“Echoes of the Gospel Resonate in the Heart of Islam, Pakistan”

Towards the Islamic World – Interview Series with Regional Missionaries, Part 2 (Missions in Pakistan)

Grace In (South Asia Researcher), Joseph Kwon (Editorial Board Member)

Islam in Pakistan and North India is one of the most densely populated Muslim regions in the world, and there is strong persecution and resistance to Christianity. At the same time, there is a unique grassroots revival movement within Islam, making it a very important missionary area. However, even in the heart of this darkness, the Lord's church exists, and disciples of the Lord are rising.

Grace In, who has been working here for over 20 years, testifies to the spiritual warfare taking place in an Islamic society and the work of God through the youth. Even in the extreme realities of blasphemy laws, absolute power of madrasas, and religious oppression, the gospel is taking root like life. This interview is the second in a series on Islamic missions, and it sheds light on the history of the church in Pakistan, the influence of Islam, unreached people groups, and missionary strategies. Even now, there is a community built on the blood of martyrs living with the light of hope.

마드라사에서 공부하는 아이들(출처 AP통신)

Q. What aspect of spiritual warfare did you experience most strongly while serving in Pakistan?

The spiritual war in Pakistan is a battle of deeper dimensions than a simple religious conflict. Since the Indus Valley Civilization around 2500 BC, various religious traditions have overlapped, including Hinduism, Buddhism, Jainism, Islam, and Sikhism, and on top of that, the caste system is still deeply rooted in society. This is a system of deep darkness, literally, where human dignity is thoroughly trampled.

I am convinced that this belt of about 600 million Muslims across Pakistan, North India, and Bangladesh is the final missionary task today. This region is not just a mission field, but the front line where the Lord’s final strategy will unfold.

This land was also the center of the jihad movement during the Soviet-Afghan War in the 70s and 80s, and is a place of historical pride where the Islamic revival occurred. Even now, the blasphemy law is actually enforced, and persecution of people of other religions continues.

But even in this deep darkness, the Lord is raising up the youth of Pakistan. As 1 Corinthians 1:26-28 says, the Lord is doing His work here, lifting up the weak to shame the strong. Especially during the camp service, as I witnessed the scene of the spirituality of martyrdom and good power being poured out on the youth, I was convinced that God's army was rising up and penetrating deep into the enemy's territory.

Through the martyrdom of Brother Al-Sadd in 2021 and the persecution of Brother Dawood over blasphemy laws, we have seen more clearly that the Lord is personally leading the youth of Pakistan.

Q. What is the history of the Pakistani church?

The history of the church in Pakistan is very old. According to tradition, it started around AD 50 when the Apostle Thomas preached the gospel in this area. After a long period of idolatry and imperial rule, during the British colonial period in the 18th century, the Catholic and Anglican churches came in and established the institutional church.

In particular, in 1903, as a result of the great revival in North India through John Hyde's prayer movement, mass conversions of the Juhra, an untouchable caste, occurred, and settlements for them were formed in many places.

Q. How does the spiritual and social leadership of Islam in Pakistan impact the spread of the gospel?

Islam in Pakistan is not just a religion, but a comprehensive system that has a huge impact on all areas including politics, society, and education. Even before independence in 1947, two Islamic revivalist movements, Deoband and Barelvi, had taken root in northern India.

The Deobands, which make up about 25% of the total population, have expanded their movement through madrasa education. They have grown rapidly through Saudi support and the jihad war against the Soviet Union, and are also linked to the lay missionary group called Tablighi Jamaat. Millions of people attend Ijtima rallies every year, and they have a significant influence on the Muslim diaspora in Europe. Muslims from this group have also entered Korea and are carrying out strategic missionary work such as marriage.

The Barelvi sect, which makes up about 60%, deifies Muhammad and is active in protecting worship and blasphemy laws.

Jamaat-e-Islami was also instrumental in the creation of Pakistan and has links to the Taliban. It has a strong following, especially among the Pashtuns, and has recently led large-scale demonstrations in support of Palestine.

Below is a proofreading that has been naturally refined and the flow of context and expressions have been refined. The writing style has been maintained to be serious while still conveying missionary insight.

Q. How does this Islamic leadership work in real life?

There are six or seven madrasas on a street in the area where I live. It is no exaggeration to say that almost every household is under the influence of madrasas. They have an influence that controls not only religious education but also marriage, careers, and political inclinations.

But not everything is ideal. A few years ago, a mullah (Islamic teacher) in a madrasa was found to have sexually abused 150 children, causing a great shock. This incident led to a growing criticism of the moral corruption of religious leaders.

Many Muslims are also skeptical about this issue, and some criticize religious leaders for filling their own stomachs. Nevertheless, for many poor families, madrasas are still the only way to provide free education for their children, and this structure is not easily changed. Many young people are still dedicating themselves to becoming Islamic leaders.

Q. Are there any other characteristics of Islam in Pakistan?

Islam in Pakistan is not a monolithic structure. There are various sects such as Sunni, Shia, and Sufism, and Sufism has been deeply rooted as a grassroots movement centered on individual evangelism for centuries. Due to the historical background of Islam growing under the influence of Hinduism, shamanistic folk beliefs are deeply rooted in religion and life in general.

Some powerful families call themselves 'saints' and worship the graves of their ancestors, and black magic (Judugari) is actually practiced in everyday life. Islam in Pakistan is not just a religion centered on doctrines, but a worldview that governs all areas of life.

Q. Why is it that the Islamic world, including Pakistan, is still at the core of the ‘Frontier Mission’ today?

Pakistan is the “front line” in the concept of unreached people groups. There are over 100 unreached people groups in a single country, and among them, the five largest people groups—Punjabi (140 million), Pashtun (45 million), Sindhi (38 million), Shraiki (20 million), and Baluch (10 million)—have different languages and cultures. They are all bound together by the framework of Islam, but each is a complex mission target that requires different linguistic and cultural approaches.

In a society dominated by the Punjabi, other ethnic groups face discrimination and disadvantage, and the Baluch have been fighting for independence for decades. There is still great room for the gospel to penetrate, and this is why it is considered a center for unreached missions.

Q. So how are you currently reaching out to these unreached people groups?

Access is still not easy. The official language of Pakistan is Urdu, but in order to do actual ministry, you need to deeply understand and learn the language and culture of each ethnic group. Currently, even ethnic research is lacking, so it is time to start with basic research.

There are also reports that a small number of local Christians are now establishing underground churches targeting the Pashtuns, and that they are working primarily among Hindus in the Sindh region.

Q. What is the position of Christians in Pakistani society?

During the 1980s, under President Zia-ul-Haq, many Christians suffered severe persecution due to Islam-first policies. Schools and hospitals built by British missionaries were confiscated by the state, and Christians were pushed to the lowest levels of society. They were deprived of educational opportunities and were often forced to do traditional jobs such as cleaning.

Most church leaders depend on outside support, and some ministers go abroad and never return. Nevertheless, it is very encouraging that indigenous leaders are being raised and spontaneous missionary movements are taking place in recent years.

Q. What are some areas where you particularly encounter conflict during your gospel conversations with Muslims?

The biggest theological conflict is the issue of the Trinity and the corruption of the Bible. In particular, there are many cases where 'God-Jesus-Mary' is misunderstood as the Trinity. Despite this, many Muslims show a surprisingly tolerant attitude toward Christians. When we say "Christian," they often respond with something like, "Oh, really?"

The problem is the sentiment toward Western Christianity. Politically, there is strong anti-American sentiment, and the Deobandi sect in particular believes that Western civilization is the cause of all the problems in Islamic society. However, there are Muslims who are clearly open to the gospel when it is interpreted as a message of love and salvation.

Q. Has a concept like the 'Ishmael's bastard complex' ever been connected to the gospel in the field of ministry?

In reality, there is not much awareness that they are descendants of Ishmael. Rather, they have a strong sense of pride in being a people with their own unique beliefs and culture, different from those of Arabs or Turks.

Nevertheless, I sense a strong 'spirituality of the bastard' in them, which is revealed in their inferiority complex due to the revelation of the Qur'an in Arabic, their admiration for the Arab world, and their attitude of maintaining their faith with even greater fervor.

Q. How do economic and political situations affect missions?

Pakistan has a very high unemployment rate and the cost of living has skyrocketed. Many young people who have graduated from college are unable to find stable jobs and are working as drivers for ride-hailing apps.

Divorced or widowed women, families caring for disabled children, and others are severely socially isolated. In these situations, business missions, micro loans, and community-based ministries are desperately needed.

Recently, the idea of 'buffalo ministry' has also been introduced. It is a model of raising buffalo, distributing milk, and growing fodder to form a community. It is important to have a mission strategy where the gospel and life are actually connected.

Q. What is the difference between ministry to Muslim Diaspora and ministry at home?

I have not personally worked in the diaspora, but many Pakistani Muslims have gone to the UK, the Gulf, and even Korea. They live dual lives, experience cultural confusion, and struggle with identity, and are therefore often more open to the gospel.

For example, the diaspora situation is much more complex and dynamic, such as cases of divorce and return to Korea after marriage, or marriage to a spouse who converted from the West.

Q. Are there any cases where people accepted the gospel and their lives changed?

One brother who accepted Jesus was kicked out of his job and home because of it and had to move to another city. Despite this, he kept his faith and took care of his family.

I believe that the very fact that there is a community of faith that embraces and cares for brothers like him is a ‘victory of God.’

Q. Are there any theological strategies you used when spreading the gospel?

I explained the divinity and ministry of Jesus through the concepts of 'Luala Issa' (Spirit of God) and 'Kali Malala' (Word of God) in the Quran. In particular, the virgin birth and miraculous ministry of Jesus in Sura Mariam are important common denominators when talking with Muslims.

There are moments when I am convinced that the Holy Spirit is at work, even if they do not fully understand.

Q. Finally, why do you think the world church should pay attention to the Islamic world?

The Lord loves them. The Islamic world is not a 'land of darkness', but a land where the light of the gospel must shine. As in Nehemiah 8, the day will surely come when the fallen worship will be restored and these people will be established as true worshippers. On that day, the word of the Lord will be proclaimed, and countless Muslim brothers will worship the Lord together.