Tabligh Guide — Page 76
(American Edition) 76 padres did not have the courage to open his mouth in opposition to the deceased. . . although the deceased hailed from the Punjab, his pen possessed such power that there is no writer in contemporary. . . His forceful literature is unique in its majesty, there is no doubt that by reading some of his writings one is thrilled in raptures of ecstasy. . . ” (Quoted in Silsila A ḥ madiyya, p. 189) Choudhary Afzal Ḥ aq, Mufakkar-e-A ḥ r ā r: “Before the inception of Ā rya Sam āj, Islām was a lifeless body which had lost all sensation of the need to proselytize. Among the various sects of Muslims, no organization devoted to preaching could be created. But, of course, there was one man with a heart who rose up in anguish at the neglect for behavior of the Muslims. He created such a consuming passion for proselyte outreach in his community which should serve as an example for not only all the Muslim sects but also for all the preaching communities of the world. “He created a small g roup of advents around him and leaped forward for the propagation and dissemination of Islām. . . (Fitna-e-Irtid ā d aur Political Qal ā b ā ziy ā n, sic. “ The Menace of Apostasy and the Political somersaults, ” Second Edition, p. 24) Maul ā n ā Sayyid Ḥ ab ī b E ditor “Siyāsat” : At the time Aryas and all the Christians priests were launching unrelenting attacks against Islām, whatever few religious scholars existed were sporadically engaged in defending the integrity of the Islāmic Sharī‘ ah, but none achieved any mentionable measure of success. Then Mirzā Ghulām Aḥ mad Ṣāḥ ib entered the arena, and he resolutely positioned himself as the shield of Islām against the Christian and Arya preachers. I have already exposed the nature of Mirzā Ṣāḥ ib ’s claim to Prophethood etc. , but a s some (sic. poet)has said : “My faults were all spoken by thee, Do thou express my skill as well. ” So I would mince no words in saying that Mirzā Ṣāḥ ib, performed this duty with great capability and dexterity, and defanged the opponents of Islām. Some of his writings about Islām are matchless. (Tahr ī k-e-Qadian, pp. 208-209) Ḥ a ḍrat Mirzā Ghulām Aḥ mad as (1835-1908), founder of the A ḥ madiyya Jam ā‘at resolved to set forth the excellences of Islām in a monumental work which designated as Barah ī n A ḥ madiyya. The first two parts of the book were published in 1880, the third followed in 1882 and the fourth in 1884.