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The history of #ahmadiyya in Sierra Leone

Intro
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.
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Ahmadiyya places of worship in Sierra Leone

It’s unclear where and when their first place of worship was built. Per Ahmadiyya sources, it seems to have been in Freetown, the name of the place is Baitul Sabuh.

There are only 7 additional places of worship in the entire country, these are all very small and can only hold 50-70 worshippers:

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How many Ahmadi mullahs are currently working in Sierra Leone? 

It seems that there are just a few Ahmadi mullahs working in the whole country. The Amir and Missionary-in-charge is Maulana Saeed-ur-Rahman. By 1987, there were only 9 Pakistani mullah’s working the entire country. In Kenema, Sierra Leone, Ahmadiyya sources tell us that another Ahmadi mullah is also working, his name is Maulvi Muneer Hussain. Mubarak Ahmad Ghumman is the principal at the Ahmadi missionary training center (Jamia). He would be Ahmadi mullah #3. Ibrahim Ahmad Keifala is Ahmadi mullah #4, he works at the Jamia. Mohammad Moris Kamara is #5. Alimamy Sesay is #6, he is also the first ever local Sierra Leonian Ahmadi who became a missionary for the Qadiani’s. Sulaiman H. Kamara is #7. Zafir Usama is #8 (at Jamia right now). Abdul Hadi Qureshi is another teacher at Jamia, he is #9.
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Jamia in Sierra Leone

The Ahmadiyya missionary training center was started in 1987 in Bo. It was basically in the mosque, the students slept on the floor and etc. It was closed by 1993, due to a lack of students and civil war. It was re-opened in 2005. Maulvi Mohammad Yusuf Khalid Dorwie how was shahid missionary as a principle of Jamia. And the interest about Jamia started growing and within one two years it was grew up to fifty students and Maulana Dorwie sahib was the principle and Jamia was still in masjid nasir near there is a small building that was the boarding house but it was not purposely build as a boarding house. And the veranda and sometime the gallery of the mosque was use for the classes. So, then it was sad news for sierra Leone and history of Sierra Leone Maulvi Dorwie sahib he passed away in 2007.

They had been using the Ahmadiyya Mosque in Bo, also called Nasir hall or Masjid Nasar. 
maulvi Mubarak Ahmad Ghuman Sahib who was already in Jamia as a teacher as an acting principle. Then later than His holy ness Khalaifatul Masih the fifth send a missionary from Pakistan Maulvi Dawood Abid sahib as a principle and in his time this historical work was done that now finally Jamia moved from Masjid Nasir or Nasir mosque central Mosque BO to the secondary school the assembly hall. Assembly hall was divided in three classrooms and there Jamia started taking place it started taking shape of the Jamia now. And that second historical also improvement and development happened that the boarding house of secondary school was empty dew to some reasons local reasons and it was just there so we decided that we should move the students from Nasir Mosque Majid Nasir to the boarding house and that boarding house was purposely build as a boarding house. Then in 2010 dawood sahib was transfer to Jamia Ahmadiyya Uk and Mirza Masroor Ahmad graciously appointed Maulana Mubarak Ahmad Ghuman sahib as a principle. Presently Jamia staff consist of five central mubhalghin and three local missionaries we have academic block, boarding, mess, library, multipurpose hall, mosque and play ground. Students get admission with the recommendation of their regional missionaries. Recommended applicants are interviewed by a panel of Missionaries and eligible students are selected and sent for Medical checkup. Those who successfully pass all these stages get admission in Jamia for a course of four-year.

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1916

The earliest history of the Ahmadiyya Community in Sierra Leone can be traced to the year of 1916, during WW-1. In that year at least six people are said to have conveyed their adherence to the Ahmadiyya faith, after being influenced by the circulation of Ahmadiyya literature in Sierra Leone from neighbouring West African nations (See Fisher, page 121).
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1921

Nayyar sailed from London to Freetown, in Sierra Leone. While in Freetown Nayyar delivered a lecture at a mosque in Fourah Bay, in the east end of the city at the request of the city’s chief Imam (See Fisher, page 121). He tried to convert the imam and his adherents and failed.

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1937

Maulvi Nazir Ahmad Ali was sent to the Gold coast (Ghana) by his Khalifa in 1929, he stayed at worked until 1933 (see Fisher). His real name was Nazir Ahmad. He was a sickly man and always spit blood. He had to be quarantined many times while traveling. He was sent again to the Gold Coast (Ghana) by the Khalifa in 1936. He stayed for one year. In 1937, he moved over to Freetown, Sierra Leone, and thus became the first ever permanent Ahmadi mullah in Sierra Leone. He seems to have died in Sierra Leone in 1954 (see Fisher). While he was in Ghana in 1936, he seems to have worked with Al Hajj Fadl-ul-Rahman Hakim for a short while. He was given the title of Ali in 1954, after his death.
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1939

In 1939, Ali transferred to Baomahun, a flourishing gold mining town, south of Bo in the Eastern Province of Sierra Leone. Multiple reasons have been postulated for this move. It has been suggested that a Syrian trader in Baomahun wrote a letter to Ali after having read Ahmadiyya literature. In another instance, Droman, a vice-chief, invited Ali to Baomahun. Nevertheless, Ali was welcomed as a renowned preacher, as his fame grew across the country. Soon after his arrival, he initiated his preaching efforts inviting people to accept the message of Mirza Ghulam Ahmad as the Imam Mahdi. During this period a prevalent belief in Sierra Leone was that the appearance of the Mahdi would be announced by the beating of great drums, as a result of which the nonbelievers will perish, which Ali interpreted as a parable. Soon, Baomahun developed into a full-fledged headquarters of the Ahmadiyya missionary activities in Sierra Leone, as many people joined the Community.

As Baomahun was a mining town, its gold was gradually exhausted, and thus its future was bound to be threatened. This led to two important consequences. The dispersion of its inhabitants, many of whom were Ahmadi Muslims, led to the spread of Ahmadiyya teachings across towns and villages of the country. On the other hand, the Ahmadiyya headquarters had to be relocated for which Bo was conveniently selected.
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1940

During the 1940s, Ali made multiple expeditions across the country. One notable journey was towards the east, as a consequence of which two of the most prominent people became Ahmadi Muslims. In Boajibu, Ali met Khalil Gamanga, a Paramount Chief of the Kenema District. Gamanga soon accepted Ahmadiyya and made notable contributions to the faith in the country. In Fala, Ali confronted with Qasim, Chief of Baama and a leading diamond magnate.
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1942

By 1942, a mission was established in Magburaka, in the Tonkolili District

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1944

In the summer of 1944, per request of the caliph, Ali left the country, and Muhammad Siddiq, became the country’s missionary-in-charge.
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1945

In March 1945, Muhammad Siddiq established a religious school in Bo.
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1946

Muhammad Siddiq announced the relocation of the Ahmadiyya school in Baomahun.

Maulvi Nazir Ahmad Ali arrived for his second trip which lasted for a few months. By this period Ali was in-charge of the Ahmadiyya missionary efforts of West Africa.
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1948

In 1948, Ahmadiyya finally found a noticeable foothold in Freetown where a mission house was erected.

In 1954 Ali made his third and final journey to Sierra Leone. He died in the country on 19 May 1954. By this time, Ali was the only Pakistani Ahmadi to have given the majority of his working life to West Africa.
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1949–1956

Muhammad Ibrahim Khalil (1901-75) was a missionary in Freetown from 1949 to 1956. He built the mosque 60 years ago single-highhandedly with meager resources of the community. He left Qadian with 12 missionaries all wearing green turbans, headed for Europe. For a while he was station in Sicily. later stationed in Sierra Leone. He was called Papa Ibrahim by native people. This is all recorded in History of Ahmadiyyat by Maulana D.M. Shahid.
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1958

The Ahmadiyya headquarters are in Freetown, Sierra Leone (see Our Foreign Missions).
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1963

The first ever Jalsa Salana was held. By the 1960s, Bo hosted the two mission houses, an English, Arabic and Urdu Ahmadi Muslim library and a printing press. It also was the center of the largest Ahmadiyya primary school in Sierra Leone.
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1970

Mirza Nasir Ahmad visited.
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1980

Mirza Nasir Ahmad visits again. A young Mirza Masroor Ahmad receives him in Ghana.
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1987

An Ahmadiyya missionary training center (Jamia) was opened. It was closed by 1993, due to a lack of students and civil war. It was re-opened in 2005.
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1988

Mirza Tahir Ahmad visits the country.
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2006

The Jamia was re-started in 2006. Maulvi Mohammad Yusuf Khalid Dorwie how was shahid missionary as a principle of Jamia. And the interest about Jamia started growing and within one two years it was grew up to fifty students and Maulana Dorwie sahib was the principle and Jamia was still in masjid nasir near there is a small building that was the boarding house but it was not purposely build as a boarding house. And the veranda and sometime the gallery of the mosque was use for the classes. So, then it was sad news for sierra Leone and history of Sierra Leone Maulvi Dorwie sahib he passed away in 2007.
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2018

The Amir & Missionary In-charge of the Ahmadiyya Muslim Community in Sierra Leone, Maulana Saeed-ur-Rahman and his entourage of missionaries and secretaries called upon the new President of the Republic of Sierra Leone, His Excellency, Julius Maada Bio at State House, Sierra Leone.

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Links and Related Essay’s

https://ahmadiyyafactcheckblog.com/2020/10/22/who-is-maulvi-nazir-ahmad-ali-the-first-permanent-ahmadi-mullah-working-in-sierra-leone/

https://ahmadiyyafactcheckblog.com/2020/10/22/l-b-agusto-was-a-pioneer-member-of-the-ahmadiyya-movement-in-nigeria-but-he-renounced-membership-when-he-realized-that-members-in-southfield-london-believed-founder-ghulam-ahmad-was-a-prophet/

https://ahmadiyyafactcheckblog.com/2020/10/22/abdur-rahim-nayyars-first-speech-in-british-west-africa-was-at-the-famous-shitta-bey-mosque/

http://ahmadiyyamosque.blogspot.com/search/label/Sierra%20Leone

https://ahmadiyyafactcheckblog.com/2020/10/22/who-is-fadl-ul-rahman-hakim-the-first-permanent-ahmadi-mullah-sent-to-british-west-africa/

https://ahmadiyyafactcheckblog.com/2020/10/22/the-3rd-sect-of-ahmadis-were-created-in-lagos-nigeria-in-1922/

https://en.wikipedia.org/wiki/Ahmadiyya_in_Ghana

Servants of Allah: Maulana Nazir Ahmad Ali Sahib

https://ahmadiyyafactcheckblog.com/2020/10/22/in-1922-the-ahmadiyya-movement-stole-the-adepopo-mosque-from-the-quranic-people-in-lagos-nigeria/

https://ahmadiyyafactcheckblog.com/2020/10/22/who-is-jibril-martin-1888-1959-the-ahmadi-in-nigeria-who-rejected-the-qadiani-khilafat-and-created-the-3rd-sect-of-ahmadis/

https://ahmadiyyafactcheckblog.com/2020/10/21/who-is-the-ahmadi-mullah-abdur-rahim-nayyar/

https://ahmadiyyafactcheckblog.com/2020/10/22/who-is-jibril-martin-1888-1959-the-ahmadi-in-nigeria-who-rejected-the-qadiani-khilafat-and-created-the-3rd-sect-of-ahmadis/

Stefan Reichmuth. “Education and the Growth of Religious Associations among Yoruba Muslims: The Ansar-Ud-Deen Society of Nigeria”, Journal of Religion in Africa, Vol. 26, Fasc. 4 (Nov., 1996). p 8.

https://en.wikipedia.org/wiki/Jibril_Martin

https://ahmadiyyafactcheckblog.com/2018/09/24/ahmadiyya-a-study-in-contemporary-islam-on-the-west-african-coast-by-humphrey-j-fisher-1963/

https://ahmadiyyafactcheckblog.com/2018/09/20/professor-humphrey-j-fisher-and-j-spencer-trimingham-called-ahmadiyya-a-maritime-implantation-in-west-africa/

https://www.encyclopedia.com/arts/educational-magazines/fisher-humphrey-john-1933

https://ahmadiyyafactcheckblog.com/2017/09/01/who-is-humphrey-j-fisher-the-writer-who-wrote-extensively-about-ahmadiyya-in-africa/

https://ahmadiyyafactcheckblog.com/2019/09/03/early-history-of-ahmadiyya-in-ghana-by-haneef-keelson/

https://ahmadiyyafactcheckblog.com/2017/05/22/ahmadiyya-in-gambia/

https://ahmadiyyafactcheckblog.com/2017/09/01/who-is-farimang-mamadi-singhateh-the-governor-general-of-the-gambia-and-an-ahmadi/

https://en.wikipedia.org/wiki/Ahmadiyya_in_the_Gambia#cite_note-Fisher126-1

https://ahmadiyyafactcheckblog.com/2018/06/14/who-is-ghulam-nabi-gilkar/

https://ahmadiyyafactcheckblog.com/2017/05/22/ahmadiyya-in-gambia/

https://ahmadiyyafactcheckblog.com/2017/02/19/dr-balogan-the-famous-african-ahmadi-who-left-ahmadiyya-in-1974/

https://ahmadiyyafactcheckblog.com/2019/12/14/did-general-muhammad-zia-ul-haq-join-ahmadiyya-in-the-1940s/

https://ahmadiyyafactcheckblog.com/2018/09/20/islam-vs-ahmadiyya-in-nigeria-1975-by-dr-ismail-a-b-balogan-b-a-ph-d-london-university-of-ibadan/

https://ahmadiyyafactcheckblog.com/2018/09/24/ahmadiyya-a-study-in-contemporary-islam-on-the-west-african-coast-by-humphrey-j-fisher-1963/

https://ahmadiyyafactcheckblog.com/?s=Balogan

https://ahmadiyyafactcheckblog.com/2017/05/22/ahmadiyya-in-gambia/

https://ahmadiyyafactcheckblog.com/2017/02/19/dr-balogan-the-famous-african-ahmadi-who-left-ahmadiyya-in-1974/

https://ahmadiyyafactcheckblog.com/2017/09/01/who-is-farimang-mamadi-singhateh-the-governor-general-of-the-gambia-and-an-ahmadi/

https://ahmadiyyafactcheckblog.com/2017/09/01/who-is-humphrey-j-fisher-the-writer-who-wrote-extensively-about-ahmadiyya-in-africa/

https://ahmadiyyafactcheckblog.com/2018/10/16/trimingham-j-spencer-the-influence-of-islam-upon-africa-1968/

https://ahmadiyyafactcheckblog.com/2020/01/13/ahmadi-medical-officers-doctors-who-served-in-the-british-military-during-ww-2/

  1. “THE AHMADIYYA MOVEMENT IN NIGERIA”. HARVARD DIVINITY SCHOOL. RETRIEVED SEPTEMBER 19, 2015.
  2. Jump up to:a b c d e Animashaun, Bashir (2012) Jibril Felix Martin (1888 – 1959) and the spread of Western education among Muslims in 20th century Lagos. Ilorin Journal of History and International Studies Vol 3 No 1 2012

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Tags

#ahmadiyyainsierraleone #ahmadiyyainafrica #ahmadiyyafactcheckblog #ahmadiyya #ahmadiyyainwestafrica #ahmadiyyainnigeria #ahmadiyyainlagos #lagos #ahmadiyyainghana #ahmadiyyainsierraleone #Ahmadiyyainbritishwestafrica #ahmadiyyainbritishcolonies #ahmadiyyaviacolonialism #ahmadiyyafactcheckblog #ahmadiyya #ahmadiyyat

A Mayalsian court will decide if members of Ahmadiyya are Muslims—2021 report

Intro
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.
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The story
https://www.freemalaysiatoday.com/category/nation/2021/01/11/court-to-decide-if-members-of-ahmadiyya-are-muslims/?fbclid=IwAR3jmB3oPvb3R4g1eqCrIqpfx-y66YbVNeRtyqtWN0HGedBNj8eGn6TBoOQ&__cf_chl_jschl_tk__=bc50edfe508672e9d1aaefef6e84c0262230b5a5-1611002508-0-Afa2tRxbf4388mzF1A1zJYZwY2aoZHfAEStX8YToiI18m_ogWDMKhossZIvQnEtkO0jAVWuHk-AQcedrrJBOuqP7pOK9QwNYoKKcyiKoaiiGttURsSSP1IEm4patUjA3UAmnhkvWdJWy09pxsckSWhWJ16XkcQlZ8Ggi8D5N4LK52E_7WhO0mhy3iyBOd_2tKKZuZP0qOE1siGVywl6qQITCRHH1kQFGVxneGsNgI5S21gPgdeK6Pc6jALBLla4ZbglpFfBIvfdiJnSUb4UlOBr9rn1ZeKjlznt4hSLRJoEe-dfSQzFDQZpsmMx7As6KYVLS09q6jt6o1kV76Rf2tKx5wTIACf-aokkmw08EOnryPqNrgM7QAkNAEqw3swclp4CdEtigS5NFL1K5dX4Ag4c5ht5Idznn8mX6iFYSNR4dsSI7KHqgrPujP07LajYBnEIfVZce-Y3ITh9_qgG1yoATKCk89ltYYah6C2NOZ1HuzTRyPQgcZelR7J4fShCTvLXhMPZ_teca2g8r40rYWFl-P38OMvSAUC4KgGomg944kP0LcZeM-ODiVEai_0tsBQ

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.

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Links and Related Essay’s

https://ahmadiyyafactcheckblog.com/2021/01/19/the-history-of-ahmadiyya-in-malaysia/

http://www.thepersecution.org/world/my/index.html

History of Ahmadiyya in Singapore

https://ahmadiyyafactcheckblog.com/2017/10/28/the-ahmadiyya-print-jihad-in-south-and-southeast-asia-2009-in-islamic-connections-muslim-societies-in-south-and-southeast-asia-eds-m-feener-and-t-sevea/

https://ahmadiyyafactcheckblog.com/2019/12/28/the-malaysian-government-has-requested-the-pakistan-government-to-stop-ahmadis-from-coming-over-on-visit-visas-and-then-claiming-asylum/

https://ahmadiyyafactcheckblog.com/2018/07/09/the-qadiani-branch-of-ahmadis-claim-that-court-in-malaysia-declared-them-as-muslims-when-in-fact-they-said-to-court-we-are-non-muslims/

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Tags

#ahmadiyyainmalaysia #ahmadiyyainsingapore #ahmadiyyainindonesia #ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadi #qadiani

The history of #ahmadiyya in Malaysia

Intro
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.
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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.


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1925
https://ahmadiyyafactcheckblog.com/2017/10/28/the-ahmadiyya-print-jihad-in-south-and-southeast-asia-2009-in-islamic-connections-muslim-societies-in-south-and-southeast-asia-eds-m-feener-and-t-sevea/
“A Voice from Singapore”, Review of Religion 24, no. 10 (October 1925):
25–26.

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.
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1935

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.
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1936

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).
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1937

After preaching for a few months. Missionary Shah Muhammad Sahib Hizawary was transferred to Java (Indonesia).
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1938

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.
_____________________________________________________________________________________________1941

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.
_____________________________________________________________________________________________
1943

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.

_____________________________________________________________________________________________
1946

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.
____________________________________________________________________________________________
1949

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.
____________________________________________________________________________________________
1950

After fifteen years away from home, Maulana Ghulam Hussain Ayyaz went back home to Rabwah on the 24th of November 1950.
_____________________________________________________________________________________________1956

On the 8th of October 1956, he was sent to Singapore again.
_____________________________________________________________________________________________
1958

Missionary Muhammad Sadiq Sahib served his second tour of duty as a mullah 3 December 1958 till 18 August 1962
_____________________________________________________________________________________________
1959

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.
_____________________________________________________________________________________________
1960

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.
_____________________________________________________________________________________________
1966

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.

_____________________________________________________________________________________________
1983

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.

_____________________________________________________________________________________________
1987

The first ever Jalsa Salana was held in Malaysia. It was a joint Jalsa with the Singapore Ahmadiyya jamaat.
_____________________________________________________________________________________________
2017

There seem to be 200 Ahmadi refugees from Pakistan, they have opened a school for them.

Dr. Mashitah Ibrahim has called on the Malaysian Government to take firm action against “misguided teachings of the Qadianis”
_____________________________________________________________________________________________
2018

Ahmadi’s are declared as non-Muslim by the Malaysian government.
_____________________________________________________________________________________________2019

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.

_____________________________________________________________________________________________
Links and Related Essay’s

http://www.thepersecution.org/world/my/index.html

History of Ahmadiyya in Singapore

https://ahmadiyyafactcheckblog.com/2017/10/28/the-ahmadiyya-print-jihad-in-south-and-southeast-asia-2009-in-islamic-connections-muslim-societies-in-south-and-southeast-asia-eds-m-feener-and-t-sevea/

https://ahmadiyyafactcheckblog.com/2019/12/28/the-malaysian-government-has-requested-the-pakistan-government-to-stop-ahmadis-from-coming-over-on-visit-visas-and-then-claiming-asylum/

https://ahmadiyyafactcheckblog.com/2018/07/09/the-qadiani-branch-of-ahmadis-claim-that-court-in-malaysia-declared-them-as-muslims-when-in-fact-they-said-to-court-we-are-non-muslims/

https://ahmadiyyafactcheckblog.com/2020/01/12/per-ahmadiyya-sources-in-july-of-1947-there-were-199-ahmadi-officers-serving-in-the-british-military/

_____________________________________________________________________________________________
Tags

#ahmadiyyainmalaysia #ahmadiyyainsingapore #ahmadiyyainindonesia

The history of #Ahmadiyya in #Singapore

Intro
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.
_____________________________________________________________________________________________
1925
https://ahmadiyyafactcheckblog.com/2017/10/28/the-ahmadiyya-print-jihad-in-south-and-southeast-asia-2009-in-islamic-connections-muslim-societies-in-south-and-southeast-asia-eds-m-feener-and-t-sevea/
“A Voice from Singapore”, Review of Religion 24, no. 10 (October 1925):
25–26.

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.
_____________________________________________________________________________________________
1935

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.
_____________________________________________________________________________________________
1936

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).
_____________________________________________________________________________________________
1937

After preaching for a few months. Missionary Shah Muhammad Sahib Hizawary was transferred to Java (Indonesia).
_____________________________________________________________________________________________
1938

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.
_____________________________________________________________________________________________1941

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.
_____________________________________________________________________________________________
1943

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.

_____________________________________________________________________________________________
1946

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.
____________________________________________________________________________________________
1949

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.
____________________________________________________________________________________________
1950

After fifteen years away from home, Maulana Ghulam Hussain Ayyaz went back home to Rabwah on the 24th of November 1950.
_____________________________________________________________________________________________1956

On the 8th of October 1956, he was sent to Singapore again.
_____________________________________________________________________________________________
1958

Missionary Muhammad Sadiq Sahib served his second tour of duty as a mullah 3 December 1958 till 18 August 1962
_____________________________________________________________________________________________
1959

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.
_____________________________________________________________________________________________
1960

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.
_____________________________________________________________________________________________
1966

In 1966 Muhammad Osman Chou, an Ahmadi missionary who grew up in AnhuiChina, 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.[5]
——————————————————————————————————————————————————–
1969

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.[6][7][8]

Singapore fatwa on ‘Qadianis’ / Qadiyan / #Ahmadiyya Fatwa Committee of MUIS on 23 June 1969

https://www.muis.gov.sg/officeofthemufti/Fatwa/English—Fatwa-Ahmadiyah

ENGLISH – FATWA AHMADIYAH

AHMADIYAH

Question:

Are the followers of Qadiani considered as kafir?

 

Answer:

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

_____________________________________________________________________________________________1983

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.
_____________________________________________________________________________________________
1985

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.
_____________________________________________________________________________________________1987

The first ever Jalsa Salana was held in Malaysia. It was a joint Jalsa with the Singapore Ahmadiyya jamaat.
_____________________________________________________________________________________________
1989

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.[15]

 

Mirza Tahir Ahmad seems to have visited again in 1989.
_____________________________________________________________________________________________
2008

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.[16]
_____________________________________________________________________________________________
2013

The Khalifa, Mirza Masroor Ahmad visits Singapore.
_____________________________________________________________________________________________
Links and Related Essay’s

http://www.thepersecution.org/world/my/index.html

History of Ahmadiyya in Singapore

https://ahmadiyyafactcheckblog.com/2017/10/28/the-ahmadiyya-print-jihad-in-south-and-southeast-asia-2009-in-islamic-connections-muslim-societies-in-south-and-southeast-asia-eds-m-feener-and-t-sevea/

https://ahmadiyyafactcheckblog.com/2020/04/20/ahmadiyya-in-china-the-history/

_____________________________________________________________________________________________
Tags

#ahmadiyyainmalaysia #ahmadiyyainsingapore #ahmadiyyainindonesia #ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadi #qadiani

 

#Ahmadi’s fraudulently claim that #Mirzaghulamahmad was mentioned in 43:57 of the Quran

Intro
As we all know, 43:57 to 43:67 is about Esa (as) and how he is a sign of the final hour. #Ahmadis assert that 43:61 doesn’t refer to Esa (as), however, some of their later Tafsir’s (by the 2nd Khalifa) seem to contradict the Qadiani position. It seems that MGA never commented on 43:57. in 1917, the Lahori-Ahmadi’s didnt use this either. However, the Qadiani-Ahmadi’s asserted 43:57 was an indication of the return of Esa (as)(astagfarullah, naozobillah)(see Malik Ghulam Farid’s 1988 and 2018 commentary of the Quran).
_____________________________________________________________________________________________
43:57 of the Quran

“””When the son of Mary was cited as an example ˹in argument˺, your people ˹O Prophet˺ broke into ˹joyful˺ applause.”””

_____________________________________________________________________________________________
Links and Related Essay’s

https://ahmadiyyafactcheckblog.com/2017/02/24/ahmadis-lie-about-4361/

https://ahmadiyyafactcheckblog.com/2020/09/04/346-of-the-quran-proves-that-esa-as-will-physically-return-and-speak-at-the-age-of-manhood-wakala/

https://ahmadiyyafactcheckblog.com/2020/08/22/5110-of-the-quran-proves-the-second-advent-of-esa-as/

https://en.wikipedia.org/wiki/Tafsir_al-Baghawi

https://ahmadiyyafactcheckblog.com/2020/10/31/al-haq-mubahathah-dehli-1891-quotes-and-background-info/

https://ahmadiyyafactcheckblog.com/2020/03/21/did-mirza-basheer-ud-din-mahmud-ahmad-write-tafseer-e-kabeer-or-even-tafseer-e-sagheer/

https://ahmadiyyafactcheckblog.com/2020/09/07/mirza-basheer-ud-din-mahmud-ahmads-comments-on-4363-in-tafsir-i-saghir/

https://ahmadiyyafactcheckblog.com/2020/07/20/3942-of-the-quran-disproves-all-ahmadi-arguments-on-the-death-of-esa-as/

https://ahmadiyyafactcheckblog.com/2020/07/20/3942-of-the-quran-disproves-all-ahmadi-arguments-on-the-death-of-esa-as/

https://ahmadiyyafactcheckblog.com/2020/09/04/346-of-the-quran-proves-that-esa-as-will-physically-return-and-speak-at-the-age-of-manhood-wakala/

https://ahmadiyyafactcheckblog.com/2020/04/04/ahmadiyya-mirza-ghulam-ahmad-and-the-physical-raffa-of-idris-as-aka-enoch-as/

https://ahmadiyyafactcheckblog.com/2016/10/18/mgas-strange-beliefs-on-the-birth-of-adam-as/

https://ahmadiyyafactcheckblog.com/2018/11/06/review-of-religions-may-and-june-of-1939-professor-clement-lindley-wragges-interview-of-mga-from-1908/

https://ahmadiyyafactcheckblog.com/2017/01/25/mirza-ghulam-ahmad-and-his-team-went-back-and-forth-in-terms-of-if-jesus-had-a-biological-father-or-not/

https://ahmadiyyafactcheckblog.com/2017/10/07/noor-uddin-secretly-disagreed-with-mirza-ghulam-ahmad-on-the-birth-of-esa-as/

http://www.muslim.org/books/f-ahm-mv/ch12.htm#u

https://ahmadiyyafactcheckblog.com/2016/10/18/mgas-strange-beliefs-on-the-birth-of-adam-as/

https://ahmadiyyafactcheckblog.com/2016/11/02/muhammad-ali-the-lahori-ahmadi-denies-the-miraculous-birth-of-esa-as-in-1917/

http://www.muslim.org/sa-case/evidence/s16.htm

Professor Raig Meets The Promised Messiah

https://ahmadiyyafactcheckblog.com/2018/02/17/mirza-ghulam-ahmad-quoted-and-commented-on-178-in-1884-in-the-braheen-e-ahmadiyya-vol-4-he-then-connected-178-with-the-return-of-the-messiah/

https://ahmadiyyafactcheckblog.com/2018/02/09/during-the-writing-of-braheen-e-ahmadiyya-mga-masked-his-beliefs-he-was-already-asserting-that-esa-as-died/

https://ahmadiyyafactcheckblog.com/2016/11/14/what-is-maseel-e-maseeh-the-like-of-the-messiah/

https://ahmadiyyafactcheckblog.com/2016/10/27/sir-syeds-view-on-esa-as/

https://ahmadiyyafactcheckblog.com/2017/07/16/the-queen-of-the-princely-state-of-bhopal-invested-heavily-1878-into-mirza-ghulam-ahmad-and-his-braheen-they-were-disappointed-by-the-product/

https://ahmadiyyafactcheckblog.com/2017/12/26/did-mirza-ghulam-ahmad-claim-to-be-the-messiah-in-1889/

https://ahmadiyyafactcheckblog.com/2016/11/14/mga-confuses-all-of-his-readers-in-1891-as-he-claimed-to-be-the-promised-messiah/

https://ahmadiyyafactcheckblog.com/2018/03/06/nusrat-jehan-begum-and-other-women-didnt-get-into-to-mgas-bait-in-1889-and-after-were-they-illiterate/

https://ahmadiyyafactcheckblog.com/2017/07/17/ahmadiyya-leadership-lied-about-the-first-bait-ceremony-in-1889/

Click to access reviewreligionsenglish1908.pdf

https://ahmadiyyafactcheckblog.com/2017/12/09/mirza-ghulam-ahmad-was-accused-of-claiming-prophethood-in-the-1879-1884-era/

https://en.wikipedia.org/wiki/Clement_Lindley_Wragge

https://ahmadiyyafactcheckblog.com/?s=Sadiq

Account of Professor Clement Lindley Wragge

https://ahmadiyyafactcheckblog.com/?s=Zikr-e-Habib

Related ROR archives
https://ahmadiyyafactcheckblog.com/2018/05/16/the-review-of-religions-ror-of-november-1931-front-page-and-pages-290-291/

https://ahmadiyyafactcheckblog.com/2018/05/16/the-review-of-religions-ror-of-january-1932-pages-30-34images/

https://ahmadiyyafactcheckblog.com/2018/02/03/a-misconception-removed-by-mga-from-1901-published-in-english-in-the-ror-of-1922/

https://ahmadiyyafactcheckblog.com/2020/08/11/ahmadis-dont-believe-that-adam-as-was-the-first-man/

https://ahmadiyyafactcheckblog.com/2017/07/22/mirza-ghulam-ahmad-denied-the-physicality-of-the-miraaj-in-1890-in-izala-auham/

here: http://www.thecult.info/forum/viewtopic.php?f=4&t=387

http://www.thecult.info/forum/viewtopic.php?f=4&t=1601&p=15867&hilit=miraj#p15867

https://ahmadiyyafactcheckblog.com/2017/01/20/quotes-from-izala-auham-1890/

https://ahmadiyyafactcheckblog.com/2016/10/28/izaala-auham-quotes-1891/

https://ahmadiyyafactcheckblog.com/2019/01/29/khutbah-ilhamia-quotes-the-revealed-sermon-april-11th-1900/

https://ahmadiyyafactcheckblog.com/2017/06/27/ahmadis-have-always-lied-about-the-publish-dates-of-izala-auham-1890/

https://ahmadiyyafactcheckblog.com/2017/07/22/mirza-ghulam-ahmad-denied-the-physicality-of-the-miraaj-in-1890-in-izala-auham/

https://ahmadiyyafactcheckblog.com/2019/09/18/mirza-ghulam-ahmad-and-4159-4160-in-the-ahmadiyya-qurans-before-the-death-of-jesus-as/

https://ahmadiyyafactcheckblog.com/2017/08/18/muhammad-ali-writes-that-izala-auham-was-published-in-september-of-1891/

https://ahmadiyyafactcheckblog.com/2017/09/25/mirza-tahir-ahmad-tells-the-world-in-the-90s-that-izala-auham-was-published-in-june-1891/

https://ipfs.io/ipfs/QmXoypizjW3WknFiJnKLwHCnL72vedxjQkDDP1mXWo6uco/wiki/Mohammadi_Begum.html#cite_note-begum-8

B.A. Rafiq, “Truth About Ahmadiyya, online version, https://www.alislam.org/library/book/truth-about-ahmadiyyat/suspension-of-jihad/, Retrieved on 6-7-19).

https://ahmadiyyafactcheckblog.com/2020/08/18/per-islamic-theory-adam-as-was-created-in-heaven-and-placed-on-earth-thus-proving-that-travel-between-earth-and-heaven-is-possible/

https://ahmadiyyafactcheckblog.com/2017/02/23/christ-and-the-crucifixtion-by-todd-lawson/

https://ahmadiyyafactcheckblog.com/2017/04/28/tanwir-al-miqbas-min-tafsir-ibn-abbas/

https://ahmadiyyafactcheckblog.com/2017/04/28/the-tanwir-al-miqbas-tafsir-and-the-substitution-theory-of-esa-as/

https://ahmadiyyafactcheckblog.com/2018/09/20/tawaffa-in-242-and-415/

https://ahmadiyyafactcheckblog.com/2020/05/17/in-1880-before-the-publishing-of-the-barahin-i-ahmadiyya-series-mirza-ghulam-ahmad-already-knew-that-he-was-the-second-coming-of-esa-as/

https://ahmadiyyafactcheckblog.com/2019/09/18/mirza-ghulam-ahmad-and-4159-4160-in-the-ahmadiyya-qurans-before-the-death-of-jesus-as/

https://ahmadiyyafactcheckblog.com/2020/07/20/3942-of-the-quran-disproves-all-ahmadi-arguments-on-the-death-of-esa-as/

https://ahmadiyyafactcheckblog.com/2018/02/03/in-1884-before-his-wildest-claims-mga-defined-inni-mutawafeeka-wa-raffa-as-i-shall-give-you-full-reward-and-shall-raise-you-towards-me/

https://ahmadiyyafactcheckblog.com/2019/09/18/mirza-ghulam-ahmad-and-4159-4160-in-the-ahmadiyya-qurans-before-the-death-of-jesus-as/

https://ahmadiyyafactcheckblog.com/2017/04/28/mujahid-ibn-jabr-arabic-%D9%85%D9%8F%D8%AC%D9%8E%D8%A7%D9%87%D9%90%D8%AF%D9%92-%D8%A8%D9%90%D9%86%D9%92-%D8%AC%D9%8E%D8%A8%D9%92%D8%B1%e2%80%8e%e2%80%8e-645-722-ce-tafsir-on-4157-to-4159/

https://ahmadiyyafactcheckblog.com/2017/05/10/st-john-of-damascus-and-his-tract-heresy-of-ishmaelites-confirms-the-substitution-theory-749/

https://en.wikipedia.org/wiki/Swoon_hypothesis

https://ahmadiyyafactcheckblog.com/2017/04/26/salaaboo-in-2071-proves-the-substitution-theory-for-esa-as/

http://www.qtafsir.com/index.php?option=com_content&task=view&id=587&Itemid=59#3

https://www.youtube.com/watch?v=lzspz1z5gz4

https://www.britannica.com/biography/Abu-al-Qasim-Mahmud-ibn-Umar-al-Zamakhshari

https://www.google.com/search?q=Who+is+Todd+Lawson&oq=Who+is+Todd+Lawson&aqs=chrome..69i57.5047j0j8&sourceid=chrome&ie=UTF-8
_____________________________________________________________________________________________
Tags

#ahmadiyya #ahmadiyyafactcheckblog #ahmadiyyat

#Ahmadis don’t believe that hell is forever (abadan, see 4:169 of the Quran) for non-Muslims

Intro
Mirza Ghulam Ahmad stole directly from Sir Syed. Sir Syed was the first Muslim to ever deny that hell was forever (abadan in arabic, see 4:169). In the BA-3, written in 1879-1881, MGA seemed to acknowledge that hell was in fact forever (See the ref in the below). However, 20 years later, MGA totally changed up and stole Sir Syed’s position. After MGA died, both sects of Ahmadiyya agreed that hell was only temporary for non-Muslims.
_____________________________________________________________________________________________What is the islamic position?

The islamic position on hell is that it is for all disbelievers and eternal, it never ends. However, the Quran does say that even some Muslims will go to hell, but will be later released to heaven after time served (see Tafsir Ibn Kathir, 4:165–170).

______________________________________________________________________________________________
In 1882, MGA reiterated the islamic position in Braheen e Ahmadiyya, Vol. 3

Transliteration::: “Kafir or Mushrik k jo shirk or kufar par marian un k gunah nahi bakhshay ja’ain gay or Khuda un ko un k kufar ki halat ma apni marfat ka rao nahi dikhlay ga, haan jahanam ka rah dikhlaya ga jis ma wo hamasha rahain gay” (rk vol. 1 page 264, which is Ba. vol. 3).  

English: “”The disbelievers and idolaters who die in their state of denial and idolatry
will not be forgiven. Nor will God show them the path of His cognition while they are in disbelief. But He will show the way to Hell, wherein they will abide forever.”” (see Braheen e Ahmadiyya, english edition (2016), online, page 172).  

______________________________________________________________________________________________
Commentary on this quote

MGA simply quoted 4:168-169 and translated them from the Quran. Obviously, he translated them per the classical islamic position. This is interesting, since Ahmadi authors have historically mis-translated the important arabic words in these verses, and on purpose, since they wanted to create a new conception of hell and Takfir. See more here for MGA calling Muslims as Mushriks and Kafirs in 1907. Its important to note that MGA’s Takfir was different since he never banished anyone to hell after 1901. Moreover, Elijah Muhammad and the NOI read Ahmadiyya qurans in the 1930’s and 40’s and created another twisted version of heaven and hell, i.e. that they don’t even exist. The NOI followed Muhammad Ali’s quran and took their beliefs from the author as he twisted the words of Allah.
_____________________________________________________________________________________________ In 1901, MGA moves away from the islamic position

“Those condemned to hell shall dwell therein for a long period which is metaphorically described as forever, but then the attribute of mercy will be manifested and, as is mentioned in a Hadith, God will stretch forth His hand into hell and all those who fall into His grip will be taken out of hell.” (24th May 1901, Al-Hakam), also see (Malfuzat, Volume 2, page 14).

14947825_674872359342495_2445645790374918588_n 14732123_904071229727968_7452641014944863257_n

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Commentary on this quote

After years and years of believing that hell was eternal for Kafirs, MGA and his team simply called the arabic word that is used as a metaphor, which seems to be the official answer on anything when an Ahmadi is stuck.
____________________________________________________________________________________________ In 1906, MGA reiterates his new hell position

”It is unreasonable and is contrary to the perfect attributes of God, the Glorious, that once a person has been condemned to hell, only the Divine attributes of chastisement should be manifested in his case and the attributes of mercy and forgiveness should be suspended forever and should not come into operation. From what God Almighty has said in His Book, it appears that those condemned to hell shall dwell therein for a long period which is metaphorically described as forever, but then the attribute of mercy will be manifested and, as is mentioned in a Hadith, God will stretch forth His hand into hell and all those who fall into His grip will be taken out of hell. This Hadith indicates that in the end all will attain salvation as the hand of God is unlimited and no one can be left out of it. ” (Chashma Masihi, Ruhani Khazain, Volume 20, Page 369) (as translated by the unofficial Ahmadi website, ahmadi.answers.com).

______________________________________________________________________________________________
In 1917, Muhammad Ali published his commentary on the Quran

In terms of 4:169, he writes: “Except the path of hell, to abide in it for a very long time, and this is easy for Allah”
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My commentary on M. Ali and 4:169

This is a blatant lie by Muhammad Ali. It isn’t hard to tell the arabic word here infers to heaven being forever, not a very long time. M. Ali should be ashamed of himself for knowingly twisting the word of Allah.
_____________________________________________________________________________________________Mahmud Ahmad and the Qadianis agree with the Lahoris on this topic

The 5-volume commentary on the Quran which was written by Malik Ghulam Fareed tells us:
“Except the way of hell, wherein they shall abide for a long long period, and that is easy for allah”  (see page 589)
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Gaps in the research

The period from 1882 to 1900 is blank in terms of quotes from MGA about hell.
_____________________________________________________________________________________________Ahmadis then present hadith out of context

MGA had only mentioned that there were some hadith which somehow eluded to the idea that hell would be empty at some point, however, these are weak hadith from unknown books. Moreover, anytime Allah talks about hell being empty he is only talking in terms of Muslims. Ahmadi authors knew this…however, they twisted the words of Muhammad (Saw) so as to match their other twisting of the Quran.
_____________________________________________________________________________________________Conclusions

Ahmadis have been changing the meanings of the Quran since 1880, when MGA began denying the miracles of Esa (As). This trend never changed, he mis-translated “Rafaaa”, “Mutawafeeka” and later on “Khatam”, he just never stopped. I have had Ahmadis on social media complain that they have the same quran as Sunni’s, why is there a problem?  Well, the problem is your false translations.
_____________________________________________________________________________________________A video wherein the Ahmadiyya concept of hell is discussed

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Links and Related Essay’s

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Tags

 

The Ahmadiyya position on Hell

Intro
Nowadays, Ahmadis believe that any person, from any religion is allowed to eventually go to heaven (see the official 5-volume commentary on 4;169-170, page 589). This is in opposition to the major Abrahmic faith groups, i.e. Judaism, Christianity and Islam. It is interesting to note that MGA also held the same belief for the majority of his life, or at least until 1882 officially. I had spent the last few years searching for the very first instance of MGA leaving the islamic position on hell. However, just recently (2016) we have found what seems to be the very first instance of MGA changing his position on the eternity of hell for any disbeliever.
_____________________________________________________________________________________________What is the islamic position?

The islamic position on hell is that it is for all disbelievers and eternal, it never ends. However, the Quran does say that even some Muslims will go to hell, but will be later released to heaven after time served (see Tafsir Ibn Kathir, 4:165–170).

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In 1882, MGA reiterated the islamic position in Braheen e Ahmadiyya, Vol. 3

Transliteration::: “Kafir or Mushrik k jo shirk or kufar par marian un k gunah nahi bakhshay ja’ain gay or Khuda un ko un k kufar ki halat ma apni marfat ka rao nahi dikhlay ga, haan jahanam ka rah dikhlaya ga jis ma wo hamasha rahain gay” (rk vol. 1 page 264, which is Ba. vol. 3).  

English: “”The disbelievers and idolaters who die in their state of denial and idolatry
will not be forgiven. Nor will God show them the path of His cognition while they are in disbelief. But He will show the way to Hell, wherein they will abide forever.”” (see Braheen e Ahmadiyya, english edition (2016), online, page 172).  

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Commentary on this quote

MGA simply quoted 4:168-169 and translated them from the Quran. Obviously, he translated them per the classical islamic position. This is interesting, since Ahmadi authors have historically mis-translated the important arabic words in these verses, and on purpose, since they wanted to create a new conception of hell and Takfir. See more here for MGA calling Muslims as Mushriks and Kafirs in 1907. Its important to note that MGA’s Takfir was different since he never banished anyone to hell after 1901. Moreover, Elijah Muhammad and the NOI read Ahmadiyya qurans in the 1930’s and 40’s and created another twisted version of heaven and hell, i.e. that they don’t even exist. The NOI followed Muhammad Ali’s quran and took their beliefs from the author as he twisted the words of Allah.
_____________________________________________________________________________________________ In 1901, MGA moves away from the islamic position

“Those condemned to hell shall dwell therein for a long period which is metaphorically described as forever, but then the attribute of mercy will be manifested and, as is mentioned in a Hadith, God will stretch forth His hand into hell and all those who fall into His grip will be taken out of hell.” (24th May 1901, Al-Hakam), also see (Malfuzat, Volume 2, page 14).

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Commentary on this quote

After years and years of believing that hell was eternal for Kafirs, MGA and his team simply called the arabic word that is used as a metaphor, which seems to be the official answer on anything when an Ahmadi is stuck.
____________________________________________________________________________________________ In 1906, MGA reiterates his new hell position

”It is unreasonable and is contrary to the perfect attributes of God, the Glorious, that once a person has been condemned to hell, only the Divine attributes of chastisement should be manifested in his case and the attributes of mercy and forgiveness should be suspended forever and should not come into operation. From what God Almighty has said in His Book, it appears that those condemned to hell shall dwell therein for a long period which is metaphorically described as forever, but then the attribute of mercy will be manifested and, as is mentioned in a Hadith, God will stretch forth His hand into hell and all those who fall into His grip will be taken out of hell. This Hadith indicates that in the end all will attain salvation as the hand of God is unlimited and no one can be left out of it. ” (Chashma Masihi, Ruhani Khazain, Volume 20, Page 369) (as translated by the unofficial Ahmadi website, ahmadi.answers.com).

______________________________________________________________________________________________
In 1917, Muhammad Ali published his commentary on the Quran

In terms of 4:169, he writes: “Except the path of hell, to abide in it for a very long time, and this is easy for Allah”
_______________________________________________________________________________________________
My commentary on M. Ali and 4:169

This is a blatant lie by Muhammad Ali. It isn’t hard to tell the arabic word here infers to heaven being forever, not a very long time. M. Ali should be ashamed of himself for knowingly twisting the word of Allah.
_____________________________________________________________________________________________Mahmud Ahmad and the Qadianis agree with the Lahoris on this topic

The 5-volume commentary on the Quran which was written by Malik Ghulam Fareed tells us:
“Except the way of hell, wherein they shall abide for a long long period, and that is easy for allah”  (see page 589)
_______________________________________________________________________________________________
Gaps in the research

The period from 1882 to 1900 is blank in terms of quotes from MGA about hell.
_____________________________________________________________________________________________Ahmadis then present hadith out of context

MGA had only mentioned that there were some hadith which somehow eluded to the idea that hell would be empty at some point, however, these are weak hadith from unknown books. Moreover, anytime Allah talks about hell being empty he is only talking in terms of Muslims. Ahmadi authors knew this…however, they twisted the words of Muhammad (Saw) so as to match their other twisting of the Quran.
_____________________________________________________________________________________________Conclusions

Ahmadis have been changing the meanings of the Quran since 1880, when MGA began denying the miracles of Esa (As). This trend never changed, he mis-translated “Rafaaa”, “Mutawafeeka” and later on “Khatam”, he just never stopped. I have had Ahmadis on social media complain that they have the same quran as Sunni’s, why is there a problem?  Well, the problem is your false translations.
_____________________________________________________________________________________________A video wherein the Ahmadiyya concept of hell is discussed

_____________________________________________________________________________________________
Links and Related Essay’s

_____________________________________________________________________________________________
Tags

#ahmadiyyafactcheckblog #ahmadiyya #ahmadiyyaandhell

 

Who is Mirza Mubarak Ahmad (1899-1907)?

Intro
Mirza Mubarak Ahmad seems to have been born on June 14th, 1899 (See Al-Hakam online archives, via twitter), and died on September 16th, 1907 (See Tadhkirah). Mirza Mubarak Ahmad was the youngest son of Mirza Ghulam Ahmad. He died at the age of 9. In 1897, MGA was claiming that prophecy of Musleh Maud hadn’t been fulfilled yet.

In 1906-07, MGA was predicting that he would recover from his illness. Ahmadiyya sources have never told us what that illness was. It might have been the plague. in fact, in Haqiqatul Wahy, MGA was bragging how this son was alive during his Mubahila with Abdul Haqq. MGA kept bragging about his revelations which he says indicated.

They seem to have announced the death of Mirza Mubarak Ahmad in the Al-Badr 9-17-1907, however, the boy had already been dead and buried. MGA and his team of writers began asserting that MGA knew that the boy was destined for death. However, this is an obvious lie. After MGA died, Nuzul ul Masih was published in 1909, in this book, MGA’s team of writers assert that MGA knew all along that Mirza Mubarak Ahmad would die, which is a farce.

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A young Sahibzada Mirza Mubarak Ahmadra is seen in the lap of Hazrat Mirza Bashiruddin Mahmud Ahmadra, who is seated on the chair

The glad tiding of a blessed son

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1897

A Quote that show that MGA added Mirza Mubarak Ahmad to the prophecy of Musleh Maud.  

Anjam-e-Athim, pg. 14, appendix, (1897), also see, Mumtaz Ahmad Faruqi, Truth Triumphs, page 31.

…then there is another ilham which is proclaimed on 20th February, 1886, and that was that God will increase Three into Four.  At that time there was no sign of my three sons (mirza Mahmud Ahmad, Mirza Bashir Ahmad and Mirza Sharif Ahmad) who are present now ; so it seemed that the ilham meant that first of all three sons will be and then another one will be added who will make the number four.  So a greater part of this Ilham is fulfilled as God has given me three sons from this marriage (the second wife) who are here ; and the next one is awaited who will increase the number into four”
______________________________________________________________________________________________
1899

He is born. MGA calls him the Musleh Maud in Tiryaq ul Qulub.

Tiryaq-e-Qulub (written in 1899, published in 1902), also see Mumtaz Ahmad Faruqi, Truth Triumphs, page 31.

“this prophecy of ‘increasing three into four’ was announced on 20th February, 1886, and after the birth of the three sons e.g., Mahmud, Bashir and Sharif, it was again mentioned in the Anjam-e-Athim and its Appendix, that as informed by God, the Promised Musleh (or reformer) who will increase three into four will now appear….”

and

Tiryaq-ul-Qulub, P. 43, original edition of 1899, via http://irshad.org/qadianism/prophecd.php

“This lad is indeed a Spark of the Light of Allah, the promised reformer, the owner of greatness and authority, possessor of healing breath like the Messiah, curer of diseases, a word of God and a lucky person.  His fame will spread to the four corners of the world, he will set prisoners free and through him all nations will be blessed.”

Tiryaq al-Qulub, page 40

Under the 25th sign, MGA writes that he considers the birth of Mirza Mubarak Ahmad as a divine promise.
_____________________________________________________________________________________________
1901-1902

In 1906, via Haqiqatul Wahi, MGA claims that Mirza Mubarak Ahmad had died, most likely from plague, MGA then claims that he was able to bring him back to life.
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1904

In 1906, via Haqiqatul Wahi, MGA claims that Mirza Mubarak Ahmad had almost died after swallowing salt, MGA then claims to have given him water and thus saving his life.
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1906

An interesting reference from Haqiqatul Wahy
Haqeet ul Wahi 41 Roohani Khazain Vol.22 Page 228

“””41th sign was that , almost 20-21 years earlier I published an advertisement that God has promised to bless me with four sons who will live long. This prophecy is mentioned in Muwahib ur Rahaman page 139.i.e All praise and glories be to Allah Who blessed me with four sons in old age and fulfilled His promise. So these are four sons Mehmood Ahmed, Bashir Ahmed, Sharif Ahmed and Mubarak Ahmed who are present and alive .””

[One Hundred Fifty-Ninth] Sign—On page 58 of my book [Damimah] Anjam-e-Atham1 is recorded the prophecy in respect of Maulawi ‘Abdul-Haqq Ghaznavi which runs as follows:

After the mubahalah with ‘Abdul-Haqq, God Almighty blessed me with prosperity in every respect, increased the number of my followers to thousands, convinced hundreds of thousands of my scholarship, blessed me with the birth of another son raising the number [of sons] to three in conformity with the revelation, and then repeatedly revealed to me about a fourth son. I assure ‘Abdul-Haqq that he willnot die until he hears of the fulfilment of this revelation. If he amounts
to something, he should delay this prophecy by supplication. Refer to page 58 of my book [Damimah] Anjam-e-Atham. This is the prophecy that was made about [the birth of ] my fourth son. Then, two and half years after this prophecy, the fourth son was born during the very lifetime of ‘Abdul-Haqq. He was named Mubarak Ahmad who, by the grace of God Almighty, is alive till now. In case ‘Abdul-Haqq has not yet heard about the birth of this son, I hereby communicate it to him.
_____________________________________________________________________________________________
1907
______________________________________________________________________________________________
May 15, 1907

It turns out that just before Mirza Mubarak Ahmad died (the 4th son of MGA from his second wife), MGA thought that maybe by marrying him, Allah would save his life. MGA thus married a young kid (mubarak) who was like 7-8 years old to a baby girl who was like 1-2 years old (the daughter of Sr. Abdul Sattar Shah). Mubarak still died (possibly from the plague) and this baby girl was eventually married to Mahmud Ahmad in the early 1920’s. Mirza Tahir Ahmad was born from this girl!!! (See , pages 268-270).
_____________________________________________________________________________________________August 29, 1907, in the newspaper al-Badr
http://irshad.org/qadianism/prophecd.php

In several published instances, MGA asserts that Mirza Mubarak Ahmad has been healed. However, he died barely 2 weeks later.

The quote, see Tadhkirah too

“God has revealed to me that He has accepted the prayer and the illness is cured.  It means that God has accepted my prayer and Mubarak Ahmad will get well.”
_______________________________________________________________________________________________
September 16, 1907

Mirza Mubarak Ahmad dies.

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September 17, 1907
al-Hakam, vol. 11, no. 33, Appendix, p. B, via Tadhkirah

“””I saw a pit full of water in my dream. Miyan Mubarak Ahmad entered it and was drowned. A thorough search was made but no trace of him was found. Then I walked along and saw another boy sitting in his stead.”””

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September 19, 1907, p. 5, Al-Badr, Via Tadhkirah

After Mirza Mubarak Ahmad died, MGA and his team of writers published a made-up revelation of MGA which would leave open the wiggle room needed to explain away the tragic death of Mirza Mubarak Ahmad.

The revelation:
“””[Arabic] There will be no remedy, nor will he be safeguarded.”””
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September 19, 1907
Badr, vol. 6, no. 38, , p. 5, via Tadhkirah

“””I saw a pit full of water in my dream. Miyan Mubarak Ahmad entered it and was drowned. A thorough search was made but no trace of him was found. Then I walked along and saw another boy sitting in his stead.”””
_____________________________________________________________________________________________
1909

Mirza Mubarak Ahmad is mentioned in Nuzul ul Masih, via tadhkirah, Nuzulul-Masih, p. 220, Ruhani Khaza’in, vol. 18, p. 598

“””Once I saw in a dream that my fourth son Mubarak Ahmad had died. Within a few days, he had high fever and lost consciousness eight times. The last time it appeared as if his life had come to an end. I began my supplication on his behalf and while I was so occupied I heard everyone say: ‘Mubarak Ahmad has died’. I placed my hand on him and there was no pulse or breathing and his eyes seemed petrified like those of a corpse. But my supplication brought an extraordinary change and by my putting my hand on him he began to revive and the signs of life returned. Then I announced in a loud voice to those present: If Jesus son of Mary brought any dead person back to life, it would have been nothing more than this. That is, he would have revived someone near to death like this and not one whose soul might have reached the heavens and conveyed by the Angel of Death to its last resting place.”””

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Links and Related Essay’s

8-14 June

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Tags

#ahmadiyyafactcheckblog #ahmadiyya #mirzamubarakahmad

The history of #ahmadiyya in Mali

Intro
Mali was a french colony, thus, the Ahmadiyya movement didnt get access to Mali until after they got independence. By 2020, Mali is listed as 90% Muslim, these are Maliki-Muslims, Mali has a long history of Islamic tradition. In fact, the richest African of all time was a Maliki Muslim Caliph named Mansa Musa.

It is unclear when Ahmadiyya got access to Mali, however, it seems like around the time that they got independence in 1960. It seems that after 2006 the Ahmadiyya movement began building mosques and investing. We dont see any Ahmadiyya mosques before 2006. Nor is their a Jamia in the country.

By 2020, we estimate that there are less than 200 Ahmadi’s in all of Mali. We have found jamaats in Sikasso, and an Ahmadiyya Mission House there. They are also in control of 17 radio stations and thus do tabligh via radio.
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How many Ahmadiyya missionaries are working in Mali?

1—Zafar Ahmad Butt seems to be the Amir and missionary in-charge in Mali.

2–Taseer Ahmad of #Segou Region of #Mali is one Ahmadiyya mullah.
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How many Ahmadiyya mosques in all of Mali? 

1—Mosquee Moubarak in Bamako, Mali.
2—Mosquee Mahmood in Segou, Mali.
3—Mosquee Nasir in Didieni, Mali.
4—Baitul Noor in Koulikoro Mali.
5— Mahdi Mosque in Fana City #Mali.
6—Ali Mosque
in Village Zirilani of Sikasso.

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1990

30,000 Qadiani-Ahmadi’s left Ahmadiyya and became Muslims.

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2008

The first ever Majlis Khuddam ul Ahmadiyya ijtema is held. The first ever Jalsa Salana was also held. 

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2011

The first ever Women’s national Ijtema is held. 

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2019

#HumanityFirst#Mali organised a ceremony un Bamakk to give Diplomas to the 56 students who have completed their three years professional education from Humanity First sewing center in #Bamako.

Humanity First also did eye surgeries. 
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2020

#HumanityFirst #Mali has just completed work today for the installation of a water hand pump in the village of Djalakoro, 20km from Kignan, region of #Sikasso by the support of #HumanityFirst #France.

#Jalsa #Salana of Koutiala Region of #Mali held on 7 and 8 February 2020.

Jama’at #Islamique #Ahmadiyya #Segou #Mali holding a #book stand in annual #festival of Segou.

#Jama‘at #Islamique #Ahmadiyya #Mali put a foundation brick for Ahmadiyya #Mosque in village Kele of #Koulikoro Region on 29 January 2020.

Mirza Masroor Ahmad fraudulently claimed 10,000 converts to Ahmadiyya from Mali in 2019-2020.

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Links and Related Essay’s

https://en.wikipedia.org/wiki/Mansa_Musa

https://en.wikipedia.org/wiki/Sikasso

https://ahmadiyyafactcheckblog.com/2017/09/10/30000-qadiyani-ahmadi-reverted-to-islam-in-republic-of-mali-full-video-1990/

https://ahmadiyyafactcheckblog.com/2020/08/10/barely-100-americans-converted-to-ahmadiyya-from-july-2019-to-july-2020/
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Tags

#islaminmali #ahmadiyyainmali #ahmadiyyainafrica #ahmadiyyainwestafrica

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