Ahmadiyya sources tell us that the 2nd Khalifa sent an Ahmadi mullah into the British Colony of Malaysia in 1935. Singapore was part of the colony, however, after the 1960’s, Singapore became an independent country. By 2021, there were barely 100 Qadiani-Ahmadi’s in Singapore and barely 300 in Malaysia. Maulana Ghulam Hussain Ayaz was among the first batch of missionaries sent on 6th May 1935 under the Tahrik-I-Jadid Scheme. He was only given money for the travelling expenses and for a living he got to earn by himself. He was commissioned to preach in Singapore, Malacca and Penang by Mirza Basheer ud Din Mahmud Ahmad.
In the 1960’s, Singapore became an independent country, thus, the history of Ahmadiyya changes slightly. By 2021, there is still only one Ahmadiyya place of worship, Masjid Taha. We estimate that there are barely 100 Ahmadi’s in the whole country.
“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 May1938 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 ware were leaving for their home, they called him along, but Maulana in turn replied that without the permission of Khalifatul Masih the Second, to take a step would be disastrous for him. Furthermore, Maulana Ghulam Hussain Ayyaz has no message for his family, he only told them to convey his salam to Huzur and prayers for the success of his preaching.
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.
In 1966 Muhammad Osman Chou, an Ahmadi missionary who grew up in Anhui, China, was transferred to Singapore in April 1966. During his term, which lasted 3 years, he translated a number of Ahmadiyya books into Mandarin, including, The Philosophy of the Teachings of Islam and Ahmadiyyat, the True Islam.
On June 23, 1969, the Islamic Religious Council of Singapore issued a fatwa declaring the Ahmadiyya movement a group falling outside the fold of Islam.
Singapore fatwa on ‘Qadianis’ / Qadiyan / #Ahmadiyya Fatwa Committee of MUIS on 23 June 1969
ENGLISH – FATWA AHMADIYAH
Are the followers of Qadiani considered as kafir?
In the discussion over this matter, a book entitled “Anjam Atham“, written in Urdu-Arabic by Mirza Ghulam Ahmad himself, was referred to. This is the only book that is recognised by the followers of Ahmadiyah in Singapore and Malaysia. Mirza Ghulam Ahmad is not only a kafir who is murtad, his teachings are misleading and could lead people astray from the real teachings of Islam. The following extracts from the book is clear proof that he is not Muslim and no longer an adherent of the religion.
1. “Oh Ahmad (Mirza) how perfect is your name and my name is imperfect (Allah)”
2. “Truly We (Allah) had delivered it (The Qur’an) near the Qadian.”
3. “Allah praises you (Mirza) from His Arasy and Allah comes walking to face you (Mirza).” 4. “You (Mirza) come from Our sperm (Allah).”
5. “As if Allah came from the heavens, His name is Manuwel.”
6. “Whichever man who does not place his faith in me (Mirza) they are all kafir and the future tenants of Hell.”
Apart from these statements, there are other statements and declarations made by Ghulam Ahmad which proves that he is no longer a Muslim. Al’allamah Ash-Shaikh Muhammad Anuar Al-Kashmiri in his book “Ikfarul Mulhidin” stated that Ghulam Ahmad had made 77 statements, which leads to him being kafir. The most important statement of all, which forms the basis that Ghulam Ahmad and his followers are kafir, is his declaration that he is the next Prophet and Messenger after Prophet Muhammad p.b.u.h.. This clearly transgresses the teachings of the Qur’an, the Sunnah of Prophet Muhammad and the consensus (ijma’) of the ulama’.
This is supported by the fatwa given by the Mufti of Johor which is found in his book “Anwarul Qur’an Al-Mahiyati Lizulumatimutanabbien Qadiyan” (Volume 3, pages 1- 4).
Based on the beliefs of the Qadiyan as explained above, it is concluded that the Qadiyan (Ahmadiyah) and those who are similar to them are not Muslims and are deviant. This is in line with the fatwas issued by all other Islamic countries, that the Ahmadiyah Qadiyan are not considered to be within the folds of Islam. The bodies of their dead cannot be buried in Muslim burial grounds.
Fatwa decided by the Fatwa Committee of MUIS on 23 June 1969. Fatwa text appeared in Kumpulan Fatwa 1 published by Majlis Ugama Islam Singapura, 1st ed. 1987
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.
Masjid Taha was formally opened in 1985. During the 1980s, the Ahmadiyya Community of Singapore built their first purpose-built mosque, on Onan Road, Geylang, in central Singapore. The site previously consisted of a building, which was already used as a place of worship by Ahmadi Muslims, until a storm brought sufficient damage to the structure to demand a reconstruction. Observing the development, a number of Muslims, showing particular concern of the building’s appearance, urged the Islamic Religious Council of Singapore to take urgent action on the spread of Ahmadiyya, whose teachings they considered “un-Islamic”. Othman Haron Eusofe forwarded this “concern” at the Community Development Ministry. Ahmad Mattar, the then Minister-in-charge of Muslim Affairs reinforced Eusofe’s view, stating that the Ahmadi Muslims were intentionally being provocative by calling their mosque, a mosque. Throughout the year Mattar was vocal in his opposition to the Ahmadiyya Muslim Community, warning of the “dangers” posed by the Community. As a consequence, the Council attempted to produce “comprehensive” measures in an attempt to tackle the spread of the Community’s teachings in Singapore. A committee with members representing 11 different Muslim Singaporean organizations was set up by the Council.
The first ever Jalsa Salana was held in Malaysia. It was a joint Jalsa with the Singapore Ahmadiyya jamaat.
In 1989 Ahmadi Muslims posted religious pamphlets in letterboxes, including those belonging to mainstream Muslims. This provoked mainstream Muslims throughout the country, expressing concern that this would “mislead and confuse” young Muslims.
Mirza Tahir Ahmad seems to have visited again in 1989.
On January 27, 2008, about a dozen graves belonging to members of the Community were desecrated at the Choa Chu Kang Cemetery, on the western portion of the island. The cemetery is the largest in the country, and comprises cemeteries of various religious denominations, including about 30 graves of Ahmadi Muslims.
The Khalifa, Mirza Masroor Ahmad visits Singapore.
Links and Related Essay’s
History of Ahmadiyya in Singapore
#ahmadiyyainmalaysia #ahmadiyyainsingapore #ahmadiyyainindonesia #ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadi #qadiani