It seems that Ibn Arabi, in his famous book, Tafsir Ibn Arabi, wrote that Jesus was raised up in his Ruh from the lower world to the higher world (his body seems to have been discarded on Earth, per Ibn Arabi), and then Jesus will descend in the end times with a different body. This might elude to 56:61 of the Quran. However, this is in total contradiction of the Ahmadiyya position. Ahmadi’s claim that Esa (as) died 90 years after the event of the crucifixion and in India, whereas, Ibn Arabi and all other Muslims claim that Mutawafeeka happened before the event of crucifixion. There are other references from Ibn Arabi’s works wherein he claims that Esa (as) was never even on the cross and a phantom image was crucified. Ibn Arabi also claimed to be like Esa (as) in a strange way, and thus, the islamic world doesn’t follow his teachings or take him seriously. Nevertheless, we have posted the reference and will wait for independent verification.
_____________________________________________________________________________________________ Continue reading “If Ibn Arabi believed that Esa (as) would physically return to Earth with a new body, why do Ahmadi’s quote him?”
In 1895, Mirza Ghulam Ahmad (and his team of writers) introduced the existence of a special medicinal ointment known as the Marham-i ‘Isa (ointment of Jesus). MGA and his team of writers claimed that over 1000 books of medicine mention this ointment, however, that is a lie, MGA and his team were the first group of humans to ever mention the Marham-i ‘Isa (ointment of Jesus). Continue reading “What is Marham-i-Esa? The ointment of Esa?”
In 1899, a follower of MGA (Hakim Muhammad Husain of Lahore) seems to have invented Marham-e-Isa also spelled as Marham-i-Esa and began selling it, its ingredients are unknown. However, the British government immediately stopped him (See Dard). In 1914, Hakim Muhammad Husain of Lahore became a Lahori-Ahmadi. He was taught medicine by Noorudin (see “HAKEEM NOOR-UD-DEEN”, page 151). Continue reading “Who is Hakim Muhammad Husain of Lahore aka Marham-i-Esa?”
Watch my video on this herein. MGA was taking drugs his entire life. In this case, we have hard evidence which proves that MGA and his team kept wine and opium in Masjid Mubarak. Furthermore, MGA would send his trustworthy servant, Yar Muhammad, who would also stroke MGA during prayers. Tonic wine was initially invented in the late nineteenth century at Denver, England by Christian monks. In early several decades (up to the first quarter of the twentieth century) this wine made of red wine had not only very high level of Alcohol (14-16%) and Caffeine but a very high level of Cocaine used as an aphrodisiac. This intoxicant is now banned all over the world. Tonic wine was aand is very strong at addictive wine specially popular among the criminals and hooligans. It is marketed by the name of ‘Buckfast wine’. Continue reading “Mirza Ghulam Ahmad and tonic wine ordered from Lahore”
Hakim Muhammad Hussain Qureshi was a Qadiani-Ahmadi and lived most of his life in Lahore, he knew most of the Lahori-Ahmadi’s. He was the famous follower of Mirza Ghulam Ahmad who MGA asked for tonic wine. It should be noted that MGA never admitted to taking opium or alcohol as medicine for any of his ailments while he was alive. In fact, MGA famously wrote about his refusal to take opium for this diabetes condition (in 1903) and would prefer to suffer, since people would mock him if he ever did. He seems to have remained a Qadiani-Ahmadi until his death. He is recorded in the Al-fazl of 1947 as supporting the Khalifa at Qadian.
In 1909, he published “Khutut E Imam Ba Nam E Ghulam” from Lahore. He wrote is because many people from the Jamaat kept bugging him to compile the letters that MGA (Hazrat Aqdas) wrote to him.
In this case, we have hard evidence which proves that MGA and his team kept wine and opium in the Masjid Mubarak. Furthermore, MGA would send his trustworthy servant to pickup the wine, Yar Muhammad, who would also stroke MGA during prayers.
Tonic wine was initially invented in the late nineteenth century at Denver, England by Christian monks. In early several decades (up to the first quarter of the twentieth century) this wine made of red wine had not only very high level of Alcohol (14-16%) and Caffeine but a very high level of Cocaine used as an aphrodisiac. This intoxicant is now banned all over the world. Tonic wine was and is very strong at addictive wine specially popular among the criminals and hooligans. It is marketed by the name of ‘Buckfast wine’.
Per Mirza Tahir Ahmad only, MGA’s wife, (Nusrat Jehan) started taking tonic wine immediately after Mirza Mubarak Ahmad was born in 1899. This is the famous case of MGA ordering tonic wine from Plommers shop in Lahore. In that same era, Mirza Mubarak Ahmad was also given port wine, since he was sick. MGA also kept Saturnes wine in Qadian and gave it out like candy. MGA and Noorudin would take wine and opium as needed, it was not a big deal, however, they never admitted to it. Mirza Ghulam Ahmad used poison, opium and wine in his medicines too. This was all very normal for life at Qadian. Opium was another drug in heavy circulation at Qadian, and MGA never admitted to its usage, nor did MGA ever admit to having wine in his house.
Sometimes, his name is spelled as Quraishi Mohammad Hussain (See Truth Prevails).
The book, free download
Khutut e Imam Ba Nam e Ghulam
When did he become Ahmadi?
He isn’t mentioned in the famous list of the first 313 Ahmadis of 1896. However, he did contribute to the building of the Minaret ul Masih in roughly 1900-1092. His name is spelled as Hakim Muhammad Husain Qurashi, Lahore. He is listed as number #59. In May of 1908, when MGA died, he accompanied the death procession.
His son seems to die, he writes a letter to MGA about it.
The famous letter wherein MGA send’s yar Muhammad to pickup the tonic wine.
He isn’t mentioned in the famous list of the first 313 Ahmadis of 1896. However, he did contribute to the building of the Minaret ul Masih in roughly 1900-1092. His name is spelled as Hakim Muhammad Husain Qurashi, Lahore. He is listed as number #59.
On October 20th, 1904: MGA writes a letter
In May of 1908, when MGA died, he accompanied the death procession.
In 1909, he published “Khutut E Imam Ba Nam E Ghulam” from Lahore. He wrote is because many people from the Jamaat kept bugging him to compile the letters that MGA (Hazrat Aqdas) wrote to him. In this book, the famous incident of tonic wine exposes MGA to the world.
“My Beloved Hakeem Muhammad Hussein Saheb,
Assalamo alaikum wa Rehmatullah wa Barakatohu. Presently I am sending Mian Yar Mohammad. Purchase yourself all the things that are to be purcahsed and buy one bottle of TONIC WINE from the Plommer Shop. But I want TONIC WINE, make a note of it. Rest is fine. Wassalam.
(signed) Mirza Ghulam Ahmad.Letters of Imam towards Ghulam,
p.5, Majmooa-e-Maktoobat Mirza Ghulam Ahmad towards Hakeem Muhammad Hussain Qureishi Saheb Qadiani, Owner of Rafeeq-us-Sehat Dispensary, Lahore.
He seems to be mentioned in the book, “Truth About the Split” (Aenas Sadaqat) (See the online english edition, page 234). The Khalifa refers to him in terms of the famous day in 1909 wherein the Khilafat was discussed on Masjid Mubarak.
The Lahori-Ahmadi’s admit that MGA might have taken wine and alcohol as medicines.
Statement of Dr. Basharat Ahmad Qadiani Lahori, Paigham-us-Sulh Newspaper, vol.23, No. 15, dated 4th March 1935; vol.23 No.65 dated 11th October 1935; mentioned in Qadiani Mazhab, pp. 168-169, 1995 Edition, by Prof. Mohammad Ilyas Burni
“Thus under such circumstances if Hazrat Maseeh Mowood had used Barandi or Rum himself during sickness or prescribed for his patients, then it was not against the Islamic Law, let alone Tonic Wine, which is a medicine. If he had bought it for some member of his family or friend who had recovered from some long illness and is weak or even if he had asked for himself and had used it, what was wrong in it? He used to suffer such severe attacks of weakness that his hands and feet used to become cold and the pulse, feeble. I have myself examined him in this state. Their used to be no sign of pulse. If under such circumstances according to the instructions of doctors, he had used Tonic Wine, then it was exactly according to Shariah (Islamic Law). He used to spend whole day writing. Used to pray in the night. He was getting old. Thus under such if had drunk Tonic Wine as medicine, then what is the problem in it?”
See al-Fadl June 30, 1947, July 1, 4, 12, 18, 28, 30, 1947, August 9, 14, 1947, etc, via the 2018 online english edition of Tadhkirah, pages 1090–1092
This was in terms of MGA’s prophecy that Lahore would be totally decimated by plague. Hakim Muhammad Husain Quraishi gave some sort of testimony. This was during the partition and thus, it seems that the Qadiani jamaat was asserting that people would die and Lahore would be burned during partition.
Mirza Tahir Ahmad concocts the story that MGA didn’t use tonic wine, instead, it was for his wife Nusrat Jehan and a post-pregnancy battle with depression and anxiety, which is a total lie.
Links and Related Essay’s
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian
#tonicwine #portwine #cocowine
This is a copy and paste job from the islam-ahmadiyya reddit forum. You can find this original story on a German website herein. Watch my video on this herein. Continue reading “The 6th anniversary of the murder of Lareeb Khan, A look into the court trial and the role of the Jama’at Part 1: The testimony of the Murrabi counseling the family”
By 2020, we estimate that there are barely 10k Ahmadi’s in all of Sierra Leone. This is based on the amount of missionaries that they have working and the amount of Qadiani-mosques. The Amir and Missionary-in-charge is Maulana Saeed-ur-Rahman. It is unclear as to how many Ahmadi mullahs are working underneath him (we have counted about 10, of which, the majority are working at Jamia). However, his english is terrible. It is also unclear when the first Ahmadiyya place of worship was built. It seems to be Baitul Sabuh, which is in the Kissy Dockyard area of Freetown.
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.
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
#ahmadiyyainmalaysia #ahmadiyyainsingapore #ahmadiyyainindonesia #ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadi #qadiani
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.
“A Voice from Singapore”, Review of Religion 24, no. 10 (October 1925):
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.
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.
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).
After preaching for a few months. Missionary Shah Muhammad Sahib Hizawary was transferred to Java (Indonesia).
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.
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.
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.
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.
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.
After fifteen years away from home, Maulana Ghulam Hussain Ayyaz went back home to Rabwah on the 24th of November 1950.
On the 8th of October 1956, he was sent to Singapore again.
Missionary Muhammad Sadiq Sahib served his second tour of duty as a mullah 3 December 1958 till 18 August 1962
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.
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.
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.
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.
The first ever Jalsa Salana was held in Malaysia. It was a joint Jalsa with the Singapore Ahmadiyya jamaat.
Dr. Mashitah Ibrahim has called on the Malaysian Government to take firm action against “misguided teachings of the Qadianis”
Ahmadi’s are declared as non-Muslim by the Malaysian government.
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.
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#ahmadiyyainmalaysia #ahmadiyyainsingapore #ahmadiyyainindonesia