ahmadiyyafactcheckblog

Intro
In 2026 (Aug-25), Maulvi Iftekhar Ahmad tweeted about Ibn Sirin say that the Mahdi will be equal to a prophet and presented this as argument in favor of MGA being a prophet and Mahdi simultaneously. Maulvi Iftekhar Ahmad also argued that Ibn Sirin said that “He will be ranked above some Prophets”. However, this is an independent statement of a tabi’i and not hujjah upon Muslims. It should also be pointed out that why isn’t the independent testimony of multiple tabi’in sufficient to establish what the early Muslims believed about the physical raising of Jesus, and his return? Technically, MGA made up this argument in RK-7, p. 295, Hamamatul-Bushra. Ibn Sīrīn also affirmed the finality of prophethood, but Qādiānis become deaf, dumb and blind when it comes to other creedal (and more established) statements from him.

If Ahmadi’s take based on an independent statement of a tabi’i, then what about these?

“..on the authority of Mujahid: God raised Jesus up to Himself alive.” ”

..on the authority of Abu Zur’ah al-Saybani: Jesus, son of Mary, was raised up from Mount Sinai with oil. He said: God sent a wind that carried him until he ran, then God raised him up to heaven”

“Narrated by Al-Hasan al-Basri, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said to the Jews: “Indeed, Jesus has not died, and he will return to you before the Day of Resurrection”

“Narrated by al-Ḥasan al-Baṣrī…He said it means the death of sleep; Allah raised him while he was asleep.”

Citing Muhammad ibn Ali ibn Abi Talib: “..He said, There is no one among the People of the Scripture but that angels come to him, striking his face and his back, and then it is said: ‘O enemy of Allah! Jesus is the Spirit of Allah and His Word; you lied about Allah and claimed..”..that he was Allah. Jesus did not die; rather, he was raised to the heavens, and he will descend before the Hour is established—so that no Jew or Christian remains without believing in him.'”

“From Abu Rafi… who said: Jesus, son of Mary, was raised up while wearing a coarse woolen garment, a pair of shepherd’s boots, and carrying a sling used to cast stones at birds”

“Abdullah ibn Abi Ja‘far narrated to us, from his father, from Al-Rabi‘, regarding the phrase “I will take you” (*inni mutawaffika*): He said it refers to the taking of the soul during sleep; Allah raised him up while he was asleep.”

“Matar al-Warraq says concerning innī mutawaffīka: Taking you from this world, not a taking by death”

Ibn Zayd said regarding the verse, “Indeed, I will take you”: “He has not yet died; he will [eventually] kill the Dajjal, and he will die.”

Continue reading “Did Ibn Sirin say that the Mahdi will be equal to a prophet?” →

Intro
In 1911 (Apr-16), the Royal Musicians gave a presentation at San Francisco’s Vedanta Society temple (See Bowen) and in attendance was the person who would become Inayat Khan’s first and most important American disciple: Ada Martin. Born Ada Ginsberg in San Francisco in 1871 (See Bowen) Ada’s parents—both of whom were Russian Jewish immigrants—were of the intellectual type; her father was an artist and her mother, who came from a family of rabbis and Jewish mystics, a scholar. Ada herself, by her late teens, had begun studying religion, philosophy, and mysticism, and after marrying and bearing a daughter, the young mother also dedicated much of her free time to philanthropic activities. In the early 1900s, Ada’s interest in religion and mysticism intensified; she read more, sought out spiritual teachers, and, according to Samuel Lewis, her most well known follower, even joined Edouard Blitz’s Martinist Order, presumably by way of the Groupe Indépendent d’Etudes Esotériques (g.i.e.e.).

In 1912 (Jul-12), the Sufic Order of America (School of Philosophy and Spiritual Culture) launched at 1504 O’Farrell st. SF. Public lectures will at 8PM. The first public lecture will be on “The Sufic Message” on Wednesday and then on Friday afternoon at 3PM on the topic of “Spirit and Matter”, this lecture will be by Mrs. R. Ada Martin (See also The San Francisco Examiner of Sun, Jul 28, 1912 ·Page 75). These announcements continued until The San Francisco of Examiner Sun, Nov 10, 1912 ·Page 85.

In 1914 (Nov-8), the San Francisco Examiner of Sun, Nov 08, 1914 ·Page 13 reports that the there is a meeting at the Sufi Temple at 1333 California St on Friday at 8PM. Hosted by MRS. R. ADA MARTIN.

Continue reading “Who is Mrs. Ada R. Martin of San Francisco?” →

Intro
In the 1960’s, Chaudhry Abdul Haleem Tayyab was born. He alleges that his father’s name is Masd Muhammad Sahib (he was a school teacher)(I can’t hear it) and he was a companion of MGA. His grandfather Chaudhary Ameer Baksh (from the village of Hara, which is close to Qadian)(I can’t hear it).

In the 1970’s, he attended the Talim ul Islam High School in Rabwah for only year. He knew the famous Bambri guy.

In 1989, he was working as Qaid zilla Lahore, this extended to Sahiwal Qasur and Ankara.

In 1995, he was made Nazir-e-Ala for Ansarullah in Lahore.

In 2001 (Sep-1), he landed in Canada on an immigration asylum visa. His sons were already here. His big brother, Abdul Hakeem was already in Canada too. He began working as Naib Sadr Ansarullah and Qaid Tabligh. He was on the National Amila in Canada. Also working in many national capacities and Naib Ameer. He worked in this capacity until 2019.

In 2004, he was involved in the kidnapping of Nasir Ahmed vs. Hakim.

In 2023, he is still working as Refugee Sponsorship and Settlement Desk (RSSD) Canada, in collaboration with Religious Refugee Services (RRS) Canada, hosted a conference on 27 and 28 May 2023, reported the Chairman of RSSD Canada Abdul Haleem Tayyab.

Continue reading “Who is Chaudhry Abdul Haleem Tayyab from Canada?” →

Intro
In 2009, two Ahmadi’s sued each other in the Superior Court of Justice in Ontario, Canada, Ahmed v. Hakim. Nasir Ahmed is the plaintiff and ABDUL HAKIM, CHAUDHRY ABDUL KAREEM DOGAR a.k.a. DOGAR CHAUDHRY ABDUL, HARINDER SIGH GAHIR, TARIZ T. SHAH, AMER HAKEEM DOGAR and THE ITALIAN CANADIAN SAVINGS & CREDIT UNION LIMITED are the defendants.

In this case *which began in 2004), Nasir Ahmed is claiming that he was kidnapped by friends of Abdul Hakim, Chaudhry Abdul Kareem Dogar, and Amer Hakeem Dogar, and persons in Pakistan named Humayoun Rashid Chaudhary and Mahmood Waheed Dogar to kidnap the Plaintiff, hold him against his will for 23 days, subject him to harsh and cruel abuse and defraud him of title to his condominium …and … to fraudulently withdraw the sum of $3,000 from the Plaintiff’s TD bank  account. He claims damages from them in the sum of $500,000 for kidnapping and false imprisonment. The plaintiff was kidnapped at gun point and taken to the Rasheed Hospital and held hostage.

In the end, the Judge ruled in 2009 that this was some kind of illegal immigration scheme, designed to bring Karim’s daughters into Canada, at whatever cost, and by whatever means.  The scheme failed.

Continue reading “Ahmadi’s kidnap each other too, the case of Ahmed v. Hakim (2009) and an illegal immigration scheme” →

Intro
In 1912 (Jul-12), the Sufic Order of America (School of Philosophy and Spiritual Culture) launched at 1504 O’Farrell st. SF. Public lectures will at 8PM. The first public lecture will be on “The Sufic Message” on Wednesday and then on Friday afternoon at 3PM on the topic of “Spirit and Matter”, this lecture will be by Mrs. R. Ada Martin (See also The San Francisco Examiner of
Sun, Jul 28, 1912 ·Page 75). These announcements continued until The San Francisco of Examiner Sun, Nov 10, 1912 ·Page 85.

In 1916 (Jun-19), his son Vilayat Inayat Khan was born.

In 1926, the San Francisco Bulletin of Sat, Feb 20, 1926 ·Page 9 reports that at the Sufic Temple at 1373 Post St, SF, near Gough, an address will be given by Inayat Kahn at 8PM (should be Inayat Khan). Inayat Kahn is listed as a world famous Author, Mystic and Seer.

In 1971, his grandson, Zia Inayat Khan was born and is also a Sufi. 

Continue reading “Who is Hazrat Inayat Khan and his ‘Sufic Order in America’” →

Intro
Samuel L. Lewis seems to be a fake Sufi Muslim. Not only was he a Murshid, but he also was ordained as Zen Buddhist master. He was born in roughly 1896. His father was Jacob Lewis (an executive in the Levi Strauss Company and his mother was Harriet Rothschild (of the famous international banking family)(See the Daily Independent Journal of Tue, Jan 19, 1971 ·Page 4).
Samuel L. Lewis was also known as Sufi Sam or Murshid Sam.

In 1910, Zia Inayat Khan was born in western India in 1882 to a family of mystically inclined
professional musicians travelled to San Francisco (see “A Hybrid Sufi Order at the Crossroads of Modernity” [PhD diss., Duke University, 2006], 226. and Bowen, “A History of Conversion to Islam in the United States, Volume 1, White American Muslims before 1975”, page 215).

In 1911 (Apr-16), the Royal Musicians gave a presentation at San Francisco’s Vedanta Society temple (See Bowen) and in attendance was the person who would become Khan’s first and most important American disciple: Ada Martin. Born Ada Ginsberg in San Francisco in 1871 (See Bowen) Ada’s parents—both of whom were Russian Jewish immigrants—were of the intellectual type; her father was an artist and her mother, who came from a family of rabbis and Jewish mystics, a scholar. Ada herself, by her late teens, had begun studying religion, philosophy, and mysticism, and after marrying and bearing a daughter, the young mother also dedicated much of her free time to philanthropic activities. In the early 1900s, Ada’s interest in religion and mysticism intensified; she read more, sought out spiritual teachers, and, according to Samuel Lewis, her most well known follower, even joined Edouard Blitz’s Martinist Order, presumably by way of the Groupe Indépendent d’Etudes Esotériques (g.i.e.e.).

In 1912 (Jan), Rabia attempted to fulfill her duty of spreading the Sufism she had been taught by Khan. Before she had even left San Francisco for New York in January 1912, Rabia was already connecting with Theosophists, lecturing at a local lodge in December 1911 (See Bowen). The following summer, after Khan had left for London, Rabia formally established the Sufic Order at 1504 O’Farrell Street in San Francisco, complete with a ‘School of Philosophy’ that held lectures every Wednesday and Friday (See Bowen). According to Samuel Lewis, Rabia was, at the time, teaching her students an understanding of Sufism that integrated knowledge gained from her study of comparative religions and Martinism (See Bowen). By December, she was calling the group’s meeting place a ‘Sufic Temple’ (later, ‘Sufi Temple’), promoting it as a “school of religious philosophy, mental and moral culture, [and] elementary and advanced instruction in metaphysics,” and offering, in addition to the weekly lecture, a “devotional service” (See Bowen). Although it is not quite clear what took place at the devotional service, and it may very well have been a time for practicing dhikr prayers, the name suggests that it may have been a more church-like activity, similar to what would take place in Khan’s Church of All. By 1915, however, ‘devotional service’ no longer appeared in advertisements for the Sufi Temple, although the temple itself was to stay active for several more years (See Bowen). Rabia remained active as well, struggling to build and maintain a stable Sufi community and occasionally making appearances at interfaith events, such as at the Congress of Religious
Philosophies, an auxiliary to the 1915 World’s Fair that was being held in San Francisco (See Bowen). In 1918, she expanded the American activities of the movement by establishing in the town of Fairfax, California a communal home known as Kaaba Allah (See Bowen). and in the following year, she gained what was to be her most loyal follower for the next two decades, Samuel Lewis (later known as Sufi Sam or Murshid Sam)(See Bowen). Ella May Garber was around too.

In 1971 (Jan-19), on Jan-15-1971, Samuel L. Lewis died at a San Francisco hospital after falling down the stairs. Samuel L. Lewis also had a home in Novato (See the Daily Independent Journal of Tue, Jan 19, 1971 ·Page 4). Samuel L. Lewis is listed as a Sufi pioneer in the USA. 

Continue reading “Was Samuel L. Lewis a Muslim (1896-1971)? Or a fake Sufi type Hindu?” →

Intro
Awais Buttar, on TikTok as @ariz4811. His father is Mohamad Akram Buttar(see his photo in the below). Awair Buttar is from a prominent Qadiani-Ahmadi family in Germany. 

In 2017, his niece was killed by her own parents in Germany. Asadullah Khan, 52, and his wife Shazia, 41, both Ahmadi’s originally from Pakistan, are accused of murdering their daughter Lareeb for bringing so-called “dishonor” on the family, reports German paper Bild.This is the famous case of Lareeb, feel free to read about this at the islam/ahmadiyya reddit forum. Check out this video herein.

In 2024, Awais Buttar went viral on TikTok after he sang Big Boy about Mirza Masroor Ahmad. The IG of this guy can be found herein.

In 2025 (Sep-3), Awais Buttar was running for mayor in the Eppelheim mayoral election campaign and threatened his competitors with violence and was subsequently arrested and fined. He ended up losing his landscaping company.

In 2026 (Mar-18), Awais Buttar announced his run for mayoral election in Weinheim. First Eppelheim, then Nußloch, Altlußheim and finally Bammental: The permanent candidate from Schriesheim has no chance. Why he still wants to run in Weinheim.

Continue reading “Who is Awais Buttar? @ariz4811 on TikTok” →

Intro
In 2019 (Sep-19), a Pakistani uncle named Mr. Waseem Ahmad Zafar is working as the Amir of the National Jamaat Ahmadiyya in Sweden.

In 2026 (Jun-14), Mr. Waseem Ahmad Zafar gave a speech at Jalsa Salana Sweden 2026.

In 2026, I saw his name on Safia’s legal paperwork vs. Ahmadiyya in Sweden.

In this photo, Mr. Waseem Ahmad Zafar introduced Mirza Masroor Ahmad and his efforts for peace worldwide to Bjørn Tegner Bay Chief of Police Greenland Police. Mr. Waseem Ahmad Zafar also presented Bjørn Tegner with a book “World crisis & Pathways to Peace”.

Continue reading “Who is Mr. Waseem Ahmad Zafar?” →

Intro
Rev. Munshi Hassan Ali Safir was originally a Muslim from the Alwar State in the Rajputana area of British India. He was well-versed in various languages, such as Urdu, Arabic, Persian and English. He later converted to Christianity and actively preached the Christian faith in the Rajputana areas alongside Rev Dr Colin S Valentine (See Nur-i-Afshan, 20 March 1896, p. 6).

In the 1860’s, mentioning the missionary activities in the Rajputana areas, John Robson DD has written about the conversion of Hassan Ali Safir in the 1860s. He wrote that the first convert at the Nasirabad Mission, named Lachman, was “not a man of brilliant parts”, however, “the next convert was quite a contrast. His name was Hassain [sic.] Ali; he was a Mohammedan, of considerable genius and force of character. His conversion and baptism produced a great sensation in the native community” (See Missions of the United Presbyterian Church, Edinburgh, 1896, Offices of United Presbyterian Church, p. 86).

In 1889 (Aug-22), Rev Hassan Ali Safir had been stationed at the Ajmer Mission House Nur-i-Afshan, 22 August 1889 (See the Nur-i-Afshan, 22 August 1889).

In 1889 (Oct), Rev Hassan Ali Safir took charge as the Assistant Editor of Nur-i-Afshan in and the question was published on 26 December 1889, so the meeting might have taken place between early October and 25 December 1889.

In 1889 (Dec-26), “Question: “Will those who believe in Tawhid [Oneness of God] attain salvation or not? If the answer is ‘yes’, there is no need to believe in the Trinity; if the answer is ‘no’, then what will be the status of the previous Prophets prior to Masih [Jesus (as)] and their salvation? “Author, an inquirer.” We can make an estimate of the time frame as to when that encounter between the young Yaqub Ali and Rev Hassan Ali Safir may have taken place.

In 1890 (Jan-9), Rev Hassan Ali Safir is hired to work at the Nur-i-Afshan newspaper as the Assistant Editor (See Nur-i-Afshan, 9 January 1890, p. 3).

in 1890 (Jan-9), “In the previous year’s 26 December issue of Nur-i-Afshan, an inquirer asked whether or not the believers of Tawhid will attain salvation? The inquirer is kindly requested to elaborate as to what he means by believing in Tawhid? In your view, what is meant by believing in Tawhid? […] As long as these points are not explained in detail, this question would be deemed inappropriate. If you explain it, I will be ready to answer” (Nur-i-Afshan, 9 January 1890, p. 12).

In 1890 (Jan-23), Boota Singh Peter from RP Mission Roorkee, who mentioned the question by the young Yaqub Ali and while answering it, he asserted that “in my view, anyone who believes in Tawhid and rejects Trinity has not truly recognised God.” He concluded by saying that since the beginning of this world, “all those who have attained salvation were believers of the Trinity” (See Nur-i-Afshan, 23 January 1890, pp. 5-6).

In 1890 (Oct-9), Munshi Hassan Ali Safir was well-versed in poetry, as evident from various issues of Nur-i-Afshan. A compilation of his ghazals was published entitled Guldasta-e-Safir (See Nur-i-Afshan of 9 October 1890, p. 3).

In 1893, Rev. Imad-ud-Din Lahiz, in the appendix of his paper for the 1893 Parliament of the World’s Religions, has included Safir’s name among the prominent clergy in Punjab Missions as follows: “Sayad Hassan Ali, Safir. Baptized, American Presbyterian Mission, Lahore. A Christian poet, a descendant of Mohammed, Editor of The Nur Afshan; American Presbyterian Mission, Ludhiana” (The Church Mission Intelligencer, Vol. XLIV, London, 1893, p. 585).

In 1895 (Aug-12), Rev Hassan Ali Safir passed away on 12 August 1895 (See Nur-i-Afshan, 23 August 1895, p. 11).

In 1895 (Sep-13), after Rev Hassan Ali Safir died, it was expressed by a Christian writer that “it seems difficult for the newspaper to retain its status after Hazrat Safir” (See Nur-i-Afshan, 13 September 1895, p. 5).

In 1896 (Mar-20), his life story was given in the Nur-i-Afshan, 20 March 1896, p. 6. Hassan Ali Safir was originally a Muslim from the Alwar State in the Rajputana area of British India. He was well-versed in various languages, such as Urdu, Arabic, Persian and English. He later converted to Christianity and actively preached the Christian faith in the Rajputana areas alongside Rev Dr Colin S Valentine. John Robson DD further mentioned that in Jaipur, Rev Dr Colin S Valentine was joined by Hassan Ali Safir and thereafter, in Alwar State, Rev Henry D St Dalmas “gathered a few native converts, and organised school and other missionary work” where “his chief coadjutor” was Hassan Ali Safir (See Missions of the United Presbyterian Church, Edinburgh, 1896, Offices of United Presbyterian Church, p. 100 and 113-114).

In 1915, Sheikh Yaqub Ali Irfani mentions Hassan Ali Safir and how he met him many years ago (See Hayat-e-Ahmad, Vol. 3, pp. 213-214, footnote via Ahmadiyya sources).

In 1958, narrating about how he developed an interest in reading the newspapers and writing articles, Sheikh Yaqub Ali Irfani  states in his account – recorded in Tarikh-e Ahmadiyyat – as follows: “It was due to the editor of Nur-i-Afshan, Mr. Hassan Ali Safir, that I grasped a great opportunity to read newspapers” (See Al Fazl, 6 May 1958, p. 4).

Continue reading “Who is Rev Munshi Hassan Ali Safir?” →