كتاب منهج دراسة الأديان بين الشيخ رحمت الله الهندي والقس فندر
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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.
