REPORT of a VISIT to MESOPOTAMIA the PERSIAN GULF and INDIA SUMMER OF IQ 2 4 April 1st — August 7th By SAMUEL M. 2W EMER On behalf of The American Christian Literature Society for Moslems COMMITTEE ON FIELD WORK Rev. William I. Chamberlain. Ph. d. Rev. William B. Anderson. D.D. Delevan L. Pierson Rev. Stanley White. D.D. Fennell P. Turner, secretary Office address: 29 Madison avenue Printed for Private Circulation FOREWORD In response to an invitation from the National Christian Council of India and on behalf of the American Christian Literature Society for Moslems it was our privilege to visit India from May 20th until August 7th, 1924. Following the series of conferences held under the auspices of the International Missionary Council in North Africa and the Near East under the presidency of Dr. John R. Mott, the chairman of the Council, and immediately after the General Conference held at Jerusalem a conference was held at Bagdad for workers in Persia and Mesopotamia. It was my privilege to preside at the conference in Bagdad at the request of Dr. Mott and to carry the greetings and “findings” of the Jerusalem Conference to the missions in India. The visit to India had as its primary object the study of Islam and its present day movements in India and conferences with the workers among Moslems. We desire to express our gratitude to the friends whose generosity made this visit possible, and especially for the provision which made it possible for Mrs. Zwemer to accompany me all the way ; she took her part in the various conferences and contributed her experiences in Arabia and Cairo to those whom we met. This report is printed for private circulation only, and consists of three parts: (1) A brief itinerary of our journey from Cairo via Jerusalem, Bagdad and the Persian Gulf to India and Ceylon. (2) Some observations and impressions regarding Islam in India and the need for missionaries among its Moslem population. (3) An account of the fifteen conferences held with their resolutions. 3 OUR ITINERARY March 31 Left Cairo for Jerusalem. April 3-7 General Conference for workers in Moslem lands at Jerusa- lem. “ 8 Jerusalem to Haifa via Nazareth and Nablus. “ 9 Beirut, visiting the American Press and University. “ 10-12 Travel from Damascus to Bagdad by motor-convoy of the Nairn Transport Company. “ 13-16 Bagdad. Church services and conference with missionaries from Persia and Mesopotamia. By rail to Busrah. “ 19-20 Busrah. Meeting with missionaries and church services. “ 21-23 Travel down the Gulf, calling at Kuwait and Bushire. “ 24-May 11 At Bahrein. Visiting our old station. Meeting many Arab friends and holding conference with the mission. May 15 “ 20 Muscat. Visit to the mission. Arrived Bombay. “ 22 Lucknow. Visited the Methodist Press, the Imambara, pal- aces of the Kings of Oudh and the Shiah Training College. “ 24 Aligarh. Visited the two Moslem Universities. “ 25 Delhi. The Cambridge Mission. “ 27 Lahore. Church reception. Meetings at the College and with the Committee on Christian Literature. “ 28 Left for Qadian, the center of the Ahmadiya Movement, via Gurudaspur, a station of the United Presbyterian Mission. Visit to “His Holiness, the Caliph of the Promised Messiah.” “ 29 Left for Landour-Mussoorie, hill stations. May 30-June 8 Conference with missionaries at the Language School (Lan- dour) and addresses at the Convention for the Deepening June 9 “ 11-17 of the Spiritual Life (Mussoorie), Woodstock School, etc. Address at Dehra Dun to Moslems and Hindus. Conference at Naini-Tal. “ 18 At Bareilly on the way to Calcutta. 5 June 20-24 Calcutta. Visits to Moslem book-shops, meeting with Com- mittee on Christian Literature, conference and preaching services. “ 25 Travel to Bogra in Central Bengal. “ 26-29 At Bogra. Conference and visit to old Moslem shrine; services and address to Moslems. “ 30 Calcutta. Address at the Missionary Conference and in the Thoburn Memorial Church. July 1-2 “ 3-9 Travel to Bombay. Bombay. Addresses at the Y. M. C. A., before the Bombay Branch of the Royal Asiatic Society, at Wilson College and conferences in Bowen Memorial Hall. “ 10 Poona. Conference with missionaries and visit to Moslem Missionary Society headquarters of the Ismailia sect. Also to that called Jamiat-i-Dawat-e-Tabligh-i-Islam. “ 12-16 Hyderabad, capital of the Nizam’s dominions. Visited mosques. Met a number of the leading Mohammedan gentry, held conference with the missionaries and gave four public addresses in St. George’s Hall. Preached at Hydera- bad and the neighboring city, Secunderabad. “ 17 Conference at Bezwada with C. M. S. and other missionaries while awaiting connection with train for Madras. “ 18-21 Madras. Conferences with missionaries and with Indian Christians. Address at the Y. M. C. A. Sunday services and visits to the Moslem publishing centers. “ 22 Vaniyambadi. Visit to Moslem schools and conference with Lutheran missionaries. “ 23-28 Visiting, the Arcot Mission of the Reformed Church in America, Gudiyatam, Palmaner, Chittoor and Vellore. A conference was held at Vellore and special meetings for Mohammedans had been arranged here and at other centers. “ 29 Bangalore. Conference. A visit to the Union Theological Seminary, and address to Moslems at the Y. M. C. A. “ 31 -Aug. 2 Awaiting steamer at Madras for Colombo, the floods having prevented our journey by rail to Madura and southward. Aug. 3-5 At Colombo. Conference of all missionaries and Indian workers, address at the Y. M. C. A., visit to the Moham- medan Zahira College and the booksellers’ quarter. " 7 Sailed by the S. S. President Adams. “ 19 Arrived Port Said and Alexandria. Met some of the mis- sionaries at Schutz. “ 28 Sept. 8 Arrived Marseilles. Arrived Boston. 6 ISLAM IN INDIA TODAY The Moslem Population of India . — The following are the census returns for India, giving the Moslem population of each province according to the census of 1921 : Total population of India 316,128,721 Moslem population 68,735,233 By Provinces: Ajmer 101,776 Andamans 4,104 Assam 2,202,460 Baluchistan 367,282 Baroda 162,328 Bengal 25,210,802 Bihar and Orissa 3,690,182 Bombay 3,820,153 Burma 500,592 Central India 331,520 Central Provinces 563,574 Coorg 13,021 Gwalior 176,883 Hyderabad 1,298,277 Kashmir 2,548,514 Madras 2,840,488 Mysore 340,461 North West Frontiers 2,062,786 Punjab 11,444,321 Rajputana 900,341 Sikim 20 United Provinces 6,481,032 Ceylon 308,694 French and Portuguese India 75,000 It is only by comparison with other countries that these enormous figures can be appreciated. The single province of Bengal for ex- ample has a larger Moslem population than all Arabia, Egypt and Persia together. The number of Mohammedans in the Punjab alone is nearly as large as in Egypt. In no less than ten provinces there is a Moslem population of over one million each. The accompanying map gives the per cent, of Moslems compared with the total popula- tion for each province. The Mohammedans of India are distinguished among themselves and in the census reports by race, by origin and by sect. The so- 7 called Sheikhs represent the descendants of the earliest Hindu con- verts; the Moghuls (about 300,000) are those whose ancestors belonged to that dynasty; Seyyids trace their line to Mohammed him- self and Quraishis to the people of Mecca; the Pathans (about six millions) came originally from across the Afghan borders and those called Sindhis, Baluchis and Arabs (200,000) from the country indi- cated ; those of Persian origin (about 300,000) are called Farsis; the Labbais and Moplahs of mixed origin, are found on- the Malabar coast and Madras; finally there are Khojas and Bohras, Moslem trader castes of western India, and a few Somalis in Bombay Presi- dency. According to sect we have first of all the two main divisions of Sunni (the vast majority) and Shiah (less than a million). The Shiahs are found chiefly in and around Lucknow and Rampur. They are divided into those who follow the Twelve Imams and the Ismailis. 8 The latter are found chiefly in Bombay Presidency, and trace their spiritual ancestry to Hassan, Chief of the Assassins (1166 A. D.). They are divided into Bohras (the original Ismailis) with two groups, (Dawudiya and Suleimaniya) and Khojas. All of the latter and some of the former consider the Agha Khan their spiritual head. The Sunnis mostly belong to the two orthodox schools, Hanafi (48 mil- lion) and Shafai (in Madras, one million). Sunnis, who have Wahabi tendencies but pass under different names, are found in the United Provinces and Bengal to the number of ten million. The New Islam is represented by the followers of Seyyid Ahmad and Seyyid Ameer Ali, who call themselves by the old name Mu’ta- zali, or Nacharis, i. e., those whose theology is natural ! The hetero- dox Sunnis are the Memans of Cutch, the Mehdevis of Gujerat and the Ahmadiyas of Qadian and Lahore. The last named number less than 70,000. The languages used by the Mohammedans of India are chiefly the following: Urdu, Bengali, Marathi, Gujerati, Pushtu, Punjabi, Tamil, Telegu, Malayalam, Arabic, Persian and English. The three languages last named are cultivated by the educated Moslems and a considerable literature is published and circulated in these three lan- guages for the whole of India. The number of Moslems who are literates in English is large and constantly increasing. In Hyderabad State alone they number 20,- 000. A score of English papers and magazines are published by the Mohammedans of India. Among the more important are : The Mus- sulman (Calcutta) ; The Peace (Dacca) ; The Moslem Outlook (Lahore) ; The Review of Religions (Qadian) ; The Crescent (Co- lombo) ; and The Comrade (Delhi). In all of the great vernaculars there are Moslem dailies, weeklies and monthly pub’ications, although some have been suppressed by Government. In contrast with this remarkable literary activity the vast majority of all the Moham- medans are still illiterate — nearly 96 per cent. Illiteracy among women and girls is well nigh universal. Only 284,661 Moslem girls were receiving instruction in all India according to the Census of 1921. The Moslem brotherhoods of the Mystic orders are chiefly : Qadariya, Sohrawardiya, Nagshabandiya, Chistiya and Shattariya. The literature of mysticism has a large place in the life of the people. We found translations of the devotional works of A1 Ghazali, Sha’ar- ani and Ar-Rumin in a number of languages. Very few of the mis- 9 sionaries seemed aware of these brotherhoods or were in touch with them. Yet these are the true seekers after God among Moslems. Missionary Occupation. According to the Directory of Christian Missions, 1922, there are 5,925 foreign workers in India, Burma and Ceylon compared with 6,562 foreign workers in China. In India there are 996 centers where foreign workers reside compared with 675 such centers in China. When we remember that the population of India including Burma and Ceylon is 323,440,166 and the popula- tion of China is 441,000,000, it would seem that India is a less needy field than China. This is not true, however, of Moslem India. Among the 5,925 foreign workers it is exceedingly doubtful whether there are even one hundred who give themselves wholly to work among the Moslems and have received special training for such work. When we study the map of India showing the distribution of for- eign missionaries to each million of the population by provinces, it is evident that the Mohammedan sections are the most sparsely occupied. Not only is Mohammedan India a neglected field taken in the large, but province by province this holds true with few ex- ceptions. Many of the provinces, too, have a special interest and importance. Ajmere, for example, has only a small Moslem population but the tomb of Mu’in-ed-din Chisti (died 1236) is a pilgrim center for all India. Baluchistan is ninety per cent. Moslem and to a large extent unoccupied. In Bihar, at Bankipore, is the largest and richest library of Arabic and Persian manuscripts in all India. Bombay Presidency not only has its large Moslem population in Sindh, Cutch, Gujerat and the Konkan coast but Bombay is the chief center for the Mecca pil- grims and sends a large Moslem emigration to East Africa, Burma and Mauritius. In Central India the principal Moslem state is Bhopal, founded in 1707 by an Afghan Nawab. The Begum of Bhopal is a leader in social and educational reform. The 141,758 Mohammedans in the capital city of Delhi have traditions and politi- cal ambitions that emphasize the importance of work done at this center. Kashmir, next to Baluchistan and the Northwest Province, has the largest proportion of Mohammedans in any province. These three areas also are on the border marches of Afghanistan and Cen- tral Asia. The pathos of the situation, however, is that there are whole dis- tricts wholly or predominantly Mohammedan without a single for- eign missionary witness for Christ. 10 The following are some of the impressions we gained of the situ- ation in India and the task of evangelization : 1. “Moslem India is in a very real sense an unoccupied field.” This quotation from the Jerusalem findings expresses the situation in terms none too strong. It is true of India as a whole and is true of many of its provinces and especially of the masses in the great cities. The opportunity and the need in cities like Bombay, Luck- now, Hyderabad, Delhi, Lahore, Calcutta and Madras is evident to anyone who will visit the Moslem quarters, read their press or study the terrible social conditions that obtain. Yet at nearly all of the conferences held, the answer was unequivocal, — that, if not always in the educational program and in social service, Moslems were neg- lected in the work of evangelization. In addition to the findings given and the resolution of the Jeru- salem Conference, we may call attention to what was stated at and approved by the Christian Council of Bengal and Assam at its meet- ing on March 22d, 1924: “In 1906 a responsible member of one of the largest Mission Boards could say that ‘the Mohammedan issue does not even occur to many missionaries in India.’ He would need to modify his statement today, for in 1911 there was formed a league of mission workers for promoting greater interest and effort in the evangelization of Moslems, and at the present time it has a membership in India and the East of 360, two-thirds of whom work in India. But, so far as we are able to judge, there has not been a corresponding growth in interest and endeavor for Moslems on the part of organized churches and missionary bodies, whether in India or at the Home Base. We consequently feel that a two-fold danger confronts us: the danger lest the churches fail to make prompt and wise use of this period of exceptional opportunity; and lest the new-found zeal of already hard-worked men and women on the field to bring the Gospel message to bear on Moslems, be allowed to suffer through lack of intelligent and sympathetic support.” 2. A second impression gained after many interviews with Indian Christians of Moslem and Hindu origin, with missionaries of ex- perience and from actual contact with Moslems, educated and illiter- ate, is the crying need for specially trained workers. I am convinced that a knowledge of Arabic, even if only of its fundamentals, enor- mously increases the ability and efficiency of those who desire to win Moslems in India. This is due not only to the fact that Arabic is read and spoken in India by many Moslems, (far more than we think) but to the fact that all Mohammedan vernaculars are steeped in Islamic vocabulary and thought, and that only those who know Urdu or Arabic, better both, can intelligently read the manuals of devotion and prayer pre- pared in diglot and triglot for the various language areas. The need of a glossary of Moslem terms, as used by themselves, in Bengali, 11 Tamil, Gujerati and other languages is self-evident. When educated Tamil and Bengali speaking Christians tried at the time of our visit to read Moslem literature in those languages, they found it un- intelligible. Special preparation should include first of all a knowledge of Urdu, the lingua franca all over India and of Islamics. In northern India this is fully realized, but in southern India some are uncon- vinced of its necessity. In this connection it is well to record the opinion expressed by the Rev. Richard A. Hickling of the London Mission, Chikka, Ballapura, at the Vellore Conference, which he put in writing for us and which is shared by many of those whom I met at other conferences : “Work among Mussalmans involves in my opinion special preparation both of missionaries and Indian Christians who undertake it. The attitude of mind needed for effective presentation of the Gospel to Hindus can only be gained by careful preparation, and those who have had this preparation can only very rarely re-adapt themselves to the absolutely different presupposi- tions of the Mussalman. Argument, whether open or tacit, is unavoidable in both cases and the arguments that are of the greatest weight in the one case have very small value in the other. Work among Muslims in India means considerable familiarity with their theology, long study of Arabic and Per- sian and the use of Urdu as the vernacular. It is of simply no use pre- senting the Gospel to Mussalmans in the Hindu vernaculars. The terms used simply do not touch them. I have personally learned Urdu sufficiently well to put the Gospel before Mussalmans, but I am at a great disadvantage by not knowing the things taken for granted by them. It is not enough for the missionaries to Hindus to learn Urdu and I would earnestly press for the special appointment of men for this work. The apparent' urgency of the problems of pantheism and idolatry have led us to concentrate upon Hinduism. The problem of supreme urgency, however, is the great obstacle to the claims of Christ presented by militanit Islam and further delay by the Church to deal with it will in my opinion be fraught with the greatest danger.” 3. The activity of the Moslem Press, its polyglot character and its increasing use of English as a medium for propaganda is a chal- lenge to the Churches to make a far wider use of Christian Literal ture and bring it up-to-date. The Islamic Press is ubiquitous and enterprising; it is well sup- ported and cooperates with the press in other Moslem lands ; it puts out not only books and periodicals but wall-texts, chromos, litho- graphs, “Christmas Cards” for Mohammed’s birthday and “Cheque- books on the Bank of Faith.” Where once the untranslatable sacred language was Arabic, now 12 they publish Allah’s Book in “languages understanded of the people.” We found on sale and at astonishingly low prices, diglot and poly- glot editions of the Koran in Arabic with Bengali, Urdu, Gujerati, Marathi, Malayalam, Tamil, etc., as well as four English versions by Moslems. Three distinct Bengali translations of the Koran now exist. The standard Mohammedan translation in folio edition ap- peared as a third reprint a few years ago and the publishers told us that 20,000 copies of this third edition are sold every year in Calcutta. In addition there is one, published some 29 years ago anonymously by a Brahmo-Somaj Bengali scholar, and the recent translation by the Rev. Wm. Goldsack. A firm of booksellers, after cross-questioning, insisted that they were printing no less than 10 million copies of one Arabic leaflet (used as an amulet) every year. I have no doubt that Arabic Christian literature would find readers in the chief Moslem centers if an Arabic-speaking colporteur, or one who knew Arabic as well as Urdu, were engaged in this special work. Arabic newspapers are read widely and at least one Arabic paper is published in Calcutta. At Lahore, while attending a meeting of the Committee on Moslem Literature of the National Christian Council, I was greatly impressed with the splendid work accomplished and proposed by this committee. A number of new books and leaflets were approved for publication, but it became clear in our discussion that much more was needed and that a large part of the literature proposed for use in Egypt and Syria would be also eminently suitable for Indian Moslems. Co- operation with the Central Bureau at Cairo is therefore essential. The great desiderata, however, are new plans, methods and release of energy for distribution of the literature that already exists. Until we can create a conscience on this matter among the rank and file of workers who meet Moslems, the literature output will be lying idle on the shelves. It is also desirable that the Indian Church should set aside some of its leaders in the various language areas for the special work of preparing literature for Moslems. This can only be done satisfac- torily when such workers make a study of the Moslem press, both of periodicals and books. I was astonished at the general ignorance which seemed to prevail concerning the activity of the Moslem press, and the character of its literature. To supplement the excel- lent survey prepared by the Rev. A. C. Clayton, “Christian Litera- ture in India,” we need a modest but thorough study of what the 13 Moslems in India have been writing during the past ten years on religious subjects, especially of their present day attitude to Jesus Christ and Christianity. It is my impression that such a survey would prove a revelation of both the strength and the weakness of the Mohammedan position and lead to new methods and new suc- cess in our presentation of the Gospel. A visit to Qadian, the chief propaganda center of the Ahmadiya movement, has convinced me that not only in India, but throughout the Moslem world, we cannot over-emphasize the importance of the printed page as the most economical and most effective method for carrying our message of the Cross. The use of the English lan- guage by the Moslem press is most significant. Have the missions realized that English is thus becoming a Moslem world language and that we should use this channel far more than has yet been attempted ? There are, in India, no less than twenty English newspapers and magazines published by Moslems and intended for the defence and propagation of their faith. 4. The aggressive missionary activity of Moslems. Islam is al- ways aggressive and uses methods suited to its environment. Once the sword and the slave-trade, now the pen and itinerant propa- gandist. We were fortunate to secure an unpublished document of one of these Moslem missionary societies, setting forth its program. It is worth careful perusal and shows that they imitate our methods and do it successfully. Among the Moplahs in Southwest India, following and preceding the riots, there have been forced conversions of Hindus by their Moslem neighbors. Canfm Goldsmith, of Madras, and the missions in Ceylon tell of converts made by intermarriage with low castes or even of making such break their caste, in order to offer them a home in the Islamic community. In North India the two Ahmadiya groups are very active. One phase of the “Hindu-Moslem Unity” cry is the call for new translations of the Koran. A Hindu wrote as follows to the Bombay Chronicle (July 1st, 1924) : “While both Hindus and Mohammedans are made to know something about the Holy Bible and the Christian Faith, neither people knows anything about the religion of the other. The Christian missionaries got their Bible translated into all Indian languages and spread widely copies of those translations with the result that at least a few of both the major communities know, and know considerably, about Christianity. But such an arrangement has not been made by the Moslems about their "Holy Koran” being widely known by Hindus. Talking about my own province, viz., Maharashtra (by it I mean the Berar and the Marathi speaking Districts both of the C. P. and Central Indian States), I may say that there is hardly available a readable Marathi translation of the Koran. “An increasing number of Marathas are surely trying to take interest in the Faith of Islam but are handicapped for want of any means within their reach of getting the 14 necessary knowledge. I have always refrained from dealing with the delicate general ques- tion of the Hindu Moslem unity. There is one thing, however, of which I am certain, viz., that a translation of the Koran into Marathi and a wide diffusion of copies thereof will go a great way towards laying that foundation on which alone you can build the beautiful superstructure of this amity in the great province of Maharashtra.” Another perhaps amusing, but none the less significant, phase of “Mission” effort is the appeal to magic and miracle. At Surat the following challenge was posted in many villages. It indicates how the Arya Somaj is stirring the zeal of Moslems : " CHALLENGE / Either we make you Mohammedans or you make us Hindus. We the undersigned challenge the great Sadhu of the Arya Samaji called Shri Sharad- lianand to show us the following eight miracles and we will become Hindus or if we show you them then you will accept this challenge. This does not mean that you become a Musselman for just two or three days and then go back into Hinduism but that you give in a writing before some Jewish, European, Christian, Hindu or Mohammedan gentlemen that you become Musselman forever. If we do not show you one of these miracles we become Hindus. (The Peacock, cobra and cow must not be trained ones.) 1. Put your hand in the mouth of a real poisonous cobra. 2. Drink the poison from a cobra; have you courage to do it? 3. In seven hours cure a sick man of any kind of sickness. 4. Make a man that has died laugh for one minute. 5. Place a Koran and your religious book side by side with a wreath of flowers and then place a peacock in the midst and he will take the wreath of flowers and put it on the Koran. Can you make him put it on your book? 6. Take an untrained village cow and stand her in the borders of the village and have her run to the Masjid and bow her head in front of it. 7. Take a green tree and make it dry for five minutes and afterwards make it green. 8. Make hair two inches long grow on the head of a bald-headed man in seventeen minutes. N. B. We do not make any claim to divinity but our Moslem religion is true. There- fore we are ready to show the above miracles. Signed” The above is translated from the original Gujerati. 5. Special Training. In meeting large companies of new mis- sionaries at the language school at Landour and the hill station at Naini-Tal, I was deeply impressed with their ability for this new day of opportunity, their willingness and in some cases their utter eagerness to give themselves wholly to Mohammedan evangelization, if they were set apart for this purpose by their Boards and So- cieties. Could not the National Christian Council press this matter home to all societies concerned? It would seem to be the part of wisdom that in those provinces where over 35 per cent, of the popu- lation is Mohammedan, new missionaries should be allowed to choose whether they will qualify for work among Hindus or Moslems, or at least their mission should determine the matter. The double qualification and the double task is only possible in exceptional cases. 15 Today the lack of specially qualified workers among Moslems is as astonishing as it is pathetic. A knowledge of Islam, the Koran, the Hadith and of the method of approach is so essential that it is to be hoped courses of study on these subjects will be offered in all the language centers of India and the Theological Schools. It is proposed to establish a school of Islamic study in connection with the Bareilly Theological Sem- inary, where a large plant and ample accommodations are available. The Rev. M. T. Titus writes: “The purpose of the school will be to provide training in Islamics and the methods of evangelizing Moslems primarily for Indian preachers, but also for such missionaries as are prepared to do the work. Since Urda is the lingua franca of the Moslem in India, and since the worker in Dacca or Peshawar, as well as in Delhi, finds it indispensable the whole course will be taught in Urdu. Such a course will also prove invaluable to the missionary, for if he is to do anything more than skim the surface, he will sooner or later have to undertake the study of the Islamic subjects from the very books that the moulvies themselves use, which are naturally in Urdu or Arabic. Further since a knowledge of some Arabic at least is most desirable, not to say indispensable, a course in Arabic will be required, so as to enable the student to undertake some study of the original sources of Islam, such as the Koran, Hadith, etc.” 6. Converts and Inquirers. Although no accurate statistics are yet available regarding the number of converts among Islam in the Indian Church, that number is large and steadily increasing. Dr. E. M. Wherry wrote some years ago : “The accessions from Islam especially in Northern India, have been continuous during all the years since the death of Henry Martyn. One here and another there, has been added to the Christian Church, so that now as one looks over the rolls of church membership, he is surprised to find so many converts from Islam, or the children and children’s children of such converts. In the North, especially the Punjab, and the Northwest Frontier Province, every congregation has a representation from the Moslem ranks. Some of the churches have a majority of their membership gathered from amongst the Mussulmans. In a few cases there has been something like a movement among Moslems towards Chris- tianity, and a considerable number have come out at one time. But perhaps the fact which tells most clearly the story of the advance of Christianity among Moslems in India is this, that among the native pastors and Christian preachers and teachers in North India, there are at least two hundred who were once followers of Islam.” In the Punjab alone the converts now number several thousand and some of the outstanding leaders of the Indian Church are among them. We note also that the missionaries at the Bogra Conference estimated the number of baptized Moslems in Bengal at sixteen thousand. A careful estimate for all India and a list of those con- verts who occupy high position in Church and state today would encourage the timid and prove an inspiration to workers among Moslems everywhere. There is far more liberty to preach Christ and confess Christ openly in India than in any other Moslem land with the possible exception of Java. Yet there are also cases of persecution. 16 In conversation with converts and inquirers and more especially after an interview with a distinguished Indian Christian barrister, I concluded that there is need for the study of the present legal status and rights of a convert from Islam (an apostate) throughout India. Has the “Caste-disabilities Removal Act” proved adequate to pro- tect the life, marriage-ties and property of converts? In native states as well as in India under British rule? Has there been an attempt to revive the law of apostasy as e. g. in Bhopal, and can we expect large accessions to the Church as long as such laws and “disabili- ties” exist? We need a clear statement of the present legal status of Moslem converts for the guidance of workers and in order that steps may be taken, if necessary, to secure greater liberty and free- dom. A far more serious question which the Indian Church must solve is that of “Hindu-Moslem unity” within the Church. Letters I re- ceived from converts, the discussions in conferences, and especially the testimony given at a meeting with the Committee on Moslem Work for Assam and Bengal raised the question — why in some quarters converts from Islam are not welcomed into the Church by Hindu-Christians. The situation reminded one strongly of that in the Near East. The diagnosis of this evil and the remedy so ably outlined by Canon W. H. T. Gairdner in his paper on “The Church as Home for Christ’s Converts from Islam” might well prove a guide also for India. Four reasons were given by the missionaries and Indian Chris- tians why the Church does not always welcome the Moslem who turns to Christ in Bengal: (1) The Church is discouraged by occa- sional relapse of such converts; (2) a large proportion of the con- verts are from the lower classes and seek support only; (3) the lan- guage used by Hindus and Mussulmans is not identical — Mussul- man-Bengali is the cause for a barrier in speech ; (4) this reason is fundamental, namely, the age-long historical schism between Hindu and Mohammedan, which gives rise to suspicion and jealousy. But when nationalism advocates nay compels Hindu-Moslem unity in politics, the Church should manifest it in its life, for only in Christ is such unity possible. 7. The present attitude of the Educated Moslem to the Gospel is sympathetic, even eager, although also severely critical of Christian life and doctrine. The ethical standards of Christ are openly ap- 17 proved and the New Testament is searched for truth. The general knowledge of the Scriptures reveals itself in the quotations found in Moslem newspapers and in their propagandist literature. The arena of conflict once was the Koran, now they themselves have chosen the Bible. In every Moslem newspaper or magazine our western civilization is tested by the ethical standards of Jesus Christ. The World War, the race prejudices of America or Great Britain shown in their treatment of the Negro or the Indian, the exclusion of the Japanese from the United States, the use of intoxicating liquor, immodesty of dress and behavior of Westerners — all these are the subjects for editorials and the editor finds Scripture to support him in his dia- tribe or discussion. This new attitude of the Moslem mind toward the Gospel is indi- cated also by questions that were sent in to me after public ad- dresses or in some cases by mail. Nothing indicates better the pres- ent day attitude of Islam and the difficulties they have than such questions as were put for immediate reply or in some cases as a challenge to establish the truth of Islam versus Christianity. Here are fifteen of them: 1. One of the principal claims which Christians advance as to the personality of Jesus is that He was the Son of God — a son not in the sense in which every human soul is con- sidered a child of God — but a Son having been directly procreated by God on the person of Mary and that He was God incarnate Himself. Are these claims sustainable in view of such evidence to the contrary as would appear in Mark X. 18; Luke XVIII; Matt. XIX. 17; John XIV. 12 and John XX. 17? 2. Did Jesus ever dream of making Himself pass for an incarnation of God? Is there any evidence in the synoptic Gospels? 3. What inference would you draw from verses expressing that Jesus was God and was not God? Docs His dying ejaculation on the cross (Matt. XXVII. 46; Mark XV. 34) help us in any way to believe that Jesus was the prophesied Messiah of the Jews? 4. Again, do such instances as His cursing a fig tree; His upsetting the tables and seats and driving out with a whip those who had entered the temple for religious purposes; drowning about two thousand pigs at Gadarene; and His conduct towards the Scribes and Pharisees, using the most opprobrious and abusive epithets, tend to prove an unim- peachable conduct? 5. Was it not until the year 325 at the first Council of Nice that the honor of a divine paternity was definitely conferred upon Jesus? 6. Do Mark and John say even a word about the birth and the early life of Jesus? Do not Matthew and Luke differ very widely in their accounts relating to His early life? 7. Could a child be actually begotten by something without body, parts, passions, boun- daries, or material composition — by something exactly equivalent to empty space — by some- thing so vast in extent that light, travelling ten billion times ten billion ages, would be no nearer the end of it than we are now — by something which, for want of room to move in, is, of necessity, utterly incapable of the slightest motion in any direction? 8. How is it that Matthew does not record anything relating to the activities of Jesus after the latter’s return from Egypt? Matthew abruptly drops Jesus, and then just as abruptly reintroduces Him upon the stage at the age of thirty years, as a worker of miracles and as a preacher of what, to most of the Jews, seemed new and strange doctrines. Why this long silence? Is it credible that a person whose birth had been announced by the 18 sudden appearance of a wonderful star in the eastern heavens, and by many other remark- able phonomena; is it credible that a person, who while yet an infant had been worshipped by wise men from the East; is it credible that a person whose birth had caused Herod and all Jerusalem to be troubled; is it credible that a person on whose account all the childrei of an entire city and of "all the coasts thereof” had been butchered — is it credible we ask, that this person passed into oblivion so perfect that all His friends and neighbors, even those who knew all the circumstances of His birth, came to believe that He was Joseph's son? Is it credible that for thirty years this person neither said nor did anything worthy of notice f 9. What is the meaning of the four animals in Book of Daniel 7th chapter. Fully explain. 10. Why have Christians changed the Sabbath that the 4th Commandment mentions? 11. What is the meaning of John 14:15; and which are the commandments of Jesus? 12. What is the meaning of Reverend? Why do people have that name? Explain from New Testament. 13. What is Salvation? And what is Sin? 14. What is the meaning of Son. of Godf 15. What is the meaning of Father, Son and Holy Spirit? It is perfectly evident from such questions where young educated Moslems find difficulty with Christian teaching and equally evident that they are studying the New Testament. What pathos of searching and what utter sincerity there is in such a letter as was shown me from one Moslem student to another, dated Lahore, January 19th, 1924: “Dear S. A. — I apologize for my silence. . . . Only yesterday I was thinking that I had almost closed up the books of philosophy and that I should not neglect the food which supplies nourishment to the vital springs of my being. I mean to include in my studies the somewhat far-fetched subject of Buddhism, its value being that although ignoring God, it satisfies the highest conceivable aspirations of our soul. Buddhism thinks that the objects of their longings are too great to be in the power of God to bestow them. What are you doing in the cause of true insight and true knowledge? You must fight against the grossness that “Our one true religion” inculcates. For myself I have abandoned the task, finding all of them too much steeped in ignorance and prejudice; and then sec- ondly I have not too much courage left. Christ is to me the emblem of purity, childlike simplicity and immeasurable tolerance — to compare others to Him much less to give them precedence is blasphemy; a darkness of the soul which one ought to shrink from. Oh God! Give me power to walk in the path of the Lord. I have recently gone through an article by a Muslim in which he represents Akbar as liking anything but Islam and he attributes it to the mental debt which he owed to his constant associates; himself being unable to decide. Yours, M. H.” Mohammed is not even mentioned in this letter ! 8. The Moslems of India are a backward class and therefore should appeal to our sympathy and help in a special way. They are “a great way off” and therefore should move us to compassion. Their Hindu neighbors are challenging them to a new educational program and to social reform. Mr. C. V. P. Shivam addressed an open letter on this subject to the “Indian Social Reformer” (June 28th, 1924), wherein he said: “When it is borne in mind that, whereas enthusiasm for social reform has found enough scope for work in Hinduism, Islam has all these years been eating its head off, the statement 19 recently issued by Moulana Shaukat Ali, President of the Khalifat Committee, cannot but evoke the keen interest of all Social Reformers. Just as we cannot expect much progress in political reform, without simultaneous progress in social reform, so too we cannot expect real unity between the Hindus and the Muslims without simultaneous advance in social reform among both these sister communities. The Hindus hare yet got much superstition to be cast off, in spite of the progress they have so far made. But the conditions obtaining among our Muslim brethren of the present day are still worse. "The suggestion made by Maulana Shaukat Ali that every mosque must establish and conduct a school to teach the Muslim boys and girls, is quite in keeping with the famous exhortation of the Prophet of the Faithful to ‘seek knowledge, even if it is found in China.’ It is really a monumental shame to the Muslims of India that they have so long allowed themselves to be indifferent towards this vital necessity of all those who are proud of calling themselves the followers of the Faithful Prophet. The enormity of this crime is so great that even today the Muslims are styled a backward community in the matter of education.” Moslems themselves are conscious of this condition but a com- munity does not easily change its habits nor overcome the handicap of centuries. Fifteen Mohammedan members of the Council of State and the Legislative Assembly recently presented these facts and figures : Of 189 Indians in the Civil Service only 25 are Mos- lems ; of 159 in the Judicial Service only 25; of 73 in the Medical Service only 6; of 75 in the Police Service only 24; from a total of 1,676 in all the superior government positions only 215 were Mos- lems. (The Statesman, Calcutta, June 21, 1924.) Not only is the Moslem community backward because it is tardy in education and is so largely illiterate. It is conscious of a deeper need. The ethical standards of Arabia in the seventh century no longer satisfy. Voices in the press and on the platform advocate the abolition of the veil, purdah, polygamy and child-marriage. The chapter on home life in “Essays Indian and Islamic” by S. Khuda Baksh, an educated Moslem of Bankipore, reads like a missionary appeal. There is no class of India’s vast population that is more in need of the whole Gospel for body, soul and spirit than its 68 millions of Mohammedans. The Cross of Christ is the missing link in their creed ; it is our glory. The life of Christ alone can elevate their moral concep- tions; dare we withhold that life from them? The power of Christ alone is able to set them free with the liberty of the sons of God ; shall we not proclaim to them this freedom? Their political hopes and pan-Islamic program were ruined by the abrogation of the Cali- phate. The soil of their hearts has been broken up by the plough- share of God. Now is the time for sowing; tomorrow the white harvest. “Love Thy Neighbor as Thyself.” “This,” says an Indian Moslem in a recent book, “is the most comprehensive rule of conduct which 20 has ever been laid down for the guidance of mankind. To my mind there is no better proof of the identity of spirit of Christianity and Islam than the confirmation of Christ’s command by Mohammed himself. No one will be a faithful Moslem until he loves his neigh- bor ‘as he loves himself.’ For this reason I believe that there is no difference between the two religions, if the metaphysical doctrines engrafted on both be eliminated. True Islam is but true Christianity writ short. Both recognize that the source of virtue is love. For love is Heaven and Heaven is love.” But there is a difference between Islam and Christianity and it can best be expressed in terms of love — of love that will not let go — the love of God in Christ Jesus, our Lord. Samuel M. Zwemer. S. S. President Adams, Sept. 4, 1924. THE CONFERENCES List of Conferences Date Place Sessions Estimated Attendance April 12-16 Bagdad 4 26 “ 18 Bus rah 1 10 “ 24-May 9 Bahrein 2 11 May 30-June 8 Landour-Mussoorie 6 300 June 11-16 Naini-Tal 4 120 June 21 and 30 Calcutta 3 210 June 26-29 Bogra 6 20 July 3-8 Bombay 2 110 July 10 Poona I 75 July 12-15 Hyderabad 2 40 July 16 Bezwada 1 17 July 18-20 Madras 3 140 July 21 Vaniyambadi 1 12 July 23-26 Vellore 3 120 “ 28 Bangalore 1 60 Aug. 5-7 Colombo 2 70 1,341 Under the auspices of the National Christian Council of India and in accordance with a carefully arranged program by the Secretary, the Rev. Win. Paton, thirteen conferences were held during our visit. In preparation for these gatherings of missionaries and Indian Christians the following syllabus was printed and circulated : 1. What is the Moslem population of India? of this province? of your dis- trict? Their distribution, classes, etc.? Are they making converts among out- castes? 2. Are the Mohammedans neglected in the work of evangelization? Edu- cation? Social Service? If so, what are the reasons? The remedies? How many missionaries are specially devoted to this work? Specially qualified for. it? 3. What are the present day conditions and movements among the Mo- hammedans? Their social condition? Educational status? Newspapers and 22 literature? Educational Institutions? Dervish Orders. In Egypt over one- half of the population are members of these mystic orders — is this true of India? What are the principal orders and their ritual? What contact is there with Egypt, Persia or Turkey? The Moslem press and languages used by it? The influence of Hinduism or Animism on Islam in daily life? 4. Methods of work for Moslems. What special difficulties are there in approaching them? Are they as accessible as others? Is special training needed? In what should it consist? Special literature. In how far can Arabian literature be of value? Mohammedan objections and difficulties. Methods in other fields. 5. The Near East Conferences and their findings. 6. The Moslem population and the Indian Church. Its responsibility for leadership. Need of Indian Christians for other lands, e. g., China. Mobilizing our spiritual forces. Faith — Patience — Prayer. This syllabus was the basis for discussion and the conclusions ar- rived at were in most cases put into the form of resolutions. These are given below. Landour-Mussoorie This conference desires first of all to express its profound gratitude to Almighty God for the coming of Dr. and Mrs. Zwemer to Landour, which has made possible this conference on Missionary Work Among Moslems. We recognize it to be a lamentable fact that in the past there has been woeful neglect among practically all Missions and churches in India in efforts on behalf of Moslems; but we see new light ahead of us. In view of the fact of the present political and religious conditions of Islam, it is our firm con- viction that the Moslems of India are accessible and we should consider this an urgent call to give them the Gospel. Our attitude toward them at this time should be characterized by a spirit of love and sympathy, such as our Lord used so tactfully when dealing with inquirers. Resolved, 1. That we hear the call of China and Afghanistan, and the local calls of our neighbor Moslems, and pray the Lord of the Harvest to supply these needs ; 2. That we urge missionaries to undertake some suitable form of special preparation to meet this urgent need; 3. That we specially encourage young missionaries of suitable qualifica- tions to prepare themselves for work among Moslems; and that we use well- equipped Moslem converts for this work, and provide for their fullest equip- ment ; 4. That we utilize in every possible way the press, and all forms of attrac- tive literature ; which is a powerful force in winning Moslems to Christ ; 5. That above all else, we recognize fully and depend wholly upon the 23 power of the Holy Spirit in this service of love, and earnestly seek His help and His guidance in all our efforts to bring the Moslems of India to know and love our Lord and Saviour Jesus Christ. Committee Dr. H. D. Griswold Rev. A. G. McGaw Rev. Robt. W. Cummings Rev. Howard W. Cover Naini-Tal Resolved : 1. That this Conference having listened to a most valuable series of lec- tures on Mohammedans and devotional addresses by Dr. Zwemer, expresses its sense of the privilege it has enjoyed and renders to him its heart-felt thanks; 2. In the opinion of this Conference it is a matter of deep regret that in the United Provinces very little is being done to win to Christ the large Mohammedan population ; In view of the fact that effective approach is not possible without special study, it is recommended that Home Boards be urged to set aside men and women specially for this work, and that, where this is not possible, some of those engaged in educational work should give special attention to Moham- medan subjects, so that educated Mohammedans may be more effectively reached through Mission schools and colleges, and missionaries may be pre- pared for work among Mohammedans in a wider field. 3. With a view to the better equipment of those who are not able to give all their time to such work, it is advisable that lectures or institutes on Mohammedan subjects be arranged for at conferences such as this, and in connection with Language Schools ; 4. Provision should be made for full course of instruction in such sub- jects in all theological seminaries and training classes for Mission work- ers, so as to enable Indian evangelists to approach Mohammedans wisely and sympathetically ; « 5. Recommended that the C. L. S. and other publishing houses be asked to stock publications of the Nile Mission Press and the Beirut Press; 6. Resolved, that the above resolutions be forwarded to the Rev. W. Paton, Secretary of the National Christian Council of Missions, with the re- quest that he give them the widest publicity possible and bring them before all bodies which might with advantage consider them. Arthur Crosthwaite, Convener of the Findings Com. mittee, F. M. Perrill H. J. Sheets R. Clancy Mrs. W. G. Menzies S. Jacobs 24 Calcutta Resolved : 1. That the Calcutta Missionary Conference expresses its deep gratitude to Dr. Zwemer for his visit to this city and for his efforts to arouse greater interest in work among Moslems, a cause to which he has himself rendered such excellent service ; 2. That this Conference regrets that not more work is being done for the winning of the Moslems in this city for Christ ; 3. That in view of the fact that effective approach is not possible without a special study of Islam and the Arabic language, it is recommended that Home Boards be urged to set aside men and women especially for this work, and that where this is not possible some of those engaged in educational work should give special attention to Mohammedan subjects so that educated Mos- lems may be more adequately reached through Mission schools and colleges ; 4. That with a view to the better equipment of those who are not able to give all their time to such work, it is advisable that lectures or institutes on Mohammedan subjects be arranged for in Calcutta, or at Hill Conferences and in connection with Language Schools; 5. That further provision should be made for course of instruction in Islamic subjects in all theological seminaries and training classes for Indian Christian workers ; 6. That the Moslem Work Committee of the Bengal and Assam Christian Council be asked to take all possible steps to further the policy outlined in the above resolutions, and especially to give attention both to the provision of more Christian literature for Moslems and also to the study of the literature produced by Moslem publishing agencies in Calcutta and Bengal. Bogra The delegates assembled in this Conference express sincere appreciation of the valuable and intensely practical series of discourses given by Dr. and Mrs. Zwemer. 1. Notwithstanding the limited number of workers in N. E. Bengal it is fully recognized that work among Moslems has been conducted assidu- ously, and therefore definite results have been obtained. The future is full of promise. These results have been largely due to a knowledge of the Moslem mind, and a sympathetic approach to it, coupled with a liberal and dis- criminate use of specially prepared literature; 2. Recognizing that this work demands a special training, and that with- out this we cannot hope for the best results, the Conference asks that Mission Home Boards and Field Committees definitely accept the policy of setting apart workers, Indian and European, and training them for this service. The revival of Arabic studies and the marked increase in the output of the Moslem press, make it advisable that workers among Moslems, especially Indian workers, should acquire at least an elementary knowledge of Arabic; 3. The Conference urges that pastors endeavor to cultivate in their congregations a keen sense of brotherhood and unity in ine church, regardless 25 of the previous racial, social or religious distinctions of converts, and also im- press on them the necessity of offering inquirers a hospitable reception ; 4. The Conference urges the need of strong reinforcements in view of the following facts : (a) Bengal is one of the three most densely populated Moslem areas in the world; (b) The total number of Moslems in Bengal equals the combined populations of Arabia, Persia and Egypt; (c) The Moslems of Bengal are more accessible and responsible than those of the aforementioned countries; (d) The encouraging results of the past demand far greater efforts and larger forces on this field ; (e) The rapidly changing conditions of the Mohammedan world and the steadily increasing demand for the education of both sexes, constitute both an opportunity and a challenge to the Christian Church. 5. As education is spreading rapidly, not only in towns but in villages and zenanas, there is urgent need for simple books in the Mussulman-Bengali dialect. The ready reception accorded to those already published proves conclusively that there is a demand for this class of literature. In conclusion we submit these findings to the appropriate committees of the Christian Council of Bengal and Assam. Committee on Fuidings Rev. Howard W. Cover Miss Hilda McLean Rev. Harold W. Masters Rev. D. K. Badshah Rev. Allen J. Grace Bombay The joint meeting of the Bombay Missionary Conference and the Bombay Indian Christian Association held July 8, 1924, express their deep gratitude to Dr. S. M. Zwemer for his stirring addresses on the Moslem problem. After hearing the findings of the Jerusalem Conference on India they considered the syllabus of questions prepared for discussion. It became manifest that in the Bombay Presidency hardly any work is being done that is specially directed towards the Moslem population — a population which including Sindh numbers 3,820,153 out of a total of 19,378,219. The discussion also brought to light the very considerable literature and newspaper propaganda of the Moslems in India. Also it was indicated that there is in process at present a moving of the deeps of the Islamic world, and a feeling after something more spirit- ually satisfying. Nearly all the members of the Bombay Missionary Conference are working through the medium of Marathi, the Gujerati or English language. This ac- counts for their coming into touch with few Moslems, for the Moslems do not use t