As we all know, Ahmadi’s are fast at getting visit visa’s to Malaysia and then refusing to leave Malaysia and returning to Pakistan. This is an asylum scam that we have exposed many times before. Further, there is no Ahmadi persecution in Pakistan, it is all a big lie, the Mirza family has created this just to get people to join Ahmadiyya and then leave Pakistan for greener pastures. Many Pakistani-Christian groups have complained of this before.
Malaysian govt has requested Pakistan govt to stop qadianis from coming to Malaysia in great number. They do not go back to Pakistan and disappear in Malaysia to apply for political asylum. They are also found involved in crimes. They do so in the hope that they would get asylum in Europe through UNHCR.
On receipt of this letter from Malaysia, the govt of Pakistan has issued a letter directing the FIA Immigration to take action against travel agents involved in this business. They are involved in human trafficking they fabricate false stories of persecution on these Qadianis so as to get the attention of UNHCR.
In this regard, sources in FIA has disclosed the names of Lahore and Chunabnagar based Qadiani agents Zaeem Ahmad Bhutta,Malik Basharat and Abdul Aziz But from Gujrat and M Tariq from Kharian. These human traffickers charge Rs 1 Million to 2 million for their services in this regard.
(Daily Ummat Karachi 25 December 2019)
In the 1920s, a number of Ahmadi Muslim journals and books published in India were known to be widely circulated in a number of South East Asian countries, including Singapore. Ahmadiyya influences reached such heights that a protest held at the Victoria Memorial Hall attracted over two thousand people.
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.
However, 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 Ahmad 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.
According to the recorded history of the Ahmadiyya movement, the first person to become an Ahmadi Muslim was Haji Jaafar, who embraced his new faith in 1938, three years following the arrival of Ayyaz in Singapore. The first president of the movement in Singapore was Engku Ismail bin Abdul Rahman, a descendant of the Johor royal family. His successor was Hamid Salikin who took office in 1955.
In 1966 Muhammad Osman Chou, an Ahmadi Muslim missionary who grew up in Anhui, China, 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.
During the 1980s, the Ahmadiyya Muslim 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.[5
The first Annual Convention in Singapore was held on 26 and 27 December 1987, after more than 50 years following the introduction of the movement in Singapore. The convention, which had 121 members in attendance, was held joint with its neighboring country of Malaysia.
The fourth caliph of the community, Mirza Tahir Ahmad paid a visit to Singapore on September 8, 1984. During his visit, which lasted a week, he laid the foundation stone for the Community’s first mosque in Singapore to which he gave the name Taha Mosque.
The new mosque was opened in 1985. 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.
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.
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.
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