‌ ‌ملحق الرسالة (1) أصل نص ترجمة فندر للدكتور كلينتون .. - منهج دراسة الأديان بين الشيخ رحمت الله الهندي والقس فندر

(1) THE LEGACY OF KARL GOTTLIEB PFANDER

pp 76 - 81، International Bulletin of Missionary Research، Vol 20 No 2، 1996

Contents

1.

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Childhood and Education

2.

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Missionary in Armenia

3.

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Anglican Missionary in India

4.

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The Debate

5.

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Final Years

6.

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Appraisal

7.

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Notes

8.

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Selected Bibliography

9.

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Works About Pfander

10.

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Works by Pfander

Karl Gottlieb Pfander has been described as the "foremost champion of his age" in the assault upon "the embattled forces of the False Prophet."]1[One of his own converts، Imad-ud-Din (d. 1901)، thought that Pfander had definitively demonstrated Islam's inferiority and falsehood: "We can now، I think، say that the controversy has virtually been complete . . .]that[the Christians have obtained a complete victory، while our opponents have been signally defeated."]2[After tracing Pfander's missionary career and examining his approach to Islam، we shall briefly appraise his legacy، arguing، as Lyle L. Vander Werff has suggested، that Christian mission to Islam after Pfander has either continued، reacted against، or modified his approach. Therefore، whether one accepts or rejects that approach، Pfander's work "stands as a vital link in the formation of a Christian apology to Muslims."]3[

Childhood and Education

Pfander was born in 1803 in Waiblingen، Saxony، where his parents، leading members of the local pietist congregation، ran the village bakery. At twelve، Pfander entered Latin school; at sixteen، the Moravian Academy at

Stuttgart. Already his childhood reading of literature from the Basel Mission had influenced him to think of becoming a missionary. The mission saw itself as a spiritual society، a fellowship within the universal church dedicated to uniting pietist Christians، whether Lutheran، Moravian، or Reformed، in commitment to mission and evangelism. The dominant theological theme of Pietism was the need for individual repentance and renewal، beginning with consciousness of one's own sin. Only such a process of spiritual discovery could result in salvation. For the pietists، the Bible was the sole source of authority، and its study formed the central plank in the curriculum at their mission training college in Basel (established 1815). The historical-critical method of F. C. Baur (1792 - 1860)، D. F. Strauss (1808 - 74)، and others made no impact at all on the pietists' understanding of biblical truth. W. M. L. de Wette's lectures at Basel University، where he was professor of theology from 1822 to 1849، were out of bounds for students of the missionary college.]4[This period predates the "verbal inerrancy" language of nineteenth-century fundamentalism، but this was how the pietists viewed the Bible--as an inspired، infallible، inerrant guide to Christian teaching، life، and work. Nor did the arguments of the philosophers and theologians for and against deism appeal to them; revelation was more important than reason and logic. Only faith mattered.

Pfander offered himself to the society at seventeen، entering the Basel College in 1820. Alongside Bible study، with emphasis on original languages، went instruction in Arabic and on the Qur'an. The society، whose first missionaries worked in Muslim areas، had early identified mission to Muslims as a priority. Christian Gottlieb Blumhardt (1779 - 1838) lectured on the Qur'an for five hours each week، while a professor from Basel University taught Arabic. Basel students also received instruction in a skilled manual trade; financial independence became a hallmark of many of the Christian communities nurtured by Basel missionaries. Pfander clearly left Basel with some knowledge of Islam، which، based primarily on the Qur'an، was

probably more accurate than that of many of his contemporaries، who relied only on European sources.

Missionary in Armenia

In 1825، after completing his course، Pfander was ordained in Lutheran orders and stationed at Shusha، the provincial capital of Karabagh in Russian Armenia. Some colleagues concentrated on reforming the Armenian Orthodox Church، which they believed was corrupt، and therefore salvifically bankrupt (about one-third of the local population were Armenian Christians)، but Pfander quickly turned his attention to attempting to communicate the Gospel to Muslims (about two-thirds of the local population). He believed that if Muslims read the New Testament in Persian، their preferred language، they would automatically acknowledge "its truth and superiority" and would abandon Islam as incapable of removing the burden of sin.]5[To master Persian، Pfander made several excursions into Iran and also spent a year in Baghdad. He began to write works of Christian apology that، he believed، would convince Muslims of Christianity's ineffable superiority. He was well aware that this type of apologia، of Islam to Christians and of Christianity to Muslims، had a long history، but he saw his books as breaking new ground، perhaps in terms of scholarly accuracy، though more probably by attempting to inculturate the Gospel within the linguistic and cultural worlds of his Muslim readers. In this، he succeeded، since not a few Muslim readers thought his books had been written by an apostate Muslim.]6[Pfander also knew Henry Martyn's Controversial Tracts، although any influence "remains conjectural in detail."]7[The German manuscript of his first hook، the Mizan-al-haqq (Balance of Truth)، was completed in 1829. Much of his later work was devoted to revising and to translating this first book and its two sequels، Miftah-al-asrar (Key of Mysteries) and Tariq-al-hayat (Way of Life) into other languages. W. A. Rice commented، "Dr. Pfander was 40 years perfecting his controversial works."]8[In 1831 the Mizan appeared in Armenian; in 1835، in Persian.

In 1833 Pfander received permission from the Basel Mission to take some European leave، mainly because he wanted to find a wife. Perhaps expressing a commitment to acculturation، both he and the society appear to have preferred a Russian wife. He was allowed to go first to Moscow and، if unable to find a bride there، was then to try his luck in Saxony. As it happened، he found a suitable match in Moscow--Sophia Reuss، daughter of a minor aristocrat. They married، briefly visited Pfander's family in Saxony، then joined the Shusha Mission. Sadly، 1835 was a tragic year. Sophia fell ill and died، while the mission ran foul of the Russian authorities. Some accounts of this development hint that Pfander's efforts to convert Muslims were to blame، but the incident appears to have been initiated by the Armenian archbishop، who، somewhat annoyed when two young deacons requested instruction at the mission، removed them to a monastery and petitioned the czar to expel the missionaries. Pfander became a jobless widower."

Anglican Missionary in India

Pfander's interest in Islam suggested a stationing in a Muslim country. After visiting Turkey، he was instructed to proceed to Calcutta to explore possibilities of working in a predominantly Muslim part of India. Although the Basel Mission was not operating in any of these areas، several Basel missionaries were already employed by the Church Missionary Society (CMS)، a voluntary agency within the Church of England. In Calcutta، Pfander studied Urdu and negotiated employment with the CMS. This proved a lengthy process، involving correspondence between the home headquarters of the two mission bodies. Finally in 1840 the CMS posted him to its Agra Mission. Meanwhile، he worked on the Urdu version of the Mizan (published in 1843) and on his Remarks on the Nature of Mohammedanism (1840). In 1841 he met and married Miss Elizabeth Emma Swinbourne، who had arrived in India the previous year، designated by the CMS for evangelism among women.]10[The Pfanders ultimately had three sons and three daughters.

Most of Pfander's energy was devoted to language and translation work and to developing his refutation of Islam. Bishop Stephen Neill has described the Mizan as "one of the earliest works of Christian learning in the field" of Islamic scholarship،]11[while the Basel Mission historian P. Eppler refers to Pfander's "extensive and penetrating knowledge of Islam."]12[One of his most enthusiastic admirers، Sir William Muir (18191905)، however، thought that he made too little use of "the historical deductions of modern research."]13[Pfander does not qualify as a full-blown scholar of Islam، although he was willing to allow observation to modify his views and، in later editions of the Mizan، included references to the pioneering work of Gustav Weil (1808 - 89)، one of the first European scholars to apply the historical-critical method to Muhammad's life. Weil's Mohammed der Prophet was published in 1843، his translation of Ibn Hisham (an early biography of Muhammad) in 1864. Weil pictured Muhammad as a deluded epileptic، a diagnosis that subsequently appeared in many nineteenth-century books about Islam. Pfander accepted، and repeated، this explanation of Muhammad's trances. Muhammad's "general conduct shows him to have been an acute and subtle man، yet some of his actions are like those of other unstable minds."]14[Islam's military success، with its "spoil، dominion and prosperity،" enabled Muhammad's companions to "shut their minds to his faults and failings."]15[Among these failings، Pfander included Muhammad's multiple marriages and his treatment of conquered foes. Pfander's Remarks include such standard explantations of Islam's success as the allure of its promise of a sensual paradise. Generally، said Pfander، Islam was a religion of the sword، Christianity، one of peace. He also shared the suspicion of most orientalist scholars of the Hadith (Traditions) as largely fictitious and historically unreliable.]16[

We can best gain an understanding of the flavor of Pfander's writing by summarizing the Mizan's argument. The introduction establishes the ground rules for the following three sections. First، Pfander proposes that،

since both Islam and Christianity claim to be God's final revelation، one must be right، one wrong. Logic demands، he says، that both cannot be right. Therefore، their respective claims should be tried at the bar of reason. Next، he establishes five a priori conditions of the true faith:(1) the true faith must fulfill the human yearning for pardon and justification; (2) it must contravene neither conscience nor natural morality; (3) its God must be just and holy، rewarding the good، punishing the evil; (4) its God must be one، immortal، immutable، omnipotent، omniscient; and (5) the way of salvation must be made clear through gradual progress in the knowledge of God; a theophany (revelation) must stand at its center. Section 1 examines the Bible، rejecting traditional Muslim charges of abrogation (naksh) and of corruption (tahrif). Section 2 presents Christian doctrines within the framework of his criteria، establishing their rational basis. Section 3 tests Islam's claim and finds it wanting. Readers thus have a choice: between the Lord Jesus Christ، who went about doing good، and Muhammad the prophet of the sword.

Pfander's pietist background colors his approach. His aim is clearly to satisfy people's "spiritual cravings" for forgiveness، renewal، anti fellowship with God، but his criteria and tests appear to elevate reason above feeling. Although، in early editions، he emphatically rejected reason as a means to obtain knowledge of God، in later editions he seems to argue more from reason than from revelation، which، given his pietist background، remains something of an enigma.]17[As one subsequent critic says، he wrote not "to touch Muslim hearts but to convince their minds."]18[Even William Muir thought he wrote of the Trinity as reflected in the natural world's examples of plurality in unity، so that this seemed to be "an obligatory argument، as if from the nature of things Deity must exist in trinity،" which gave his opponents "unfounded advantage."]19[

The Debate

At Agra، Pfander's sequels to his Mizan were rendered into Urdu. All three books were widely distributed. Not only their style and idiom but also their binding were designed to resemble popular Muslim tracts. Muslims

soon began responding to his arguments with letters، pamphlets، and articles in the Urdu press. Some of this correspondence appeared between January and August 1845 in the Khair khwah-i-Hind newspaper. More substantial Muslim rejoinders quickly followed. Sir William Muir described this controversy in an article first written in 1845، later revised; the most scholarly account of the exchange is by Avril Powell Pfander's own response was his Hall al-ishkal (Solution of difficulties)، published in 1847. In 1854، after a decade of literary exchange (and one private debate with the ulema in his own bungalow)، one of the leading Muslim respondents، Rahmat All (1818 - 91)، invited Pfander to join him in a public debate، or munazara، of which there was an age long Muslim tradition. Less than half a century earlier، Henry Martyn had reluctantly accepted the same challenge. In sixteenth-century Agra، Jesuit missionaries had debated alongside representatives of other religions in the court of Emperor Akbar. Perhaps، though، all these debates took their cue from the very earliest period of exchange between Christian theologians and Muslim mutakallimun، in Syria in the seventh and eighth centuries، such as the famous debate between the Nestorian Catholicos Mar Timothy (in office 780 - 823) and Caliph Al-Mahdi (in office 75585). As had Martyn، Pfander expressed reservations about this type of debate. "I was well aware،" he wrote to the CMS، "that very little good is done by such public discussion،" although he also welcomed the fact، as he saw it، that "Mohammedans should try to support their religion by proof، and not by the sword."]20[Nevertheless، he thought it prudent to accept their challenge.

The principal disputants، Pfander and Rahmat Ali، were each supported by a second and by a small team of assistants. Pfander chose as his second the young Cambridge graduate Thomas Valpy French (1825 - 91)، afterward first bishop of Lahore. William Kay (1820 - 86)، later principal of Bishop's College، Calcutta، assisted. Rahmat All chose Dr. Wazir Khan as his second، and several assistants، including Imad-ud-Din. Also present was Safdar All، a civil servant. Other distinguished Muslims and Christians gave

moral support، the latter including such influential government officials as Sir William Muir، secretary of the local CMS Association، and Judge Mosley Smith. Before the debate، the subjects for discussion were agreed by both sides: the abrogation and corruption of the Christian Scriptures، the doctrine of the Trinity، Muhammad's claim to prophethood، and the inspiration of the Qur'an. Pfander thought he was on familiar ground، since these were the subjects addressed in his apologetics. What he was not prepared for، though perhaps he should have been from the contents of Kitab-i-istifsar، one of the more scholarly replies to his writing، was his opponents' use of European biblical critics to impugn the integrity and historicity of Christian Scripture. Wazir Khan، while a medical student in London in the 1840 s، came "into contact with European works of Biblical criticism . . . and studied Hebrew and Greek."]21[He read T. H. Home (1780 - 1862)، J. G. Eichorn (1752 - 1827)، and N. Lardner (1648 - 1768) and brought some of their books with him to the debate، including George Elliot's 1847 translation of D. F. Strauss's Das Leben Jesus، of which Pfander knew nothing. During the debate، Pfander found it impossible not to admit to more discrepancies between the four Gospels than could be explained (as in his writing) by mere copyist error، but he continued to insist that "the essential doctrines،.including the Trinity، and those concerning divinity، atonement and intercession، were unharmed by such an admission." His disputants found Pfander's argument that the New Testament had not abrogated but fulfilled the Old Testament by transforming its Hebrew ritual into inner principles quite untenable. This "only struck his audience as mere evasion of an unpalatable fact"--that، in its turn، the New Testament had been replaced by the Qur'an.]22[

Pfander accused Roman Catholic missionaries of sabotaging the proceedings by supplying his opponents with these works، which he، and a whole subsequent generation of evangelical missionaries، continued to dismiss as infidel. E. M. Wherry (1843 - 1927) wrote، "The Muslims were obliged to abandon their own works and endeavoured to save the day by a

counter assault، in which they scrupled not to use the stock arguments of European infidelity in their effort to overthrow the authority of the Christian scriptures."]23[Both sides claimed victory، but as Avril Powell points out، while those Christians present were remarkably silent about the whole incident، Muslim accounts rolled off the presses? No detailed account flowed from Muir's pen، who had so enthusiastically supported Pfander's earlier exchanges.

Final Years

Soon after the munazara، Pfander was transferred to Peshawar، which Powell describes as a "diplomatic move on the part of the CMS authorities on news of the debacle reaching Calcutta."]25[However، there is no real evidence that the CMS lost confidence in Pfander or disapproved of his attitude toward Islam. Indeed، Pfander was honored in 1856 with the Lambeth doctor of divinity degree in recognition of his endeavors to convert Muslims and، in the same year، was ordained in Anglican orders by the bishop of Calcutta. The subsequent conversion، too، of Safdar All (1864)، although he did not directly ascribe his conversion to Pfander's efforts، and of Imad-ud-Din (1866)، who did acknowledge Pfander's influence، were claimed as long-term proof of Pfander's victory.

Pfander remained in India until 1861، when he was appointed to help fellow Basel graduate S. W. Koelle (d. 1902) establish the CMS mission at Istanbul، a city already familiar to him from earlier travels. Perhaps predictably، Pfander's strategy was once again to distribute his books، which he did even in the "precincts of the Great Mosque of St. Sophia، the once famous church whose wails had . . . heard the eloquence of Chrysostom."]26[His Turkish edition of the Mizan appeared in 1861. Throughout his career، even during the violent events in India of 1857 - 58، he always preached in public places. "Bible in hand، as usual، he took his stand on a bridge or in a thoroughfare، and alike without boasting and without fear،

proclaimed the truth and beauty of Christianity while the empire of the Christians in India was trembling in the balance."]27[

Interestingly، Rahmat All was actively involved on the rebels side and fled India for Mecca with a price on his head. Pfander himself believed that the rebellion was Muslim inspired and led. Certainly، both Hindus and Muslims resented not only the imperialists' presence in India but also their hostility toward Indian culture، including its religion. Lord Macauley's infamous memo of 1835 suggests that scholars shared this negativity toward anything Indian.]28[Although the East India Company claimed a policy of religious neutrality، the open support given to Christian missions by sympathetic colonial officials looked very much like part of a concerted effort to undermine India's religious and cultural heritage. Pfander expressed early confidence in "the efficacy of a technologically superior and socially progressive Europe in ensuring the eventual success of the Gospel"]29[and was confident that God would not allow India to revert to Muslim rule.]30[

Rahmat All، whose Izhar al-haqq achieved great popularity throughout the Muslim world، appears to have been invited to Istanbul by the caliph to instruct the ulema in anti-Christian polemic. Some think that Pfander and he may actually have met again in debate، but this is unconfirmed. In fact، Pfander's activities in Turkey were curtailed by the caliph، who in 1864 banned the Mizan، closed down the "preaching hall in the bazaar، and imprisoned those Muslims who . . . had converted to Christianity."]31[Perhaps، tactically، what had worked reasonably well in British India، tinder sympathetic government officials such as Sir William Muir and، in his Peshawar days، Sir Herbert Edwardes (1819 - 68)، was less successful when removed from such protection.]32[The CMS mission relocated to Egypt، Pfander went to England (previously visited on leave in 1853) with his wife، who was ill، unexpectedly fell ill himself، and died very suddenly in early 1866. Powell surmises that Pfander left Turkey

disillusioned "with the prospect of converting Muslims to Christianity."]33[Had not death intervened، however، he would likely have continued his lifelong labor elsewhere. In its obituary، the CMS suggested that since، "so long as there is a Christian Mission to Mohammedan countries، Pfander's works will endure،" they should be translated "into English، as textbooks for Missionaries and Mission schools in all parts of Asia."]34[

Appraisal

Pfander's approach perpetuated. The first English version of the Mizan appeared in 1867; translations in other languages also continued to appear. Early this century، William St. Clair-Tisdall (1859 - 1928) revised، and translated into English، all three of Pfander's books. Tisdall largely continued Pfander's view، both of Islam as salvifically bankrupt and of Muhammad as morally culpable. A better scholar than Pfander، Tisdall's own writing contributed to the development of serious Christian thinking about the relationship between Christ and other faiths. Others، including Imad-ud-Din and W. A. Rice، whose Crusaders of the Twentieth Century appeared in 1910، continued Pfander's approach، virtually without modification. William Muir، inspired by Pfander، surpassed him as a scholar but perpetuated his estimate of Islam. The fact، though، that Pfander's books remain in print today suggests that some Christians still value his approach. "We do not hesitate،" says the preface to the 1986 edition of the Mizan، "to print such a book of fundamental importance . . . Islam is still the same، and needs a definitive answer."

Pfander's approach modified. Bishop French acknowledged Pfander as his "Master in missions،" as a "worthy successor of . . . Henry Martyn،" but modified his style، pioneering an approach to Muslims that avoided open disputation. He thought that rational argument could never do justice to the mysterium that lies at the heart of Christian faith and aimed not so much to defeat Islam as to win Muslim hearts.]35[Safdar Ali، in his Niaz nama (Friendly treatise)، used "the persuasive tone born of love and a strong

desire to bring]Muslims[to a knowledge of the saviour of men." His writing lacked the "acrid and stinging element of some . . . on the subject."]36[

Pfander's approach rejected. Lewis Bevan Jones (1880 - 1960) openly criticized، and rejected، Pfander's books as "chiefly . . . a guide to something better."]37[Unable to reject Islam totally، Jones tried to build on what he perceived as its strengths. He aimed to explain Christianity rather than to refute Islam. The bitterly anti-Christian literature that Pfander's books provoked still colors some Muslim polemic today، for example، the work of Ahmed Deedat، who has acknowledged Rahmat Ali's influence. However، as Vander Werff says، "Regardless of one's evaluation of Pfander's controversial approach، his intellectual abilities، literary skills and Christian dedication remain."]38[Subsequently، initial training in Arabic and in Islamics، followed by lifelong immersion in Muslim culture، together with mastery of languages، have been recognized as essential qualifications for any Christian work among Muslims. Whether we regret or rejoice in Pfander's legacy، he occupies an "honourable place in the history of missions to Muslims."]39[

Notes

1.

J. T. Addison، The Christian Approach to the Moslem (New York: Columbia Univ. Press، 1942)، p. 213.

2.

Imad-ud-Din، "The Results of the Controversy in North India with Mohammedans،" Church Missionary Intelligencer (hereafter CMI) 10 (1875): 276.

3.

Lyle L. Vander Werff، Christian Mission to Muslims (Pasadena، Calif.: William Carey Press، 1977)، p. 43.

4.

See A. Powell، Muslims and Missionaries in Pre-Mutiny India (London: Curzon Press، 1992)، pp. 133 - 36.

5.

Pfander to Basel Mission، September 1، 1831، cited in "The Late Rev. Dr. Charles Gottlieb Pfander، D.D.،" CMI، n.s.، 2 (April 1866):98.

6. See W. Muir، The Mohammedan Controversy (Edinburgh: T. & T. Clark، 1897)، p. 32. In fact، two Muslims did help revise the final script; see S. W. Zwemer، "Karl Gottlieb Pfander،" Moslem World 31 (July 1941): 216 - 26.

7.

Powell، Muslims and Missionaries، p. 146.

8.

W. A. Rice، Crusaders of the Twentieth Century; or، The Christian Missionary and the Muslim (London: CMS، 1910).

9.

See E. Headland، Revd. Karl Gottlieb Pfander، D.D.، Sketches of CMS Workers (London: CMS، 1897)، pp. 7 - 8 (hereafter KGP). On p. 112 of my Victorian Images of Islam (London: Grey Seal، 1992)، I mistakenly blamed Pfander for the expulsion، and also wrongly gave 1835 as the date of his joining the CMS، following Lewis Bevan Jones، The People of the Mosque (Calcutta: YMCA، 1939)، for both.

10.

KGP، pp. 9 - 10.

11.

Stephen Neill، A History of Christian Missions (London: Penguin، 1964)، p. 366.

12.

Paul Eppler، Geschichte der Basler Mission، 1815 - 1899 (Basel: Basel Mission، 1900)، p. 17.

13.

Muir، Mohammedan Controversy، p. 67.

14.

K. G. Pfander، trans. R. H. Weakley، Balance of Truth (London: CMS، 1867)، p. 121; see also Powell، Muslims and Missionaries، p. 151.

15.

Pfander، Balance of Truth، p. 123.

16.

K. G. Pfander، Remarks on the Nature of Muhammedanism (Calcutta: Baptist Mission Press، 1840)، pp. 3 - 5.

17.

Vander Werff، Christian Mission to Muslims، p. 41; see Powell، Muslims and Missionaries، pp. 140 - 44.

18.

Jones، People of the Mosque، p. 248.

19.

Muir، Mohammedan Controversy، p. 25.

20.

See A. Powell، "Maulana Rahmat Allah Kairanawi and Muslim-Christian Controversy in India in the Mid-Nineteenth Century،" Journal of the Royal Asiatic Society، 1976، p. 54، citing Pfander in CMI 5 (1854):254.

21.

Powell، "Maulana Rahmat Allah Kairanawi،" p. 55.

22.

Powell، Muslims. and Missionaries، pp. 235 - 36.

23. E. M. Wherry، The Muslim Controversy (London: CLS، 1905)، p. 2.

24.

Powell، Muslims and Missionaries، p. 259.

25.

Ibid.، p. 260.

26.

KGP، pp. 15 - 16.

27.

CMI، April 1866، p. 101، citing Sir Herbert Edwardes، who remembered with affection the "burly Saxon figure . . . beaming with intellect، simplicity and benevolence."

28.

The memo، which cites the support of European scholars، dismisses Oriental learning as worthless.

29.

Powell، Muslims and Missionaries، p. 155.

30.

KGP، p. 14.

31.

Powell، Muslims and Missionaries، p. 293.

32.

Cited in KGP، p. 16.

33.

Powell، "Maulana Rahmat Allah Kairanawi،" p. 62.

34.

CMI، April 1866، p. 102.

35.

H. Birks، The Life and Correspondence of Thomas Valpy French (London: John Murray، 1895)، pp. 323، 216.

36.

Wherry، Muslim Controversy، p. 97.

37.

Jones، People of the Mosque، p. 248.

38.

Vander Werff، Christian Mission to Muslims، p. 93.

39.

Addison، Christian Approach to the Moslem، p. 213.

Selected Bibliography Works About Pfander

Eppler، C. F. D. Karl Gottlieb Pfander: Ein Zeuge der Wahrheit unter den Bekennern des Islam. Basel: Basel Mission، 1888.

Headland، E. Revd.Karl Gottlieb Pfander، D.D.: Sketches of CMS Workers. London: CMS، 1897.

"The Late Revd. Dr. Charles Gottlieb Pfander، D.D." CMI، n.s.، 2 (April 1866): 97 - 102.

Zwemer، S. M. "Karl Gottlieb Pfander." Moslem World 31 (July 3، 1941): 217 - 26.

Works by Pfander

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1840 Remarks on the Nature of Mohammedanism. Calcutta: Baptist Mission Press.

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1847 Hall al-ishkal (Urdu: Solution of difficulties). Agra: Tract Society.

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1855 Ikhitam dini mubahasa ka (Urdu: Conclusion of the religious debate). Agra: Tract Society.

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1910 The Balance of Truth. Translated and revised by W. St. Clair-Tisdall. London: RTS. Reprint، Villach: Light of Life، 1986.

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1912 The Key of Mysteries. Translated and revised by W. St. Clair-Tisdall. London: CLS.

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1912 The Way of Life. Translated and revised by W، St. Clair-Tisdall. London: CLS.

Personal papers of Pfander are located at the Basel Mission Archives، Basel، Switzerland، and at the Church Missionary Society Archives، University of Birmingham، England.

By Clinton Bennett

Clinton Bennett، who holds a Ph. D. in Islamic Studies from Birmingham University، served with the Baptist Missionary Society in Bangladesh، 197983، and was a Baptist minister and community worker in a predominantly Bangladeshi area of Britain، 1983 - -87. During 1987 - 92 he was responsible for interfaith relations at the Conference for World Mission of the British Council of Churches. Author of Victorian Images of Islam (1992)، he now lectures in Study of Religions 'at Westminster College، Oxford.

© Clinton Bennett 1996

(1) The Life of

The Rev. Mawlawi Dr. Imad ud-Din Lahiz

PREFACE

Padre Imad-ud Din Lahiz wrote his life story in 1866. This English translation of the Urdu publication، Waqicat-i cImadiyya، is based on a text published by the Punjab Religious Book Society، Lahore، in 1957. Later، I came across an obviously older edition from the same publisher. This undated forty-four page text sold for one anna! The content of both editions is the same. Both contain a short، identical Appendix، which، apart from a reference to the death of Imad ud-Din in August، 1900، adds little to the author's account. To the best of my knowledge no other complete translation of this work has appeared in English.

Imad ud-Din was a prolific writer. His works reflect the influence of the two chief contenders of that great debate between Muslims and Christians in Agra in 1854، Mawlawi Rahmat Ullah and Padre C.G. Pfander. In addition to Imad ud-Din's writing about Islam، its history، faith and practices، his translation of the Qur'an into Urdu and his many Bible commentaries، he responded to the works of Sir Sayyid Ahmad Khan and Mirza Ghulam Ahmad of Qadiyan. Much within some of his writings offers us his reasons in detail for his conversion to Christ.

Through the pages of Waqicat-i cImadiyya Christians are introduced to yet another brother who developed and formulated his Christian theology within an Islamic context. Especially in the Asian sub-continent the Church would do well to pay more attention to the writings of Imad ud-Din and others like him who have been concerned with sharing the Good News with Muslims. Even more so than with their writings، we should become familiar with their persons and the manner of their Christian discipleship. The value of such testimonies is more than purely historical.

To the Muslim reader we wish only to say that we are not-or should not be-concerned with merely parading another convert before reluctant Muslim eyes. If parading converts، whatever their circumstances and the nature of their conversion، is our purpose، then there is plenty of them from more recent times; we need not reach back a century ago. Yet surely there is the possibility of learning from any authentic conversion account، be it from any one religion to another. It could be that Imad ud-Din's experience at least might help some Muslims، so ready to dismiss the Bible as a corrupted or abrogated revelation، to re-read the pages of the Bible apart

from such prejudices، estimating its value primarily in terms of its actual content. This need is as obvious today as it was then.

For me Waqicat-i cImadiyya serves as another living commentary upon the following parable of Jesus:

Again، the kingdom of heaven is like a merchant in search of fine pearls، who، on finding one pearl of great value، went and sold all that he had and bought it. (Holy Injil، Matthew 13: 45، 46.)

To God alone be the glory!

Ernest Hahn

Vaniyambadi، India

May، 1978

The Life of

The Rev. Mawlawi Dr. Imad ud-Din Lahiz

The writer became a Christian on April 29، 1866 simply for the sake of attaining salvation. But many people، among them my elders، friends، acquaintances and others، have expressed various ideas of their own about me. There are those who say that Imad ud-Din is merely a fictitious person، a doubt shared by some persons in Peshawar. Others say that I became a Christian for worldly gain. Some orthodox Muslims cannot believe that I have really become a Christian، an opinion expressed by people in Qaroli and elsewhere. Thus، I have deemed it necessary to relate my full story in such a way that all who know me may know that the subject of this account is truly I.

As far as I can ascertain، it is clear that my ancestors resided in the city of Hansi. One of the twelve saints in the city was Shaykh Jamal ud-Din، whose son was Jalal ud-Din، whose son was Shaykh Fath Muhammad، whose son was Mawlana Muhammad Sardar، whose son was Mawlawi Muhammad Fazil، whose son was Mawlawi Muhammad Siraj ud-Din، my father and father of my brothers and sisters. From my elders I have heard that my ancestors held somewhat distinguished positions during the reign of Shah Jehan. During the period of the Marathas also their possessions remained undisturbed. But with the coming of the new administration at the time of my grandfather، all his properties were confiscated، due to his negligence، by the British government. Our family had to depend on teaching for its livelihood.

People consider us to be from Panipat، since my grandfather، Muhammad Fazil، shifted his residence form Hansi to Panipat after he had lost his property. People of noble lineage dwell in Panipat. For generations the Muslims of Panipat have been zealous for the faith of Islam and well-versed in the Law. From olden times the town could claim Muslims who excelled in spiritual leadership and Islamic

scholarship. They maintained good libraries containing many Arabic and Persian books. My grandfather decided to shift to Panipat because of Ghulam Muhammad Khan Afghan، whose family members have enjoyed positions of authority since the time of the Mughals and who was a man of great means and an important leader in this city. He befriended my grandfather، greatly honoured him for his learning and helped him in various ways. Thus my grandfather lived in this city in the company of Ghulam Muhammad Khan as an honoured and respected man and as a follower of the Islamic faith. My father، Mawlawi Siraj ud-Din، continues to reside in the same city. He has spent his whole life in worship and in obedience to the Muslim Law، and the children of Ghulam Muhammad Khan Afghan have continued to honour him as a teacher in the same manner. Abdullah Khan Afghan has succeeded his grandfather، Ghulam Muhammad Khan Afghan، and is now the leader of the city. Although his situation has deteriorated، he continues to honour my father.

My father is now an old man، but he observes the times of worship as regularly as ever. His prayer recitations and nightly vigils continue unabated. True، his senses have become dulled. Yet through letters I have conveyed to him the message of the Lord and the Good News of His salvation. He will accept it if he wants-it is up to him. The trouble is that the Muslim spiritual leaders are entangled in a network of ignorance and error. They believe that through Muhammad they know all about the significance of the prophets and the secret of the divine Law. Since they have never read the Injil and Tawrat (they forever talk about the corruption and abrogation of these Holy Scriptures based on claims of Muhammad) and since they never associate with Christians and enquire about the true state of these Scriptures (for generations they have been living in a state of self-deception)، they therefore look down on Christians with much disdain and never pay attention to them. Yet it is true that in our country prejudice and ignorance is on the wane to some extent.

We were four brothers in our family. The youngest، Muin ud-Din، died in 1865. The eldest brother، Mawlawi Karim ud-Din، is at present a great author and the pride of our family. He is Deputy Inspector of School in the Lahore Division. He has authored many books in Arabic، Persian and Urdu. Though he is a Muslim، he is beginning to examine things for himself also.

The next brother، Munshi Khayr ud-Din، was at first a visitor in the schools of Ludhiana and Hoshiarpur. At present he is living with my father in Panipat. He is also intelligent and open-minded. If he were to ponder death and prepare for the afterlife، he could find the straight path. But، sad to say، there is no virtuous person to extract him from error. They all deceive and speak lies، and they are with him day and night. May God guide them all!

Next come I، Imad ud-Din. At the age of fifteen I left my people and went to Akbarabad (Agra) to study. There my brother، Mawlawi Karim ud-Din، served as senior Urdu teacher in the Government College. I studied under him for a long period of time. My only object in studying was somehow to find the Lord، for I had heard from Muslim preachers that without knowledge it is impossible to apprehend God. Even during my days as a student، I learned more about religion in the company of the ascetics، the pious and the scholars، as the time permitted. By frequenting the mosques، the monasteries and the homes of the mawlawis، I

acquired knowledge of the various Islamic sciences: Jurisprudence، Interpretation، Traditions، Literature، Logic، Philosophy، etc. When I was still a student and knew little about the religious disciplines of Islam، doubts about the truth of Islam began to bother me through my association with several Christians. But the mawlawis and other Muslims rebuked and frightened me so that I quickly abandoned any such thoughts.

Likewise my friend Safdar Ali، at that time a college student and later Deputy Inspector of Schools in Jabalpur، was much distressed on hearing about my doubts. He was a zealous، orthodox Muslim and I can vouch for his honesty، integrity، good conduct and learning. He told me:"You are being led astray. You have still not studied books about Islam. The Christians have misled you. Get rid of such ideas، carefully study books on the religion of Islam and see who is right."

Mawlawi Safdar Ali then took me to Mawlawi Abdul Halim، a great scholar and preacher، who was in the service of the Nawab of Bandi. At the time، I was readingKitab Hamd-Ullah. Though he could not answer the criticisms which I presented، he recited many Quranic verses for my benefit and revealed his great displeasure also. Both of us left depressed. Then and there، I set aside the idea of comparing the two religions and commenced to expend all my energy in a systematic study day and night، and continued in this manner for some eight to ten years. Since I understood all knowledge to be a means of apprehending the Lord، I considered all the time spent on study as an act of worshipping God.

Thus I acquired a reasonable knowledge of the various Islamic religious disciplines and was filled with zeal for the cause of Islam. Yet still another trap awaits the student of Islam. When one who seeks the truth becomes entangled in this net، he becomes thoroughly deluded and even simply wastes away his life. It is as follows: Muslims at first explain to the enquirer for a long period of time the external aspects of the Law، the formal disciplines of daily life، baseless myths and useless rules for discussion. In order to stifle his progress، they then deceitfully tell him that all he has learned deals only with external laws and esoteric knowledge. If he wishes to enquire after reality and is pleased to acquire a true knowledge of God، he is to go to the Sufi saints and serve them for years. They have that esoteric knowledge which stems from Muhammad and is conveyed secretly from saint to saint. To have this esoteric knowledge is the goal of life.

I also was caught in the same trap. Dr. Wazir Khan، who had come to Akbarabad as the sub-assistant surgeon and who was a bigoted Muslim، considering himself to be among the saints of God، deceived and entrapped me in this affliction. This hidden knowledge is called tasawwuf (Sufism). For the sake of this knowledge Muslim scholars have written books which fill libraries، drawing form the Qur'an، Hadith، their own intelligence، as well as practices from the Hindu Vedanta، Romans، Christians، Jews، Zoroastrians and the customs of the monks and other pious people. They do contain some things which are truly spiritual، since the origin of Sufism can be traced back to those Muslim scholars who sought after spiritual reality. Unable to fulfil their longing through the teachings of Islam alone and to satisfy their restless spirits، they assembled these other doctrines from every quarter to pacify their spirits. Had they then read the Injil and the Tawrat، they would have

attained to a true knowledge (macrifat) of God through the lives of the former prophets and never remained Muslims. But Muhammad had already taken care of that eventuality: He forbade his people from reading the Tawrat and the Injil. When the Khalifa Umar was reading pages from the Tawrat in the presence of Muhammad، Muhammad was very angry and said:"Is not the Qur'an enough for you? "1 Muslims today follow the same practice: They do not read the Injil andTawrat. In fact they revile any Muslim they see with this Holy Book in his hand. It is simply because Muhammad knew very well that whoever reads this Holy Book of God will never appreciate the Qur'an. Hence he forbade others reading it.2

In short، I also was entrapped in this esoteric science. I chose to speak little، eat little، remain aloof from people، afflict my body and stay awake during the nights. I began to recite the Qur'an throughout the night. I continuously repeated the qasida about Ghawth (Shaykh Abdul Qadir Jilani). I recited Chahal Qaf and Hizb ul-Bahr. I meditated and practised abstinence. I performed dhikr loudly and silently. I sat in seclusion with closed eyes and mentally began to write the word "Allah" on my heart. While at the graves of the saints I meditated، hoping for illumination from their graves. I attended the Sufi assemblies، confidently gazing upon the faces of the Sufis، anticipating a flow of light from their direction. Through their intercession I constantly besought union with God. In addition to the five regular prayers، I performed the night، the early morning and mid-morning prayers. I went on repeating the confession of faith and invoking blessings upon Muhammad. In short، whatever troubles and pain are within the power of man to bear، I have borne them and suffered them in their fullest intensity. But apart from deception nothing came out of it and I never found peace.

While I was engaged in all this، Dr. Wazir Khan and Mawlawi Muhammad Mazhar and other elders selected me to preach on the Qur'an and Hadith against Padre Pfander at the Royal Jamic Masjid، Akbarabad. I continued to preach for three years، discoursing on the Commentaries، Traditions، etc. But one verse of the Qur'an kept on pricking me throughout:

Not one of you there is، but he shall go down to it; that for thy Lord is a thing decreed، determined. (19: 17)3

That is، every man must enter hell on one occasion. It is incumbent upon God that He cause everyone to enter hell on one occasion and afterwards He forgives whomever He wishes. The significance of this verse sorely perplexes Muslim scholars. They interpret it in various ways. Moreover، there is no Quranic verse to provide the hearts of Muslims with some kind of hope by way intercession. Whenever I thought over this matter، I was thoroughly perplexed. Some indeed say that Muhammad will intercede. But Muslims have no real proof for this fundamental claim، since nowhere in the Qur'an is it written that Muhammad is their intercessor. True، Jalal ud-Din as-Suyuti has written a treatise on this subject، in which he offers proof for his claim from the Traditions. I did derive some comfort from this work. Yet، I did not realise that these particular traditions were weakly supported and unreliable.

Some say that Muhammad will never be able to intercede. For this they offer convincing proofs from the Qur'an. But Sunni Muslims do not accept these proofs. The Wahhabis recognise them. Other groups of Muslims have related a variety of other explanations on the topic of intercession، which leave the person who is familiar with them in a state of confusion about this topic.

While immersed in such concerns، I comforted myself through excessive worship. In private I wept and prayed for forgiveness. I often visited the grave of Shah Abul Ala، spending half the night there in seclusion. I fervently presented my petitions at the shrine of Bu Ali Qalandar، the dargah of Nizam ud-Din Awliya and the tombs of many other great men. In accordance with Sufi belief I continually sought union with God through the help of wandering Sufi beggars and madmen. At this time، there arose in my heart the idea of forsaking the world. So I left everything and went into the forest. Wearing saffron coloured clothes I wandered alone on foot as afaqir without any baggage from city to city and village to village for some 2000 kos.4 Though the tenets of Islam never create genuine sincerity within man، despite my carnal purposes I still sought only after God. In this state I entered the city of Qaroli. Here there is a hill under which flows a stream called "Chuledar"، where I sat to complete the rite of Hizb ul-Bahr. At the time، I had a book which my spiritual guide had given me and which contained Sufi teachings and instructions on the use of Sufi lectionaries. I treasured this book above all others، so much so that while on my travels I slept during the night with it close at hand، and whenever I felt ill at ease، I clasped it to my breast to pacify my heart. This book I never showed to anyone، for my spiritual guide forbade me، saying:"Tell no one its secret. It contains every eternal bliss."(At present this book lies in a corner of my house، unused and uncared for.) So I took the book، sat by the stream and، following the prescribed conditions، I began to complete the rite of Hizb ul-Bahr.

In brief، the prayers are divided into sections. It is recited for twelve days while wearing a seamless garment، performing ablutions، sitting on the edge of a flowing stream while resting on one thigh and reciting it with a loud voice thirty times daily، eating nothing worldly، abstaining from any salty diet. The only thing allowed is bread، made by one's own hand، from barley flour purchased from one's legitimate earnings. The wood also is to be fetched by oneself from the forest. One should go barefooted with no sandals and also fast and bathe in the river before daybreak. One is to touch no one، not even to talk with anyone except at fixed times. The outcome of this is union with God. Covetous of this، this servant endured these troubles. In addition، while in this state، he wrote the name "Allah" on paper 1،250،000 times. Daily he wrote a portion on paper، even cutting every word individually with a scissors، inserting them in balls of flour and feeding them to the fish in the river. The book prescribed this act also. He did this the whole day long. Half the night he slept. The other half he sat mentally writing the word "Allah" upon his heart، observing it with the eye of his mind.

When I finished this labour، no strength remained in my body. I was pale. I could not remain standing against the violence of the wind. The treasurer، Taj Muhammad، and Fazl Rasul Khan، companions of the Raja of Qaroli، helped me considerably and became my disciples. Many other people from this city became disciples. They gave me large sums of money also and began to honour me greatly.

As long as I remained there، I continually preached he Qur'an in the streets، homes and mosques. Many people repented of their sins and considered me one of God's saints. A number of people touched my feet. But my spirit found no rest. Through such an experience I felt even a contempt for the shari cah، a feeling that daily increased. From there I travelled another 200 kos and arrived at my home town. I lost interest in the recitation of the lectionaries. During this eight or ten year period the shaykhs، the mawlawis، the faqirs and other pious Muslims whom I met، as well as their conduct، inner thoughts، prejudices، deceptions، ignorance and quarrellings which I saw، convinced me that there is no religion in this world which is true. Many other Muslim scholars also have undergone the same experiences.

Initially، I considered Islam to be the best of all the world's religions because Mawlawi Rahmat Ullah، Al-i Hasan، Wazir Khan، etc.، had presumptuously thought that they had proved Christianity to be a false religion. I too was present when the Muslim scholars held that great debate with Dr. Pfander in Agra and had seen Kitab-i Istifsar، Izalat ul-Awham and cIjaz-i cIsawi، books written by Muslims in refutation of Christianity، and I considered Christianity to be worthless. Even when preaching، I proclaimed to my disciples the defects of this religion. On one occasion، when I was preaching at the Jamic Masjid in Akbarabad، Dr. Henderson، Inspector of Schools in the Meerut Division، and Mr. Fallon 5، Inspector of Government Schools، entered the mosque with Mawlawi Karim ud-Din to listen to the sermon. At the time، I was speaking to Muslims about Christianity in a critical manner. Such was my prejudice that I did not restrain myself in the presence of these officers. In brief، I was a strong opponent of Christianity. But with a growing awareness of the state of Muslims، I gradually felt in my heart that all religions are useless. Better to live a life of ease، to do good to all and to know in one's heart that God is one. These absurd ideas possessed me for six years. During this period I put my trust in principles formulated in my mind on the basis of these previous experiences.

When I came to Lahore and the people discovered that I was no longer following the practices of Islam، they began to make allegations against me before the religious leaders. Yet I still considered Islam to be true، though I did not adhere to the shari cah. But now and again، when I thought about death، the time of departure from this world and the Day of the Lord's judgement، my spirit was as if it were standing alone، weak، helpless and needy in a place filled with great dread and horror. As a result my heart became so overcome with anguish that my face often grew pale. In this state of restlessness I sometimes departed to be alone and to weep bitterly. On occasions، I told the doctors that I was suffering from some malady which left me so agitated that I was losing control over myself، that at times I thought that perhaps I should commit suicide. I was extremely disturbed and had peace only after crying for sometime. Even the medicines they prescribed did not quieten me. I was an ill-tempered man.

When I went to Lahore، I worked under Mr. Mackintosh، a scholar and a man of virtue، who was headmaster of the Teachers' Training School in Lahore. There I heard from Jabalpur that Safdar Ali had become a Christian. I was indeed amazed. For some days I went around speaking ill of Safdar Ali and thinking all sorts of bad ideas about him. At the same time، I often wondered what made this good and

upright man forsake Islam. Why had he become so foolish to leave his religion? I resolved to debate the matter with him through correspondence، but to do it in a fair and unprejudiced manner. With this as my purpose I acquired copies of theTawrat and Injil. I collected cIjaz-i cIsawi، Istifsar، Izalat ul-Awham and other such works used in controversy. I requested Mr. Mackintosh kindly to teach me theInjil and said I would carefully study it. He gladly began to instruct me.

After reading seven chapters of the Gospel according to St. Matthew، doubts about Islam began to assail me. Once more I became so agitated that for days on end I studied books the whole of the day and often throughout the night. I discussed matters with padres and with Muslims. Within a year my study، to which I applied myself day and night، led me to understand that the religion of Islam is not from God، that Muslims are in error and that only Christianity offers salvation.

I explained my conclusion to Muslim scholars who were my friends and followers. Some were angry. Some met me in privacy، listening to all arguments. I asked them either to present better arguments or to accept Christianity with me. They plainly replied:"We know that the religion of Islam is not true. But what are we to do? We fear the abuse of the ignorant. In our hearts we really know that the Messiah is the true One and that Muhammad cannot be the intercessor for sinners. Still، we do not want to lose the respect and honour of men. Like us، do not reveal your faith. Call yourself a Muslim in public and in your heart believe in the Messiah." Others said: "The religion of Christ is correct and in accord with reason، but the doctrines of the Trinity and the Son of God make no sense to us and therefore we cannot accept it." Still others said: "We have not become Christians because we do not like some of the external practices of the Christians."

Thus their words revealed to me the nature of their integrity also! I committed them all into the hands of God، realising there was no way to help them other than by prayer. I went to Amritsar and received baptism from the hand of the Rev. Robert Clark of the CMS. I decided it right to take baptism from him primarily because he was the first of all the padres to write me، when I was in Lahore، telling me the Lord's message. His devotion and diligence also pleased me greatly. Later I wrote a book entitled Tahqiq ul-Iman for those Mawlawis who sit contentedly، trusting in Islam. At present I am preparing another book for which there is a great need، beseeching God to help me. If، as I pray، God helps me in its preparation، I am hopeful that it will be a very useful work to His glory. Currently I am residing in Lahore.

Padre Forman and Padre Guru Das have helped me greatly in my understanding of religion. I am benefited by their fellowship while attending their worship services. Padre Newton also has been a great blessing to me. He has helped me to find solutions to many religious problems.

Ever since I have entered into the grace of the Lord Jesus Christ، I have had much spiritual satisfaction. The former agitation and restlessness have completely gone. My face is no longer so pallid. No longer do I experience great anxiety of heart. Through the reading of God's Word I have found great pleasure in life. Little remains of that sickness of fear for death and the grave، and I am wonderfully happy

in the Lord. Through His grace I am experiencing spiritual progress. The Lord gives peace of heart.

All my friends، acquaintances، disciples، relatives and others have become enemies. At all times and in various ways everyone wants to afflict me، but knowing God's comfort، this does not bother me in the least. The more I suffer and am despised for the Lord، the greater the peace، the comfort and joy in my spirit. Of my relatives only my brothers، Malwawi Karim ud-din and Munshi Khayr ud-Din، as well as Muhammad Husayn of Kirana and my father، continue to love me and write me. Apart from them، all my relatives and friends have turned away. I pray that God would have mercy on all of them and open their eyes so that they too may enter into the eternal salvation of our God، through the grace of our Lord Jesus. Amen.

APPENDIX

In 1866 I wrote my life story and am now adding this Appendix in 1873. I am extremely grateful to God for the events in my life which have taken place during this seven year period after my conversion to Christianity.

When I was baptized، my wife was very displeased with me. In my pride I was content to be compelled to leave her alone with the children for the sake of Christ. By God's grace she also acquired some knowledge about Christ and became a Christian. All my five sons and four daughters were baptized، but one son، Hamid ud-Din، went to be with God. The rest are with me in this world as servants of the Messiah.

While in an unconscious state my respected father received baptism، along with the children. However، at the time of his death Muslim relatives claimed him as a Muslim. At that time، he had lost all consciousness and old age had deprived him of his season. But it is my hope that the Most High God، who is gracious and who allowed him to live to hear the Good News، will also save his soul. What of it that Muslims buried him according to their own rites. My brother Mawlawi Karim ud-Din continues as before. He has still not come to the Messiah. Other relatives have died. Indeed، some other friends also have heeded God's Word and a few have become Christians.

God has granted me a second blessing by relieving me from worldly activity to be a servant of His Word. Though I am unworthy and unable to fulfill what He requires of me، He has blessed me and will care for me until the end.

Thus، to detail this matter briefly، after I became a Christian، I was equally as saddened and even ashamed that I had spent so great a part of my life as a Muslim and had wasted my time apart from God as I was happy in finding the Messiah. Though I have found much comfort in the Parable of the Labourers (Injil، Matthew 20: 1 - 16)، I was particularly concerned to spend the rest of my life in the service of Him whom I found، in whom my heart delighted and who captivated my being. I

had no idea that I should immediately serve Him as a padre، for what qualification did I have that I should resolve to assume so great a task? No doubt، after baptism I thought much about immediately selecting some special thought from the Holy Bible which above other thoughts would especially engage my attention. What I mean to say is that each and every teaching and guidance of the Bible is a precious pearl. While continually amusing myself with these pearls، I still wanted to select one of them to fashion an amulet around the neck of my spirit which could ever be before me. I read the Bible frequently، absorbed in choosing the proper thought، and finally fastened on the thought recorded in Isaiah and Peter، namely، that the People shall be accounted righteous through knowledge of the Messiah (Tawrat، Isaiah 53: 11) and that through the knowledge of the Messiah we have received all things which pertain to life and godliness (Injil، 2 Peter 3: 1). Thus I know that the fundamental thing is that I be in pursuit of the knowledge of the Messiah، so that I may find all and all may be easy.

Through this search I have found three things which are helpful in knowing Christ. I have found nothing else. The first is intelligent reading of the Word of God with prayer. The second is to listen attentively to each sermon delivered by any Christian preacher and to derive some benefit from it. The third is to ponder the cry of the petitioner's spirit at the time of prayer، because the Spirit which utters "O Father! " speaks such things which man does not comprehend.

I follow after these things in order to attain my goal. Though I worked six hours daily for two years in government service also after my baptism، yet my heart was fixed upon Him who captivated me. Then God opened this new way for me، calling me from government service to work in the mission. He himself disposed of my necessary concerns and even provided me opportunity to devote all my time to this work. Until today، my purpose continues to be the same and at death it will be perfected، for He is my constant support.

I do not say that I have gone on progressing in a knowledge of Him-never! But I am constantly concerned with the knowledge of Him. In short، these seven years have been spent in this joy and I have learnt that He is surely high and exalted. Who can fully comprehend His reality? He is far beyond whatever we may discover of Him.

God has granted me a third blessing، in that He has allowed me within this period to write some books for the benefit of my brothers، other people and myself. They are as follows:

6.

…

Tarikh-i Muhammadi

…

1.

…

Tahqiq ul-lman

7.

…

Ittifaqi Mubahatha

…

2.

…

Hidayat ul-Muslimin

8.

…

Athar-i Qiyamat

…

3.

…

Haqiqi cIrfan

9.

…

Tafsir-i Mukashafa

…

4.

…

Naghma-i Tamburi

10.

…

Waqicat-i cImadiyya

…

5.

…

Taclim-i Muhammadi

At present I am writing another book which I am hopeful of finishing with God's help. All of these previous works are products of His grace.

Within this period of seven years several things have affected my life and influenced my faith. These things I can never deny.

In the first place، since becoming a Christian، I have never found this religion to be a source of depression. The joy I experienced at the time of baptism has daily increased. If this religion were not of God but merely an illusion into which I had fallen، then surely within this period of seven years، in which، day and night، I have been objectively pondering its sources and principles، something would have emerged from within it at some point to create that dissatisfaction which I experienced from other religions. On the contrary، I find within it an increasing source of satisfaction and a growing cause for gratitude. Its value becomes more apparent to me daily.

Secondly، I have discovered that nothing can deprive me of that joy which I have found in the Messiah and which possesses my spirit. Within this period the people of this world have afflicted me by their words، writings، insinuations، mockings، and various other ways. They have related to me all kinds of fabricated objections against me. They have entertained the views of atheists and others also. Moreover، I have been assailed by physical and spiritual difficulties. On several occasions، even the pleasures of this world have imposed themselves upon me، desirous that I forget this one great joy. But they have all been powerless in having the slightest effect upon the joy I have found in the Messiah، even though I have not summarily dismissed them but allowed them entry in order to evaluate my joy in Christ in comparison with them. Such is the strength of this joy that nothing can disturb it. Nor is it that I myself have seized upon this joy and nourished it; rather it has seized me in a way that I cannot depart from it. Were a greater to be found، I would leave it. But when separation from it appears as eternal death itself، after leaving it where am I to go? Thus it is not that I have seized it، but that it has seized me. How wonderful the reply of Peter to the Messiah:"Lord، to whom shall we go? You have the words of eternal life."(Injil، John 6: 68).

Thirdly، I have experienced that as the knowledge of the Messiah grows، knowledge of oneself also grows. As His holiness، exaltation، power and wisdom become apparent، so one's sinfulness، degradation، weakness and folly are revealed. Since the world does not know Him، it wallows in it pride.

Fourthly، I have experienced the effect of the knowledge of the Messiah. As this knowledge grows، so does the change in one's life become apparent.

Fifthly، I have experienced that as sincerity and unity abound in one's relation with Christ، so a multitude of evils abound in this world. Yet to that degree also is the abundance of His comfort. In the midst of all these things our expectation does not dangle between fear and hope، but is rooted within the certain hope of salvation.

I beseech my readers to understand that God is surely here and that He has extended His hand of welcome. Come to Him، yet know that there is but one way، the way of a broken and contrite heart. Then you can find joy، and yours will be eternal life. The alternative is destruction.

NOTES

The following Notes have been added by the translator:

1.

For the possible reference to this tradition see Mishkat ul-Masabih، tr. by James Robson، Ashraf، Lahore،1963، Book 1، ch. VI، p. 49.

2.

It appears that Imad ud-Din is paraphrasing the above tradition. If the above reference (Note 1) to this tradition is correct، it is not really clear from this tradition that Muhammad forbade the reading of the other Holy Books، the existence and integrity of which find strong support in both the Qur'an and the Hadith. Elsewhere، according to the Mishkat ul-Masabih (Book XVI، ch، 1، p. 758). Muhammad asks for information about a particular point in the Tawrat. Yet، unfortunately، it continues to be true that some Muslims revile other Muslims who read the Holy Bible.

3.

A. J. Arberry، The Koran Interpreted، Oxford University Press، London، 1964.

4.

As far as I can determine، one kos is about two kilometres.

5.

The spelling of this name is not clear from the Urdu text.