Intro
Maulana Muhammad Abdullah was born in 1905 and grew up in a small village in the South Punjab called Ahsanpur, Pakistan (See Seifullah in the Bilalian news of Aug-12, 1977)(See also . He died in the SF Bay Area on June 18, 1992 as a Lahori-Ahmadi (See page 5).
His father, Gauhar Ali, descended from Punjab’s rural landowning class while his mother, Amana Bibi traced her lineage to Mogul-era Afghan spiritual healers. In his youth, Abdullah attended Lahore’s Central Training College for Teachers where he came into contact with aaiil members. Initially, Gauhar Ali resented his son’s rapprochement with the aaiil due to the movement’s controversial embrace of Ghulam Mirza as a mujaddid (reformer) and mahdi (messiah) that raised eyebrows from conservative Muslims. But his father’s anger mollified as Ahmadiyya networks clinched teaching stints in the Lahore-Ahmadi affiliated schools in the late 1920s (“Master Muhammed Abdullah Passes Away: Legacy Lives On”, Paigham-E-Haqq (Fiji), Jul/Sep 1992, No. 61, pp. 3).
By 1930, he was working as a school teacher in Baddomalhi, Sialkot, Pakistan (a famous Ahmadi only town, Lahori and Qadiani mix). In the same year he married Begum Hamida Abdullah. They both lived in Fiji in the early 1930’s. She died on 9 February 2004 at Fremont, Ca. Fanusie alleges that her husband (Sheikh Muhammad Abdullah) was in Fiji by 1928 (see her dissertation).
In Sep-1931, Muhammad Abdullah was published in the famous Lahori-Ahmadi newspapers, “The Light” (See “The Light”, Sep 16, 1931, p. 10 & 11, Muhammad Abdullah, “Letters to the Editor: Muslims in Fiji Islands”). Apart from spearheading Indo-Fijian Islamic youth education, Abdullah emerged as a fiery religious defender of Islam desperately struggling to shield the Fiji Muslim community from the pernicious threats posed by Arya Samaj and Sanatan Dharm Sabha Hindu missionaries in the 1930s. On behalf of the nation-wide Fiji Muslim League (fml) in 1931, Abdullah publicly lambasted Hindu missionaries in Fiji who were “hard at work to crush the Muslims” through operations “of a clandestine nature but to the observant eye, they are vivid and clear”.
Muzaffar Baig Sateh (aka Mirza Muzaffar Beg Sateh) was a Lahori-Ahmadi was sent to the Fiji islands in 1932 to help the famous Muhammad Abdullah run Sunni Muslim schools and defend Islam. While Abdullah earnestly tried propping up Fijian Islam, he unintentionally unleashed a chain of forces that irrevocably ruptured the FML. Initially, events started on a positive note as the AAIIL, Abdullah’s former employers based in Lahore, swiftly acted on his appeals by handpicking Mirza Muzaffar Beg Sateh, a highly skilled debater, polyglot linguist and missionary—for the task in Fiji. The FML gratefully endorsed Abdullah’s recommendation and accelerated plans to bring Sateh over. Nonetheless, the FML board members seemed unaware of Sateh’s Lahore Ahmadiyya affiliation until just a few days prior to the missionary’s scheduled embarkation (See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
When the FML finally caught wind of it, this generated a political maelstrom as the anti-Ahmadi FML faction threatened to stop his landing in Fiji whereas the pro-Ahmadi FML faction were equally pugnacious in demanding his presence in Fiji (See Shams-ud-dean, “Ahmadiyyat in Fiji”, Khitaab (Fiji), Vol. 3, No. 4, Oct–Dec. 1996, p. 10). Amidst the heated impasse, arrangements for Sateh’s accommodation had been overlooked such that on the eve of his arrival, the pro-Ahmadi faction within the FML scrambled at the last minute to raise the £60.00 needed to establish his residence, including a contribution of £30.00 by Mr. Sahu Khan (See “Master Muhammed Abdullah Passes Away”, Paigham-e-Haqq, Jul/Sep. 1992, No. 61, p. 3)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
When Sateh finally arrived in Fiji in 1933, he tenaciously locked horns with the Arya Samaj missionaries in highly polemical debates by harnessing his erudite knowledge on comparative religious systems—between Islam, Hinduism, Christianity, Sikhism and Jainism—and rhetorical flourishes in Urdu, Arabic, Persian and Sanskrit. As a result of his prowess, Hindu-Muslim tensions simmered such that the colonial authorities dissuaded him from participating in public debates while the Arya Samajis entirely avoided him (See Ahmed Ali, “Fiji and the Franchise: A History of Political Representation, 1900-1937”, Ph.D. Thesis, Australian National University, Oct. 30, 2007, p. 202). (See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
Despite acting as a vanguard of Islam in Fiji, accusations over his heretical authenticity snowballed such that the FML banned AAIIL members, prohibiting them from performing salat in the Jame Masjid in Amy Street, Suva, and subsequently voted Lahori Ahmadiyyas out of the FML board. In response on 3 October 1934, the Lahore Ahmadis severed their cords from the FML and instead formally registered the Ahmadiyya Anjuman Isha’at-i-Islam Lahore, Fiji (AAIIL-F) in Suva, marking the starting point of the movement in the Pacific. (See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
By 1934 he was totally ousted and wasn’t allowed into Muslim schools or mosques ever again. His name is also written as Mirza Muzaffar Beg Sateh. Despite not holding any formal leadership role in the newly formed AAIIL-F, Abdullah retained his Lahore-Ahmadi sympathies by serving as an informal client. Between 1934 and 1935, Abdullah operated as a freelance, ad-hoc correspondent for Young Islam, a bi-weekly English language magazine that reported on the AAIIL’s global outreach activities in Europe, Africa, the Middle-East and Asia-Pacific nations including Fiji. In August 1934, Abdullah penned a column “The Ahmadiyya Movement Day by Day” announcing that the “regular branch of the AAAIL (held a) very successful conference” on 1 July 1934 in Suva amidst the backdrop of their ignominious expulsion from the FML (See Manzur Ilahi, “The Ahmadiyya Movement Day by Day”, The Young Islam, Vol. 1, No. 6, Aug. 15, 1934)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
As early as the 1934 Annual Report, Abdullah’s work has been symbiotically intertwined with Beg Sateh’s subsequent missionary drive in the 1930s. Lahore headquarters marvelled that by the end of 1934, the AAIIL-F had recovered from their setback, outlining that both “Master Muhammad Abdullah and Mirza Muzaffar are doing very useful work in Fiji” in transforming the initial hostility of the islands’ inhabitants into a friendlier disposition towards the Lahore-Ahmadis as reflected by 500 Fijians who joined the nascent movement (The Annual Report of the Ahmadiyya Anjuman Isha’at-i-Islam Lahore: A Digest, Lahore, 1934, p. 4)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
For a few years after 1934 the controversy between the Ahmadiyya’s and the orthodox Muslims died down, but rows within the Muslim community continued over personalities and political ambitions rather than doctrines. The Punjabi brothers, Said Hasan and Muhammad Hasan, both lawyers and Sunnis, won for themselves positions of leadership in the Muslim community and respect from the government. But they were unable to control the Suva branch of the Muslim League, and their political ambitions were challenged by the Sahu Khan family, who formed the Muslim Association in 1938, with other Ahmadiyya’s and some Sunnis as well. There was further trouble after the arrival of an orthodox teacher, Aziz Ahmed, in 1938, and there were quarrels over the possession of the Lautoka mosque in 1939, but the details need not detain us here. Enough has been said to indicate the pattern of sectarian conflict, exacerbated by personal and political rivalries and the activities of preachers and teachers from India, as the Indian community in Fiji struggled to educate its children and find dignity and acceptance in its new land and links with its past in India. (See, Fiji Times and Herald of Nov 21-22-24-26, 1938, Via K.L. Gillion, “The Fiji Indians: Challenge to European Dominance, 1920-1946″).
In April 1935, Abdullah wrote another article entitled “Voice from Fiji Islands” commending Young Islam for rendering “yeomen service for the cause of true Islam Ahmadiyyat” and in support of the cause, widened the newspaper’s circulation by registering another five subscribers. Nevertheless, Young Islam ceased operations by 1938 (See Muhammad Abdullah, “Voice from the Fiji Islands”, The Young Islam, Vol. 1, No. 21, Apr. 1, 1935, p. 6)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
In 1951, M. Khalid Abdullah, who was the son of Maulana Muhammad Abdullah and was mentioned in the Pacific Islands Monthly, Vol. XXI, No. 11, Jun. 1951, p. 39. Under the title, “Fiji-Indian Student for California”. Per the newspaper, M. Khalid Abdullah is 18 years old in 1951 (born in 1931) and had won a Government Scholarship in 1947. He is one of the oldest of 10 siblings (all born in Fiji). Khalid’s brother is already in California and studying at San Francisco City College of Engineering in his 2nd year. In this photo, 8 kids can be seen. The newspaper alleges that M. Khalid Abdullah boarded the SS Lakemba from Suba in March of 1951, headed to Vancouver. For some reason, he didn’t have a proper educational visa and planned to enter the USA via Vancouver, which took 16 days (See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
In 1951, Abdullah wrote a letter to the Fiji Times proposing the convening of an inter-religious conference to be convened in Suva Town Hall to be presided by J. L. Shuler of the Seventh Day Adventist Church at which different denominations’ representatives would present their papers. Abdullah declared, “unless representatives of different religions come together, religion cannot succeed. It is therefore essential for missionaries to present a united front to the anti-God movements which are threatening the peace of the world”. A complex man of contradictions, Abdullah emerged as a liberal advocate for inter-faith ecumenical efforts in 1940s and 1950s despite his fundamental disdain for Hindu and Christian proselytizers (See “New Indian School-House Opened at Nausori Fiji”, Pacific Islands Monthly, Vol xii, No. 3, Oct 19941, p. 18; “Opening of Muslim Education Centre”, Pacific Islands Monthly, April 1951, p. 85)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
In 1953, it was highly likely that Akbar and Khaled Abdullah, his California-based sons, lobbied outgoing MSUSA officials to consider their father for the posting. In September 1953, Akbar Abdullah, who served as secretary of MSUSA while studying in California, wrote to the editor of the Islamic Review, a renowned magazine operated by the Woking Literary Trust Mission that boasted one of the largest print circulation of Islamic thought in the West. In the “What Our Readers Say” segment, Akbar lauded his father who “no doubt served the cause of Muslim education in Fiji, as a pioneer”, successfully erected four Islamic centres in Fiji and manoeuvred his students to an international post-primary education (See Akbar Abdullah, “Muslims in Fiji Islands”, Islamic Review, Sep. 1953, p. 40)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136). Clearly, this was designed to vastly enhance Abdullah’s profile in both Lahore-Ahmadi and Islamic circles as a transnational figure.
Just prior to leaving for America in July 1955, Abdullah hastily cobbled together a fundraising event in Fiji for Bashir Minto, the outgoing MSUSA’s imam’s appeal for building a San Francisco masjid (See Akbar Abdullah, “Muslims in Fiji Islands”, Islamic Review, Sep. 1953, p. 40)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136). Partly, Abdullah took this up to reciprocate the MSUSA’s welfare assistance for Fiji Indian Muslim students who studied in several American colleges and universities as part of the relaxed immigration regulations that allowed entry to 100 students. The finale of the project was held in Vunomino Muslim School that was graced by important officials in Fiji, cutting across religious creeds and professions, including Devi Dayal Bhatiya, Commissioner for Government of India in Fiji, Mr. C. Elliot, General Manager of Colonial Sugar Refining Company Ltd and Mr. K.B. Singh, principal of various schools. Abdullah secured donations of £1,675.90 from the residents in several islands including Suva, Nausori and Labasa. As the evening’s programme wrapped up, Abdullah’s former student handed him a leather brief case to prepare him for his journey to San Francisco, California.
In 1955, the AAIIL formally named Muhammad Abdullah as the incoming imam of the
Muslim Society of the United States of America (MSUSA) (See Muhammad Abdullah, “Islam in Fiji Islands”, The Light, Aug. 16, 1955, pp. 6–7)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136). In 1955, Abdullah’s open-minded advocacy of inter-religious debates clinched him the vacant position as imam of the Muslim Society of the USA (msusa), a Lahore-Ahmadi satellite organisation first established at 870 Castro Street, San Francisco, California in October 1947. Prior to leaving for America, Abdullah organised a fund-raising event for the proposed construction of a Lahore-Ahmadi masjid in San Francisco that secured £1675.90 of donations from Suva, Nausori and Labasa. On 21st July 1955, Abdullah with two other Fiji Moslems boarded the British luxury liner, S.S. Oronsay at Port Suva for two weeks before debarking on 4 August 1955 at Port Francisco. Almost immediately, the trio’s arrival aroused the attention of The Modesto Bee and New Herald newspaper that announced, “Three Moslems Plan to Build a Mosque”. (See Imam Abdullah and American Islamic Movements, “Three Moslems Plan to Build sf Mosque”, The Modesto Bee and News-Herald, Aug 5, 1955, p. 5).
After seventeen months in America, Abdullah returned to Fiji on 12 January 1957, leaving the MSUSA leadership temporarily in the hands of Muharrem Nadji, an Albanian-American Muslim steelworker based in Mansfield, Ohio (See “Our Representatives”, The Light, Jul. 1, 1958, p. 9). While AAIIL literature remains tight-lipped on Abdullah’s departure, several reasons plausibly accounted for this. From an organizational viewpoint, Abdullah’s services might have been terminated having failed to reinvigorate the MSUSA; with the unfulfilled vision of erecting a San Francisco masjid as well as seeing the number of American converts dwindling according to The Light’s statistics. From a personal perspective, Abdullah was keen to return to care for his younger children who remained in Fiji owing to exorbitant costs of living in San Francisco. (See “Master Muhammed Abdullah Passes Away”, Paigham-e-Haqq, Jul/Sep. 1992, No. 61, p. 3). Moreover, Abdullah needed some time and breathing space to resolve complexities surrounding his son, Akbar’s knotty marriage with Zakia Butt, the daughter of West Pakistan’s Superintendent of Schools. The mysterious circumstances of Akbar’s Lahore-San Francisco “proxy marriage” even found its way into the San Francisco Examiner with the headlines: “S.F. Moslem Awaits Word of His Proxy Wedding in Pakistan” (See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
In 1957, allegedly, W.D. Muhammad met Maulana Muhammad Abdullah in 1958-1959 at the house of Elijah Muhammad. W.D. Muhammad never mentioned anything about Muhammad Abdullah being in Chicago in 1930, in any of his public statements, he did openly question his father on meeting Master Fard and his origin and how this was a bone of contention between them. Strangely, in 1957-1958, after Maulvi Muhammad Abdullah was in Chicago at the house of Elijah Muhammad. After this, he directly taught Elijah Muhammad and his son (W.D. Muhammad), and oddly enough, both Elijah Muhammad and W.D. Muhammad began alleging that Master Fard Muhammad had reappeared (See page 116). His last few years were spent in the Oakland/Hayward, he was an imam at an old Nation of Islam temple which was transitioning into a mosque (1970’s)(this essay was written on March 26th, 2023 by Dr. Bashir Ahmad Shah). It seems that Muhammad Abdullah’s son (Zafar Abdullah) told Michael Muhammad Knight that his father was sending letters to Chicago while in Fiji (the year is unknown)(See .
In 1957, back in Nausori, Abdullah retained his role as a fervent defender of the American
Lahore Ahmadi movement albeit in a new capacity. Throughout 1957, Abdullah
emerged as a regular contributor for The Light (Pakistan), the AAIIL’s main newspaper
organ in both its English and Urdu editions. In March 1957, Abdullah published a
lengthy expository in The Light on the shifting vicissitudes of Islam’s trajectory (Muhammad Abdullah, “Islam in the World Today”, The Light, Mar. 8, 1957, pp. 5–6). Two
months later in May 1957, Abdullah regaled listeners of a Fijian radio talk show with
tales of his Western adventure, sharing his impressions of America’s scientific, religious
and educational landscape (Muhammad Abdullah, “Some Impressions about the United States”, The Light, May 24, 1957, pp. 5–6)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
In 1958, Abdullah started a fundraising campaign for Miss Prakash Mati, a physically disabled Fiji Indian girl who lost her right-arm, aged 13, during a horrendous bus accident as she returned home from Queen Elizabeth II’s Coronation Day celebrations in Suva in 1953.74 While Abdullah successfully raised funds to pay for Mati’s airfare to California, Friesen persuaded her family members to sponsor the struggling girl’s education at Tamalpais High School and then, Yoruba College, California. Eventually, the Friesens took Mati into their family home, adopting her as their daughter and lovingly named her “Parky”. The Friesens subsequently opened doors to US for other young Fiji Islands students and from other foreign lands. While Abdullah successfully raised funds to pay for Mati’s airfare to California, Friesen persuaded her family members to sponsor the struggling girl’s education at Tamalpais High School and then, Yoruba College, California. Eventually, the Friesens took Mati into their family home, adopting her as their daughter and lovingly named her “Parky” (See “Letter from Muhammad Abdullah to Editor”, The Light (Pakistan), Aug. 24, 1958, page 8)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136). At this juncture, Abdullah demonstrated a feverish commitment to duty to both the AHI Vunimono School in Nausori, Fiji and to AAIIL. By the end of the 1950s, these responsibilities became symbiotically intertwined such that boundaries between the two movements blurred. On 3 May 1958, A. Rasul Baksh, a fellow colleague from Vunimono High School wrote a missive to The Light asking for the astronomical-religious symbolic significance of crescents and stars employed by Muslim countries in their state emblems, bringing AHI staff closer into the AAIIL fold. By July 1958, The Light publication listed their AAIIL representative in Fiji to be “Master Muhammad Abdullah, Vunimono Muslim School, Nausori”, effectively converting the school into the AAIIL’s de facto contact point in Fiji (“Crescent Sign: Letter to Editor”, The Light (Pakistan), May 16, 1958, p. 12)(“Our Representatives”, The Light, Jul. 1, 1958, p. 9)((See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).
In 1970, Muhammad Abdullah writes in the Lahori-Ahmadi newspaper about his Ameer visiting South America. Muhammad Abdullah also travelled to South America and the carribean.
(See The Light (8 September 1970) — www.alahmadiyya.org and The Light (24 July 1970) — www.alahmadiyya.org).
In 1975, Elijah Mohammed died.
In 1976, A photograph of Maulana Muhammad Ali, signed by all his sons and daughters, was presented to Mr. Wallace Deen Muhammad during his visit to the Lahore Ahmadiyya Centre in Lahore, Pakistan in April 1976. View that photo with the signatures at this link. (There is another thread in this blog where this visit by W.D. Muhammad has been discussed. See this link.) (See also, “News from Abroad: Maulana Muhammad Abdullah in Holland”, The Light, Aug 1, 1976,
p. 20.
In 1977, Maulvi Muhammad Abdullah was living in Oakland/Hayward and leading prayers at a Nation of Islam temple which was transitioning into an Islamic mosque. In this interview, he mentions Elijah Muhammad and Master Fard Muhammad and why Elijah lied about Fard. He had just moved to Oakland. In 1977, News Broadcaster Johnny Barnes Selvin did an in-depth report on Black American Muslims in Oakland, California in 1977. At this time Masjidul Waritheen in Oakland was called Mosque #77. This is some rare film footage of that time.
In the 1980’s, while Maulana Muhammad Abdullah (was living in California), he visited Mexico many times as he worked with the son of the leader of the Lahori-Ahmadi’s, Major General Abdul Saeed Khan and worked on the Spanish translation of the Quran (Published in 1986)(See page 5) and the “Life of Muhammad” (Saw) in Spanish. Major General Abdul Saeed Khan died in 1988, Maulana Muhammad Abdullah flew to Texas from California to lead the funeral prayer.
Late Abdul Mannan Omar (son of Maulana Noor ud Din) and his son Prof. Khalid Omar have been person guests of Imam Warith Deen Muhammad at his home and in Chicago and they stayed there. Imam WD Muhammad also use to visit them in their home in Delaware. Imam remembered many years later in California that Abdul Mannan Omar sahib asked him question in Lahore, “what can be done to propagate Islam in USA?”. According to Abdul Mannan Omar sahib, in USA he asked Imam WD Muhammad about his beliefs. And his answers were Lahore Ahmadiyya Jamaat beliefs i.e. HMGA was Mujaddid, Isa (AS) is dead, etc.
On page 195, Richard Brent Turner mentioned how when he met Muhammad Abdullah in 1987 (June-30), he told him that Elijah Mohammed told him in 1961 as follows:
“Don’t think I’m against prayer 5 times a day, making the Hajj or fasting during Ramadhan. Don’t think I’m against following Islamic teachings. If I overload my followers, they will run away, so I’m teaching them bit by bit”.
In 1989, on page 158, Richard Brent Turner alleges to have met Muhammad Abdullah before he died in Sep-1989, in Hayward, California. Turner alleges that Muhammad Abdullah told him that Elijah Muhammad believed in Islam, however, he purposely told lies. Richard Brent Turner called Muhammad Abdullah as the leader of the Lahori-Ahmadi’s in California and a close friend and confidant. This was published in 1997.
On June 18, 1992, his father, Maulana Muhammad Abdullah died as a Lahori-Ahmadi (See page 5) in the SF Bay Area.
In 2008-2012 era, Fatima Fanusie alleges (5:27 timestamp) that the arrival of Ahmadiyya on the Fiji islands was documented in various local newspapers in 1927 (these newspapers have never been found). Fatima Fanusie alleges that Lahori-Ahmadi’s (specifically Maulana Muhammad Abdullah) were in Chicago in 1930, at 2:40 seconds, Fanusie says that Master Fard Muhammad (aka Maulana Muhammad Abdullah was sent to America on a secret underground Lahori-Ahmadi assignment in 1930. Fanusie also alleges that the Lahori-Ahmadi’s were silent about Maulana Muhammad Abdullah and his missionary work after his tour in Fiji. However, the Lahori-Ahmadi’s have never admitted to any of this, nor have they even thought about it.
In this video Dr. Fanusie explains how Ahmadiyya directly inspired the creation of the Nation of Islam. In another video she talks about the same thing, that Lahori-Ahmadis created Elijah Muhammad, at the 4:41 mark. Check out Yasir Qadhi explaining how Ahmadiyya infiltrated the USA in the 1930’s herein (17:35 timestamp). Check out my essay on Malcolm X and the Ahmadiyya Movement herein. Check out my tiktok with combined clips herein. His wife’s name was Begum Hamida Abdullah. She died on 9 February 2004 at Fremont, Ca. They both lived in Fiji in the early 1930’s. Fanusie alleges that her husband (Sheikh Muhammad Abdullah) was in Fiji by 1928.
Photos of Warith Deen Muhammad with Lahore Ahmadiyya leaders in Lahore, during his visit of 1976 to pay tribute to the work of the Lahore Ahmadiyya Movement
Maulana Sadr-ud-Din was Head of the Lahore Ahmadiyya Movement at that time (Source: Paigham-e-Haqq, Fiji, July-December 1980).
Above: Warith Deen Muhamamd is emerging from car, with Muhammad Abdullah (wearing glasses). Gentleman wearing hat is Mian Fazl-i Ahmad, leading Lahore Ahmadiyya official who hosted his stay.
Above: On stage, Warith Deen Muhammad, seated centre. On right is Dr Saeed Ahmad Khan, then Vice-President and later Head of the Lahore Ahmadiyya Movement from 1981 to 1996. Muhammad Abdullah is making speech.
(Source of last two photos: The HOPE Bulletin, July 2007, Supplement)
Continue reading “Who is Maulana Muhammad Abdullah (1905-1992)?”
