Watch my video on this herein. In 1920, it seems that Khwaja Kamaluddin was invited by the Dutch Empire to spread Ahmadiyya teachings in Indonesia (On 10-23-1920, Khwaja Kamaluddin was in the Dutch colony of Indonesia and arrived in Surabaya (see “Conversion to Ahmadiyya in Indonesia: Winning Hearts through Ethical and Spiritual Appeals” by Ahmad Najib Burhani, 2014).
Per Burhani, Khwaja Kamaluddin stayed in Dutch-Indonesia for 2 months and gave speeches (see this book, which mentions Kamal-uddin’s trip to Indonesia) in Surabaya and Batavia (Batavia was the capital of the Dutch East Indies. The area corresponds to present-day Jakarta, Indonesia).

Khwaja Kamaluddin was -in-charge of the only mosque in England and had been touring the British Empire and spreading Ahmadiyya beliefs (and not mentioning MGA specifically). This tour of Dutch-Indonesia wasn’t reported in any newspaper. Ahmadiyya beliefs and missionaries (Lahori’s and Qadiani’s) also made it to Dutch-Guyana (modern day Suriname), thus, the Dutch liked Ahmadiyya beliefs and wanted them spread to Muslims in their colonies.

In 1923, the Dutch colony of Indonesia officially sent 4 men to Qadian for missionary training. This is highly suspicious. These were: Maulwi Abu Bakr Ayub sahib, Maulwi Ahmad Nur-ud-din sahib, Maulwi Zani Halaan sahib and Haji Mahmood sahib. There whereabouts were unknown after 1923 (See Mirza Masroor’s Ahmad Friday sermon of 2-11-2011).

In 1924, the Lahori-Ahmadi’s sent 3 missionaries, Maulana Ahmad, Hafiz Muhammad Hasan Cheema and Mirza Wali Ahmad Baig (See Mujahid e Kabir). Due to certain reasons the Hafiz sahib stopped in Singapore. Maulana Ahmad was taken ill after arriving in Java and had to return to India after four months. This left Mirza Wali Ahmad Baig as the only Ahmadi missionary in all of Indonesia and he landed in Java. Mirza Wali Ahmad Baig stayed there till 1937. He seemed to have been the teachers of the famous Sukarno, who eventually became  the leader of the Indonesian struggle for independence from the Dutch Empire. He was a prominent leader of Indonesia’s nationalist movement during the Dutch colonial period and spent over a decade under Dutch detention until released by the invading Japanese forces in World War II. Sukarno and his fellow nationalists collaborated to garner support for the Japanese war effort from the population, in exchange for Japanese aid in spreading nationalist ideas. Upon Japanese surrender, Sukarno and Mohammad Hatta declared Indonesian independence on 17 August 1945, and Sukarno was appointed as its president.

Indonesia’s first President, Dr AR Sukarno (left) meeting with Ahmadi missionaries in Indonesia, Syed Shah Muhammad Sahib and Hafiz Qudratullah Sahib
The Amir Jamaat-e-Ahmadiyya Indonesia and missionary in-charge

The Amir is a local indonesian, Abdul Basit Shahid. He has been the Amir since at least 2013.

The Missionary-in-Charge, Mirajuddin Shahid Sahib.
Qadiani-Ahmadiyya places of worship in Indonesia

–Ahmadiyya sources claim that in 1925, when Ahmadi missionaries landed, they were able to get a whole family to convert to Ahmadiyya, and took over their mosque. The mosque belongs to the Argadiraksa family. Baitur Rahim Mosque, Built: 1920, Capacity: 1000, Location: Singaparna, Tasikmalaya, Indonesia.

—Ahmadiyya sources claim the Masjid Mubarak in Padang, West Sumatra, Indonesia is an Ahmadiyya place of worship. It was built in 1979, capacity is 750.

—Baitur Rahman, Bogor Indonesia. Capacity 500.

—Al Falah Mosque, Capacity: 100, Location: Bogor, Indonesia.

—Asy Syifa Mosque, Capacity: 50, Location: Bogor, Indonesia

—At Taufiq Mosque, Location: Bogor, Indonesia.

—Nusrat Jahan Mosque, Location: Semarang, Indonesia

—An Nur Mosque, Capacity: 700, Location: Manislor, Indonesia

—Al Fazl Mosque, Capacity: 200, Location: Bogor, Indonesia

Masjid Al Husna – Central Java, Indonesia. 

—Nasir Mosque in Indonesia[39]

—Baitul Anwar (see “Mosques Around the World).

—Masjid Baitul Mujib. Opened in 2000, capacity seems to be 50. A small community.

—Baitul Hafiz, Built on 28 February 2020, Capacity: 200. Location: Bendungan, Wonosobo, Central Java, Indonesia.

—Masjid Hidaya, shut down by the Indonesian government.

Jl. Balikpapan I No.10, RT.2/RW.6, Petojo Utara, Kecamatan Gambir, Kota Jakarta Pusat, Daerah Khusus Ibukota Jakarta 10130, Indonesia.

—Masjid Mubarak, shut down by the government, Jakarta, Indonesia. Sindangbarang too, maybe in Sindangbarang they have another mosque.

—-An Nasr Masjid, Built: ?, Capacity: 200, Location: Borneo, Indonesia

—Ahmadiyya mission house on Borneo island, Indonesia side. Jl. Dahlia Kebun Sayur No.7, Mawar, Kec. Banjarmasin Tengah, Kota Banjarmasin, Kalimantan Selatan 70112, Indonesia.

—Ahmadiyya Jamaat Semarang, Indonesia. Seems to be a mission house.

—Ahmadiyya Jamia. Mubarak Mushlikhuddin Sahib reports that Jamia Ahmadiyya Indonesia International held its Convocation Ceremony for Shahid and Mubashir classes on 10 August 2020 in Nasr Mosque. This event was a historic moment for Jamaat-e-Ahmadiyya Indonesia, as it was the first time that students completed the full Shahid course – a seven year course.

—-Masjid Nurrudin, opened in 2021.

Lahori-Ahmadiyya places of worship


In October 1920, Khwaja Kamal-ud-Din, the leader of the splinter group Lahore Ahmadiyya Movement toured Southeast Asia. The reason for this tour is unknown. Nevertheless, he specifically went to the Dutch colony of Indonesia. This was the only time he ventured outside of the British government. We think that the Dutch had heard about Ahmadiyya and how it was being used to convert Muslims into well wishers of the British government and thus, the Dutch wanted some Ahmadi’s to come over. Khwaja Kamal-ud-Din seems to have had successfully managed to win confidence among some Indonesian Muslims. He delivered a number of speeches in Surabaya and Batavia which attracted headlines in several leading newspapers.

Per Ahmadiyya sources some random teacher read about Ahmadiyya and then sent a few of students to India (this story seems to be a lie). These Indonesians didn’t know the difference between Lahori and Qadiani-Ahmadi’s. On complying with their teachers advice, all three students set out separately and reunited in the north Indian city of Lucknow. Whilst in the city they began their education in Islamic studies at Madrasah Nizhamiyyah Darun Nadwah under the supervision of Abdul Bari-al Ansari. Feeling unsatisfied, and having recalled a lecture by Khwaja Kamal-ud-Din in Java, they soon set out towards his city, Lahore, over 500 miles north west of Lucknow, and encountered with members of the Lahore Ahmadiyya Movement, which at that time had already split with the main Ahmadiyya Muslim Community, still based in Qadian. Impressed by the Ahmadi teachings under the supervision of Maulana Abdus Sattar, and on the other hand, having discovered the split of the Lahori Ahmadis, they decided to travel to Qadian. Multiple theories abound as for the justification for this move. It has been suggested that the students desired to know more about the source of the teachings of Ahmadiyya and Mirza Ghulam Ahmad. However, a more popular opinion suggests that Abdus Sattar was himself convinced of the superiority of the main branch, the Ahmadiyya Muslim Community and was spiritually aligned to them.

Soon after their arrival, the three students decided to take oath of allegiance at the hands of Caliph Mirza Basheer-ud-Din Mahmood Ahmad and opted to continue their studies in Qadian. On invitation, a further 23 students from the Indonesian boarding school Sumatra Tawalib, arrived in Qadian to further pursue Islamic studies and having learnt of the Ahmadi teachings, they too converted to the Ahmadiyya movement.

Jamaat-e-Ahmadiyya’s role in Indonesia’s independence from the Dutch

Per Ahmadiyya only sources, it was in 1923 that 4 young Indonesian men came to British-India for religious education and found their way to Qadian. These were: Maulwi Abu Bakr Ayub sahib, Maulwi Ahmad Nur-ud-din sahib, Maulwi Zani Halaan sahib and Haji Mahmood sahib. The British government gave these 4 visa’s, however, they didn’t speak any Urdu and thus communication with Ahmadi’s at Qadian was impossible (See Mirza Masroor’s Ahmad Friday sermon of 2-11-2011).


Jamaat-e-Ahmadiyya’s role in Indonesia’s independence from the Dutch

In 1924, the caliph toured the Middle East and Europe. Having learnt this, a number of Indonesian students, whilst still studying in Qadian, desired that their caliph should also visit the East, in particular the Indonesian archipelago. In a formal speech delivered in Arabic to the caliph, by Haji Mahmud, a spokesman for the Indonesian students in Qadian, the students expressed this very desire. The caliph, assured them that he himself will not be able to visit Indonesia but will soon send a representative, a missionary, to the region.

On Huzoor’s return from his tour of Europe in 1924, several receptions were held in his honour. The Indonesian youngsters also arranged a tea party on 29 November 1924, in which they presented an Arabic address, and Huzoorra also delivered an Arabic speech in response. (Al Fazl, 4 December 1924, p. 2)

Screenshot 20211223 044810 Samsung NotesAl Fazl, 4 December 1924, p. 2


In the summer of 1925, under the directive of the caliph, Rahmat Ali, a missionary of the Ahmadiyya movement, arrived in TapaktuanAceh, the northern province of the Sumatra Island. With this, the foundation of the Ahmadiyya movement in Indonesia was laid.[7] In the history of the Community, the three aforementioned students are renowned as the early pioneers of the Ahmadiyya movement in Indonesia. Through their pioneering efforts, and various missionaries of the Community, Ahmadiyya was to spread across Indonesia.[8]

On October 2, 1925, with 13 members, under the leadership of Rahmat Ali, the first branch of the movement was established in Tapaktuan, the ROR of October-1925 reports that there are indonesian men already at Qadian getting training. The ROR of December-1925 reports that their missionary is working in Sumatra.

Discussions, lectures, and debates played a crucial role in the early progress of the Ahmadiyya movement in Indonesia. As soon as Rahmat Ali arrived in Tapaktuan, the first lecture he organized was on the death of Jesus, concerning which Ahmadi Muslims hold a distinctive theological perspective from mainstream Muslims and Christians. Many early converts to the Ahmadiyya movement are attributed to theological debates, including, but not limited to the death of Jesus. However, many conversions required more than satisfactory arguments, and it was not solely debates that attracted people. The charisma, attitude and the ‘spiritual power’ of the missionaries appealed to the public. The patience exemplified by the Ahmadi debaters in face of abusive criticisms and humiliation played an important role (See Burhani).

Thus, Huzoorra sent Hazrat Maulvi Rahmat Alira to Indonesia to establish the Ahmadiyya mission there. He departed for Indonesia on 17 August 1925 and in September, reached Tapak Tuan, a small town in Sumatra.

He established the first jamaat (chapter) in Indonesia within a few months, with eight people performing bai‘at, and the first Ahmadiyya mosque built in 1937.

In the March-1926 edition of the ROR, Maulvi Rahmat Ali discusses how Muslims have called him a Kafir in Indonesia.

A few months later, in 1926, Rahmat Ali moved to Padang, in the west coast of Sumatra and established the second branch of the movement. Following this, several branches of the movement were established all over the Island.

The ROR of September-1926 reported that Maulvi Rahmat Ali had converted many people to Ahmadiyya. 


Mirza Wali Ahmad Baig established a Jamaat for the Lahori-Ahmadi, we don’t know what this means.

Since the earliest days of the Ahmadiyya Islamic movement in Indonesia numerous fatwas have been issued by Indonesian religious organizations. One of the earliest to issue a fatwa was the Sunni Indonesian movement Muhammadiyah, which issued its fatwa in 1929, declaring anyone who does not believe in the finality of Muhammad as infidel. Although the fatwa does not explicitly mention Ahmadiyya, nor Ahmadi Muslims, it is believed that it was directed at the Ahmadiyya movement. It is to be noted however that Muhammadiyah initially maintained cordial relations with the small Lahore Ahmadiyya group, so much so that it was rumoured that the two groups were going to merge.[13]

In the April edition of the ROR, his picture is there along with many new indonesian Ahmadi’s.


In 1931, Rahmat Ali moved to Batavia (known today as Jakarta, the capital of Indonesia), in the northwest coast of Java Island.[7]

The ROR of Feb-1932 reports that Maulvi Abu Bakr (spelled as Aboe Bacar Ajub, who has the title of “Maulvi Fazal”) arrived on the island of Sumatra accompanied by Mr. Abdul Aziz Sharif. They landed at Padang (Sumatra) via the ship “Hemskerk”. A man named Seth Aboe Bacar (Abu Bakr) received them, he is the “Amir-i-Jamaat” for the ahmadiyya community therein.

Mirza Bashir Ahmad (M.A.) is mentioned in the ROR of March-1932, the ROR quotes a newspaper (Djawah Tengah Review) from Semereng, Java (modern day Indonesia) which appreciates the work of Mirza Bashir Ahmad (editor of the Review of Religions) and the effect it is having in Europe and America.

Allegedly, per the ROR of Jan-1933, Ahmadi’s from Indonesia (Java and Sumatra) were at the Jalsa at Qadian in 1932. 

A few years after the arrival of Rahmat Ali, a committee Komite Mencari Hak (committee for finding the truth) was assembled by Tahar Sultan Marajo, a non-Ahmadi Muslim in the Pasar Gadang locality of Padang, western Sumatra, in order to bring Ahmadi missionaries and orthodox clerics together to debate on religious matters. However, the debate did not ensue as the clerics did not appear. According to Ahmadi reports, some of the committee members converted to Ahmadiyya. Some of the most famous debates, in the early years of the movement, between Ahmadi Muslims of Indonesia and the orthodox clergy was with Persatuan Islam, an Indonesian Islamic organization founded in 1923. The debates were commonly held in Bandung and Batavia, both of which lie in the western portion of Java. The first debate with Persatuan Islam was on the death of Jesus, attended by over a 1,000 people and lasted over three days during April 1933. A second debate discussing wider topics, was held in September of the same year, and was witnessed by over 2,000 people (See Burhani).

The ROR of Feb-1933 has this photo of Maulvi Rahmat Ali.

The ROR of Aug-1933 reports that Maulvi Rahmat Ali and his newspapers, “Islam” and “sinar Islam” have stirred a controversy with the local Muslim Community (The Anjuman Himayat-i-Islam of Java) and their newspaper “Pembala Islam”. A debate was setup for April 13-14th. The controversy lasted for 3 days, Maulvi Abu Bakr also helped. Ahmadi’s claimed victory in the ROR.

The ROR of Dec-1933 mentions the missionary work of Maulvi Rahmat Ali in modern day Indonesia. Maulvi Rahmat Ali has been aggressively debating the Muslim of Batavia (Java and Sumatra). A Maulvi Abdul Wahid is also mentioned, he gives details of the debates, in one instance, he explains how Maulvi Rahmat Ali gave a lecture on the death of Jesus. On the second day of the debate, Maulana Abu Bakr gave a speech on “The Truth of the Claims of the Promised Messiah”. The “Benting Taimur” newspaper (Of Batavia) was quoted.

Mirza Wali Ahmad Baig got translated Maulana Muhammad Ali’s Translation of Holy Quran into Dutch in 1934. He then taught in many schools in Indonesia and among his students was 1st president of Indonesia, Mr. Sukarno (See page 22).

The ROR of Jan-Feb-1934 reports that Maulvi Muhammad Sadiq is working out of Sumatra (his letter is from Dec-1933). Maulana Rahmat Ali was also there and was in Java. The ROR of Aug-1934 reports that Maulvi Muhammad Sadiq has arrived in Maidan, Sumatra (modern day Indonesia).

In an official document presented to the Governor General of India, the Ahmadiyya Movement and the 2nd Khalifa claim to have many local converts to Ahmadiyya (See ROR of April-1934).

Although the Community had established a number of branches throughout the country, it was not until a conference was held in December 1935 that the organisational structure of the Community was established.[1] R. Muhyiddin was elected as the first president of the Ahmadiyya Muslim Community in Indonesia.[7] The Indonesian branch adopted the name Ahmadiyah Qadian Departemen Indonesia, which was later changed to Anjuman Ahmadiyah Departemen Indonesia in June 1937. In late 1949, after the Indonesian Revolution, the name was once again changed to Jemaat Ahmadiyah Indonesia (JAI), thereby emphasizing the organizational nature of the Community and its connection to the worldwide Ahmadiyya Muslim Community.[1]

In a separate development, the Lahore Ahmadiyya Movement, which had split from the main Ahmadiyya Muslim Community in 1914, sent its first missionary Mirza Wali Ahmad Baig in 1926. Although the Lahore Ahmadiyya was established in the country on December 10, 1928, it was not legally registered in the country (as Gerakan Ahmadiyah Indonesia ‘GAI’) until the following September. Due to a lack of effort produced by the Lahori Ahmadis in seeking converts in Indonesia, and into the faith in general, the group failed to attract a sizeable following. In particular, Mira Wali Ahmad Baig was the last missionary of the group, in contrast to the main Ahmadiyya movement, which had sent missionary after missionary to Indonesia.[1] Due to the organizational strength adopted in overseas missionary activity, during the era of the second Caliphate, and for various financial and theological reasons, the main Ahmadiyya branch became increasingly successful in gaining converts to their interpretation of Islam.[5] Shielded by Indonesia’s Constitution, which guaranteed religious freedom, the Ahmadi Community continued to grow, whilst facing little persecution up until the fall of the Suharto government.[8]

In 1935, local members of the Indonesian Ulema Council in East Sumatra issued their first warning of the ‘heretical’ status of the Ahmadiyya. However it was not until 1965 that this position was formalized through a fatwa. Having produced little influence, the national body of the Indonesian Ulema Council took up the issue and in 1980 issued its first fatwa against the Ahmadiyya movement, although it excluded the splinter Lahore Ahmadiyya group from this ordeal. It declared Ahmadi Muslims outside the pale of Islam, “deviant” and that the government is to give ear to the Council in its dealings with Ahmadi Muslims. As a result, the Ministry of Religious Affairs issued a statement declaring the Ahmadiyya movement as a ‘deviant’ sect. However the New Order government of the second President of Indonesia, Suharto, gave little support in the implementation of the final part of the fatwa through actual state policy.[3][14]

The ROR of Jan-1936 alleges that Ahmadiyya has centers in many countries of the world, these were all represented at the 1935 Jalsa at Qadian. They are as follows: England, America, Japan, China, Syria, Palestine, Egypt, Java and Sumatra, Nigeria, Nairobi (Modern day Kenya), Afghanistan and Persia.

The ROR of Jan-1936 alleges that Ahmadiyya has centers in many countries of the world, these were all represented at the 1935 Jalsa at Qadian. They are as follows: England, America, Japan, China, Syria, Palestine, Egypt, Java and Sumatra, Nigeria, Nairobi (Modern day Kenya), Afghanistan and Persia.

Jamaat-e-Ahmadiyya’s role in Indonesia’s independence from the Dutch

Mirza Wali Ahmad Baig returned to India from Indonesia.

He established the first jamaat (chapter) in Indonesia within a few months, with eight people performing bai‘at, and the first Ahmadiyya mosque built in 1937.

The ROR of Dec-1939 alleges that there are Ahmadi representatives in Batavia-Centrum aka modern day Indonesia.

The ROR of Dec-1940 has a full report of Qadiani-Ahmadiyya in Garut, Java, Indonesia. This was also published in the Al-Fazl of Nov-1940. They allege that there are 328 Ahmadi’s in Garut now. The Ahmadi’s have their own temple and club house therein, which costs 12.5 guilders per year. There is also a printing press that is owned by Ahmadi’s. An Ahmadi has given the Ahmadiyya Movement a garden full of orange trees, the community is now making money off of this donation (1650 rupees per year). It is reported that the Ahmadi mullah working in Garut, Java, Indonesia, he has travelled extensively on the island of Java and even met the other Qadiani-Ahmadi missionary working in Sorabaya. The ROR also reports that the 2nd Khalifa’s book, “Invitation to the Ameer” has been translated into Malay. A man named M. Abdul Wahid is described as the Qadiani-Ahmadi missionary-in-charge, they also mention how he has changed his headquarters to Bandung, Western Java. They also allege that there are 6 Ahmadi’s in Badung.

The Lahore Ahmadiyya movement, also known as Gerakan Ahmadiyyah Indonesia (GAI) in Indonesia, had only 400 members up until the 1940s. Due to a lack of effort produced by the Lahori Ahmadis in seeking converts in Indonesia, and into the faith in general, the group failed to attract a sizeable following. By the 1970s the group’s membership stood between 500 and 1000 people. In the 1980s, it fell to 708 members.

The ROR of Aug-1941 reports that Maulvi Rahmat Ali is the missionary-in-charge for all of Indonesia and he recently toured the island of Sumatra, he went to the town of Padang and stayed for 2 months. He returned to the island of Java on March 16th, he toured the entire island in roughly 45 days and gave 30 lectures. The Ahmadiyya Community at Batavia (corresponds to present-day JakartaIndonesia) is also discussed. They also allege that 40 people converted to Ahmadiyya through these tours and lectures.

The ROR of March-1943 has an essay by A.H. Yusuf of Borneo and Java, he is listed as a Tahreek-i-Jadeed.

Ameer Hamza Yusuf of Borneo has another essay in the ROR of June-1943.

The July-1943 edition of the ROR has an essay by Amir Hamza of Borneo.

The ROR of Nov-1943 alleges that Ahmadiyya has spread into Java and Sumatra.

Maulana Muhammad Sadiq who was serving as an Ahmadi missionary in Sumatra.

The 2nd Khalifa stated that the best option would be to get as many rights as possible and make a conciliation. In case the government held the majority’s support, then the Ahmadis should support it, but as the Dutch would have the support from the Western powers, it would be unwise for the Indonesians to not reconcile with them. (Tarikh-e-Ahmadiyyat, Vol. 9, pp. 588-589).

Jamaat-e-Ahmadiyya’s role in Indonesia’s independence from the Dutch

On 16 August 1946, the 2nd Khalifa called the attention of the Muslim world to support the freedom movement of Indonesia.

The 2nd Khalifa stated that there were around 70 million Muslims in Indonesia, who belonged to one nation, spoke a common language and had a desire for unity as well.

He said:

“The Indonesian Muslims have shown a great example of their unity, while striving for their independence, and such an example is not even found in the Arab countries […] The Indonesian islands have displayed such great excellence from which the other Islamic world has been deprived. They have a united voice […] During the last few months, the Dutch tried their utmost to create differences among them, but did not succeed. Regretfully, other Islamic countries do not sense the beauty of unity […]

“Singapore is the key to the Asian countries, and that too cannot remain separate from the [Indonesian] islands because it is a part of these [islands] with respect to race and language. And if Singapore is in the grip of a nation, then other countries would feel compelled to make peace with it.” (Al Fazl, 27 August 1946, p. 3)

Huzoorra continued:

“If these islands become independent, they could serve as a huge source for spreading the Islamic teachings and Islam’s majesty. But regretfully, other Islamic countries have raised very minimal voices in favour of these islands, and shown very little sympathy for them. This is an area where the Muslims are in the majority […] The Muslims should exert every possible effort for the help of this area, and demand from the Dutch their independence […]

“A dire need of the time is that the Muslims should raise their voice in favour of their [Indonesian] brothers, in their newspapers, magazines and gatherings, and demand for their independence. If they are not helped and supported now, then I fear the Dutch will completely suppress the voice [of the Indonesians].” (Ibid)

Huzoorra stressed that the political future of the Asian Muslims was linked with the future of the Muslims of Java and Sumatra because no other country had Muslims united in such great numbers compared to Indonesia. Moreover, these islands could prove very beneficial for making good relations with other countries through seaways.

Huzoorra continued:

“Our missionaries who are [present] in different countries should raise their voice [for Indonesia’s independence] and write articles in different magazines and newspapers in favour of Indonesia. It is the duty of our own newspapers and magazines to raise this voice time and time again as much as possible, so that all those Muslims start supporting Indonesia’s independence, who learn about this through our newspapers and magazines […]

“Our missionaries are present in five European countries. Our missionaries are present in North and South America. If members of the Jamaat understand their duty, I think that they would definitely succeed in this cause with the grace of God Almighty. Such articles should be published regularly in our newspapers and magazines, that state that the people of Java and Sumatra have the right to get independence.

“[Indonesia] is a developed country with respect to education and industry, and a smaller nation like the Dutch has no right to rule such a big nation with such a huge population. The very first benefit of the presence of a foreign government should be that it should protect the [ruled] country, but the Dutch government is not capable of protecting Indonesia from foreign attacks.” (Ibid, p. 4)

Huzoorra further stated that such articles should be published in newspapers and magazines in which the Dutch should be told:

“If they do not give independence to Indonesia, then there is a danger that communism will spread there, which will be dangerous for all other governments as well […] Your act of giving independence to Java and Sumatra, will not weaken you; rather, it will be a source of strength […] If you give them independence with love and peace, it will instil the emotions of love for you in their hearts. But if you oppress them, it will create a severe grudge against you in their hearts once they get independence from you.” (Ibid, p. 5)

Huzoorra continued:

“We have no interest in political matters, instead we are concerned with religious preaching. But we will exert every possible effort whenever the future of Islam is concerned […] and according to the requirements, we will continue to expand our efforts […] If the reason behind our special sympathy for the Arab [world] is that we have learned Islam from the Arabs, then the reason behind our special sympathy for the Indonesians is that after India, this area is at the forefront in accepting Ahmadiyyat. Thus, it is our duty to exert every possible effort for this country’s independence.” (Ibid)

“The circumstances faced by the Muslims nowadays are very bleak. The identity of the Muslims in places such as India, Palestine, Egypt, Indonesia is in severe danger […] The Dutch government is leaving no stone unturned to enslave the Muslims in Indonesia […] So, all members [of the Jamaat] should especially pray these days. The other [non-Ahmadi] Muslims should also be urged to start praying, as there is no other remedy for the Muslims. Until the Muslims step aside from worldliness and the pursuit of luxury and unite for offering all types of sacrifices […] success is impossible.” (Al Fazl, 10 September 1946, p. 2)

During his Friday Sermon on 18 October 1946, Huzoorra stated:

“Initially, Japan had occupied Sumatra and Java, then the sovereign Indonesian government was established. Then, the English tried to bring the Dutch there [again], and now a republican government is established there. There had been many trials for our Jamaat as well, and during the time of Japanese occupation, Ahmadis had been treated harshly […] When they had strongly revealed their intentions against Jamaat-e-Ahmadiyya, suddenly Allah the Almighty dissolved their government, and a republican government was established in Indonesia […]

“During the time of the republican government and even before that, when the people were only striving for the protection of their individual rights, our Jamaat supported the republican movement, and exerted efforts to capacity for the country’s independence. For this reason, when the republican government was established after the Japanese withdrawal, the overall treatment with our Jamaat was good.” (Al Fazl, 13 November 1946, p. 1)

During his Friday Sermon on 10 September 1948, while describing the problems faced by the Muslim world, Huzoorra stated that the only solution to eradicate those problems was Muslim unity. (Al Fazl, 28 September 1948, p. 4)

The first ever Ahmadi place of worship was built, Masjid Un Nasir, Built: 1948, Capacity: 500, Location: Bandung, Indonesia

After an attack by extremists on the Mosque in 2012, the Ahmadiyya Muslim Community in Bandung Indonesia has plans to redevelop the Mosque as shown by the second picture.

By the 1970s the group’s membership stood between 500 and 1000 people. In the 1980s, it fell to 708 members.[1]
Jamia Ahmadiyya established in March 1982.[7]

Per Ahmadiyya sources only, “Mosques Around the World”, Syarif Ahmad Lubis was the Amir, he was a local indonesian. Mahmood Ahmad Cheema was the missionary-in-charge (a Pakistani).

Mirza Tahir Ahmad visited. He opened a new Ahmadiyya place of worship. Masjid Baitul Mujib.

With the fundamentalist Islamist organizations still unsatisfied, the Indonesian Ulema Council were pressured to issue another fatwa 25 years later, in July 2005. This time, the council additionally charged Ahmadi Muslims of apostasy. The fatwa, entitled Aliran Ahmadiyah (Ahmadiyya branch), cited a 1985 fatwa by the Organisation of Islamic Cooperation on Ahmadi Muslims and placed itself above the Indonesian government with respect to its treatment towards Ahmadi Muslims. It demanded that the fatwa be enforced. The fatwa ordered the government to impede the spread of Ahmadi teachings among the Muslim populations, suspend the organizational activity of the movement and seal off all public Ahmadi buildings, such as mosques. This fatwa, accompanied with the fall of the Suharto government a few years back in 1998, played a pivotal role in providing ideological justification and an open platform for the opposition and the persecution of Ahmadi Muslims all over the country. In the Post-Suharto era, the Yudhoyono government has generally overlooked the hostilities by radical Muslim groups against Ahmadi Muslims.[3][15]

The Ahmadiyya Jamaat in Indonesia seems to have accidentally denied the prophethood of MGA, a huge controversy erupts.

The Qadiani-Khalifa responds to this controversy in a Friday Sermon on the 8th February.

In a brutal attack, 3 Ahmadi’s are killed live on video.

During his Friday Sermon on 11 February 2011, while mentioning the Jamaat’s services for the independence of Indonesia, Hazrat Khalifatul Masih Vaa stated:

“Hazrat Musleh-e-Maudra raised a strong voice from the Indian subcontinent in favour of the Indonesian independence movement, and urged other Muslims to strongly support the Indonesian independence movement. This was stated by Hazrat Khalifatul Masih IIra in his Friday Sermon on 16 August 1946. Following this guidance, Ahmadi missions around the world, in addition to Qadian’s central press, were called on to raise their voices in support of the Indonesian independence movement. Eventually, Indonesia gained independence […]

“The Ahmadi missionaries and other [Indonesian] Ahmadis took part in the freedom movement under the guidance of Hazrat Khalifatul Masih IIra, and the Ahmadi missionaries and members of the [Indonesian] Jamaat worked along with the Republican government.

“Syed Shah Muhammad Sahib went to Yogyakarta and met with Dr Sukarno and requested him that he wished to serve the country by joining the freedom movement. He was also a missionary. In addition to some other works, President Sukarno gave him the task of broadcasting news in Urdu on the radio. In addition, Maulvi Abdul Wahid Sahib and Malik Aziz Ahmad Khan Sahib also worked on the radio for about two or three months.

“Syed Shah Muhammad Sahib enthusiastically joined this movement. His enthusiasm was so great that a former interior minister [of Indonesia] said, ‘We recognise Syed Shah Muhammad Sahib as a member of our own nation.’ […] In recognition of the role played by Syed Shah Muhammad Sahib during the independence movement of Indonesia and the services rendered by him, Indonesia granted him a certificate of acknowledgement on 3 August 1957 […]

“During the independence movement in 1946, some Ahmadi members sacrificed their lives and were martyred. One of them was Radin Muhyiddin Sahib, president of Jamaat Indonesia, who was also the secretary of the Committee for Indonesia. He was busy preparing for the celebration of the first independence day of Indonesia, when he was abducted by the Dutch forces, and martyred later.” (Khutbat-e-Masroor, Vol. 9, pp. 67-68)

Indonesian Police shutting down Ahmadiyya Mosque in Tasikmalaya, West Java.

Indonesian Police forcefully close Ahmadiyya Furqan Mosque in Sukabumi, West Java.

Read—Understranding the oppressed, A Study of Ahmadiyya and their strategies for overcoming adversity in Contemporary Indonesia by Aleah Connely (2016)

Indonesia closes down Ahmadiyya Mosque in Depok.

Jamia in Indonesia graduates its first class.


asked the police to arrest attackers and arsonists, as well as to end anti-Ahmadiyah hate speech on the net. The Sintang local government should uphold the constitution and to protect Ahmadiyah members


Andreas Harsono

Indonesian policemen inspected an Ahmadiyah mosque after the Muslim mob had attacked it this afternoon in Sintang, West Kalimantan. The village has around 70 Ahmadiyah families




West Kalimantan police set up a taskforce to look for the vigilantes who had attacked and destroyed the Ahmadiyah mosque in Sintang. Ten men were already arrested

_____________________________________________________________________________________________Links and Related Essay’s

Ahmad Najib Burhani (2014). “Conversion to Ahmadiyya in Indonesia: Winning Hearts through Ethical and Spiritual Appeals”. Journal of Social Issues in Southeast Asia. Sojourn. 29 (3): 660–663.

  1. 75 Tahun Jemaat Ahmadiyah Indonesia” (in Indonesian). Archived from the original on March 4, 2016. Retrieved March 28, 2015.
  2. Jump up to:a b Philip Shishkin (February 13, 2011). “The Persecution of Indonesia’s Ahmadi Muslims”. Retrieved March 29, 2015.


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