) .

FARQA L IT (Th e Paracl ete) . C . L .S .

FATIHA (The Sura - i - Fatiha) . C . L .S .

FAUZ UL AziM (The great Victory— Zainab thePunj abi) .

FIHRIST- I - QUR’

AN (An Index to the Qur an) .

GANJiNA - I - ISLAM (Treasure of Islam) .

GUL DASTA - I - ISRAR - I - I L AH I (D ivine Mysteries) .P OROB OS.

HAL UL ASHKAL (Solut ion of D iff icult i es) . m a m .

274 LUCKNOW , 1 9 1 1

HAMARA SHAFI KAUN HAI ? (Who is our Intercessor C .L .s .

HAQIQI IRFAN (The True Knowledge of God) .

HAZRAT MUHAMMAD (Muhammad , a brief accountof) . O H S.

HIDAYAT UL MUMTARiN (Exhortation to Doub ters) .

HIDAYAT UL MUSL IMiN (Exhortation to Muslims) .

IBADAT AUR Us xAAsAR (The Influence of Worship) . Bombay Rehgious Book Society .

IDDA- I - IsMAiL (Claims of Ishmael) .IJAZ - I - QUR

’

AN (The Qur’

an refut ed) .INFISAL - I - W AL ADAT - I - MA SIH (Verdict on the Birthof Christ) .

InJiL - I - DAUD (The Gospel of David) .INJI

'

L Ki SIHAT O DURUSTI (The Integri ty of theGospels) . C .L . S .

INJiL - I - BANARAS (The Gospel of Barnabas) . C .L .s .

INSAR KA D IN (The D a y of Judgement) . C .L .S .

INTISAR - UL - IMAD (Genealogy Of Im ada’

d- Din ) .

I SHAQ AUR IsMAiL (Isaac and Ishmael) . C .L .S .

ISLAM MEN MASiH (Chris t in Islam) . C . L .S .

ITRAZ - UL - MUSLIMIN MAA JAW ABAT (Answers toMuslim Obj ections ) .

IzAL ATU’

L MA zARU QADIAN I (The Greatest D iscovery

’

Exploded) .

IZHAR- I - Iswi (Th e Christian Revelation) .

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MUHAMMAD BExARAMAT (Muh ammad wrough t nom iracles ) .

MAJMUA - I - BASAIL (Tracts for Muhammadans) .

MA SAL AH - I - KAFARA (The Doc trine of Atonem ent) .

MASALAR - I - TAJA SSAM (The Doctrine of the Incarnation ) .

MAsiH IBN ULLAH (Christ t h e Son of God) :

MAsiH KA Ji UTENA (Th e Resurrection of Christ) .

MAsiHi MAIN KYUN HUN ? (Why am I a Christ ian

NABI - I - MASUM (The Sinless Prophet of Islam) .By E . M . Wherry D .D .

NAGMA - I - TAMBURI (The Melody of a L ut e) .NAMAz (The Muslim Prayers) .

NIAz NAMA (Letter of Maulvi e Safdar Ali to hi s

Friends) .

NIKAT - I - ISLAM - I - AHMADIYYA (Strictures on Ahm idite Is lam) .

QARAIN UL QUR AN (Arrangement of the Qur’

an) .

QUR’

AN (The Qur’

an— a Tract) . C .L . S .

QUR’

AN IN ROMAN URDU (Abdul Qadir’

s Transla

tion) .QUR

’

AN IN ROMAN URDU (Dr. Im add’

d- D in ’s transl ation) .

APPENDIX II 277

RADD - I - RAE ISLAM DAR BAR MUJIzAT (Muh am m a

dan Mirac les Expos ed) .RAH - I - NAJAT (The Way of Salvation) .RASALA - I - ABTAL - I - MIRZA (Refutation of Mirza

Ghulam Ahmad) .RI SALA DAR BAB TAHQIQ (A Pamphlet on Investi

ga t ion as to Ch rist) .RIVYU BURHAN - I - AHMADIYYA (Review of Burhan - i

Ahm adiyya ) .

ROZA (Mus lim Fasting) . C .L .S .

SACHCHA ISLAM (The True Islam ) . C . L .S .

SAL ASAT UL KUTUB (The Three Books) .SHAHADAT - I - QUR

’

ANI (The Testimony of the Qur’

anto the Bible) .

SIR SYED AHMAD KE CHAND KHIYAL QABILITRAZAT (Objections to teaching of

SIRAT UL MAsiH WAL MUHAMMAD (Character ofChri st and Muhammad) .

SURA - I - FATiHA (The First Chapter of the Qur’

an)C .L .s .

TAETISH UL AULYA (On the Sufi Saints) .TAHQiQ UL IMAN (Faith T ested) .TAHRiF - I - QUB

’

AN (The Qur’

an Corrupted) .TAL iF - I - QUR

’

AN (Th e Compil ation Of t h e Qur’

an) .

TAL iM - I - MUHAMMADI (Muhammad’s T e a c h i n g) .

TANQID UL KHIYAL AT (A Cri ticism of Thoughts) .

278 LUCKNOW, 1 9 1 1

TANQiD UL QUR AN (A Cri tic i sm of the Qur’

an) .

TANQiH UL MUBAHISA (Report of a D i scus sion) .

TANwiR UL ZAHAN F 1 FUSAHAT - I - QUR AN (E loquence of Qur

’

an) .

TAQL IAT UL TALIQAT (A Reply to Munsh i Chiragud- din) .

TARiQ UL HAYAT (The Way of Life ) . P .R B .S .

TA SAW W UR - I - KHUDA (The Muslim and ChristianIdea of God) .

TAURET KI QADAMAT WA AZL iYAT (Antiquity andAuthent i city of Pentateuch) .

TAuziN UL AQW AL (The Weigher Of Opinions) .

TAW ARiKH UL MUHAMMADI (Muhammad , Life of) .

TEC - o - SIPAR - I - Iswi (The Christian ’ s Sword andShield ) .

TUHFAT UL ULEMA (A Gift to t h e Learned) . Priva t ely published .

UMMAHAT UL MU’

MINUN (The Mothers of the faithful) .

W AJAT UL IMAN (Reasons for Beli ef) .

YANARI - UL - QUR AN (Origins of the Qur’

an) .

YANARI - UL - ISLAM (Origins of Islam) . C .L .s .

YISU MAsiH (Jesus Christ) . C.L .S.

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A PPE ND IX III

ALPHABETICAL LIST OF BOOKS

NOTICED IN ARTICLE ON ARABIC LITERATURE

Published a t t he Ni le Mission Press, Ca iro

ABHATH - E L - MUJTAH IDIN . 1 78 .

APPENDIX To E SSAY ON ISLAM . 1 77.

ABBREVIATED NEW TE STAMENT . 1 8 1 .

A COLLECTION OF ARABIC STORIE S . 1 8 1 .

BAKOORA SHAHIYA ( Sweet F irs t - frui ts) . 1 77.

BASHAIR - Es- SALAM . 1 76, 1 78 , 1 8 1 .

CHRIST IN THE PSALMS . 1 75 .

CHRIST IN ISLAM (Gold sack) . 1 79 .

CHRIST ’ S TE STIMONY TO HIMSELF . 1 8 1 .

COLLECTIONS OF STORY PARABLE S . 1 80.

DAY OF JUDGEMENT . 1 80.

DESCRIPTIVE GUIDE To BOOKS.

EL - MORSHID E L - AMEEN . 1 75.

ESSAY ON I SLAM. 1 77.

E L - HIDAYA, a reply to Izharu’

l Ha qq . 1 76.

EL -WARY (INSPIRATION) . 1 78 .

INDIAN PIL GRIM.

APPENDIX III 23 1

LIVES OF THE PROPHETS , OF CHRIST AND PAUL . 1 75 .

LIFE OF KAMIL ‘ABDU’L - MESiH EL AITANY . 1 75 .

MERITs AND DEFECTS OB ISLAM . 1 78 .

MizANU’

L - HAQQ AND MANARU’

L - HAQQ . 1 76 , 1 83 .

NARRATIVE OF QUR’ANIC DISCUS SIONS (EL - MATA

RAHAT) . 1 78 .

ORIENT AND OCCIDENT . 1 8 1 .

PROOF OF DEATH OF CHRIST ON THE CRO SS . 1 80.

PROPHECIE S OF THE OL D TE STAMENT . 1 80.

QUR AN IN ISLAM (By W. Goldsack) . 1 79 .

QUR’

AN SAYINGS . 1 79 .

ROOTS AND BRANCHE S . 1 80.

SPIRIT IN THE QUR AN . 1 79 .

STORY— PARABLE S FOR MUSLIM S . 1 80.

1 . Man drowned in Sand .

D ebt of A ly Ben Omar .Lost Ones in the D es ert .Th e Weaving of Said the Weaver .

Nakir - el - K_hair (R l - Mansoor) .F i eld of Good Intention .

The N ight ingale .

Bedouin and Camel .Crim inal who became a Saint .House of el - Hasan .o

co

oo

q

ca

cn

ux

co

w

H

282 LUCKNOW , 1 9 1 1

1 1 . Wonderful Love .

1 2 . The L ive Charcoal in the F ire - pot . c

1 3 . A lgerian Proverb— The threshold i s well - swept,and the corner i s fi l thy .

1 4 . Letter from a far Country .

1 5 . The Channel and t h e Spring .

1 6 . The Vessel of Gold and the Vessel of Silver .1 7 . Story of a Sheikh ’ s ‘ Increasing D ebts1 8 . Na seefa the Slave Girl .

1 9 . The Coin that would not Ring .

SPECIAL SERIE S OF KHUTBAS. 1 84 , 1 85 .

No . 1 . R l - Nubuwwa— On Prophecy .

NO . 2 . Maryam— On Birth of Chris t .

NO. 3 . Ibrahim cl Ha neef , the faith ofAbraham .

No . 4 . E l -Waz ira— NO burdened Soul can Bearthe Burden of Another .

5. m um'

s Adam— Man’s Fal l and Need of

Saviour .

6 . Th a lat h a t Ayam . Three Days of Birth ,

D eath and Resurrection of Jesus .

No . 7 . Khatar e l - Ihm al— Danger of Negl ect .

No . 8 . Ruhu’

llah— Testimony Of Qur’

an to theD ivinity o f Jesus .

NO. 9 . Ik_hra j - ul - Mauta— Christ’s power to Rai se

the Dead .

No . 1 0. Dhabh ‘Ajeem — C b r i s t ’ s RedemptiveSacrifice .

No . 1 1 . Hal t uwuffi— D id Jesus D ieNO . 1 2 . Huda l in Nas— More about Touret and

Inj il being the Way of Guidance .

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A PPE ND IX IV

ALPHABETICAL LIST OF BOOKS

NOTICED IN THE ARTICLE ON LITERATURE

IN THE PERSIAN LANGUAGE . pp . 1 86- 1 93 .

APOLOGY OF AL - KIND i. 1 86 .

ASMAR - I - SHiRiN (SWEET FIRST - FRUIT S) . 1 86 .

BIBLE HI STORIE S OF THE OL D AND NEW TE STAMENT S . 1 88 .

BIBLE D ICTIONARY . 1 88 .

DAILY LIGHT . 1 88 .

DAL A’

IL - I - IMAN . 1 87 .

DA’

W ATU’

L - MusL IMiN . 1 87.

GIBERNE ’ S GO SPEL IN THE OL D AND NEW TESTAMENTS . 1 87.

LIFE OF DR . COCHRANE . 1 89 .

MIFTAHU’

L - ASRAF. (Pfander) . 1 87.

MISHXAT- I - SIDQ . 1 86.

MizANU’

L - HAQQ (Pfander) . 1 86 .

MUEAL IMAT- I -MAHABBATANEH . 1 87.

NIYAZNAMEH - I-‘ABDU ’L -MAsiH. 1 87.

APPENDIX III 235

SHAHADAT- I- QUB'

ANI.

TARIQU’

L - HAYAT (Pfander) . 1 86.

UsUL WA FURU ‘

(ROOT S AND BRANCHEs) . 1 88 .

VAST ARMY (Monro) . 1 87 .

W AsiL ATU’

N -NAJAT . 1 87.

YANABi ‘U’

L - ISLAM (Tisda ll) . 1 86 .

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288 LUCKNOW , 1 9 1 1

Ba sel Germ an Eva ngelica l MissionBible Societ ies a ndMissionsBiogra ph ica l works in Ara bicBrown ’

s Yea r am ong Persia ns, quo t ed

Broadh ead, Rev. Dr.— h is writ ings

Ca l l t o prayerCa nadian Ba p t ist Mission

Presbyt eria nC .E .Z . Mission— Delega t esCen t ra l A sia n MissionCh rist ian Lit era t ure Societ yCh urch o f Engla ndMission

Mission ary Societ yof Sco t la nd

Ch ina Inl a ndMissionCla rk , Rev. H . Ma rt yn , M.D . , quo t edClosing AddressCom m it t ees of Con ferenceCom m ission IV , Ch a p . VII , quo t edCom bined policy in MissionsCom m en t a ries in UrduConven t ion Ha llCourses o f Missiona ry S t udyCon t roversia l Works in Ara bicCrawford

,Pro f . J . St ewa rt — rem a rks by

Dann , Rev. G . J — h is writ ingsDa n ish Mission (Orien t )— Delega t e

Missiona ry Socie t yDavid, Rev. Joel , M.A .

Delega t es , list o fDiscussions on papers readDisciples o f Ch rist Mission;Dutch Reform ed Church— Delega tes

I N D E X 289

PAGE

English Ba p t ist MissionExh ibi t RoomEva ngel ica l MS . of S t ockh o lmEwing , Rev. A . H . , PH .D . , D .D .

— pa per b yRem a rks by

Exeget ica l Trea t ises in Ara b ic

F

Flem ing , Rev. D . J. , M .sc . , quo t edForm a n , Rev . C . W D .D .

— h is wri t ingsFos t er, Hon . Joh n W .

,quo t ed

French , Rev . Th om a s Va lpy , B ish op— h is Gospel of Da vid.

Friends Foreign Mission Associa t ion

G r

Ga irdner, Rev. W . H . T. , M .A .— h is wri t ings in Ara bic

Germ a n Souda n Pioneer M issionGhulam Ma sih , Rev .

—h is wri t ingsGoldsa ck , Rev . W .

— rem a rks byh is wri t ings

Governm en t s— rela t ion t oGwa lior, Presbyt eria n M . o f T .

Ha n i f , Munsh i Muham m ad

H isam u’

d- din , Rev . Maula xi— h is writ ingsHowel l , Rev . Th om a s— h is wri t ings

In t roduc t ion 7

Indi a Sunday Sch ool Un ion 2 1

Im Adu’d- din , Rev. Maula vi , D .D . h is wri t ings 1 37, 1 39 , 1 48 , 1 6 1

Im i n Ma sih , t h e Rem - h is wri t ings 1 60

Knowles , Rev. Sam uel— h is writ ings

290 LUCKNOW , 1 9 1 1

PAGE

LLa nkest er, Dr. Art hur— rem a rks byLawre nce, Rev. Edwa rd, quo t edLefroy , R t . Rev. G . A . , M .A . , Bish op of Lah ore— h is wri tings on Islam

h is Closing AddressLife Of Muh am m ad b y Sir Wi l liam Muir

London Mission a ry Societ yLudhi a na Z . a ndM . Mission

Lit era t ure forMuslim s a ndWorkersguide t o a nd pa pers onCa t a logues t oin Ara bicin Urduin Persia nin Chinesein Java nesein Mal ay

in Englishin Benga l ineeded

Magnet ism of Ch rist , quo t edMa lco lm ’

s Five yea rs in PerSIa , quo t edM a laysia , posi t ion inMansell , Rev. Henry , D .D .

— h is wri t ingsMcClenah a n , Pro f . R . S .

—pa per byMaurice, F . D . , Li fe o f , quo t edMet h odis t Episcopa l ChurchMissiona ries t o Mus lim s - t h eir tra ining

qua lifi ca t ion of

course of s t udy a t hom e

course on fieldtra ini ng in t h e fieldbooks for— useful

Monro , Jam es,E sq. , C. B.

— h is wri t ingsMui r, Sir Wil liam ,

— writ ings of

1 67

1 67

1 8

1 8

1 1 9 - 1 3 1

1 2 1

—1 85

1 94

1 97

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292 LUCKNOW. 1 9 1 1

Rice , Rev. W . A M .A .— pa per by

h is works in Persianh is Crusaders o f 2ot h Cen t ury

Regions BeyondMissiona ry Un ionRouse

,t h e Rev . G . H .

, D .D —h is tra c t sRules for D iscussion

5

Sa fda r ‘A l f Maulavi— h is writ ingsSca ndin avia n Allia nce MissionSco t t , Rev. T . J D .D .

— t ra nsla t ionsSell , Rev . Ca non— h is wri t ingsSh a fqa t u

’

l lah ,Maula vi Muham m ad- h is t ra nsla t ion

Sh a ikh Ibra h imShela bea r, Rev . W . G .

- pa per bySh edd, Dr.

,quot ed

Siréju’

d- dfxi,Prof . R ., B .A .

— rem a rks bySm i t h a nd L eupol t , Revs.

- t h eir refut a t ion o f Islém

Sm it h , Bosworth , quo t edSou t h Aust ra lia n Ba p t ist MissionSpeer, Robert, E . , D .D .

— paper byS t ea rn '

s B ible Cla ssesSt ein t h a l , Rev . F . W . , D .D .

— rem a rks bySyria n Pro t est a n t College

'

I .

‘

Th akur Da ss , Rev . G . L .—h is wri t ings

Tisda ll , Rev . W . S t . Cla ir, M .A . , D .D .— h is wri t ings

Tradi t ion ,Muslim works oh — in Urdu

Tra ining Co llege , com m ended

of Missionaries

U

Uni t edFree Ch urch of Scotla ndUn i t edPresbyteria n Ch urch of Nort h Am erica

V

Vaugh a n , t h e Rev. D .— h is Wh a t t h ink ye of Ch rist

I N D E X 293

PAGE

Wa ller, Rev. Canon E . H . M.,M .A .

- rem a rks b yWeit brech t , Rev . Ca non H . U PH .D . , D .D . , paper byWesleya n Missiona ry So cie t yWh erry , Rev . E . M. , M .A . , D .D .

— rem a rks by

h is t ransla t ionsh is origina l writ ings

Wilson , Rev . S . G . , D .D . , quo t edWom en

’s Work

Wynkoop , t h e Rev. T . S . , M .A . pa per b y

Z .B .M . (Canadia n Auxilia ry)Zena n a Bible a ndMedica l MissionZwem er, t h e Rev . S . M . , D .D . ,

Rem arks andwrit ings

Pa n- Islam ism and Missions. Vo lume I of the

Report of Lucknow Conference on Muh amm adan ism . Revel l 81. Co .

, New York . Price,

Rs 4 - 8 .

Dayligh t in t he Ha rem . Volume II of the Re

port o i the Lucknow Conference on Muh am

m ada n ism . Ol iphant , Anderson and Ferrier ,

Edinburgh and London .

Lucknow, 1 9 1 1 . Confidential Volume . Volume

III of the Report of the Lucknow Con

ference on Muhamm adanism . The Chris

tian L iterature Society for - India, Post BOX

3 , Madras . Price , Rs 3 net .

All these books will be availab le immediately atthe Depot of the Christ ian L i terature Society

,

Memorial Hall , Post Box 3 , Madras .

Ca iro Conference Report

The Muhamm ada n W orld of TO - day. Revell

Co . , New York . Price , Rs 4 .

Our Moslem Sist ers. Revell Co . , New York .

Price, Rs 3 .

Met hods Of Missionary W ork among Muslim s.

Printed for private circulation . Price , Rs 2 - 1 2 .

These books can all be Obtained a t the C .L .S .

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