Intro
The Mirza family are a group of sick people. MGA’s son, the famous Musleh Maud preyed on boys and girls. The British Government allowed him to do whatever he wanted. A few years ago, Fauzia Faizi did an interview wherein she described the inner workings of the Mirza family, Samina Khan, a German politician also weighed in. Fauzia Faizi also discussed how Mirza Basheer-uddin Mahmud Ahmad was raping his own daughter and etc. Fauzia Faizi is the great grand daughter of a companion of MGA, Dr. Syed Abdus Sattar Shah. She is also the niece of Abd u Rehman Khadim (Author of Ahmadiyya Pocket Book). In 2021, a great-great grand-daughter of MGA accused the 5th Khalifa and his gang of admin as sexual predators and rapists.
_______________________________________________________________________________________________The family of Fauzia Faizi Continue reading “Fauzia Faizi confirms that the Mirza family is full of incest and rapists”
Intro
The life of Dr. Salam is not properly explained by Ahmadiyya sources. In this essay, we will present the proper data and leave it to the readers to draw their own conclusions. However, you will notice that during the life of Dr. Salam, he never allowed anyone to mention his second wife (girlfriend) and those circumstances (see the Al-Nahl of 1997, which has 200+ pages of data on Dr. Salam, however, they barely mention his second wife and those 2 amazing kids, see page 200, it is nevertheless from a Pakistani newspaper). We (the writers at this blog) don’t see his relationships as a meaning of shame or anything, we are just pointing out that Dr. Dame Louise Napier Johnson, who per British law, was never his wife, instead a life-long girlfriend, was never given any acknowledgement by the Ahmadiyya Movement. Continue reading “Dr. Abdus Salam liked white women, alcohol and a busy British lifestyle”
Intro
MGA was already denying the miracles of Eisa (as) in the Barahin series (1–4). In 1891 (see Izala Auham), MGA took a step further and straight up accused Eisa (as) of mesmerism and slight of hand and thus, was accusing Eisa (as) of using magic, or being a magician. He also denied the miracle of the snake of Musa (as).
MGA kept going, in 1893, via his written debate with Athim, MGA denied the miraculous birth of Eisa (as)(See Ruhani Khazain volume 6 Jang-e-Muqadas page 280-281) and later on Qadiani-Ahmadi’s began to call Maryam a Hermaphrodite (astagfarullah) and argued that all miracles happened via science. In 2023, they have backtracked and only call it a possibility, however, to consider this a possibility is to cede and reject the signs of Allah.
MGA also denied the miracle of the splitting of the moon after 1891 and called it an eclipse.
Intro
By 1979, the Ahmadiyya Movement was claiming to have only 5 mission houses and 4 mosques in the country. The Ahmadiyya Movement sent Mufti Muhammad Sadiq in 1921 to the USA without a visa (however, with paperwork from the British Government). However, MGA’s correspondence with Alexander Webb goes back to the 1880’s. MGA’s photo and life story were also published in the American press from 1902-1907 in terms of his challenge to Dowie.
The Dec-1919 edition of the ROR tells the world that Mufti Muhammad Sadiq has been ordered by the Khalifa to go the USA. The essay or announcement is written by Rahim Baksh aka Dard, who is working as the 2nd Khalifa’s secretary on 11-25-1919. The April-May-1920 edition of the ROR tells us that Mufti Muhammad Sadiq is detained in prison in the USA, Maulvi Sher Ali calls intolerance. Mufti Sadiq had sailed from England on January 26, 1920, and reached Philadelphia in the second week of February (2-15-1920, see ROR of July-1920). The immigration department blocked his entry into the U.S.A. on the grounds that he was not allowed to preach the message of God (See also the ROR of April-May-1920). Sadiq set up his first headquarters in April 1920 at 1897 Madison Avenue in New York City. His address was also written as: “Mufti Mohammad Sadiq Ahmadi Missioner 245 W 72 Street, New York City (USA)”.
In 1976, Mirza Nasir Ahmad visited the USA, marking the first time ever that a sitting Khalifa came to the USA.
Continue reading “This history of #Ahmadiyya in the #USA up til 1979”
Intro
Mirza Ghulam Ahmad lied on ibn Qayyim in terms of his alleged death. See the full quote in the below.
Intro
Mirza Ghulam Ahmad argued that “wherever the expression Tawaffi is used for a human being,
and the action is attributed to Allah the Glorious, Tawaffi invariably means death and taking possession of the soul”.
However, this is contradicted by 2:281 (2:282 in the Qadiani Quran) of the Quran, which MGA never mentioned. In 2:281, the action is attributed to Allah and Tawaffa doesn’t mean death. Even in the 2018 edition of the famous 5-volume commentary, Waffa is not translated as death. Check out my other essay on: Is there a difference between Tuwaffa and Tawaffa in the Quran? Or are they just diacritical marks?
Continue reading “2:281 of the Quran derails the Qadiani-Ahmadi arguments for Waffa”
Intro
In 1891, MGA denied that he was a recipient of “Wahy Nubuwwat”, in fact, in Izala Auham (page 614, Part-2), he even said that “Wahy Risalat” had been cut off forever. Thus, MGA only claimed to receive “Wahy-i Wilayat” (revelation granted to saints). MGA claimed prophethood in 1901, a year later, in Tofha Golarvia, MGA again claimed that it was impossible for anyone to get Wahy Nubuwwat.
Most of these quotes are from Muhammad Ali’s famous 300 references that he wrote as an appendix to “Prophethood in Islam” (1915).
Continue reading “Did MGA get Wahy Nubuwwat or Wahy Nubuwwat or Wahy-i-Wilayat?”
Intro
This is a Qadiani-Ahmadi on twitter as @bladeesq. He seems to be a lawyer and living in the NY Area. He also admitted to being connected to Nazida, who had showed up on the first Dawah Wise stream. He alleges that he was a Sunni-Muslim and left Islam and joined Qadianism. However, when pressed on matters of religion, he admits that he barely knows anything.
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Links and Related Essay’s
https://www.youtube.com/live/UehvynO8cdM?si=OjSqkxKBC4wMgxVg
BladeEsq (@BladeEsq) / X (twitter.com)
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#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadiyyat #trueislam #ahmadianswers #ahmadiyyamuslimcommunity #ahmadiyya_creatives #ahmadiyyatthetrueislam #ahmadiyyatzindabad #ahmadiyyatrueislam #ahmadiyyamuslim #mirzaghulamahmad #qadiani #qadianism
Intro
Qadiani-Ahmadi Maulvi Abudofour has shown his true colors, he is showing what Ahmadiyya has taught, i.e., to attack people personally and engage in slander, and then to cry persecution. If you check out his youtube channel, you will see that he hosted Khurram Shah and only to slander me, Khurram Shah will not answer any of my questions. Further, Khurram Shah and his silly wife Qanta Shah have always hated me and all of her direct in-laws and in spite. Khurram and Qanta manipulated people their entire lives to make a few pennies, whereas, I have earned everything.
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Links and Related Essay’s
You searched for Adubofour – ahmadiyyafactcheckblog
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Tags
#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadiyyat #trueislam #ahmadianswers #ahmadiyyamuslimcommunity #ahmadiyya_creatives #ahmadiyyatthetrueislam #ahmadiyyatzindabad #ahmadiyyatrueislam #ahmadiyyamuslim #mirzaghulamahmad #qadiani #qadianism
Intro
Reem Shraiky allegedly converted to Ahmadiyya in 2007 and immediately got a Visa to the West. She claims that she was living in Saudi Arabia alone and working some type of job. She is Syrian, she abruptly went home to Syria and found that her brother had converted to Ahmadiyya. She also claims that her father was a Sunni Muslim Scholar. However, in her statements she seems to have been clearly confused, she conflated the imam mahdi with prophethood, which are 2 opposing beliefs. They then admit that this is the wife of Ibrahim Ikhlaf. She became an Ahmadi and immediately got married and immediately got a visa to the UK (From Syria) in just a few months (her paperwork seems to have been expedited by the jamaat). She confesses that she showed up to an embassy (most likely the UK embassy in Saudi Arabia), with barely any paperwork, she came back in 3 days and she had a visa to the west (wink wink). Ibrahim Ikhlaf then confesses that Mirza Masroor Ahmad told him that the visa would be expedited (and simply because Ahmadi’s get special treatment from government officials).
Thus, we have proven that Reem Shraiky converted to Ahmadiyya without a proper investigation and immediately got a visa to the West. Moreover, Ibrahim Ikhlaf called her sister in this video and seemed to be deceptively trying to act like that wasn’t his wife.
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Links and Related Essay’s
The history of Ahmadiyya in Syria – ahmadiyyafactcheckblog
Ibrahim Ikhlaf EXPOSED!!!! – ahmadiyyafactcheckblog
The history of Ahmadiyya in Syria – ahmadiyyafactcheckblog
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Tags
#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadiyyat #trueislam #ahmadianswers #ahmadiyyamuslimcommunity #ahmadiyya_creatives #ahmadiyyatthetrueislam #ahmadiyyatzindabad #ahmadiyyatrueislam #ahmadiyyamuslim #mirzaghulamahmad #qadiani #qadianism
Intro
Per Hanson (see page 194), Mahdi Appah was dead by 1929. Per Fisher (see page 117, published in 1963), the precursor to Ahmadiyya in Ghana was a man named Abu Bakr. Abu Bakr seems to have had some type of connection with the British Army via the Anglo-Ashanti wars. It’s unclear who’s side he was on, nevertheless, he seems to have been a Muslim and he converted two members from the Fante people, Benjamin Sam and Mahdi Appah. However, Hanson tells us that a man named Amadu Ramano Pedro who was an Afro-Brazilian Ahmadi, seems to have facilitated Ahmadiyya in Ghana (See page 168). Hanson tells us that Pedro was looking to gain converts in 1910 and he seems to have met Yusuf Nyarko (Ben Sam‘s cousin) before he had his famous false dream. In the 1920’s, Amadu Ramano Pedro left Ahmadiyya in the 1920’s and joined another ex-Qadiani, Lawal Basil Agusto (See Hanson).
The first contact with Ahmadiyya in Ghana can perhaps be attributed to a consequence of Sam’s cousin (Yusuf Nyarko) who dreamt of white men called “Muslims”, (See Fisher, page 118) with whom he was praying. (See Antoine 2010, p. 77, The term “white” corresponded to non-African foreigners. Thus, Ahmadi Muslims from the Indian subcontinent were counted among the “whites”. Before the invitation, the young group of orthodox Muslims were not aware of the existence of “white” Muslims. See:Antoine 2010, p. 3 and Antoine 2010, p. 77). Hanson asserts that it was Amadu Ramano Pedro who facilitated contact between the 300 Fante Muslims and the Qadiani’s.
Mahdi Appah was born a Pagan. The birth name of Mahdi Appah was Aduogyir Appah. After converting to the Ahmadiyya movement, he changed his first name to Mahdi. He converted to Christianity via Benjamin Sam and seems to be his follower (See Fisher). It seems that Abu Bakr converted them to Islam (See Fisher). It also seems that Mahdi Appah could read some English, however, Urdu and Arabic were out of the question. Benjamin Sam was a trader and a Wesleyan teacher-catechist, he got Mahdi Appah to convert to Christianity, and then to convert to Islam via Abu Bakr (See Fisher, page 117).
Islam grew rapidly among the Fante people (See Fisher, page 117). Starting from Ekrofol, Sam self-designated himself as its Imam, and quickly built a community of 500 Fante Muslims across southern Ghana (Samwini, page 37). Thus, only 500 of the Fante people converted to Islam.
At times, Muslim clerics from the northern regions continued to supervise the growing, but nascent group of Muslims in southern Ghana. In July 1896, a secular Muslim school was opened in Ekrofol, and Appah was appointed as its manager (See Fisher, page 117). However, the northern clerics expressed strong disapproval of a secular-leaning school (See Fisher, page 118). Despite this, the school prospered with governmental assistance until 1908 when it was infected by Guinea worm disease and attendance soon dropped (See Fisher, page 118). As a convert from Christianity, Sam taught customs, brought from Christianity, that were sometimes considered un-Islamic. This was a major cause of disagreement between him and his friend Appah. As a result, Appah left Ekrofol (Samwini, page 37). Sam died soon after, in the same year the disease struck the school. Appah once again returned to Ekrofol and continued to propagate Islam among the Fante people (See Samwini, page 37 and Fisher, page 118).
It was believed by converts that the only people who prayed as Muslims were the northern Hausa. However, a resident in Saltpond, originally from Nigeria, informed the presence of the Indian-origin Ahmadiyya movement in Nigeria (See Antoine 2010, p. 77).
Soon, through the Review of Religions (See Fisher, page 118), the Fante Muslims under the leadership of Appah made contact with the caliph, Mirza Bashir-ud-Din Mahmud Ahmad, in Qadian, India (See Samwini, page 37). The Muslims were no longer interested to remain under the spiritual guidance of the northern Ghanaians or Hausa Muslims. The caliph sent Al-Hajj Abdul Rahim Nayyar who sailed from London to Freetown, in Sierra Leone. After a short stay he arrived on 28 February 1921 to Saltpond, Ghana and started preaching in the first week of March 1921. (See Fisher, page 118 and Samwini, page 87). Following a lecture, the Fante community “believed there and then”, following which an oath of allegiance was held (See Antoine 2010, p. 77).
In the history of the Ahmadiyya Community, Mahdi Appah is regarded as the first Ghanaian to become an Ahmadi (“Hadhrat Khalifatul Masih V – Service in Ghana”. Review of Religions. May 2008). Despite resistance from northern clerics, the Fante Muslims converted en masse, giving immediate rise to the Ahmadiyya movement in Ghana (See Fisher, page 118 and Samwini, page 87).
Mahdi Appah used Yusuf Nyarko’s dream to reassert his authority over Fante Muslims. Hedid so in part by calling a meeting of Fante Muslims at Mankessim. This town had been the center of an eighteenth-century Fante political coalition and, more recently, the site where late nineteenth-century political activists met to form the Fante Confederation on the eve of the British declaration of the Gold Coast colony. Meeting at Mankessim marked the significance of the meeting. It also avoided Ekrawfo, the historical base of the movement, and enabled Mahdi
Appah and Fante Muslims to discuss the Ahmadiyya in isolation from Yakubu, the savanna Muslim scholar who ran the Arabic school at Ekrawfo in the late igios. Appah could focus attention on the dream and not on issues of Muslim practice that divided the community. In 1919 Mahdi Appah was a newly engaged leader who used his influence to facilitate a meeting, explicitly to discuss a dream but perhaps implicitly to reconcile divisions in the Fante Muslim community created by the criticism of savanna Muslim scholars.
Continue reading “Mahdi Appah barely knew what Ahmadiyya was and was dead by 1929”