Note 4 — CONTROVERSIAL LITERATURE BETWEEN MUSLIMS AND THE FOLLOWERS OF OTHER FAITHS.

But it is in India that there has been the greatest expansion of such organisations. One of the best organised of these is probably the Anjuman Ḥimāyat-i-Islām of Lahore, but propagandist work forms only a small part of the wide field of its activities and it cannot therefore be described as a missionary society pure and simple. The original purpose for which the Anjuman Ḥāmī Islām of Ajmer was founded was to answer the objections urged against Islam by the members of the Ārya Samāj, but it included among its objects the preaching of Islam and the providing of food and clothing to new converts.4 The Anjuman Waʻz̤-i-Islām, as its name denotes, concentrated its efforts on the preaching of Islam, and, while Mawlavī Baqā Ḥusayn K͟hān (p. 283) was its Secretary, published lists of the converts gained—as did also the Anjuman-i-Islām and the Anjuman Tablīg͟h-i-Islām (which aimed at the conversion of the Hindu untouchables) established in Ḥaydarabad (Deccan), but it does not appear that either of these societies continues to exist.5 Among the societies that have been established in the twentieth century are the Madrasa Ilāhiyyāt at Cawnpore, for the training of missionaries and the publication of tracts in defence of Islam and in refutation of attacks made upon it; and the Anjuman Ishāʻat wa Taʻlīm-i-Islām at Baṭālah in the Panjāb, with similar objects. But the largest of these organisations is the Anjuman Hidāyat al-Islām of Dehlī, to which as many as twenty-four other societies,6 in various parts of India, are affiliated; this Anjuman sends out missionaries to preach the doctrines of Islam and to hold controversies with non-Muslims, and publishes controversial literature, especially in refutation of the attacks made by the members of the Ārya Samāj.