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Fauzia Faizi confirms that the Mirza family is full of incest and rapists

Intro
The Mirza family are a group of sick people. MGA’s son, the famous Musleh Maud preyed on boys and girls. The British Government allowed him to do whatever he wanted.  A few years ago, Fauzia Faizi did an interview wherein she described the inner workings of the Mirza family, Samina Khan, a German politician also weighed in. Fauzia Faizi also discussed how Mirza Basheer-uddin Mahmud Ahmad was raping his own daughter and etc. Fauzia Faizi is the great grand daughter of a companion of MGA, Dr. Syed Abdus Sattar Shah. She is also the niece of Abd u Rehman Khadim (Author of Ahmadiyya Pocket Book). 

The family of Fauzia Faizi
Her father was Professor Faizi (Faiz-ur-Rehman), he taught at T.I. College in Rabwah, Pakistan for many years. He seems to be related Maulvi Barkat Ali. Her father had 3 brothers and 3 sisters, 7 in total. On her mom’s side she is directly and closely related to Mirza Tahir Ahmad.  Her mom (Seema) was the eldest daughter of to Syed Wali Ullah, who was a son Dr. Syed Abdus Sattar Shah. Seema had 6 siblings, 5 sisters in total and 2 brothers. Fauzia Faizi’s uncle was Malik Aziz-ur-Rehman.

When Syeda Maryam died in 1944
Fauzia Faizi was told that her aunty, Syeda Maryam was physically and mentally tortured by the Khalifa. They said that she died of depression, however, there were other reasons. As soon as she died, the Khalifa, Mirza Basheer-uddin Mahmud Ahmad, who was 55 years old at the time, began frequenting the house of Fauzia Faizi’s mother. Fauzia Faizi’s mother was barely 14 years old at the time. The Khalifa even proposed marriage with her. However, Fauzia Faizi’s grandmother said NO, and was very upset by this proposal.

The Khalifa forces Fauzia Faizi’s mother to marry Professor Faizi
Fauzia Faizi’s mother was forcibly married to Professor Faizi, per the order of the Khalifa.

Video

Links and related Essays
https://ahmadiyyafactcheckblog.com/2016/12/26/the-mirza-family-was-above-the-law-in-british-india/

My Maryam – Part I

https://ahmadiyyafactcheckblog.com/2017/08/30/who-are-aziz-bhambri-and-ibrahim-bhambri-the-gangsters-of-rabwah-1974/

https://ahmadiyyafactcheckblog.com/2018/10/09/who-is-dr-abdus-sattar-shah/

https://ahmadiyyafactcheckblog.com/2017/02/18/mirza-mubarak-got-married-before-he-died/

https://ahmadiyyafactcheckblog.com/2018/03/01/some-testimonies-on-the-immoral-life-of-mirza-mahmud-ahmad/

https://ahmadiyyafactcheckblog.com/2017/07/24/basheer-uddin-mahmud-ahmad-was-accused-of-immoral-behavior-at-qadian-1938-he-calls-it-normal/

https://ahmadiyyafactcheckblog.com/2017/07/24/who-is-fakhuruddin-multani/

https://ahmadiyyafactcheckblog.wordpress.com/2017/01/15/in-qadian-mirza-ghulam-ahmad-was-allowed-to-touch-all-women/

https://ahmadiyyafactcheckblog.wordpress.com/2017/04/21/bashir-ahmad-misri-and-ahmadiyya/

https://ahmadiyyafactcheckblog.com/2019/08/07/in-1937-was-the-mirza-family-was-suffering-the-divine-the-wrath-of-their-false-claims/

https://ahmadiyyafactcheckblog.com/2017/07/25/bashir-ahmad-misri-murdered-multani-were-correct-about-mirza-mahmud-in-1937-viceroy-papers/

https://ahmadiyyafactcheckblog.com/2018/05/29/mazhar-multani-son-of-fakhar-uddin-multani-wrote-3-books-vs-ahmadiyya/

https://ahmadiyyafactcheckblog.com/2018/03/25/fakhar-ud-din-multani-on-his-death-bed/

https://ahmadiyyafactcheckblog.com/2018/03/25/new-data-on-the-murder-of-fakhar-ud-din-multani/

https://ahmadiyyafactcheckblog.com/2017/07/24/who-is-fakhuruddin-multani/

https://ahmadiyyafactcheckblog.com/2018/10/20/the-first-time-a-qadiani-ahmadi-murdered-a-muslim-for-criticizing-mirza-ghulam-ahmad-1930/

https://ahmadiyyafactcheckblog.com/2017/07/03/abdul-sami-zafar-tells-the-inside-story-on-the-may-29th-1974-rabwah-train-attacks/

Tags
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam #AhmadiMosqueattack #AhmadiyyaPersecution #Sialkot #Mosqueattack

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Featured post

Dr. Abdus Salam liked white women, alcohol and a busy British lifestyle

nobelprizeinphysicstoabdussalam_cd304f1f659c6e52ab50fe4c8ec5a1c5ebb1d3d8

Intro
The life of Dr. Salam is not properly explained by Ahmadiyya sources. In this essay, we will present the proper data and leave it to the readers to draw their own conclusions. However, you will notice that during the life of Dr. Salam, he never allowed anyone to mention his second wife (girlfriend) and those circumstances (see the Al-Nahl of 1997, which has 200+ pages of data on Dr. Salam, however, they barely mention his second wife and those 2 amazing kids, see page 200, it is nevertheless from a Pakistani newspaper). We (the writers at this blog) don’t see his relationships as a meaning of shame or anything, we are just pointing out that Dr. Dame Louise Napier Johnson, who per British law, was never his wife, instead a life-long girlfriend, was never given any acknowledgement by the Ahmadiyya Movement. We all know that Dr. Salaam eloped with Dr. Johnson in 1968…they were not married in any ceremony. Dr. Salaam didn’t care about any islamic laws, he was above the laws in Ahmadiyya and was never even questioned. However, a few years later, he had an ahmadi-mullah read the Nikkah. His son was born in 1974 (Umar) and a daughter was born in 1982 (Saeeda). Both of these children are shunned by the Ahmadiyya Movement. Dr. Salaam had allegiance to his cult-like religion and he respected the religion of his father, he thus never challenged anything in Ahmadiyya, he also believed that his intelligence was based on a revelation of MGA (see Tajalliyyat-e-Ilahiyyah, pages 20-21), in fact, in 1979 at the Jalsa in Rabwah, Salam claimed that it was the prayers of MGA which helped him become a nobel winner. IMHO, he was an Atheist, however, out of respect for his family, he supported Ahmadiyya as much as he could. However, he never had the courage to attempt to solve the dogmatic irregularities of the Ahmadiyya religion, like Yus Asaf and the eclipses.

Salam’s life lasted over these years, born-January 1926, died on 21 November 1996.
He was born in British-India, he chose to become a Pakistani after 1947, however, he began to hate Pakistan in 1953, right after the 1953 anti-Ahmadiyya riots. He moved out of Pakistan in and began working at Cambridge and joined St John’s College, and took a position as a professor of mathematics, this was in the UK of course. By 1964, when Ahmadi’s were thriving in Pakistan, he decided to help the country of Italy, which is unethical, since Mussolini supported Hitler in WW-2. Nevertheless, per the order of his Khalifa, he worked for Pakistan and Italy simultaneously and as an esteemed College Professor at Cambridge. However, after Ahmadi’s were declared Non-Muslim in 1974, he left his job with the Pakistani government and began to focus on his school of Physics in Trieste, Italy. Oct 1974 to late 1978 seems to be a dead era in his career. In 1979, he won the Nobel Prize in Physics. In 1979, the President of Pakistan and head military dictator, Zia ul Haq invited Dr. Salaam to Pakistan and gave him full presidential treatment, they asked him to build a center of Physics, he was wined and dined, nevertheless, he still left Pakistan in 1980 and continued to work for Italy. Eventually, he died in 1996 of a rare brain disease wherein he had become a mute and at the house of his 2nd wife. Polygamy in the UK was illegal, hence, his second wife, Dr. Johnson was more like a lifelong girlfriend in British law. Abdus Salaam’s son, Ahmad Salaam, recently gave an interview herein wherein he discusses his father.
_____________________________________________________________________________________________

Sources
Singh, Jagjit.  Abdus Salam (1992)

Ghani, Abdul (1982). “Science Advisor to the President (1960–1974)”. Abdus Salam: a Nobel laureate from a Muslim country : a biographical sketch

abdus-salam-bio–Cosmic Anger, Fraser, Gordon.  (2008).  Free download

Dombey, Norman.  “Abdus Salam: A Reappraisal” (2011)

Mujahid, Kamran.  “The inspiring life of Abdus Salam” (2013)

Al-nahl, an Ahmadiyya magazine, 1997 tribute to Dr. Salam:
Al-Nahl-1997-v008-No_04 – Prof Muhammad Abdus Salam Issue

There are a few bios on Abdus Salaam.  Pervez Hoodboy has also spoke on Dr. Salaam here.  

According to his colleague, Dr. Weinberger, Dr. Salam was fond of “Scotch” whiskey

http://www.irshad.org/brochures/absalam.php

https://salam.ictp.it/

http://www.mujahidkamran.com/articles.php?id=44

http://www.bioch.ox.ac.uk/about/archives2012/louise-johnson-remembered

https://royalsocietypublishing.org/doi/pdf/10.1098/rsbm.1998.0025–“Abdus Salam” by Kibble (1998)

Abdus Salam

_____________________________________________________________________________________________His father was an educational official employed with the British Government

Abdus Salam was born  as a citizen of British-India to Chaudhry Muhammad Hussain and Hajira Hussain, into a Punjabi family that was part of the Ahmadiyya Movement in Islam. In terms of caste-affiliation, they were Jats of Rajput descent from Jhang on his father’s side while his mother was a Kakazai from Gurdaspur.[22][23][24] His grandfather, Gul Muhammad, was a religious scholar as well as a physician[7] while his father was an education officer in the Department of Education of Punjab State in a poor farming district. It is unclear how any of these people became Ahmadi’s, they are not tied to any of the early converts to Ahmadiyya.
_____________________________________________________________________________________________1926–January

Abdus Salam was born in Santokdas in the District of Sahiwal, this is 100 kilometers from modern day Jhang, Pakistan. Abdus Salam’s mother and her family were from Santokdas, his maternal grandfather was working, he also seemed to be an employee of the British government, it in unclear whether he was an Ahmadi or not. The reason that Abdus Salam was born in Santokdas instead of Jhang was because it was some type of cultural custom for their family that when a child is born, he is born in the family home of the woman, instead of the man, most likely because child birth requires great care and etc. Abdus Salam’s only sister Hamida was also born in Santokdas, however, his additional 6 siblings (boys) were all born in Jhang, British Indian (See Kibble). Abdus Salam was thus the eldest in a family of 8 children, however, he did have a half sister from his fathers first marriage which makes a total of 9 siblings.
_____________________________________________________________________________________________1931

By age 5, it was obvious that Abdus Salam was special.
_____________________________________________________________________________________________1931—1940

His parents forced his siblings to serve him food and to clean his clothes and etc. Abdus Salam never worked any manual labor, nor did he play any sports. By today’s standards, he was a privileged kid.
_____________________________________________________________________________________________1940

At age 14, Salam scored the highest marks ever recorded for the matriculation (entrance) examination at the Punjab University (See Fraser). There was a huge celebration in the city of Jhang as Salam’s scores were reported to the entire city.
_____________________________________________________________________________________________1944

Abdus Salam graduates with a B.A. in Mathematics from Government College University, Lahore. While in Lahore, Abdus Salam went on to attend the graduate school of Government College University.[29]
______________________________________________________________________________________________
1946

He received his MA in Mathematics from the Government College University in 1946. That same year, he was awarded a scholarship to St John’s College, Cambridge the UK, where he completed a BA degree with Double First-Class Honours in Mathematics and Physics in 1949. This was a special Punjab Government scholarship to Cambridge program. Salam was really lucky, the head of the Punjab government has been collecting money to help in Allied war effort. The War ended in roughly 1945, there was lots of money that was left over. 150,000 rupees were left over (see Kibble), the head of the Punjab government agreed to allocate this money to the sons of poor farmers to study abroad. However, Salam was not the son of a farmer. Somehow, by buying some land, Salam’s father had qualified to receive the scholarship. On top of that, some other student had unexpectedly dropped out of Cambridge, thus leaving a seat open. The scholarship was totally cancelled the next year, Salam seems to have been the only beneficiary.
_____________________________________________________________________________________________Dr. Salam meets Zafrullah Khan in 1946 in Liverpool

Co-incidentally, they both met as Dr. Salaam had arrived in the UK for higher studies. They both scammed and schemed on behalf of Ahmadiyya their entire life. However, it is important to note that Dr. Salaam never volunteered for Ahmadiyya and never wrote any articles in support of any Ahmadiyya theory. He was silent on Jesus in India, the eclipses and many other scientific phenomenon.
_____________________________________________________________________________________________1949, August 19th, Salam marries his first cousin

This topic is barely covered by all sources. In this era, Dr. Salam left home for the first time ever, in other words, he left his country, which was British-India, but, by 1947 it was the newly formed country, Pakistan. Salam was back and forth from the UK and Pakistan quite a bit in this era. (see al-Nahl). Salam deeply respected his father and always obeyed him. When he graduated from GC in 1946, he had never gone to the cinema because his father had forbidden him to do so. He was also scolded by his father for playing chess after which he never played the game. He used to say that he owed his success to his father’s prayers.
_____________________________________________________________________________________________Dr. Salam married his cousin, Amtul Hafeez (she died in 2007), she was the sister of Col. G.M. Iqbal, 

They had 4 children. In order of their ages:
Daughter–Dr. Aziza Rahman (born in June of 1950, in Multan), she married Dr. Hameed ur Rehman in the L.A. area
Daughter—Asifa (Born November 1954 in London)
Daughter–Bushra Salam Bajwa (Born in November of 1956 in Pakistan)
Son—-Ahmad Salam (Born in 1960, in the UK)(check his interview here)

Aziza has a PhD in biochemistry, while Ahmad has a degree in Finance and works for a Kuwaiti company from London as an investment banker. All three daughters are housewives.
_____________________________________________________________________________________________1951 to 1953

Salam lived in isolation, his wife and daughter lived in Multan, Salam lived in Lahore. In the future, he would continue to live like this. He spent the summers of 1952 and 1953 in London.
Salam completed his PhD thesis in 1951: Developments in quantum theory of fields. This was a rather brilliant work: in addition to making his name as a physicist, it resulted in him winning a share of the highly prestigious Adams Prize for mathematical sciences in 1956.

In 1953, Dr. Salam moved to Cambridge, with his wife and young daughter Aziza
See Al-Nahl of 1997.
_____________________________________________________________________________________________Salam was in love with a girl named Urmilla at the Govt College Lahore

It seems that Dr. Salam was already cheating on his new wife. See Cosmic Anger.
_____________________________________________________________________________________________January of 1954
Abdus Salaam turned his back on Pakistan after the 1953 riots on Ahmadiyya

Is Abdus Salaam a traitor to Pakistan? Well, in this book, on pages 26-31. It is stated that Dr. Salaam purposely and willfully was upset with Pakistan and moved away. He then helped the UK and other countries develop educational programs in terms of physics.

This was the first time that Dr. Salaam turned his back on his country, however, it wasn’t the last. Singh tells us that Salaam was personally threatened, and the riots were about his close friend, Zafrullah Khan, so Salaam was now eager to leave his people in Pakistan, and he fled to the UK and began giving up all of his islamic ideals on life (see pages 28-29, Singh).
_____________________________________________________________________________________________Dr. Salam neglected all 6 of his children

Dr. Salam was so busy being an ambassador for Ahmadiyya, that he never truly enjoyed his life.  He never took a real vacation, nor did he even spend substantial time with his children. Ahmad Salam stated in an interview for a documentary being made on Salam that he saw so little of his father that when he was six or seven years old he would ask his mother if he could bring his bedding into Salam’s bedroom and put it on the floor just to be close to him. “I wanted to be with him as much as possible.”[27] Two of his daughters have given us valuable glimpses of his family life and his work habits. They write:[28]

“”””His travels took him all over the world Thus, his work left him little time for the family life. … He was quite strict at home, especially where our studies were concerned. He would bring us each workbooks and before going to his college he would set us certain pages that we had to do. Whenever he returned from an overseas trip, he would call us into his room and check on our grades and progress. He encouraged us and gave us confidence by constantly reminding us of one of his favorite sayings, “Do your best and leave the rest to Allah.”…
He himself never stopped working…. My father maintained his meticulous work habits in an unflagging routine punctuated by “catnaps” and endless supplies of sweets and hot tea…He would go to bed around eight or nine o’ clock in the evening, and arise a very few hours later to work in the silent hours before dawn when his level of concentration and creativity would perhaps reach its peak, sustained by a thermos of hot, sweet tea and some snacks that we would place by his bedside before sleeping.””””
_______________________________________________________________________________________________
Dr. Salam’s nephew, Nasir Iqbal, son of the late Col. G.M. Iqbal

He was with Dr. Salam in his final years in Italy and spent lots of time with Dr. Salam. He gave lots of details about Dr. Salam’s lonely life. His nephew Nasir Iqbal, was employed at ICTP for some time also, call it nepotism.
_____________________________________________________________________________________________1954–1956

Salam adjusted to life in the UK with his family.
_____________________________________________________________________________________________1957

In 1957, he was invited to take a chair at Imperial College, London, and he and Paul Matthews went on to set up the Theoretical Physics Department at Imperial College.[42] As time passed, this department became one of the prestigious research departments that included well known physicists such as Steven WeinbergTom KibbleGerald GuralnikC. R. HagenRiazuddin, and John Ward. Punjab University conferred Salam with an Honorary doctorate for his contribution in Particle physics.[43] The same year with help from his mentor, Salam launched a scholarship program for his students in Pakistan. Salam retained strong links with Pakistan, and visited his country from time to time.[44]

______________________________________________________________________________________________
1959

At Cambridge and Imperial College he formed a group of theoretical physicists, the majority of whom were his Pakistani students. At age 33, Salam became one of the youngest persons to be elected a Fellow of the Royal Society (FRS) in 1959.[7][7] Salam took a fellowship at the Princeton University in 1959, where he met with J. Robert Oppenheimer[45] and to whom he presented his research work on neutrinos.[46] Oppenheimer and Salam discussed the foundation of electrodynamics, problems and their solution.[47] His dedicated personal assistant was Jean Bouckley.

His father, Chaudhry Muhammad Hussain came to the UK (he landed on 4-15-1959) and lived with Dr. Salaam until 1962, at that point he returned to Pakistan. He didn’t seem to like the lifestyle of the UK. His father was diabetic. He returned to Pakistan in December of 1962. They all performed Umrah at Mecca.
_____________________________________________________________________________________________1960

Abdus Salam returned to Pakistan in 1960 to take charge of a government post that was given to him by President Field Marshal Ayub Khan. From her independence, Pakistan has never had a coherent science policy, and the total expenditure on research and development represent ~1.0% of Pakistan’s GDP.[61] Even the Pakistan Atomic Energy Commission (PAEC) headquarters was located in a small room, and less than 10 scientists were working on fundamental concepts of physics.[62] Abdus Salam replaced Salimuzzaman Siddiqui as Science Advisor, became first Member (technical) of Pakistan Atomic Energy Commission. Abdus Salam expanded the web of physics research and development in Pakistan by sending more than 500 scientists abroad.[63]

______________________________________________________________________________________________
1961

In September 1961, Abdus Salam approached President Ayub Khan to set up the country’s first national space agency.[64] On 16 September 1961, through an executive order, Space and Upper Atmosphere Research Commission was established, in which Abdus Salam served as the first director.[64] Before 1960, very little work on scientific development was done, and scientific activities in Pakistan were almost diminished. Abdus Salam called Ishfaq Ahmad, a nuclear physicist, who had left the country for Switzerland where he joined CERN, to Pakistan. With the support of Abdus Salam, PAEC established PAEC Lahore Center-6, with Ishfaq Ahmad as its first director.[65]

______________________________________________________________________________________________
1962

In 1962, Salam took his wife and parents to Mecca to perform Umrah, the small pilgrimage. Involving a single lap of the Ka’aba, this can be done at any time of the year, and involves much less organization and effort than the elaborate full pilgrimage, the Hajj. The experience nevertheless impressed him deeply. Every Muslim is supposed to make the full Haj once: making Umrah does not absolve a believer from the responsibility of making the full pilgrimage. But it was to be Salam’s only trip to Saudi Arabia.

In the same year, he met a very young Physics student, Louise Dame NapierJohnson. Attending an antinuclear proliferation meeting in London in 1962, Salam had met Louise Johnson, then a physics undergraduate at University College London (UCL), who was helping with the meeting’s
administration. It was what the French call un coup de foudre, an emotional lightning strike, such as Salam had not experienced since seeing the inaccessible Urmilla at Government College, Lahore, some twenty years before. Louise was only 20 years old, and Salam was 36.
_____________________________________________________________________________________________
1964

Salam founded the International Centre for Theoretical Physics (ICTP), Trieste, in the North-East of Italy and served as its director until 1993.[97]
Salam never intended to help Pakistan develop any international science center or nuclear weapons. However, he played games and acted like he was interested. His Khalifa most likely controlled Salam, and thus he never helped Pakistan do anything.
________________________________________________________________________________________________________________
1969

His father, Chaudhry Mohammad Hussain dies in Karachi and is buried in a special area of Bahishti Maqbara, in Rabwah, Pakistan.
____________________________________________________________________________________________
1958-1974

Dr. Salaam had a change of heart, and this is the most peaceful era of Ahmadis in Pakistan.  In 1958, he was named as the Chief Scientific Advisor to the President, Ayub Khan (see Singh, pages 96-97).  Abdus Salaam was thus able to get lots of Ahmadis hired into the government and etc. This was the era when Ahmadis were Economic Advisors, military generals, and held disproportionate employment with the government. Dr. Salaam wanted to start an international physics center, however, there was a shortage of funds and no projects could ever be funded.  Dr. Salam was a workaholic, he seems to have been working 3 jobs simultaneously in this era.  From 1965 onwards, Dr. Salam was back and forth from Italy to the UK.
_____________________________________________________________________________________________His marriage to Louise Johnson

Fraser, “Cosmic Anger”, page 230-231

“Salam and Louise Johnson were married in a Muslim wedding in London in 1968.  An unlikely witness was Paul Mathews, Salam’s long-time research partner  and professor at Imperial. 36.  In Islamic terms, his new relationship was a marriage, so Salam was following the edicts of a religion that expressly forbids fornication. 37.  but on the other hand it was sufficiently distant from a union that had taken place between cousins in Pakistan as not to cause alarm.  The freedom and support that Salam’s unorthodox lifestyle required was freely given on all sides, and the unconventional arrangement worked.  By deft planning and attention to detail, and by supreme forbearance by those involved, Salam was able to manage his unconventional matrimonial affairs, shuttling between Trieste, London and Oxford.  Salam was discreet about all of this, but on the other hand did not keep it secret.  His ‘second family’ became regular summer visitors at Trieste.”
36—Salam would have preferred 2 Muslim witnesses to his new marriage, and this was duly rectified in a second marriage ceremony in 1973.

Dr. Salam had both of his wives living less than a mile apart in 1990–1996 era.
_____________________________________________________________________________________________Dr. Salam married Dr. Napier illegally

British law does not allow for polygamy. Hence, Dr. Salam was cheating on his wife of almost 15 + years and having an affair with Dr. Napier. Furthermore, in 1968, Dr. Salam’s eldest daughter was 18 years old, whereas Dr. Salam’s girlfriend was just 26. We are unsure if they ever met in life. Sources tell us that in 1973, a proper nikkah ceremony was held, however, the Ahmadiyya movement has never confirmed this. We know that Dr. Salam was best friends with Zafrullah Khan and a VIP at the London Mosque, hence, anything could be done for him.
_____________________________________________________________________________________________Another biography: Dr. Abdus Salam, by Jagjit Singh. Says, he admired Muhammad Iqbal, the poet philosopher.

Singh was silent on Dr. Salaam’s wife, Professor Dame Louise Napier Johnson.

This is the proof that this book was purposely biased. We all know that Dr. Salaam eloped with Dr. Johnson in 1968…they were not married in any ceremony. Dr. Salaam didn’t care about any islamic laws, he was above the laws in Ahmadiyya and was never even questioned.  However, a few years later, he had an ahmadi-mullah read the Nikkah. His son was born in 1974 (Umar) and a daughter was born in 1982 (Saeeda). Both of these children are shunned by the Ahmadiyya Movement.
_____________________________________________________________________________________________How did Dr. Salam meet Dr. Napier?

Singh tells us that in 1968 they seem to have eloped together. In 1968, Salam was living in the Uk and working at the Imperial College. Salam was also back and forth to Pakistan in these days since he worked as Scientific advisor to Ayub Khan. Dr. Napier finished her studies in 1965, After her PhD, she moved to the laboratory of Frederic M. Richards at Yale University for postdoctoral research in 1966. At Yale she worked as part of a team with Frederic M. Richardsand Hal Wyckoff on the crystal structure of another enzyme, ribonuclease, which was solved shortly after she left: the fourth protein structure solved.[7]  Dr. Napier transferred to the Royal Institution for postgraduate research, she spent a year at Yale and was working as Departmental Demonstrator in the Department of Zoology, University of Oxford. She became faculty in 1973. Dr. Salam seems to have been very busy in these days, since his first family was also in the same geographic area, i.e. London. When Dr. Salam went to pickup his Nobel prize, he had both of his wives with him and wearing a full burka. Swedish officials seated them in different parts of the auditorium while the King decorated their husband. Dr. Salam was 42 and Dr. Napier was 28 years old.
_____________________________________________________________________________________________Dr. Salam and Dr. Napier had 2 children

They had two children: a son born in 1974(Umar Salam) and a daughter born in 1982 (Syeda Hajira). Johnson’s husband died in 1996. She died on 25 September 2012 in Cambridge, England.[17][5][18] Their whereabouts are unknown. Their religion is unknown. Iftikhar Ahmed, a physicist who worked very closely with Salam, recalled them as being “madly in love – it was always ‘my darling’ this, and ‘my darling’ that … I never saw him happier than when he was with Louise”.
_____________________________________________________________________________________________
Umar Salam

Umar has completed his Ph.D. in mathematics from Cambridge. I remember that it was during a summer of the mid 1980s, that Salam asked me to teach Urdu to Umar. I did so for a few days. When I asked Umar if he was really interested in learning Urdu, Umar said that he was doing it only because his father wanted him to learn Urdu. Interestingly, one day Salam checked the words I had taught him and their transliteration. (this was taken from here: http://www.mujahidkamran.com/articles.php?id=44, see footnote number 31). (Not sure who this person was who was teaching Dr. Salam’s son Urdu).
_____________________________________________________________________________________________Umar Salam and Stephen Hawkings

It seems that they both worked together at the University of Cambridge. See here: https://realnoevremya.com/articles/2287-stephen-hawking-from-newtons-department-to-einsteins-rostrum
_____________________________________________________________________________________________Singh is wrong on Ahmadiyya persecution and the 1974 NA

Singh writes that after legislation was passed, violence vs. Ahmadis broke out..that is an open lie. He was most likely lied to by Ahmadi-mullahs or other Ahmadis who are fond of lying about their cult-like non-profit business. In fact, after Oct-7th-1974, the data proves that violence vs. Ahmadis was dead for 4 years until late 1978, even then, these isolated cases are not honest, these people may have been killed in family disputes, not Ahmadiyya related issues. In fact, uptil Ord-XX and 1984 there was 10-years of relative peace for Ahmadi’s in Pakistan.
_____________________________________________________________________________________________Salaam turns his back on Pakistan again in Sep-1974

Ahmadis were declared non-Muslim in Sep-1974, and Dr. Salaam resigned immediately. Salaam grew a beard and seems to have changed his lifestyle….or that was the outward behavior.
_____________________________________________________________________________________________Oct–1974 to Oct 1979

This seems to be a dead era in the life of Dr. Salam.
_____________________________________________________________________________________________When he won the Nobel Prize in roughly Oct 1979

Singh lies to us and claims that Abdus Salaam wasn’t fond of alcohol. He claims that he Salaam only drank grape juice while his colleagues drank wine. However, that is a lie…his colleagues tell us different.
_____________________________________________________________________________________________The Ahmadi press mentions Salam

“I am filled with praise and glory to that holy Being Who accepted regular and continuous prayers of my present Imam, my parents and my friends of the Jamaat, thereby gladdening the hearts in the Islamic world and Pakistan”. (Qadiani newspaper Al-Fazl, Rabwah, Dated December 31, 1979).

Q: What do you have to say about the ‘Science Foundation’ established by Islamic Conference?

A: “A step in the right direction, I am indeed happy. But my original proposal was better than the present decision. I had prevailed upon Mr. Bhutto in 1974 to establish a Foundation with a capital of one billion dollars and the Summit Conference had agreed upon it, but nothing happened after that. Then in 1981, General Zia-ul-Haq agreed to raise this issue in the Summit at Taif. The ‘Foundation’ was established but the proposed capital was reduced to only 50 million dollars. I have now learnt that the actual amount received so far by the ‘Foundation’ is only 6 million dollars. You would agree with me that Muslim governments can give more than that”. (Daily ‘Al-Fazl’, Rabwah, Oct. 8,1984).
______________________________________________________________________________________________
Zia invites Dr. Salaam to Pakistan From December 15th–23rd of 1979, after he wins the Nobel

After winning the nobel prize, with other scientists, Zia-ul-Haq wooed him to come back to Pakistan and possibly help Pakistan fight off the Soviet occupation of Afghanistan and to . Dr. Salaam didn’t fly on commercial aircraft, instead, he flew on the Presidents aircraft (see pages 96-97, Singh). Salam arrived at the Karachi airport on 12-15-1979 (See Al-Nahl of 1997, page 112), only his Pakistani wife was with him, his British wife was not. On 12-16-79 he visited his sister in Multan. He then flew to Sargodha (in the afternoon)(which is barely 20 miles from Rabwah), he was received at the Pakistani Air Force base in Sarghoda, he was received by Mirza Tahir Ahmad and Mirza Khurshid Ahmad. They then drove to Rabwah under police escort. Dr. Salam attended the Ahmadiyya Jalsa in Rabwah in December of 1979 under govt. escort. On 12-18-1979, he flew from Rabwah to Islamabad via military helicopter. He was received by military and civilian government leaders and was allowed to spend the day and night at “Sindh house”. He met Zia ul Haq on that day also(See Al-Nahl of 1997, pages 112-113). Zia ul Haq then allowed Dr. Salam to read his prayers separately and called him a better Muslim than himself. On 12-19-1979, Sala visited PINSTECH, Major General Shafiq was also there.  On 12-20-1979, Zia gave Salam the country’s highest civilian honour, Nishan-e-Imtiaz, some Ahmadi’s were also there and vouched for all of this info in the Al-Nahl. On 12-21-1979, Salam flew to Peshawar and was again met by all the top military and civilian leaders of that area. Lt. general Fazal Haq was also there. Again they traveled via Military aircraft. In the afternoon, they flew to Lahore. Lt.General Sawar Khan hosted Salam and gave an amazing dinner at the Governor’s house, many Ahmadi’s were there also. On 12-23-1979, Salam gave a speech at the Punjab University of Lahore. A private dinner was arranged wherein mostly Ahmadi’s ate with Dr. Salam. On 12-24-1979, Dr. Salam left via military helicopter for Jhang, many Ahmadi’s were with him. He slept in a government rest house. On 12-25-1979, Salam left Jhang for Sargodha, via military helicopter, he then drove to Rabwah to attend the Jalsa, which lasted until 12-27-1979. On 12-28-1979, Salam was driven by Ahmadi youth to Lahore. On 12-29-1979, Salam headed out for Karachi. On 12-30-1979, he visited Sindh University. Lt. General Abassi hosted dinner of Salam that night, he was the governor of Sindh at that time. On 1-2-1980, Salam returned to England. After that, he got a visa for India (which is really hard) and visited his old teacher in India. Then again in 1987, Zia invited Dr. Salam as an official guest of the Government of Pakistan. When Zia died in 1988, Dr. Salam rejoiced.

_____________________________________________________________________________________________
1981
https://www.alislam.org/library/articles/Dr-Abdus-Salam-His-Faith-and-His-Science.pdf

He got a visa for India and traveled there.

He was interviewed by Illustrated Weekly of India. I would like to give here few questions he was asked.

Q: Do you believe in Destiny?

A: I don’t know what destiny is.

Q: What is your concept of God?

A: There are many concepts of God. For instance, there is the concept of God as the Law
givers… say such as Einstein’s God. And there is God of moral order. If you do well, the
outcome will be good. And if you do evil, you will reap evil. Most of us believe in such
things without ascribing them to God of moral order. Some people believe in God of
history, a God who controls history. Then there is the personal God, to whom we pray.

Q: Could you describe your philosophy of prayer?

A: It is very difficult for a physicist to discuss prayer. I don’t know what it does to you.
_____________________________________________________________________________________________He turned his back on Pakistan 3 times

It should be noted that Salaam had many beefs with his own people.  Shortly after visiting Pakistan, he also visited India, with full governmental permission. In fact, 99% of Pakistani’s are never given access to India after 1947. But Ahmadi’s are given visit visa’s every single year for the Qadian Jalsa.
_____________________________________________________________________________________________Norman Dombey on Dr. Salam’s Nobel

Normal Dombey recently posted on the arXiv Abdus Salam: A Reappraisal. PART I. How to Win the Nobel Prize which more or less seems to argue that Salam didn’t deserve his 1979 Nobel. He describes a lot of history I didn’t know, but I’m not completely convinced. Part of the argument seems to be that he stole the idea from Weinberg, and didn’t even know the importance of what he had stolen, but my impression was that no one, not even Weinberg, thought very much of the unified electroweak theory at the time. A quick look at the paper in his collected papers that I take to be the 1968 one that justified the Nobel to him appears to discuss the crucial points: a gauge theory with Higgs mechanism.

Unfortunately I don’t have more time now to look into this history carefully. If someone expert on this history has comments on the Dombey claims, that would be interesting.
_____________________________________________________________________________________________April 26th, 1984-When Ord-XX passed in Pakistan

He seems to have been living in the UK in this era and never commented on this law. The Khalifa had moved to London also.

_____________________________________________________________________________________________
April 27th, 1984, Abdus Salam was in France giving a speech

This speech was delivered by Professor Abdus Salam, Nobel Laureate in Physics (1979),
in Paris at the UNESCO House on April 27, 1984 at the invitation of the Organization
‘Islam and the West’. The Secretary General of the Organization of the Islamic
Conference, Dr. Habib Chatti, inaugurated the meeting. The format of the meeting was to
invite two representatives of Islam and two Western representatives to speak
comparatively. Thus, on the Muslim side were Professor Salam and Dr. Hussein
AlJazaeri, former Minister of Health of the Kingdom of Saudi Arabia and presently
regional director of the World Health Organization. From the Western side there were
Professor Louis Leprince-Ringuet, Emeritus Professor of Physics at the Ecole
Polytechnique and Professor Jean Bernard, President of the French Academy of Sciences
and Director of the Leukemia Research Institute.

This speech was reproduced in the ROR of 1995, just a year before Abdus Salam died.
_____________________________________________________________________________________________Dr. Abdul Qadeer, our renowned nuclear scientist said about Salam

Q: “What do you have to say for the Nobel Award which Dr. Abdus Salam Qadiani has received”?

A: “That too has been awarded on the basis of motives. Dr. Abdus Salam had been trying to get a Nobel Prize since 1957. At last, on the hundredth birth anniversary of Einstein, the desired Prize was given to him. The fact is that Qadianis have a proper mission operating in Israel since long. Jews wanted to please some like-minded person on the occasion of Einstein�s anniversary and so Dr. Abdus Salam was favored”. (Weekly Chattan, Lahore, February 6,1986)
_____________________________________________________________________________________________
1986

His famous interview exists. This is the last time he spoke publicly.

______________________________________________________________________________________________
1989

By 1989, Dr. Salam was permanently in a wheel chair. He had fell many times in Trieste, Italy, and now lived as a totally disabled human. (see Cosmic Anger, page 260). Salam carried on at Trieste, Italy, however, his speech became incomprehensible.
_____________________________________________________________________________________________1993-1996

In the last 3 years of his life, he was mute, he was unable to speak, he was bed-ridden and unable to communicate with anyone. He died of a rare brain disease.
_____________________________________________________________________________________________Salam died in Oxford, Uk in 1996 and his body was transferred to Rabwah

Nasir Iqbal tells us:

“””Nasir told this author that one night Salam fell down in his Trieste residence where he resided all alone. He was hurt and bled and lay on the floor all night as he could not get up. He also was unable to call anyone or raise any kind of alarm. Pierre Agbedjro, who used to drive his official car, went inside his residence around 7.00 AM the next morning and saw him lying where he had fallen.”” (see http://www.mujahidkamran.com/articles.php?id=44).

Apparently his Pakistani wife never wanted to live in Trieste as she felt lonely there.
Salam suffered from PSP – para supranuclear palsy. Salam seems to have moved back to London while he was dying and eventually died in the house of Dr. Napier, and he lived his final days there. After Salam died, his body was transported to Rabwah for burial. Dr. Napier and her son were also in attendance. Their son was 22 years old. We are not sure where his daughter was. Aziza, the eldest daughter of Abdus Salam and probably all of her sisters and brothers were there.
_____________________________________________________________________________________________2003

Umar Salam and his mother visited GCU on January 22, 2003 on an invitation from the university. He says a ceremony was held at the Salam Hall, also named after the Nobel Prize winner. He remembers different speakers appreciated the services of the scientist on the occasion.

 

 

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Links and Related essays

https://ahmadiyyafactcheckblog.com/2018/05/03/na-of-pakistan-passes-resolution-to-rename-qaus-abdus-salam-centre-to-al-khazini-department/

https://ahmadiyyafactcheckblog.com/2018/08/06/dr-abdus-salam-died-of-a-rare-brain-disease/

https://ahmadiyyafactcheckblog.com/?s=pappas

https://ahmadiyyafactcheckblog.com/2019/10/16/who-is-chaudhry-mohammad-hussain-1891-1969-the-father-of-dr-abdus-salam-salamonnetflix/

https://ahmadiyyafactcheckblog.com/?s=eclipses

https://ahmadiyyafactcheckblog.com/2018/02/24/tajalliyaat-i-ilaahiyyah-or-in-english-divine-manifestations-by-mirza-ghulam-ahmad-published-posthumously-1922/

http://www.thepersecution.org/facts/h71-80.html

https://ahmadiyyafactcheckblog.com/2018/05/13/dr-abdus-salams-grand-daughter-and-malala-yousafzai-at-the-screening-of-the-new-movie-on-dr-salam/

https://ahmadiyyafactcheckblog.com/2018/08/05/mujahid-kamran-the-inspiring-life-of-abdus-salam-2013/

Abdus Salam – the human side

https://ahmadiyyafactcheckblog.com/2018/08/05/ahmad-salam-speaks/

https://ahmadiyyafactcheckblog.com/2017/11/04/mirza-tahir-ahmad-lied-about-ordinance-xx-and-his-exodus-from-pakistan/

https://en.wikipedia.org/wiki/Louise_Johnson

https://kashifiat.wordpress.com/2009/10/20/dr-abdus-salam-and-the-nobel-prize-by-maulana-yusuf-ludhianvi-shaheed/

______________________________________________________________________________________________
Tags

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drabdussalam #abdussalam #salamonnetflix #drsalam

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Featured post

A Mayalsian court will decide if members of Ahmadiyya are Muslims—2021 report

Intro
The Qadiani-Ahmadi’s have been a nuisance around the world. They only existed in the British colonies uptil 1947 (America is an exception). The British allowed the Qadiani-Ahmadi’s to open up centers and take over existing mosques in all of their colonies. Read the history of Ahmadiyya in Malaysia here.

Nevertheless, we have seen a news report which indicates that the status of Qadiani-Ahmadi’s as Muslims will be discussed soon. As of 2021, we estimate that there are barely 300-400 Qadiani-Ahmadi’s in all of Malaysia. We have also found lots of Pakistani-Qadiani-Ahmadi’s living in Malaysia as a ploy to get asylum in the USA. We have found one place of worship and a few Qadiani-Ahmadi mullahs. The Ahmadiyya place of worship is The Bait Us Salam Mosque, 
Kuala Lumpur, Malaysia, Capacity: 500. The current Ahmadiyya missionary-in-charge seems to be Maulana Ainul Yakeem. The first Jalsa was held in 1985, most of the attendees are from outside Malaysia.
_____________________________________________________________________________________________
The story
https://www.freemalaysiatoday.com/category/nation/2021/01/11/court-to-decide-if-members-of-ahmadiyya-are-muslims/?fbclid=IwAR3jmB3oPvb3R4g1eqCrIqpfx-y66YbVNeRtyqtWN0HGedBNj8eGn6TBoOQ&__cf_chl_jschl_tk__=bc50edfe508672e9d1aaefef6e84c0262230b5a5-1611002508-0-Afa2tRxbf4388mzF1A1zJYZwY2aoZHfAEStX8YToiI18m_ogWDMKhossZIvQnEtkO0jAVWuHk-AQcedrrJBOuqP7pOK9QwNYoKKcyiKoaiiGttURsSSP1IEm4patUjA3UAmnhkvWdJWy09pxsckSWhWJ16XkcQlZ8Ggi8D5N4LK52E_7WhO0mhy3iyBOd_2tKKZuZP0qOE1siGVywl6qQITCRHH1kQFGVxneGsNgI5S21gPgdeK6Pc6jALBLla4ZbglpFfBIvfdiJnSUb4UlOBr9rn1ZeKjlznt4hSLRJoEe-dfSQzFDQZpsmMx7As6KYVLS09q6jt6o1kV76Rf2tKx5wTIACf-aokkmw08EOnryPqNrgM7QAkNAEqw3swclp4CdEtigS5NFL1K5dX4Ag4c5ht5Idznn8mX6iFYSNR4dsSI7KHqgrPujP07LajYBnEIfVZce-Y3ITh9_qgG1yoATKCk89ltYYah6C2NOZ1HuzTRyPQgcZelR7J4fShCTvLXhMPZ_teca2g8r40rYWFl-P38OMvSAUC4KgGomg944kP0LcZeM-ODiVEai_0tsBQ

SHAH ALAM: The High Court here has fixed March 19 to determine whether 39 individuals, including foreigners, who professed the Ahmadiyya belief are Muslims or otherwise.

Lawyer Hasnan Hamzah said judge Vazeer Alam Mydin Meera fixed the date after meeting parties in his chambers for case management.

“The parties have also been requested to file further affidavits , if required, within two weeks from today,” he told FMT.

Hasnan represented the Selangor shariah chief enforcement officer and prosecution officer, state legal officer Muhammad Haziq Hashim appeared for the Selangor government and Selangor Islamic Religious Department (JAIS), and lawyer Michael Cheah for the individuals.

On Aug 27 last year, a three-member Court of Appeal bench chaired by Badariah Sahamid sent back the case and ordered the High Court to ascertain the religious beliefs of the individuals.

Badariah, who has since retired, had said if they were Ahmadiyya by original faith, then the Selangor shariah court had no jurisdiction over them in the state.

She said should it be proven that they were following the faith after converting out of Islam, then the religious court had authority over them.

Badariah, who sat with Zabariah Mohd Yusof and Nor Bee Ariffin to hear appeals from the Selangor government and the religious authorities, said the information on the identity cards on the religious status of Malaysians was not conclusive proof of which faith one belonged to.

On July 6, 2018, Vazeer had ruled that the Selangor religious authorities had no right to stop religious activities of the Ahmadiyya community, who follow a sect which Muslims generally regard as being outside the fold of Islam.

The judge also ruled that JAIS had no right to bring charges against members of the sect for violating a state fatwa against Ahmadiyya teachings.

The group, including 20 Malaysians, eight Pakistani asylum seekers, two Indian nationals and an Indonesian, who were performing Friday prayers on April 11, 2014 at the community centre at Batu Caves, Selangor, had challenged JAIS for trying to charge them with shariah offences, on the basis that Islamic authorities in Selangor do not recognise Ahmadiyya as Muslims.

They were informed that they had not obtained written permission to use the premises – a shoplot at Dolomite Park, Batu Caves – for purposes which may only be carried out on, in or by a mosque, contrary to Section 97 of the Administration of the Religion of Islam (State of Selangor) Enactment 2003.

_____________________________________________________________________________________________
Links and Related Essay’s

https://ahmadiyyafactcheckblog.com/2021/01/19/the-history-of-ahmadiyya-in-malaysia/

http://www.thepersecution.org/world/my/index.html

History of Ahmadiyya in Singapore

https://ahmadiyyafactcheckblog.com/2017/10/28/the-ahmadiyya-print-jihad-in-south-and-southeast-asia-2009-in-islamic-connections-muslim-societies-in-south-and-southeast-asia-eds-m-feener-and-t-sevea/

https://ahmadiyyafactcheckblog.com/2019/12/28/the-malaysian-government-has-requested-the-pakistan-government-to-stop-ahmadis-from-coming-over-on-visit-visas-and-then-claiming-asylum/

https://ahmadiyyafactcheckblog.com/2018/07/09/the-qadiani-branch-of-ahmadis-claim-that-court-in-malaysia-declared-them-as-muslims-when-in-fact-they-said-to-court-we-are-non-muslims/

_____________________________________________________________________________________________
Tags

#ahmadiyyainmalaysia #ahmadiyyainsingapore #ahmadiyyainindonesia #ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadi #qadiani

The history of #ahmadiyya in Malaysia

Intro
Ahmadiyya sources tell us that the 2nd Khalifa sent an Ahmadi mullah into the British Colony of Malaysia in 1935. Singapore was part of the colony, however, after the 1960’s, Singapore became an independent country. Maulana Ghulam Hussain Ayaz was among the first batch of missionaries sent on 6th May 1935 under the Tahrik-I-Jadid Scheme. He was only given money for the travelling expenses and for a living he got to earn by himself. He was commissioned to preach in Singapore, Malacca and Penang by Mirza Basheer ud Din Mahmud Ahmad. In one scenario, Maulana Ghulam Hussain Ayaz was beaten up very badly and was saved an Ahmadi Military Officer named Colonel Taqiuddin Ahmad.

By 2021, we estimate that there are barely 100 Qadiani-Ahmadi’s in Singapore and barely 300 in Malaysia. I have written a separate entry about Ahmadiyya in Singapore herein. There is only one Ahmadiyya place of worship in each country. In Malaysia, its the Bait-us-Salam Mosque in Kuala Lumpur. It is unclear when this property was acquired and how. It was there by 1994, thats for sure.
_____________________________________________________________________________________________
The only Ahmadiyya place of worship

Bait-us-Salam Mosque in Kuala Lumpur. Barely 200 people can fit into this place. It is unclear when this property was acquired and how. It was there by 1994, thats for sure.


_____________________________________________________________________________________________
1925
https://ahmadiyyafactcheckblog.com/2017/10/28/the-ahmadiyya-print-jihad-in-south-and-southeast-asia-2009-in-islamic-connections-muslim-societies-in-south-and-southeast-asia-eds-m-feener-and-t-sevea/
“A Voice from Singapore”, Review of Religion 24, no. 10 (October 1925):
25–26.

On 13 July 1925, over two thousand people gathered at the Victoria Memorial Hall in Singapore to protest against the influx of Ahmadiyya influences into Malaya. The protestors asserted that under no circumstances should Muslims possess any books published by the Ahmadiyya, and called on the government to enforce a ban on the admission of Ahmadiyya literature into Malaya. The Ahmadiyya responded to this call for the curtailment of their publications
by arguing that the protestors had failed to realize the important role played by their publications in propagating the message of “true” Islam to the far corners of the world.1 Indeed, the Ahmadiyya were among the earliest Muslim groups to realize the utility of print media both to respond to criticisms levelled against Islam, and to transmit Islam globally. It was in the light of this that H.A.R. Gibb in his 1932 survey of modern Muslim movements credited the development of the modern Muslim apologetic to this group.2
Apart from winning adherents to their association (jama‘at), their effective use of the print media enabled the Ahmadiyya to play an important role in shaping modern Muslim thought in early twentieth-century Southeast Asia. Their tracts, journals, and books proved to be important models for a host of modern publications by Islamic organizations such as the Muhamadiyyah
and Sarekat Islam.
_____________________________________________________________________________________________
1935

The formal history of the Ahmadiyya movement in Singapore begins 1935, when the second caliph of the Community, Mirza Basheer-ud-Din Mahmood Ahmad sent Ghulam Hussain Ayyaz as a missionary to a number of British territories in the Malay Peninsula. Singapore, along with modern-day Malaysian states of Malacca and Penang, were part of the Straits Settlements, a number of British territories within the peninsula. Ayyaz was among the first batch of missionaries sent all over the world by the caliph.
_____________________________________________________________________________________________
1936

Missionary Anayatullah Sahib Julandary left Qadian on the 18th of April 1936 for the British colonies of Malaysia, he was accompanied by Missionary Shah Muhammad Sahib Hizawary. left Qadian on the 18th of April 1936, after preaching for a few months. In 1937, he was transferred to Java (Indonesia).
_____________________________________________________________________________________________
1937

After preaching for a few months. Missionary Shah Muhammad Sahib Hizawary was transferred to Java (Indonesia).
_____________________________________________________________________________________________
1938

Per Ahmadiyya sources, the first person who embraced Ahmadiyyat in January 1938 was Haji Jaafar Sahib. On the 14th March 1936 Maulana Ghulam Hussain Ayyaz left for Johor (Malaya). He preached at the sultanate of Johor, Pontian Kechil, Batu Pahat, Muar, Kota Tinggi and some other towns. After two days he left for Malacca, Jasin, Merlimau, Tanjong Pinang and some other towns. On the 21st April he left for Negri Sembilan, and on the 24th April for Kuala Lumpur.

Singaporeans was slowly accepting the truth, which brought a wave of strong opposition in mid of 1938. The newspaper Warta Malay published many articles against the Jemaat. The religious scholars passed a degree that those people like Maulana Ghulam Hussain Ayyaz should be sentenced to death.

Narrated by Maulana Mohammad Siddiq Sahib that in the year 1938 or 1939, a religious leader was giving a speech against our Jemaat at the Sultan Mosque. Maulana Ghulam Hussain Ayyaz also went there to listen to his speech. In his speech, Abd Alim Siddiqy said that Ahmadiyya’s Quran was different from the one which descended upon the Holy Prophet s.a.w. Upon hearing this, Maulana Ghulam Hussain Ayyaz stood up and took a Holy Quran from his bag. He then challenged Siddiqy Sahib to compare the Holy Quran with the Jemaat Ahmadiyya’s Holy Quran, and went on saying if there happens to be a slight difference of a dot or a stroke, then by all means Abd Alim Siddiqy could call him kafir, otherwise Siddiqy Sahib should not utter such lies and he should fear God. Siddiqy Sahib did not take the challenge, but went on further to instigate the public against Maulana Ghulam Hussain Ayyaz. He also continued saying that Maulana Ghulam Hussain Ayyaz is a kafir, an apostate, and that the punishment in Islam is death, and whether there is anyone among the Muslims who could give him salvation. Upon hearing this, the people started to bash Maulana Ghulam Hussain Ayyaz. Later, they dragged him and threw him down from the second floor of about 3 meters high. Maulana Ghulam Hussain Ayyaz became unconscious due to head and back injuries. An Ahmadi friend of Maulana Ghulam Hussain Ayyaz called the police. Half an hour later, the police arrived, and brought him to the hospital. Here, he stayed for about 10 weeks. Another similar incident took place when he was pushed off a moving bus. He was again badly injured, especially on his face and head. Once again, Allah swt saved him!

On the 1st of September 1938, Maulana Ghulam Hussain Ayyaz left for Selangor. He stopped over at Kuala Lumpur and later at Klang. In Klang, five people embraced Ahmadiyyat and among them was Hafiz Abd Razak. By January 1940, Maulana Ghulam Hussain Ayyaz formed a Jemaat here consisting of fifteen people.

Missionary Mian Abd Haye Sahib was commissioned on the 1st of May 1938 to preach in Singapore and Indonesia.
_____________________________________________________________________________________________1941

In March 1941, Mohammad Naseeb who was a prisoner of war went with some friends to the Mission house in Singapore. Maulana Ghulam Hussain Ayyaz used to tell him about all the prosecutions he went through. Once for may days he was forced to stay indoor whereby he suffered from the lack of food and many other things. In Malaya when he went to pay his Chanda to Hakim Din, from the accountant he came to know that the Police has blacklisted him. When the Japanese came into power, all the people who opposed him strongly, one after the other got punishment from the Japanese for different crimes committed.

During the war, once a Japanese officer met with an accident just in front of Maulana Ghulam Hussain Ayyaz’s house. Maulana Ghulam Hussain Ayyaz gave him first aid and later sent him to the hospital. Upon doing this the Japanese officer was very pleased with him. He gave Maulana Ghulam Hussain Ayyaz the freedom to stay freely and because of this nobody dared to oppose him. He was able to make a living during those days. He bought three sailing boats for business, which he named Ahmad, Nur and Mahmood. He made some profit but because of the war the economical situation was very bad, which made him to leave the business.
_____________________________________________________________________________________________
1943

Maulana Ghulam Hussain Ayyaz faced so much hardship in 1943 and 1944 due to lack of finance. But he bear it with patience and in fact spent more time on preaching and administrative work for the Jemaat.

Maulana Ghulam Hussain Ayyaz is such a devotee that even when Ahmadi prisoners of war were leaving for their home, they called him along, but Maulana in turn replied that without the permission of Khalifatul Masih the Second, to take a step would be disastrous for him. Furthermore, Maulana Ghulam Hussain Ayyaz has no message for his family, he only told them to convey his salam to Huzur and prayers for the success of his preaching.

_____________________________________________________________________________________________
1946

The second person to give testimony was Muhammad Yunos Faruqi. He took baiat at the hand of Maulana Ghulam Hussain Ayyaz on 11th January 1946. He was also a soldier. He said that Maulana Ghulam Hussain Ayyaz was so hard working, so much so that he grew old before time. His health was so poor most of the time, but even then he used to wake up at four o’clock in the morning for Tahajjud prayers and work till eleven or twelve at night. He was always busy translating literatures, writing essays, answering questions pertaining to Ahmadiyyat or going from house to house to preach.

He was often invited by the people to their mosques or houses, where upon they beat him instead. But Allah saved him and made them get their punishment in turn from the hands of the Japanese. Allah showed a lot of signs through the hands of Maulana Ghulam Hussain Ayyaz. Maulana Ghulam Hussain Ayyaz protested against the Japanese, he even went to their caps to lodge complaints. Knowing the Japanese no one dare to do such a thing. The CID was always on his back. Allah did promise him that the would never ever be caught, likewise he was not. He used to tell his opponents that those who have opposed him became inclined towards the truth and some even embraced Ahmadiyyat. He was always in the forefront and never even giving up, and if this was not a miracle what else could it bee. When the Indian army came to Singapore, he thought of the Ahmadi soldiers spiritual wellbeing, and as such he taught them about the different aspects of Ahmadiyyat.

The third person to give the testimony was a non-Ahmadi friend by the name of Captain Said Zamiar Ahmad Sahib Jaafry. He wrote a letter in June 1946 to the Jemaat Ahmadiyya. In his letter, he said, “When I reached here (Singapore) with the army, Maulana Sahib was alone. In 1947, Maulvi Abdul Haye and another two persons arrived from Qadian. I just cannot say anything against the personal character of Maulana Sahib. He was doing his work with full persistence and conviction, as though it is part of his faith. He had to face insurmountable difficulties. Maulana Ghulam Hussain Ayyaz was not good in his English, fortunately there were few Ahmadi Officers from the Indian army. In the beginning I thought these Missionaries were having a nice time travelling abroad, but upon seeing the hardship of Maulana Ghulam Hussain Ayyaz, I could conclude that if he do likewise in his homeland, he would be living a better life.”

Khalifatul Masih, the Second, was very pleased with Maulana Ghulam Hussain Ayyaz. He said that they tried before to spread Ahmadiyyat in this area but was not successful. He said that the condition in Malaya was such that once at night they based him and threw him on the street, so much so that even a dog was licking him. But now, I heard from those who are back from Malaya that wealthy owner of hotels and respectable people have embraced Ahmadiyyat and that the mission is progressing day by day.

Maulana Sahib also preached in Anambas Islands situated in the South China Sea. Here, 8 people embraced Ahmadiyyat and at present is only survived by Syed Hassan as informed by Syed Abdul Rahman.

Missionary Imanuddin Sahib Multani, born 1913, left Qadian on the 18th or 19th of January 1946 and reached Singapore on the 6th of July 1946.

Due to transport difficulties, Imanuddin Sahib worked as a washerman in a navy ship and so reached Singapore. At that time the second world war just ended but Singapore was still in a state of turmoil. Letters and allowances were not reaching him regularly from the centre, as such he used to work here and there to make a living and also doing his preaching at the same time. Four Malabars embraced Ahmadiyyat through his preaching. He worked under Maulana Ghulam Hussain Sahib Ayaz from 1946 to 1949. Later, Imanuddin Sahib left for Padang, Indonesia, and on the 16th of January 1950 he reached Jakarta. From then on he worked in Indonesia.

4) Missionary Chaudari Mohammed Ahmad Sahib served from September 1946 to1949.

5) Missionary Muhammad Said Sahib Ansari, born in 1916, served from 3rd December 1946 till March 1948 and later from January 1961 till June 1962.
____________________________________________________________________________________________
1949

Missionary Muhammad Sadiq Sahib served between 15th December 1949 and 8th March 1957, and again from 3 December 1958 till 18 August 1962. During his service, the Jemaat was opposed strongly. So, Hazrat Khalifatul Masih, the Second r.a. instructed him to leave Singapore for Penang. During his tour he met about hundred religious scholars. He enlightened them about Ahmadiyyat and 90% came to recognise the Ahmadis as devoted Muslims and were not prepared to all them kafirs.

In Selangor, he debated with the Sultanate of Selangor, Hishamudin Alim Shah, for about 2 1/2 hours. When a Jemaat was established in Jeram, Selangor, the people opposed to it strongly. As the Ahmadis were considered as non-Muslims, there were problems in the matters of marriage and burial at the graveyard. So, Missionary Sadiq Sahib wrote to the Sultan explaining the Ahmadis beliefs and at the same time requested him to recognise them as Muslims. Upon hearing this, the Sultan summoned Sadiq Sahib and the Jemaat members to appear at the palace. The Sultan also invited prominent religious scholars. The Sultan explained to them why the gathering was called upon, ie. to find out more about the new religion. Maulvi Sadiq Sahib in his speech said that it is not a new religion and he explained to them briefly about his beliefs. Maulvi Sahib replied to all their questions regarding Khatamul Nabiyeen and death of Prophet Jesus a.s. When it came to answering question regarding coming of prophets who do not bring a new shariat according to the Holy Quran, Shehul-Islam stopped him and told him to write to them regarding Mirza Sahib a.s., their beliefs, the differences with others and also about miracles, so that they could ponder on the matters. Maulvi Sahib was told to send the reply by 31st of July. Another fourteen days were fixed for the religious scholars to come to a conclusion. The religious scholars wanted Maulvi Sahib and the Jemaat members to pray with them at the big mosque. In reply Maulvi Sahib said that they would be very happy indeed to pray with them if only they had not called Hazrat Masih Maud a.s. a kafir and a liar. Later, the Sultan agreed with Maulvi Sahib that as long as there is no conclusion regarding this new belief, the matter of prayers in congregation should be put off. After that, the Sultan, the religious scholars, Maulvi Sahib and the Jemaat members ate food together. Maulvi Sahib sent his reply consisting of twenty pages to Sheihul-Islam. But unfortunately, they kept quite on that matter.
____________________________________________________________________________________________
1950

After fifteen years away from home, Maulana Ghulam Hussain Ayyaz went back home to Rabwah on the 24th of November 1950.
_____________________________________________________________________________________________1956

On the 8th of October 1956, he was sent to Singapore again.
_____________________________________________________________________________________________
1958

Missionary Muhammad Sadiq Sahib served his second tour of duty as a mullah 3 December 1958 till 18 August 1962
_____________________________________________________________________________________________
1959

After spending sometime in Singapore, he left for Borneo. Maulana Ghulam Hussain Ayyaz was a diabetic patient and his health deteriorated during the second week of October 1959. On the 16th of October 1959, he was feeling better, except for a little tiredness. As usual he woke up for Tahajjud prayers in the middle of the night. As he was getting up from his bed, he suddenly fell on to the floor. His wife who was sleeping in the adjoining room, he heard the noise, she rushed to the room and found him lying on the floor. She called for their Ahmadi neighbour, who came and carried Maulana Ghulam Hussain Ayyaz on to the bed. Later, an ambulance took him to the hospital. Fortunately, there was this doctor to whom he preached before. This doctor tried his level best to save Maulana Ghulam Hussain Ayyaz’s life. Maulana Ghulam Hussain Ayyaz regained consciousness for about 36 hours. On the midnight of 17th October 1959, he met his Lord.
_____________________________________________________________________________________________
1960

On the 24th and 25th of September 1960, Missionary Muhammad Sadiq Sahib had a debate with a protestant priest by the name of Mathew Finlay on the subject of Godhood of Jesus and atonement. In this particular debate, Islam got such a victory that even a popular Arab writer by the name of Sheik Alwi Bin Sheik Alhadi wrote in a newspaper that during his seventy years, he had not known whether Christians were given such a defeat before. Furthermore, Mathew Finlay wrote to the President of the Jemaat Ahmadiyya in Singapore, Abdul Hamid Salikin, not to publish that debate. Later, the University of Malaya’s Muslim students obtained recordings of this debate.

Maulana Muhammad Sadiq prepared a lot of publications which was published in Singapore and Malaya. They are as follows:

a) Translation of the Holy Quran into Indonesian language which took him from November 1952 to December 1953 to complete it.

b) “The Truth” – A book consisting of about 120 pages.

c) The “Explanation of Ahmadiyyat” (publsihed in Urdu) – regarding answers to questions raised by the non-Ahmadis.

d) “The Articles of Faith”

e) “Islamic prayers”

Many people accepted the truth through the work of Maulvi Sahib, especially Engku Ismail bin Abdul Rahman Sahib who came from a royal family in Malaysia. Maulana Sahib also served as Raisu tabligh of Indonesia for five years. In early 1980, due to a heart problem, Maulvi Sahib breath his last at Fazal Hospital, Rabwah.
_____________________________________________________________________________________________
1966

Missionary Muhammad Siddiq Sahib Amesthary, served as a missionary in-charge from 3rd May till 9th September 1966. He took part in many debates. He was also involved in the building of the Masjid Ahmadiyya Muslim in Singapore. During his service, he wrote to many prominent people like kings and rulers, inviting them to accept Islam. Along with the letter, the sent the English Translation of the Holy Quran and Islamic literatures. Following are the names of a few people whom he sent the invitation:

Prince Philip of England

Thailand’s King Shah Bahavani and the Queen

The First King of Belgium

England’s Duke of Glaston

Church of Engladn’s Archbishop of Canterbury

Prime Minister of Australia

The High King of Malaya

Prime Minister of New Zealand

Prime Minister of Malaysia, Tengku Abdul Rahman

Prime Minister of Singapore and the rest of the members of cabinet

Prince Sihanouk of Cambodia

On February 1966 in Malaysia, a graduate of Al-Azhar University wrote a book entitled the “World Religions”. In this particular book he wrote many unfounded matters regarding the Jemaat and Hazrat Masih Maud a.s. Maulvi Sahib wrote to him in return, saying that he would give his replies to all his accusations and at the same time Maulvi Sahib challenged him for a debate, and that if he, the graduate, could prove his stand, Maulvi Sahib would be willing to reward him with 1,000 dollars. He is even willing to provide travelling and accommodation expenses of five religious scholars, by the Jemaat. After many reminders he did not take the challenge.

_____________________________________________________________________________________________
1983

Mirza Tahir Ahmad Sahib visited Singapore on the 9th of Sept 1983. He stayed at the paramount Hotel. Three Majlis Shurah was held for the three different Jemaats namely Singapore, Malaysia and Indonesia. The other programmes included Majlis Irfan, questions and answer section and audience with MTA on individual and group wise. There was no Ahmadiyya place of worship at this time, however, the Khalifa laid the foundation stone for Masjid Taha in Singapore.

_____________________________________________________________________________________________
1987

The first ever Jalsa Salana was held in Malaysia. It was a joint Jalsa with the Singapore Ahmadiyya jamaat.
_____________________________________________________________________________________________
2017

There seem to be 200 Ahmadi refugees from Pakistan, they have opened a school for them.

Dr. Mashitah Ibrahim has called on the Malaysian Government to take firm action against “misguided teachings of the Qadianis”
_____________________________________________________________________________________________
2018

Ahmadi’s are declared as non-Muslim by the Malaysian government.
_____________________________________________________________________________________________2019

The Malaysian government officially asks the Ahmadiyya Jamaat and the government of Pakistan to stop sending Ahmadi’s as refugees. However, the reality is that #ahmadis are getting visit visa’s for Malaysia and then refusing to return to Pakistan.

_____________________________________________________________________________________________
Links and Related Essay’s

http://www.thepersecution.org/world/my/index.html

History of Ahmadiyya in Singapore

https://ahmadiyyafactcheckblog.com/2017/10/28/the-ahmadiyya-print-jihad-in-south-and-southeast-asia-2009-in-islamic-connections-muslim-societies-in-south-and-southeast-asia-eds-m-feener-and-t-sevea/

https://ahmadiyyafactcheckblog.com/2019/12/28/the-malaysian-government-has-requested-the-pakistan-government-to-stop-ahmadis-from-coming-over-on-visit-visas-and-then-claiming-asylum/

https://ahmadiyyafactcheckblog.com/2018/07/09/the-qadiani-branch-of-ahmadis-claim-that-court-in-malaysia-declared-them-as-muslims-when-in-fact-they-said-to-court-we-are-non-muslims/

https://ahmadiyyafactcheckblog.com/2020/01/12/per-ahmadiyya-sources-in-july-of-1947-there-were-199-ahmadi-officers-serving-in-the-british-military/

_____________________________________________________________________________________________
Tags

#ahmadiyyainmalaysia #ahmadiyyainsingapore #ahmadiyyainindonesia

The history of #Ahmadiyya in #Singapore

Intro
Ahmadiyya sources tell us that the 2nd Khalifa sent an Ahmadi mullah into the British Colony of Malaysia in 1935. Singapore was part of the colony, however, after the 1960’s, Singapore became an independent country. By 2021, there were barely 100 Qadiani-Ahmadi’s in Singapore and barely 300 in Malaysia. Maulana Ghulam Hussain Ayaz was among the first batch of missionaries sent on 6th May 1935 under the Tahrik-I-Jadid Scheme. He was only given money for the travelling expenses and for a living he got to earn by himself. He was commissioned to preach in Singapore, Malacca and Penang by Mirza Basheer ud Din Mahmud Ahmad.

In the 1960’s, Singapore became an independent country, thus, the history of Ahmadiyya changes slightly. By 2021, there is still only one Ahmadiyya place of worship, Masjid Taha. We estimate that there are barely 100 Ahmadi’s in the whole country.
_____________________________________________________________________________________________
1925
https://ahmadiyyafactcheckblog.com/2017/10/28/the-ahmadiyya-print-jihad-in-south-and-southeast-asia-2009-in-islamic-connections-muslim-societies-in-south-and-southeast-asia-eds-m-feener-and-t-sevea/
“A Voice from Singapore”, Review of Religion 24, no. 10 (October 1925):
25–26.

On 13 July 1925, over two thousand people gathered at the Victoria Memorial Hall in Singapore to protest against the influx of Ahmadiyya influences into Malaya. The protestors asserted that under no circumstances should Muslims possess any books published by the Ahmadiyya, and called on the government to enforce a ban on the admission of Ahmadiyya literature into Malaya. The Ahmadiyya responded to this call for the curtailment of their publications
by arguing that the protestors had failed to realize the important role played by their publications in propagating the message of “true” Islam to the far corners of the world.1 Indeed, the Ahmadiyya were among the earliest Muslim groups to realize the utility of print media both to respond to criticisms levelled against Islam, and to transmit Islam globally. It was in the light of this that H.A.R. Gibb in his 1932 survey of modern Muslim movements credited the development of the modern Muslim apologetic to this group.2
Apart from winning adherents to their association (jama‘at), their effective use of the print media enabled the Ahmadiyya to play an important role in shaping modern Muslim thought in early twentieth-century Southeast Asia. Their tracts, journals, and books proved to be important models for a host of modern publications by Islamic organizations such as the Muhamadiyyah
and Sarekat Islam.
_____________________________________________________________________________________________
1935

The formal history of the Ahmadiyya movement in Singapore begins 1935, when the second caliph of the Community, Mirza Basheer-ud-Din Mahmood Ahmad sent Ghulam Hussain Ayyaz as a missionary to a number of British territories in the Malay Peninsula. Singapore, along with modern-day Malaysian states of Malacca and Penang, were part of the Straits Settlements, a number of British territories within the peninsula. Ayyaz was among the first batch of missionaries sent all over the world by the caliph.
_____________________________________________________________________________________________
1936

Missionary Anayatullah Sahib Julandary left Qadian on the 18th of April 1936 for the British colonies of Malaysia, he was accompanied by Missionary Shah Muhammad Sahib Hizawary. left Qadian on the 18th of April 1936, after preaching for a few months. In 1937, he was transferred to Java (Indonesia).
_____________________________________________________________________________________________
1937

After preaching for a few months. Missionary Shah Muhammad Sahib Hizawary was transferred to Java (Indonesia).
_____________________________________________________________________________________________
1938

Per Ahmadiyya sources, the first person who embraced Ahmadiyyat in January 1938 was Haji Jaafar Sahib. On the 14th March 1936 Maulana Ghulam Hussain Ayyaz left for Johor (Malaya). He preached at the sultanate of Johor, Pontian Kechil, Batu Pahat, Muar, Kota Tinggi and some other towns. After two days he left for Malacca, Jasin, Merlimau, Tanjong Pinang and some other towns. On the 21st April he left for Negri Sembilan, and on the 24th April for Kuala Lumpur.

Singaporeans was slowly accepting the truth, which brought a wave of strong opposition in mid of 1938. The newspaper Warta Malay published many articles against the Jemaat. The religious scholars passed a degree that those people like Maulana Ghulam Hussain Ayyaz should be sentenced to death.

Narrated by Maulana Mohammad Siddiq Sahib that in the year 1938 or 1939, a religious leader was giving a speech against our Jemaat at the Sultan Mosque. Maulana Ghulam Hussain Ayyaz also went there to listen to his speech. In his speech, Abd Alim Siddiqy said that Ahmadiyya’s Quran was different from the one which descended upon the Holy Prophet s.a.w. Upon hearing this, Maulana Ghulam Hussain Ayyaz stood up and took a Holy Quran from his bag. He then challenged Siddiqy Sahib to compare the Holy Quran with the Jemaat Ahmadiyya’s Holy Quran, and went on saying if there happens to be a slight difference of a dot or a stroke, then by all means Abd Alim Siddiqy could call him kafir, otherwise Siddiqy Sahib should not utter such lies and he should fear God. Siddiqy Sahib did not take the challenge, but went on further to instigate the public against Maulana Ghulam Hussain Ayyaz. He also continued saying that Maulana Ghulam Hussain Ayyaz is a kafir, an apostate, and that the punishment in Islam is death, and whether there is anyone among the Muslims who could give him salvation. Upon hearing this, the people started to bash Maulana Ghulam Hussain Ayyaz. Later, they dragged him and threw him down from the second floor of about 3 meters high. Maulana Ghulam Hussain Ayyaz became unconscious due to head and back injuries. An Ahmadi friend of Maulana Ghulam Hussain Ayyaz called the police. Half an hour later, the police arrived, and brought him to the hospital. Here, he stayed for about 10 weeks. Another similar incident took place when he was pushed off a moving bus. He was again badly injured, especially on his face and head. Once again, Allah swt saved him!

On the 1st of September 1938, Maulana Ghulam Hussain Ayyaz left for Selangor. He stopped over at Kuala Lumpur and later at Klang. In Klang, five people embraced Ahmadiyyat and among them was Hafiz Abd Razak. By January 1940, Maulana Ghulam Hussain Ayyaz formed a Jemaat here consisting of fifteen people.

Missionary Mian Abd Haye Sahib was commissioned on the 1st of May1938 to preach in Singapore and Indonesia.
_____________________________________________________________________________________________1941

In March 1941, Mohammad Naseeb who was a prisoner of war went with some friends to the Mission house in Singapore. Maulana Ghulam Hussain Ayyaz used to tell him about all the prosecutions he went through. Once for may days he was forced to stay indoor whereby he suffered from the lack of food and many other things. In Malaya when he went to pay his Chanda to Hakim Din, from the accountant he came to know that the Police has blacklisted him. When the Japanese came into power, all the people who opposed him strongly, one after the other got punishment from the Japanese for different crimes committed.

During the war, once a Japanese officer met with an accident just in front of Maulana Ghulam Hussain Ayyaz’s house. Maulana Ghulam Hussain Ayyaz gave him first aid and later sent him to the hospital. Upon doing this the Japanese officer was very pleased with him. He gave Maulana Ghulam Hussain Ayyaz the freedom to stay freely and because of this nobody dared to oppose him. He was able to make a living during those days. He bought three sailing boats for business, which he named Ahmad, Nur and Mahmood. He made some profit but because of the war the economical situation was very bad, which made him to leave the business.
_____________________________________________________________________________________________
1943

Maulana Ghulam Hussain Ayyaz faced so much hardship in 1943 and 1944 due to lack of finance. But he bear it with patience and in fact spent more time on preaching and administrative work for the Jemaat.

Maulana Ghulam Hussain Ayyaz is such a devotee that even when Ahmadi prisoners of ware were leaving for their home, they called him along, but Maulana in turn replied that without the permission of Khalifatul Masih the Second, to take a step would be disastrous for him. Furthermore, Maulana Ghulam Hussain Ayyaz has no message for his family, he only told them to convey his salam to Huzur and prayers for the success of his preaching.

_____________________________________________________________________________________________
1946

The second person to give testimony was Muhammad Yunos Faruqi. He took baiat at the hand of Maulana Ghulam Hussain Ayyaz on 11th January 1946. He was also a soldier. He said that Maulana Ghulam Hussain Ayyaz was so hard working, so much so that he grew old before time. His health was so poor most of the time, but even then he used to wake up at four o’clock in the morning for Tahajjud prayers and work till eleven or twelve at night. He was always busy translating literatures, writing essays, answering questions pertaining to Ahmadiyyat or going from house to house to preach.

He was often invited by the people to their mosques or houses, where upon they beat him instead. But Allah saved him and made them get their punishment in turn from the hands of the Japanese. Allah showed a lot of signs through the hands of Maulana Ghulam Hussain Ayyaz. Maulana Ghulam Hussain Ayyaz protested against the Japanese, he even went to their caps to lodge complaints. Knowing the Japanese no one dare to do such a thing. The CID was always on his back. Allah did promise him that the would never ever be caught, likewise he was not. He used to tell his opponents that those who have opposed him became inclined towards the truth and some even embraced Ahmadiyyat. He was always in the forefront and never even giving up, and if this was not a miracle what else could it bee. When the Indian army came to Singapore, he thought of the Ahmadi soldiers spiritual wellbeing, and as such he taught them about the different aspects of Ahmadiyyat.

The third person to give the testimony was a non-Ahmadi friend by the name of Captain Said Zamiar Ahmad Sahib Jaafry. He wrote a letter in June 1946 to the Jemaat Ahmadiyya. In his letter, he said, “When I reached here (Singapore) with the army, Maulana Sahib was alone. In 1947, Maulvi Abdul Haye and another two persons arrived from Qadian. I just cannot say anything against the personal character of Maulana Sahib. He was doing his work with full persistence and conviction, as though it is part of his faith. He had to face insurmountable difficulties. Maulana Ghulam Hussain Ayyaz was not good in his English, fortunately there were few Ahmadi Officers from the Indian army. In the beginning I thought these Missionaries were having a nice time travelling abroad, but upon seeing the hardship of Maulana Ghulam Hussain Ayyaz, I could conclude that if he do likewise in his homeland, he would be living a better life.”

Khalifatul Masih, the Second, was very pleased with Maulana Ghulam Hussain Ayyaz. He said that they tried before to spread Ahmadiyyat in this area but was not successful. He said that the condition in Malaya was such that once at night they based him and threw him on the street, so much so that even a dog was licking him. But now, I heard from those who are back from Malaya that wealthy owner of hotels and respectable people have embraced Ahmadiyyat and that the mission is progressing day by day.

Maulana Sahib also preached in Anambas Islands situated in the South China Sea. Here, 8 people embraced Ahmadiyyat and at present is only survived by Syed Hassan as informed by Syed Abdul Rahman.

Missionary Imanuddin Sahib Multani, born 1913, left Qadian on the 18th or 19th of January 1946 and reached Singapore on the 6th of July 1946.

Due to transport difficulties, Imanuddin Sahib worked as a washerman in a navy ship and so reached Singapore. At that time the second world war just ended but Singapore was still in a state of turmoil. Letters and allowances were not reaching him regularly from the centre, as such he used to work here and there to make a living and also doing his preaching at the same time. Four Malabars embraced Ahmadiyyat through his preaching. He worked under Maulana Ghulam Hussain Sahib Ayaz from 1946 to 1949. Later, Imanuddin Sahib left for Padang, Indonesia, and on the 16th of January 1950 he reached Jakarta. From then on he worked in Indonesia.

4) Missionary Chaudari Mohammed Ahmad Sahib served from September 1946 to1949.

5) Missionary Muhammad Said Sahib Ansari, born in 1916, served from 3rd December 1946 till March 1948 and later from January 1961 till June 1962.
____________________________________________________________________________________________
1949

Missionary Muhammad Sadiq Sahib served between 15th December 1949 and 8th March 1957, and again from 3 December 1958 till 18 August 1962. During his service, the Jemaat was opposed strongly. So, Hazrat Khalifatul Masih, the Second r.a. instructed him to leave Singapore for Penang. During his tour he met about hundred religious scholars. He enlightened them about Ahmadiyyat and 90% came to recognise the Ahmadis as devoted Muslims and were not prepared to all them kafirs.

In Selangor, he debated with the Sultanate of Selangor, Hishamudin Alim Shah, for about 2 1/2 hours. When a Jemaat was established in Jeram, Selangor, the people opposed to it strongly. As the Ahmadis were considered as non-Muslims, there were problems in the matters of marriage and burial at the graveyard. So, Missionary Sadiq Sahib wrote to the Sultan explaining the Ahmadis beliefs and at the same time requested him to recognise them as Muslims. Upon hearing this, the Sultan summoned Sadiq Sahib and the Jemaat members to appear at the palace. The Sultan also invited prominent religious scholars. The Sultan explained to them why the gathering was called upon, ie. to find out more about the new religion. Maulvi Sadiq Sahib in his speech said that it is not a new religion and he explained to them briefly about his beliefs. Maulvi Sahib replied to all their questions regarding Khatamul Nabiyeen and death of Prophet Jesus a.s. When it came to answering question regarding coming of prophets who do not bring a new shariat according to the Holy Quran, Shehul-Islam stopped him and told him to write to them regarding Mirza Sahib a.s., their beliefs, the differences with others and also about miracles, so that they could ponder on the matters. Maulvi Sahib was told to send the reply by 31st of July. Another fourteen days were fixed for the religious scholars to come to a conclusion. The religious scholars wanted Maulvi Sahib and the Jemaat members to pray with them at the big mosque. In reply Maulvi Sahib said that they would be very happy indeed to pray with them if only they had not called Hazrat Masih Maud a.s. a kafir and a liar. Later, the Sultan agreed with Maulvi Sahib that as long as there is no conclusion regarding this new belief, the matter of prayers in congregation should be put off. After that, the Sultan, the religious scholars, Maulvi Sahib and the Jemaat members ate food together. Maulvi Sahib sent his reply consisting of twenty pages to Sheihul-Islam. But unfortunately, they kept quite on that matter.
____________________________________________________________________________________________
1950

After fifteen years away from home, Maulana Ghulam Hussain Ayyaz went back home to Rabwah on the 24th of November 1950.
_____________________________________________________________________________________________1956

On the 8th of October 1956, he was sent to Singapore again.
_____________________________________________________________________________________________
1958

Missionary Muhammad Sadiq Sahib served his second tour of duty as a mullah 3 December 1958 till 18 August 1962
_____________________________________________________________________________________________
1959

After spending sometime in Singapore, he left for Borneo. Maulana Ghulam Hussain Ayyaz was a diabetic patient and his health deteriorated during the second week of October 1959. On the 16th of October 1959, he was feeling better, except for a little tiredness. As usual he woke up for Tahajjud prayers in the middle of the night. As he was getting up from his bed, he suddenly fell on to the floor. His wife who was sleeping in the adjoining room, he heard the noise, she rushed to the room and found him lying on the floor. She called for their Ahmadi neighbour, who came and carried Maulana Ghulam Hussain Ayyaz on to the bed. Later, an ambulance took him to the hospital. Fortunately, there was this doctor to whom he preached before. This doctor tried his level best to save Maulana Ghulam Hussain Ayyaz’s life. Maulana Ghulam Hussain Ayyaz regained consciousness for about 36 hours. On the midnight of 17th October 1959, he met his Lord.
_____________________________________________________________________________________________
1960

On the 24th and 25th of September 1960, Missionary Muhammad Sadiq Sahib had a debate with a protestant priest by the name of Mathew Finlay on the subject of Godhood of Jesus and atonement. In this particular debate, Islam got such a victory that even a popular Arab writer by the name of Sheik Alwi Bin Sheik Alhadi wrote in a newspaper that during his seventy years, he had not known whether Christians were given such a defeat before. Furthermore, Mathew Finlay wrote to the President of the Jemaat Ahmadiyya in Singapore, Abdul Hamid Salikin, not to publish that debate. Later, the University of Malaya’s Muslim students obtained recordings of this debate.

Maulana Muhammad Sadiq prepared a lot of publications which was published in Singapore and Malaya. They are as follows:

a) Translation of the Holy Quran into Indonesian language which took him from November 1952 to December 1953 to complete it.

b) “The Truth” – A book consisting of about 120 pages.

c) The “Explanation of Ahmadiyyat” (publsihed in Urdu) – regarding answers to questions raised by the non-Ahmadis.

d) “The Articles of Faith”

e) “Islamic prayers”

Many people accepted the truth through the work of Maulvi Sahib, especially Engku Ismail bin Abdul Rahman Sahib who came from a royal family in Malaysia. Maulana Sahib also served as Raisu tabligh of Indonesia for five years. In early 1980, due to a heart problem, Maulvi Sahib breath his last at Fazal Hospital, Rabwah.
_____________________________________________________________________________________________
1966

In 1966 Muhammad Osman Chou, an Ahmadi missionary who grew up in AnhuiChina, was transferred to Singapore in April 1966. During his term, which lasted 3 years, he translated a number of Ahmadiyya books into Mandarin, including, The Philosophy of the Teachings of Islam and Ahmadiyyat, the True Islam.[5]
——————————————————————————————————————————————————–
1969

On June 23, 1969, the Islamic Religious Council of Singapore issued a fatwa declaring the Ahmadiyya movement a group falling outside the fold of Islam.[6][7][8]

Singapore fatwa on ‘Qadianis’ / Qadiyan / #Ahmadiyya Fatwa Committee of MUIS on 23 June 1969

https://www.muis.gov.sg/officeofthemufti/Fatwa/English—Fatwa-Ahmadiyah

ENGLISH – FATWA AHMADIYAH

AHMADIYAH

Question:

Are the followers of Qadiani considered as kafir?

 

Answer:

In the discussion over this matter, a book entitled “Anjam Atham“, written in Urdu-Arabic by Mirza Ghulam Ahmad himself, was referred to. This is the only book that is recognised by the followers of Ahmadiyah in Singapore and Malaysia. Mirza Ghulam Ahmad is not only a kafir who is murtad, his teachings are misleading and could lead people astray from the real teachings of Islam. The following extracts from the book is clear proof that he is not Muslim and no longer an adherent of the religion.

1. “Oh Ahmad (Mirza) how perfect is your name and my name is imperfect (Allah)”

2. “Truly We (Allah) had delivered it (The Qur’an) near the Qadian.”

3. “Allah praises you (Mirza) from His Arasy and Allah comes walking to face you (Mirza).” 4. “You (Mirza) come from Our sperm (Allah).”

5. “As if Allah came from the heavens, His name is Manuwel.”

6. “Whichever man who does not place his faith in me (Mirza) they are all kafir and the future tenants of Hell.”

Apart from these statements, there are other statements and declarations made by Ghulam Ahmad which proves that he is no longer a Muslim. Al’allamah Ash-Shaikh Muhammad Anuar Al-Kashmiri in his book “Ikfarul Mulhidin” stated that Ghulam Ahmad had made 77 statements, which leads to him being kafir. The most important statement of all, which forms the basis that Ghulam Ahmad and his followers are kafir, is his declaration that he is the next Prophet and Messenger after Prophet Muhammad p.b.u.h.. This clearly transgresses the teachings of the Qur’an, the Sunnah of Prophet Muhammad and the consensus (ijma’) of the ulama’.

This is supported by the fatwa given by the Mufti of Johor which is found in his book “Anwarul Qur’an Al-Mahiyati Lizulumatimutanabbien Qadiyan” (Volume 3, pages 1- 4).

Based on the beliefs of the Qadiyan as explained above, it is concluded that the Qadiyan (Ahmadiyah) and those who are similar to them are not Muslims and are deviant. This is in line with the fatwas issued by all other Islamic countries, that the Ahmadiyah Qadiyan are not considered to be within the folds of Islam. The bodies of their dead cannot be buried in Muslim burial grounds.

Fatwa decided by the Fatwa Committee of MUIS on 23 June 1969. Fatwa text appeared in Kumpulan Fatwa 1 published by Majlis Ugama Islam Singapura, 1st ed. 1987

_____________________________________________________________________________________________1983

Mirza Tahir Ahmad Sahib visited Singapore on the 9th of Sept 1983. He stayed at the paramount Hotel. Three Majlis Shurah was held for the three different Jemaats namely Singapore, Malaysia and Indonesia. The other programmes included Majlis Irfan, questions and answer section and audience with MTA on individual and group wise. There was no Ahmadiyya place of worship at this time, however, the Khalifa laid the foundation stone for Masjid Taha.
_____________________________________________________________________________________________
1985

Masjid Taha was formally opened in 1985.  During the 1980s, the Ahmadiyya Community of Singapore built their first purpose-built mosque, on Onan Road, Geylang, in central Singapore. The site previously consisted of a building, which was already used as a place of worship by Ahmadi Muslims, until a storm brought sufficient damage to the structure to demand a reconstruction. Observing the development, a number of Muslims, showing particular concern of the building’s appearance, urged the Islamic Religious Council of Singapore to take urgent action on the spread of Ahmadiyya, whose teachings they considered “un-Islamic”. Othman Haron Eusofe forwarded this “concern” at the Community Development Ministry. Ahmad Mattar, the then Minister-in-charge of Muslim Affairs reinforced Eusofe’s view, stating that the Ahmadi Muslims were intentionally being provocative by calling their mosque, a mosque. Throughout the year Mattar was vocal in his opposition to the Ahmadiyya Muslim Community, warning of the “dangers” posed by the Community. As a consequence, the Council attempted to produce “comprehensive” measures in an attempt to tackle the spread of the Community’s teachings in Singapore. A committee with members representing 11 different Muslim Singaporean organizations was set up by the Council.
_____________________________________________________________________________________________1987

The first ever Jalsa Salana was held in Malaysia. It was a joint Jalsa with the Singapore Ahmadiyya jamaat.
_____________________________________________________________________________________________
1989

In 1989 Ahmadi Muslims posted religious pamphlets in letterboxes, including those belonging to mainstream Muslims. This provoked mainstream Muslims throughout the country, expressing concern that this would “mislead and confuse” young Muslims.[15]

 

Mirza Tahir Ahmad seems to have visited again in 1989.
_____________________________________________________________________________________________
2008

On January 27, 2008, about a dozen graves belonging to members of the Community were desecrated at the Choa Chu Kang Cemetery, on the western portion of the island. The cemetery is the largest in the country, and comprises cemeteries of various religious denominations, including about 30 graves of Ahmadi Muslims.[16]
_____________________________________________________________________________________________
2013

The Khalifa, Mirza Masroor Ahmad visits Singapore.
_____________________________________________________________________________________________
Links and Related Essay’s

http://www.thepersecution.org/world/my/index.html

History of Ahmadiyya in Singapore

https://ahmadiyyafactcheckblog.com/2017/10/28/the-ahmadiyya-print-jihad-in-south-and-southeast-asia-2009-in-islamic-connections-muslim-societies-in-south-and-southeast-asia-eds-m-feener-and-t-sevea/

https://ahmadiyyafactcheckblog.com/2020/04/20/ahmadiyya-in-china-the-history/

_____________________________________________________________________________________________
Tags

#ahmadiyyainmalaysia #ahmadiyyainsingapore #ahmadiyyainindonesia #ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadi #qadiani

 

#Ahmadi’s fraudulently claim that #Mirzaghulamahmad was mentioned in 43:57 of the Quran

Intro
As we all know, 43:57 to 43:67 is about Esa (as) and how he is a sign of the final hour. #Ahmadis assert that 43:61 doesn’t refer to Esa (as), however, some of their later Tafsir’s (by the 2nd Khalifa) seem to contradict the Qadiani position. It seems that MGA never commented on 43:57. in 1917, the Lahori-Ahmadi’s didnt use this either. However, the Qadiani-Ahmadi’s asserted 43:57 was an indication of the return of Esa (as)(astagfarullah, naozobillah)(see Malik Ghulam Farid’s 1988 and 2018 commentary of the Quran).
_____________________________________________________________________________________________
43:57 of the Quran

“””When the son of Mary was cited as an example ˹in argument˺, your people ˹O Prophet˺ broke into ˹joyful˺ applause.”””

_____________________________________________________________________________________________
Links and Related Essay’s

https://ahmadiyyafactcheckblog.com/2017/02/24/ahmadis-lie-about-4361/

https://ahmadiyyafactcheckblog.com/2020/09/04/346-of-the-quran-proves-that-esa-as-will-physically-return-and-speak-at-the-age-of-manhood-wakala/

https://ahmadiyyafactcheckblog.com/2020/08/22/5110-of-the-quran-proves-the-second-advent-of-esa-as/

https://en.wikipedia.org/wiki/Tafsir_al-Baghawi

https://ahmadiyyafactcheckblog.com/2020/10/31/al-haq-mubahathah-dehli-1891-quotes-and-background-info/

https://ahmadiyyafactcheckblog.com/2020/03/21/did-mirza-basheer-ud-din-mahmud-ahmad-write-tafseer-e-kabeer-or-even-tafseer-e-sagheer/

https://ahmadiyyafactcheckblog.com/2020/09/07/mirza-basheer-ud-din-mahmud-ahmads-comments-on-4363-in-tafsir-i-saghir/

https://ahmadiyyafactcheckblog.com/2020/07/20/3942-of-the-quran-disproves-all-ahmadi-arguments-on-the-death-of-esa-as/

https://ahmadiyyafactcheckblog.com/2020/07/20/3942-of-the-quran-disproves-all-ahmadi-arguments-on-the-death-of-esa-as/

https://ahmadiyyafactcheckblog.com/2020/09/04/346-of-the-quran-proves-that-esa-as-will-physically-return-and-speak-at-the-age-of-manhood-wakala/

https://ahmadiyyafactcheckblog.com/2020/04/04/ahmadiyya-mirza-ghulam-ahmad-and-the-physical-raffa-of-idris-as-aka-enoch-as/

https://ahmadiyyafactcheckblog.com/2016/10/18/mgas-strange-beliefs-on-the-birth-of-adam-as/

https://ahmadiyyafactcheckblog.com/2018/11/06/review-of-religions-may-and-june-of-1939-professor-clement-lindley-wragges-interview-of-mga-from-1908/

https://ahmadiyyafactcheckblog.com/2017/01/25/mirza-ghulam-ahmad-and-his-team-went-back-and-forth-in-terms-of-if-jesus-had-a-biological-father-or-not/

https://ahmadiyyafactcheckblog.com/2017/10/07/noor-uddin-secretly-disagreed-with-mirza-ghulam-ahmad-on-the-birth-of-esa-as/

http://www.muslim.org/books/f-ahm-mv/ch12.htm#u

https://ahmadiyyafactcheckblog.com/2016/10/18/mgas-strange-beliefs-on-the-birth-of-adam-as/

https://ahmadiyyafactcheckblog.com/2016/11/02/muhammad-ali-the-lahori-ahmadi-denies-the-miraculous-birth-of-esa-as-in-1917/

http://www.muslim.org/sa-case/evidence/s16.htm

Professor Raig Meets The Promised Messiah

https://ahmadiyyafactcheckblog.com/2018/02/17/mirza-ghulam-ahmad-quoted-and-commented-on-178-in-1884-in-the-braheen-e-ahmadiyya-vol-4-he-then-connected-178-with-the-return-of-the-messiah/

https://ahmadiyyafactcheckblog.com/2018/02/09/during-the-writing-of-braheen-e-ahmadiyya-mga-masked-his-beliefs-he-was-already-asserting-that-esa-as-died/

https://ahmadiyyafactcheckblog.com/2016/11/14/what-is-maseel-e-maseeh-the-like-of-the-messiah/

https://ahmadiyyafactcheckblog.com/2016/10/27/sir-syeds-view-on-esa-as/

https://ahmadiyyafactcheckblog.com/2017/07/16/the-queen-of-the-princely-state-of-bhopal-invested-heavily-1878-into-mirza-ghulam-ahmad-and-his-braheen-they-were-disappointed-by-the-product/

https://ahmadiyyafactcheckblog.com/2017/12/26/did-mirza-ghulam-ahmad-claim-to-be-the-messiah-in-1889/

https://ahmadiyyafactcheckblog.com/2016/11/14/mga-confuses-all-of-his-readers-in-1891-as-he-claimed-to-be-the-promised-messiah/

https://ahmadiyyafactcheckblog.com/2018/03/06/nusrat-jehan-begum-and-other-women-didnt-get-into-to-mgas-bait-in-1889-and-after-were-they-illiterate/

https://ahmadiyyafactcheckblog.com/2017/07/17/ahmadiyya-leadership-lied-about-the-first-bait-ceremony-in-1889/

Click to access reviewreligionsenglish1908.pdf

https://ahmadiyyafactcheckblog.com/2017/12/09/mirza-ghulam-ahmad-was-accused-of-claiming-prophethood-in-the-1879-1884-era/

https://en.wikipedia.org/wiki/Clement_Lindley_Wragge

https://ahmadiyyafactcheckblog.com/?s=Sadiq

Account of Professor Clement Lindley Wragge

https://ahmadiyyafactcheckblog.com/?s=Zikr-e-Habib

Related ROR archives
https://ahmadiyyafactcheckblog.com/2018/05/16/the-review-of-religions-ror-of-november-1931-front-page-and-pages-290-291/

https://ahmadiyyafactcheckblog.com/2018/05/16/the-review-of-religions-ror-of-january-1932-pages-30-34images/

https://ahmadiyyafactcheckblog.com/2018/02/03/a-misconception-removed-by-mga-from-1901-published-in-english-in-the-ror-of-1922/

https://ahmadiyyafactcheckblog.com/2020/08/11/ahmadis-dont-believe-that-adam-as-was-the-first-man/

https://ahmadiyyafactcheckblog.com/2017/07/22/mirza-ghulam-ahmad-denied-the-physicality-of-the-miraaj-in-1890-in-izala-auham/

here: http://www.thecult.info/forum/viewtopic.php?f=4&t=387

http://www.thecult.info/forum/viewtopic.php?f=4&t=1601&p=15867&hilit=miraj#p15867

https://ahmadiyyafactcheckblog.com/2017/01/20/quotes-from-izala-auham-1890/

https://ahmadiyyafactcheckblog.com/2016/10/28/izaala-auham-quotes-1891/

https://ahmadiyyafactcheckblog.com/2019/01/29/khutbah-ilhamia-quotes-the-revealed-sermon-april-11th-1900/

https://ahmadiyyafactcheckblog.com/2017/06/27/ahmadis-have-always-lied-about-the-publish-dates-of-izala-auham-1890/

https://ahmadiyyafactcheckblog.com/2017/07/22/mirza-ghulam-ahmad-denied-the-physicality-of-the-miraaj-in-1890-in-izala-auham/

https://ahmadiyyafactcheckblog.com/2019/09/18/mirza-ghulam-ahmad-and-4159-4160-in-the-ahmadiyya-qurans-before-the-death-of-jesus-as/

https://ahmadiyyafactcheckblog.com/2017/08/18/muhammad-ali-writes-that-izala-auham-was-published-in-september-of-1891/

https://ahmadiyyafactcheckblog.com/2017/09/25/mirza-tahir-ahmad-tells-the-world-in-the-90s-that-izala-auham-was-published-in-june-1891/

https://ipfs.io/ipfs/QmXoypizjW3WknFiJnKLwHCnL72vedxjQkDDP1mXWo6uco/wiki/Mohammadi_Begum.html#cite_note-begum-8

B.A. Rafiq, “Truth About Ahmadiyya, online version, https://www.alislam.org/library/book/truth-about-ahmadiyyat/suspension-of-jihad/, Retrieved on 6-7-19).

https://ahmadiyyafactcheckblog.com/2020/08/18/per-islamic-theory-adam-as-was-created-in-heaven-and-placed-on-earth-thus-proving-that-travel-between-earth-and-heaven-is-possible/

https://ahmadiyyafactcheckblog.com/2017/02/23/christ-and-the-crucifixtion-by-todd-lawson/

https://ahmadiyyafactcheckblog.com/2017/04/28/tanwir-al-miqbas-min-tafsir-ibn-abbas/

https://ahmadiyyafactcheckblog.com/2017/04/28/the-tanwir-al-miqbas-tafsir-and-the-substitution-theory-of-esa-as/

https://ahmadiyyafactcheckblog.com/2018/09/20/tawaffa-in-242-and-415/

https://ahmadiyyafactcheckblog.com/2020/05/17/in-1880-before-the-publishing-of-the-barahin-i-ahmadiyya-series-mirza-ghulam-ahmad-already-knew-that-he-was-the-second-coming-of-esa-as/

https://ahmadiyyafactcheckblog.com/2019/09/18/mirza-ghulam-ahmad-and-4159-4160-in-the-ahmadiyya-qurans-before-the-death-of-jesus-as/

https://ahmadiyyafactcheckblog.com/2020/07/20/3942-of-the-quran-disproves-all-ahmadi-arguments-on-the-death-of-esa-as/

https://ahmadiyyafactcheckblog.com/2018/02/03/in-1884-before-his-wildest-claims-mga-defined-inni-mutawafeeka-wa-raffa-as-i-shall-give-you-full-reward-and-shall-raise-you-towards-me/

https://ahmadiyyafactcheckblog.com/2019/09/18/mirza-ghulam-ahmad-and-4159-4160-in-the-ahmadiyya-qurans-before-the-death-of-jesus-as/

https://ahmadiyyafactcheckblog.com/2017/04/28/mujahid-ibn-jabr-arabic-%D9%85%D9%8F%D8%AC%D9%8E%D8%A7%D9%87%D9%90%D8%AF%D9%92-%D8%A8%D9%90%D9%86%D9%92-%D8%AC%D9%8E%D8%A8%D9%92%D8%B1%e2%80%8e%e2%80%8e-645-722-ce-tafsir-on-4157-to-4159/

https://ahmadiyyafactcheckblog.com/2017/05/10/st-john-of-damascus-and-his-tract-heresy-of-ishmaelites-confirms-the-substitution-theory-749/

https://en.wikipedia.org/wiki/Swoon_hypothesis

https://ahmadiyyafactcheckblog.com/2017/04/26/salaaboo-in-2071-proves-the-substitution-theory-for-esa-as/

http://www.qtafsir.com/index.php?option=com_content&task=view&id=587&Itemid=59#3

https://www.youtube.com/watch?v=lzspz1z5gz4

https://www.britannica.com/biography/Abu-al-Qasim-Mahmud-ibn-Umar-al-Zamakhshari

https://www.google.com/search?q=Who+is+Todd+Lawson&oq=Who+is+Todd+Lawson&aqs=chrome..69i57.5047j0j8&sourceid=chrome&ie=UTF-8
_____________________________________________________________________________________________
Tags

#ahmadiyya #ahmadiyyafactcheckblog #ahmadiyyat

#Ahmadis don’t believe that hell is forever (abadan, see 4:169 of the Quran) for non-Muslims

Intro
Mirza Ghulam Ahmad stole directly from Sir Syed. Sir Syed was the first Muslim to ever deny that hell was forever (abadan in arabic, see 4:169). In the BA-3, written in 1879-1881, MGA seemed to acknowledge that hell was in fact forever (See the ref in the below). However, 20 years later, MGA totally changed up and stole Sir Syed’s position. After MGA died, both sects of Ahmadiyya agreed that hell was only temporary for non-Muslims.
_____________________________________________________________________________________________What is the islamic position?

The islamic position on hell is that it is for all disbelievers and eternal, it never ends. However, the Quran does say that even some Muslims will go to hell, but will be later released to heaven after time served (see Tafsir Ibn Kathir, 4:165–170).

______________________________________________________________________________________________
In 1882, MGA reiterated the islamic position in Braheen e Ahmadiyya, Vol. 3

Transliteration::: “Kafir or Mushrik k jo shirk or kufar par marian un k gunah nahi bakhshay ja’ain gay or Khuda un ko un k kufar ki halat ma apni marfat ka rao nahi dikhlay ga, haan jahanam ka rah dikhlaya ga jis ma wo hamasha rahain gay” (rk vol. 1 page 264, which is Ba. vol. 3).  

English: “”The disbelievers and idolaters who die in their state of denial and idolatry
will not be forgiven. Nor will God show them the path of His cognition while they are in disbelief. But He will show the way to Hell, wherein they will abide forever.”” (see Braheen e Ahmadiyya, english edition (2016), online, page 172).  

______________________________________________________________________________________________
Commentary on this quote

MGA simply quoted 4:168-169 and translated them from the Quran. Obviously, he translated them per the classical islamic position. This is interesting, since Ahmadi authors have historically mis-translated the important arabic words in these verses, and on purpose, since they wanted to create a new conception of hell and Takfir. See more here for MGA calling Muslims as Mushriks and Kafirs in 1907. Its important to note that MGA’s Takfir was different since he never banished anyone to hell after 1901. Moreover, Elijah Muhammad and the NOI read Ahmadiyya qurans in the 1930’s and 40’s and created another twisted version of heaven and hell, i.e. that they don’t even exist. The NOI followed Muhammad Ali’s quran and took their beliefs from the author as he twisted the words of Allah.
_____________________________________________________________________________________________ In 1901, MGA moves away from the islamic position

“Those condemned to hell shall dwell therein for a long period which is metaphorically described as forever, but then the attribute of mercy will be manifested and, as is mentioned in a Hadith, God will stretch forth His hand into hell and all those who fall into His grip will be taken out of hell.” (24th May 1901, Al-Hakam), also see (Malfuzat, Volume 2, page 14).

14947825_674872359342495_2445645790374918588_n 14732123_904071229727968_7452641014944863257_n

______________________________________________________________________________________________
Commentary on this quote

After years and years of believing that hell was eternal for Kafirs, MGA and his team simply called the arabic word that is used as a metaphor, which seems to be the official answer on anything when an Ahmadi is stuck.
____________________________________________________________________________________________ In 1906, MGA reiterates his new hell position

”It is unreasonable and is contrary to the perfect attributes of God, the Glorious, that once a person has been condemned to hell, only the Divine attributes of chastisement should be manifested in his case and the attributes of mercy and forgiveness should be suspended forever and should not come into operation. From what God Almighty has said in His Book, it appears that those condemned to hell shall dwell therein for a long period which is metaphorically described as forever, but then the attribute of mercy will be manifested and, as is mentioned in a Hadith, God will stretch forth His hand into hell and all those who fall into His grip will be taken out of hell. This Hadith indicates that in the end all will attain salvation as the hand of God is unlimited and no one can be left out of it. ” (Chashma Masihi, Ruhani Khazain, Volume 20, Page 369) (as translated by the unofficial Ahmadi website, ahmadi.answers.com).

______________________________________________________________________________________________
In 1917, Muhammad Ali published his commentary on the Quran

In terms of 4:169, he writes: “Except the path of hell, to abide in it for a very long time, and this is easy for Allah”
_______________________________________________________________________________________________
My commentary on M. Ali and 4:169

This is a blatant lie by Muhammad Ali. It isn’t hard to tell the arabic word here infers to heaven being forever, not a very long time. M. Ali should be ashamed of himself for knowingly twisting the word of Allah.
_____________________________________________________________________________________________Mahmud Ahmad and the Qadianis agree with the Lahoris on this topic

The 5-volume commentary on the Quran which was written by Malik Ghulam Fareed tells us:
“Except the way of hell, wherein they shall abide for a long long period, and that is easy for allah”  (see page 589)
_______________________________________________________________________________________________
Gaps in the research

The period from 1882 to 1900 is blank in terms of quotes from MGA about hell.
_____________________________________________________________________________________________Ahmadis then present hadith out of context

MGA had only mentioned that there were some hadith which somehow eluded to the idea that hell would be empty at some point, however, these are weak hadith from unknown books. Moreover, anytime Allah talks about hell being empty he is only talking in terms of Muslims. Ahmadi authors knew this…however, they twisted the words of Muhammad (Saw) so as to match their other twisting of the Quran.
_____________________________________________________________________________________________Conclusions

Ahmadis have been changing the meanings of the Quran since 1880, when MGA began denying the miracles of Esa (As). This trend never changed, he mis-translated “Rafaaa”, “Mutawafeeka” and later on “Khatam”, he just never stopped. I have had Ahmadis on social media complain that they have the same quran as Sunni’s, why is there a problem?  Well, the problem is your false translations.
_____________________________________________________________________________________________A video wherein the Ahmadiyya concept of hell is discussed

_____________________________________________________________________________________________
Links and Related Essay’s

_____________________________________________________________________________________________
Tags

 

The Ahmadiyya position on Hell

Intro
Nowadays, Ahmadis believe that any person, from any religion is allowed to eventually go to heaven (see the official 5-volume commentary on 4;169-170, page 589). This is in opposition to the major Abrahmic faith groups, i.e. Judaism, Christianity and Islam. It is interesting to note that MGA also held the same belief for the majority of his life, or at least until 1882 officially. I had spent the last few years searching for the very first instance of MGA leaving the islamic position on hell. However, just recently (2016) we have found what seems to be the very first instance of MGA changing his position on the eternity of hell for any disbeliever.
_____________________________________________________________________________________________What is the islamic position?

The islamic position on hell is that it is for all disbelievers and eternal, it never ends. However, the Quran does say that even some Muslims will go to hell, but will be later released to heaven after time served (see Tafsir Ibn Kathir, 4:165–170).

______________________________________________________________________________________________
In 1882, MGA reiterated the islamic position in Braheen e Ahmadiyya, Vol. 3

Transliteration::: “Kafir or Mushrik k jo shirk or kufar par marian un k gunah nahi bakhshay ja’ain gay or Khuda un ko un k kufar ki halat ma apni marfat ka rao nahi dikhlay ga, haan jahanam ka rah dikhlaya ga jis ma wo hamasha rahain gay” (rk vol. 1 page 264, which is Ba. vol. 3).  

English: “”The disbelievers and idolaters who die in their state of denial and idolatry
will not be forgiven. Nor will God show them the path of His cognition while they are in disbelief. But He will show the way to Hell, wherein they will abide forever.”” (see Braheen e Ahmadiyya, english edition (2016), online, page 172).  

______________________________________________________________________________________________
Commentary on this quote

MGA simply quoted 4:168-169 and translated them from the Quran. Obviously, he translated them per the classical islamic position. This is interesting, since Ahmadi authors have historically mis-translated the important arabic words in these verses, and on purpose, since they wanted to create a new conception of hell and Takfir. See more here for MGA calling Muslims as Mushriks and Kafirs in 1907. Its important to note that MGA’s Takfir was different since he never banished anyone to hell after 1901. Moreover, Elijah Muhammad and the NOI read Ahmadiyya qurans in the 1930’s and 40’s and created another twisted version of heaven and hell, i.e. that they don’t even exist. The NOI followed Muhammad Ali’s quran and took their beliefs from the author as he twisted the words of Allah.
_____________________________________________________________________________________________ In 1901, MGA moves away from the islamic position

“Those condemned to hell shall dwell therein for a long period which is metaphorically described as forever, but then the attribute of mercy will be manifested and, as is mentioned in a Hadith, God will stretch forth His hand into hell and all those who fall into His grip will be taken out of hell.” (24th May 1901, Al-Hakam), also see (Malfuzat, Volume 2, page 14).

14947825_674872359342495_2445645790374918588_n 14732123_904071229727968_7452641014944863257_n

______________________________________________________________________________________________
Commentary on this quote

After years and years of believing that hell was eternal for Kafirs, MGA and his team simply called the arabic word that is used as a metaphor, which seems to be the official answer on anything when an Ahmadi is stuck.
____________________________________________________________________________________________ In 1906, MGA reiterates his new hell position

”It is unreasonable and is contrary to the perfect attributes of God, the Glorious, that once a person has been condemned to hell, only the Divine attributes of chastisement should be manifested in his case and the attributes of mercy and forgiveness should be suspended forever and should not come into operation. From what God Almighty has said in His Book, it appears that those condemned to hell shall dwell therein for a long period which is metaphorically described as forever, but then the attribute of mercy will be manifested and, as is mentioned in a Hadith, God will stretch forth His hand into hell and all those who fall into His grip will be taken out of hell. This Hadith indicates that in the end all will attain salvation as the hand of God is unlimited and no one can be left out of it. ” (Chashma Masihi, Ruhani Khazain, Volume 20, Page 369) (as translated by the unofficial Ahmadi website, ahmadi.answers.com).

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In 1917, Muhammad Ali published his commentary on the Quran

In terms of 4:169, he writes: “Except the path of hell, to abide in it for a very long time, and this is easy for Allah”
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My commentary on M. Ali and 4:169

This is a blatant lie by Muhammad Ali. It isn’t hard to tell the arabic word here infers to heaven being forever, not a very long time. M. Ali should be ashamed of himself for knowingly twisting the word of Allah.
_____________________________________________________________________________________________Mahmud Ahmad and the Qadianis agree with the Lahoris on this topic

The 5-volume commentary on the Quran which was written by Malik Ghulam Fareed tells us:
“Except the way of hell, wherein they shall abide for a long long period, and that is easy for allah”  (see page 589)
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Gaps in the research

The period from 1882 to 1900 is blank in terms of quotes from MGA about hell.
_____________________________________________________________________________________________Ahmadis then present hadith out of context

MGA had only mentioned that there were some hadith which somehow eluded to the idea that hell would be empty at some point, however, these are weak hadith from unknown books. Moreover, anytime Allah talks about hell being empty he is only talking in terms of Muslims. Ahmadi authors knew this…however, they twisted the words of Muhammad (Saw) so as to match their other twisting of the Quran.
_____________________________________________________________________________________________Conclusions

Ahmadis have been changing the meanings of the Quran since 1880, when MGA began denying the miracles of Esa (As). This trend never changed, he mis-translated “Rafaaa”, “Mutawafeeka” and later on “Khatam”, he just never stopped. I have had Ahmadis on social media complain that they have the same quran as Sunni’s, why is there a problem?  Well, the problem is your false translations.
_____________________________________________________________________________________________A video wherein the Ahmadiyya concept of hell is discussed

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Links and Related Essay’s

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Tags

#ahmadiyyafactcheckblog #ahmadiyya #ahmadiyyaandhell

 

Who is Mirza Mubarak Ahmad (1899-1907)?

Intro
Mirza Mubarak Ahmad seems to have been born on June 14th, 1899 (See Al-Hakam online archives, via twitter), and died on September 16th, 1907 (See Tadhkirah). Mirza Mubarak Ahmad was the youngest son of Mirza Ghulam Ahmad. He died at the age of 9. In 1897, MGA was claiming that prophecy of Musleh Maud hadn’t been fulfilled yet.

In 1906-07, MGA was predicting that he would recover from his illness. Ahmadiyya sources have never told us what that illness was. It might have been the plague. in fact, in Haqiqatul Wahy, MGA was bragging how this son was alive during his Mubahila with Abdul Haqq. MGA kept bragging about his revelations which he says indicated.

They seem to have announced the death of Mirza Mubarak Ahmad in the Al-Badr 9-17-1907, however, the boy had already been dead and buried. MGA and his team of writers began asserting that MGA knew that the boy was destined for death. However, this is an obvious lie. After MGA died, Nuzul ul Masih was published in 1909, in this book, MGA’s team of writers assert that MGA knew all along that Mirza Mubarak Ahmad would die, which is a farce.

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A young Sahibzada Mirza Mubarak Ahmadra is seen in the lap of Hazrat Mirza Bashiruddin Mahmud Ahmadra, who is seated on the chair

The glad tiding of a blessed son

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1897

A Quote that show that MGA added Mirza Mubarak Ahmad to the prophecy of Musleh Maud.  

Anjam-e-Athim, pg. 14, appendix, (1897), also see, Mumtaz Ahmad Faruqi, Truth Triumphs, page 31.

…then there is another ilham which is proclaimed on 20th February, 1886, and that was that God will increase Three into Four.  At that time there was no sign of my three sons (mirza Mahmud Ahmad, Mirza Bashir Ahmad and Mirza Sharif Ahmad) who are present now ; so it seemed that the ilham meant that first of all three sons will be and then another one will be added who will make the number four.  So a greater part of this Ilham is fulfilled as God has given me three sons from this marriage (the second wife) who are here ; and the next one is awaited who will increase the number into four”
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1899

He is born. MGA calls him the Musleh Maud in Tiryaq ul Qulub.

Tiryaq-e-Qulub (written in 1899, published in 1902), also see Mumtaz Ahmad Faruqi, Truth Triumphs, page 31.

“this prophecy of ‘increasing three into four’ was announced on 20th February, 1886, and after the birth of the three sons e.g., Mahmud, Bashir and Sharif, it was again mentioned in the Anjam-e-Athim and its Appendix, that as informed by God, the Promised Musleh (or reformer) who will increase three into four will now appear….”

and

Tiryaq-ul-Qulub, P. 43, original edition of 1899, via http://irshad.org/qadianism/prophecd.php

“This lad is indeed a Spark of the Light of Allah, the promised reformer, the owner of greatness and authority, possessor of healing breath like the Messiah, curer of diseases, a word of God and a lucky person.  His fame will spread to the four corners of the world, he will set prisoners free and through him all nations will be blessed.”

Tiryaq al-Qulub, page 40

Under the 25th sign, MGA writes that he considers the birth of Mirza Mubarak Ahmad as a divine promise.
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1901-1902

In 1906, via Haqiqatul Wahi, MGA claims that Mirza Mubarak Ahmad had died, most likely from plague, MGA then claims that he was able to bring him back to life.
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1904

In 1906, via Haqiqatul Wahi, MGA claims that Mirza Mubarak Ahmad had almost died after swallowing salt, MGA then claims to have given him water and thus saving his life.
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1906

An interesting reference from Haqiqatul Wahy
Haqeet ul Wahi 41 Roohani Khazain Vol.22 Page 228

“””41th sign was that , almost 20-21 years earlier I published an advertisement that God has promised to bless me with four sons who will live long. This prophecy is mentioned in Muwahib ur Rahaman page 139.i.e All praise and glories be to Allah Who blessed me with four sons in old age and fulfilled His promise. So these are four sons Mehmood Ahmed, Bashir Ahmed, Sharif Ahmed and Mubarak Ahmed who are present and alive .””

[One Hundred Fifty-Ninth] Sign—On page 58 of my book [Damimah] Anjam-e-Atham1 is recorded the prophecy in respect of Maulawi ‘Abdul-Haqq Ghaznavi which runs as follows:

After the mubahalah with ‘Abdul-Haqq, God Almighty blessed me with prosperity in every respect, increased the number of my followers to thousands, convinced hundreds of thousands of my scholarship, blessed me with the birth of another son raising the number [of sons] to three in conformity with the revelation, and then repeatedly revealed to me about a fourth son. I assure ‘Abdul-Haqq that he willnot die until he hears of the fulfilment of this revelation. If he amounts
to something, he should delay this prophecy by supplication. Refer to page 58 of my book [Damimah] Anjam-e-Atham. This is the prophecy that was made about [the birth of ] my fourth son. Then, two and half years after this prophecy, the fourth son was born during the very lifetime of ‘Abdul-Haqq. He was named Mubarak Ahmad who, by the grace of God Almighty, is alive till now. In case ‘Abdul-Haqq has not yet heard about the birth of this son, I hereby communicate it to him.
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1907
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May 15, 1907

It turns out that just before Mirza Mubarak Ahmad died (the 4th son of MGA from his second wife), MGA thought that maybe by marrying him, Allah would save his life. MGA thus married a young kid (mubarak) who was like 7-8 years old to a baby girl who was like 1-2 years old (the daughter of Sr. Abdul Sattar Shah). Mubarak still died (possibly from the plague) and this baby girl was eventually married to Mahmud Ahmad in the early 1920’s. Mirza Tahir Ahmad was born from this girl!!! (See , pages 268-270).
_____________________________________________________________________________________________August 29, 1907, in the newspaper al-Badr
http://irshad.org/qadianism/prophecd.php

In several published instances, MGA asserts that Mirza Mubarak Ahmad has been healed. However, he died barely 2 weeks later.

The quote, see Tadhkirah too

“God has revealed to me that He has accepted the prayer and the illness is cured.  It means that God has accepted my prayer and Mubarak Ahmad will get well.”
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September 16, 1907

Mirza Mubarak Ahmad dies.

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September 17, 1907
al-Hakam, vol. 11, no. 33, Appendix, p. B, via Tadhkirah

“””I saw a pit full of water in my dream. Miyan Mubarak Ahmad entered it and was drowned. A thorough search was made but no trace of him was found. Then I walked along and saw another boy sitting in his stead.”””

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September 19, 1907, p. 5, Al-Badr, Via Tadhkirah

After Mirza Mubarak Ahmad died, MGA and his team of writers published a made-up revelation of MGA which would leave open the wiggle room needed to explain away the tragic death of Mirza Mubarak Ahmad.

The revelation:
“””[Arabic] There will be no remedy, nor will he be safeguarded.”””
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September 19, 1907
Badr, vol. 6, no. 38, , p. 5, via Tadhkirah

“””I saw a pit full of water in my dream. Miyan Mubarak Ahmad entered it and was drowned. A thorough search was made but no trace of him was found. Then I walked along and saw another boy sitting in his stead.”””
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1909

Mirza Mubarak Ahmad is mentioned in Nuzul ul Masih, via tadhkirah, Nuzulul-Masih, p. 220, Ruhani Khaza’in, vol. 18, p. 598

“””Once I saw in a dream that my fourth son Mubarak Ahmad had died. Within a few days, he had high fever and lost consciousness eight times. The last time it appeared as if his life had come to an end. I began my supplication on his behalf and while I was so occupied I heard everyone say: ‘Mubarak Ahmad has died’. I placed my hand on him and there was no pulse or breathing and his eyes seemed petrified like those of a corpse. But my supplication brought an extraordinary change and by my putting my hand on him he began to revive and the signs of life returned. Then I announced in a loud voice to those present: If Jesus son of Mary brought any dead person back to life, it would have been nothing more than this. That is, he would have revived someone near to death like this and not one whose soul might have reached the heavens and conveyed by the Angel of Death to its last resting place.”””

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Links and Related Essay’s

8-14 June

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Tags

#ahmadiyyafactcheckblog #ahmadiyya #mirzamubarakahmad

The history of #ahmadiyya in Mali

Intro
Mali was a french colony, thus, the Ahmadiyya movement didnt get access to Mali until after they got independence. By 2020, Mali is listed as 90% Muslim, these are Maliki-Muslims, Mali has a long history of Islamic tradition. In fact, the richest African of all time was a Maliki Muslim Caliph named Mansa Musa.

It is unclear when Ahmadiyya got access to Mali, however, it seems like around the time that they got independence in 1960. It seems that after 2006 the Ahmadiyya movement began building mosques and investing. We dont see any Ahmadiyya mosques before 2006. Nor is their a Jamia in the country.

By 2020, we estimate that there are less than 200 Ahmadi’s in all of Mali. We have found jamaats in Sikasso, and an Ahmadiyya Mission House there. They are also in control of 17 radio stations and thus do tabligh via radio.
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How many Ahmadiyya missionaries are working in Mali?

1—Zafar Ahmad Butt seems to be the Amir and missionary in-charge in Mali.

2–Taseer Ahmad of #Segou Region of #Mali is one Ahmadiyya mullah.
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How many Ahmadiyya mosques in all of Mali? 

1—Mosquee Moubarak in Bamako, Mali.
2—Mosquee Mahmood in Segou, Mali.
3—Mosquee Nasir in Didieni, Mali.
4—Baitul Noor in Koulikoro Mali.
5— Mahdi Mosque in Fana City #Mali.
6—Ali Mosque
in Village Zirilani of Sikasso.

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1990

30,000 Qadiani-Ahmadi’s left Ahmadiyya and became Muslims.

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2008

The first ever Majlis Khuddam ul Ahmadiyya ijtema is held. The first ever Jalsa Salana was also held. 

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2011

The first ever Women’s national Ijtema is held. 

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2019

#HumanityFirst#Mali organised a ceremony un Bamakk to give Diplomas to the 56 students who have completed their three years professional education from Humanity First sewing center in #Bamako.

Humanity First also did eye surgeries. 
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2020

#HumanityFirst #Mali has just completed work today for the installation of a water hand pump in the village of Djalakoro, 20km from Kignan, region of #Sikasso by the support of #HumanityFirst #France.

#Jalsa #Salana of Koutiala Region of #Mali held on 7 and 8 February 2020.

Jama’at #Islamique #Ahmadiyya #Segou #Mali holding a #book stand in annual #festival of Segou.

#Jama‘at #Islamique #Ahmadiyya #Mali put a foundation brick for Ahmadiyya #Mosque in village Kele of #Koulikoro Region on 29 January 2020.

Mirza Masroor Ahmad fraudulently claimed 10,000 converts to Ahmadiyya from Mali in 2019-2020.

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Links and Related Essay’s

https://en.wikipedia.org/wiki/Mansa_Musa

https://en.wikipedia.org/wiki/Sikasso

https://ahmadiyyafactcheckblog.com/2017/09/10/30000-qadiyani-ahmadi-reverted-to-islam-in-republic-of-mali-full-video-1990/

https://ahmadiyyafactcheckblog.com/2020/08/10/barely-100-americans-converted-to-ahmadiyya-from-july-2019-to-july-2020/
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Tags

#islaminmali #ahmadiyyainmali #ahmadiyyainafrica #ahmadiyyainwestafrica

Who is Seith Abdur Rahman of Madras?

Intro
Seith Abdur Rahman of Madras was a Qadiani-Ahmadi and a very rich one. His name is sometimes spelled as Seth Abdul Rahman, or Seith Abdul Rehman or Seth Abdur Rahman Haji Allah Rakha, Madras. MGA was known to beg for money from him all the time. He seems to have been from a merchant family from modern day Chennai, which was called Madras until 1996. MGA mentioned him by name in 1906, via Haqiqatul Wahy, MGA mentioned how his businesses failed by 1902-1906. He was never mentioned again in the history of Ahmadiyya. Nor were any of his children.

In 2008, Mirza Masroor Ahmad visited India and Chennai. The Ahmadiyya jamaat seems to have 1 masjid in Chennai, India. It is called Masjid Haadi. In fact, the Khalifa opened this mosque in 2008, they don’t seem to have had any masjid before 2008. He was the first Khalifa to ever visit Chennai, India. They have 2 mission houses also, in Kodambakkam, Chennai, Tamil Nadu and in Adambakkam, Chennai, Tamil Nadu. 

Seith Abdur Rahman of Madras was also mentioned in Maulvi Hassan Ali’s book, Taeed
Haq (Corroboration of the Truth), in which he narrated the very interesting story of his search for the Mujaddid of the era, which culminated in his pledge to MGA (See Mujadid e Azim by Dr. Basharat Ahmad, online abridged english edition).
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1895

After the Athim prophecy failed, he loaned MGA 1,000 rupees to publish 10,000 copies of a challenge to Athim (see Dard).
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1896

There were 13 Ahmadi’s from Madras in the famous list of the first 313 Ahmadis of 1896 (See Dard), they all seem to have been merchants and related to each other. Seth Abdur Rahman Haji
Allah Rakkha (with wife), Madras is listed as #29 (See Dard). He also donated for the Minaratul Masih and all the money went missing.
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1899

He accompanied MGA during his famous court case against Muhammad Hussain Batalvi (see Dard).
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1900

Seith Abdur Rahman was living Qadian, he asked MGA if he could leave an return to Madras.
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1902

MGA still writes letters to Seith Abdur Rahman (See Tadhkirah).
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1903

MGA mentions Seth Abdul Rahman, a businessman of Madras, in his book, Tadhkiratu-Shahadatain.

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1906-1907

MGA mentions Seith Abdur Rahman in his book, “Haqiqatul Wahy”. It seems that Seith Abdur Rahman was suffering from a cancerous carbuncle. Maulvi Abdul Karim has died in 1905 from a cancerous carbuncle also. MGA claims that his God had already told him that Seith Abdur Rahman had recovered, then he got his letter to that same effect, this is an obvious lie. MGA mentioned how his businesses failed by 1902-1906.
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1918

Maktubat-e-Ahmadiyyah, Volume 5: Part I, is published from Qadian. It contains, Fifty-six pages, published in 1918, in Urdu, is a collection of 96 letters written by MGA from 1892 to 1905 to Seth ‘Abdur Rehman of Madras(see Hidden Treasures).
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2008

For the first time ever, the Khalifa visits Chennai, India. He opens the new Ahmadiyya mosque, Masjid Haadi. Plot No 1, 2ndstreet, Ramalinga Nagar, Ags Colony, Muthialpet, Chennai – 600091.

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Links and Related Essay’s

https://ahmadiyyafactcheckblog.com/2021/01/17/mirza-ghulam-ahmad-wanted-hugs-sums-of-money-from-ahmadis-for-dua/

https://ahmadiyyafactcheckblog.com/2019/07/29/review-of-maktubat-e-ahmad-vol-2-big-part-of-correspondence-is-about-chanda-sex-medicines-and-search-of-friends-marriages/

https://ahmadiyyafactcheckblog.com/2019/08/05/mga-and-his-team-were-seeking-data-on-yus-asaf-in-madras-in-1899/

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Tags

#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #madras #

 

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