ahmadiyyafactcheckblog

Intro
At the 2024 Jalsa-Ghana, the Vice President of Ghana, Mahamudu Bawumia also gave a speech (2:30:23 time stamp) wherein he highlighted the non-profit work of the Ahmadiyya Movement. He explained how the Ahmadiyya Movement has built 300+ schools (and one college) in Ghana (2:41:17 time stamp)(Read about the history of Ahmadiyya in Ghana herein), what he didn’t tell was how the Ahmadiyya Movement gets money from the government for doing this once their school passes an inspection. This Jalsa was held at “Baghe-Ahmad” (new link), which is at C926+3WJ, Winneba, Ghana. The 2025 Jalsa Salana in Ghana was also held at the Bag-e-Ahmad in Ghana, which used to be a state-owned Pamadze poultry farm. The 14th president of Ghana, John Mahama tells us how the Ahmadiyya Movement bought the state owned Pamadze poultry farm. John Mahama also said that he wanted Ahmadiyya to be the #1 supplier of Chicken in Ghana (see on twitter and tiktok). Thus proving that Ahmadiyya is a business in Ghana!

Mahamudu Bawumia goes on to explain that in 2017, the government of Ghana passed some law that made education free for young people, and thus, Ahmadiyya schools had seen a surge in enrollment (a 75% gain) and in 2024 had 1.4 million students. He also mentioned how the Ahmadiyya Movement has built 7 hospitals, what he didn’t mention was that they are getting government funding to operate these hospitals, since the government doesn’t have enough money to build schools/hospitals themselves. In fact, the Christian missionary business model is the same. Fisher told the world all of this about 60 years ago, read his book herein. The small Shia community in Ghana (barely a few thousand) also sent a representative to speak (3:36:35 time stamp).

Furthermore, Ghana’s centenary has been weird firstly the centenary actually happened in 2021 as Nayyer the missionary arrived to the Gold coast which is modern day Ghana in 1921 The actual year was briefly mentioned in a nazam. Secondly Jamaat permitted an election campaign speech for a presidential candidate they have no right to call themselves apolitical at this point. Thirdly The national Amir seemed confused on the attendance of the Jalsa that was strange in the closing session. Fourthly KM5 claims that The jamaat is known throughout Ghana, however, they’re only known for their contribution to charity and education and as for the Latter another Missionary (retired) mentioned that no Muslims had made schools in the south which is where the famous kumansi T.I school is located.

Continue reading “The Ahmadiyya business model in Ghana revolves around creating schools and getting government funding, and has allegedly 1.2 million students in Ghana” →

Intro
Dannin interviewed Wali Akram and 1990 and told the world about Sheikh Ashiq Ahmad. He was unknown prior to this information by Akram. Sheikh Ashiq Ahmad’s name doesn’t appear in the Moslem Sunrise from 1921-1924 (it went defunct thereafter)(it’s unclear who made him a Sheikh, we know for sure that Mufti Muhammad Sadiq made Sheikh Ahmad Din and Mr. J.L. Mott aka Shaikh Abdullah Din Muhammad (another fake Ahmadi converted for business reasons) into pseudo-Sheikhs. In fact, his name doesn’t seem to appear in any Ahmadiyya literature. Nevertheless, Wali Akram (famous Ex-Ahmadi from Cleveland) told Dannin back when he was an Ahmadi and living in St. Louis (1925) and being taught Ahmadiyya under Ahmadi Sheikh Ahmad Din, another Sheikh came to St. Louis from Ohio, his name was Sheikh Ashiq Ahmad. Sheikh Ashiq Ahmad complained about the lack of support he had in Ohio, he claimed to have lots of followers and was looking for help. Sheikh Ashiq Ahmad seems to have propositioned Wali Akram to move to Ohio (Cincinatti and Dayton) and began teaching Islam to his followers (who seem to have been most Garveyites)(See Dannin). Thus, Wali Akram moved to Ohio and started preaching their own version of Islam (rogue Ahmadiyya) and getting converts.

There seem to be additional African American Sheikhs working in Ohio, Dannin mentions Sheikh Omar Braddock of Pennsylvania, Abdullah Malik of Columbus, Ahmad Rasool of Dayton, and Shareef Ali of Cincinnati. It’s unclear who made them sheikhs (it was most likely Muhammad Yusuf Khan). They all quit Ahmadiyya soon thereafter. Jameela Hakim mentions 13 Sheikhs too:

1. Nasir Ahmad
2. ilm Deen
3. Yunus Waheed
4. Nazeer Elahi
5. Abu Saleh
6. Karam Ghalab
7. Rasheeda Khitab
8. Sadi Malik
9. Jafar Sadiq
10. Zadir Ahmad
11. Ameen Ghani
12. Ahmad Salehy
13. Saeed Akmal

In Feb-1934, Dr. Yusuf Khan is mentioned in the Cleveland Call and Post of Sat, Feb 03, 1934 ·Page 2. Reports of activity are given. The first report is from Youngstown, Ohio by Amtul Majeed. Amtul tells us that a famous female teacher named Madame Begum has been out of town on a preaching tour but will return soon. Shaikh Haque has been the teacher at the Youngstown mission in her absence. On Sunday night, Sheikh Haque spoke about “When East meets West”. Signed off as Amtul Majeed, reporter. There is also a report from the Dayton Mosque, by Shaikh Nazeer Elahi. Shaikh Nazeer Elahi explains how on last Wednesday and Thursday nights, Dr. M. Yusuf Khan (their leader) was amongst the congregation in Dayton, Ohio. 9 people allegedly converted to Ahmadiyya. It is also reported that Shaikh Nazeer Elahi is about to leave on a preaching mission to Cincinnati. Sheikh Ashiq Ahmad (spelled as Sh. Ashiq Akmad) is also mentioned as part of the clergy. Bro Abdul Lateef is mentioned as someone who is helping vs. Christians. Akram Mustafa has been out sick. Signed off by Azeeza Burhan, reporter. There is also a report on the Braddock Mosque by Abdullah Easa. Last Sunday, Jan-21-1934 at 7pm, Bro Hajee Malik gave a lecture on “Is Islam the Truest Religion to Follow”. Bro Abdullah Rasool also gave a lecture. On Tuesday evening, they attended the head mosque for an event at the school, lectures were given by Shaikh Akmal and Shaikh Abu Saleh. There is also a report from the Muslims of Akron. Their mosque has moved to 167 Bluff St. Shaikh Shuban is one of their main teachers. Signed off as Hameed Sarat, reporter.

In May of 1934, Shaikh Ashiq Ahmad of Cincinnati is mentioned as someone who was at the Dayton Mosque and gave a speech (See the Cleveland Call and Post of Sat, May 12, 1934 ·Page 2).

In 1934 (June), Sheikh Ashiq Ahmad appeared in the Cleveland Call and Post as a man from Cincinnati with business connections with the Ahmadi’s at the Dayton Mosque. (See The Cleveland Call and Post of Sat, Jun 09, 1934 ·Page 2)

In 1937, Wali Akram and his Moslem 10-year plan is presented. He still seems to be an Ahmadi. The Mosque is located at 5311 Woodland Ave, S.E., Cleveland, Ohio. Wali Akram is an Imam for communities of his followers in Dayton, Cincinnati, Pittsburgh and Cleveland. It is mentioned how Wali Akram learned from Sheikh Ashiq Ahmad (See The Cleveland Plain Dealer of Sun, Jun 20, 1937 ·Page 4).

Continue reading “Who is Sheikh Ashiq Ahmad? Another ex-Ahmadi?” →

Intro
Muhammad Yusuf Khan converted Walter Smith Bey to Ahmadiyya and changed his name to Nasir Ahmad in 1930 (roughly) in Pittsburgh (See Dannin, See also, Hakim, History, 2-3, 6; “Mohammedan Activities,” Missionary Review of the World 55 (1932): 246; “Islam in Pittsburgh,” Moslem World 23, no. 1 (1933): 90, via Bowen). Muhammad Yusuf Khan (honorary Qadiani-Ahmadi missionary) gave Nasir Ahmad the title of Sheikh (as he did many others in the early 1930’s, the exact year is unknown, must be just before 1933, see ROR). He was formerly Walter Smith Bey and was originally a Christian preacher who had joined the Moorish Science Temple (MST).

By 1930, Muhammad Yusuf Khan was fully entrenched with the ex-members of the Moorish Science Temple (MST) in Pittsburgh, Cincinatti and other locations in Ohio (See the Moslem Sunrise [July-1930, see page 13][this newspaper was inactive for 6 years]). The same edition of the Moslem Sunrise reports that Muhammad Yusuf Khan is doing solid work in Pittsburgh and Cincinatti. Saeed Akmal (aka Walter Bellinger) was also there in Pittsburgh in the early 1930’s. According to Smith Bey (Nasir Ahmad), in an interview conducted by the FBI a dozen years after the fact, his first introduction to the Ahmadis was in Cleveland in 1930 (see AAUAA FBI file, Philadelphia, No. 100-19940)(See Bowen). Check out our full history of Ahmadiyya in the USA herein.

By 1932, Wali Akram had 150 families following him in Cleveland. Wali Akram somehow asks Sheikh Nasir Ahmad to come to Cleveland (from Pittsburgh) and help him with imam work. Thus, by 1932, Sheikh Nasir Ahmad was the official imam of the Ahmadi’s of Cleveland. Dannin makes a mistake here, he alleges that Muhammad Yusuf Khan heard about Wali Akram’s success and came from Chicago, that would incorrect, since Muhammad Yusuf Khan was working out of Pittsburgh since at least March-1930 (See the Moslem Sunrise of 1975).

The ROR of Sep-1933, has a report from Dr. Muhammad Yusuf from America about the spread of Ahmadiyya in Cleveland, Ohio, they allege to have 300 Ahmadi’s in Cleveland. Dr. Muhammad Yusuf also mentions how Sheikh Nasir Ahmad and Sheikh Muhammad Omar (Omar Ahmad of Braddock?) are working with him, both were Christian priests. Dr. Muhammad Yusuf also alleges that some Turks and Arab Muslims might have converted to Ahmadiyya and caused a stir.

In January of 1934, Yusuf Khan was published in a local newspaper and seems to have arrived to work in Cleveland and is working with Wali Akram and Sheikh Nasir Ahmad and a whole bunch of African American’s who were former members of the Moorish Science Temple (Aka Walter Smith Bey)(See “My Message to the Moslems,” Cleveland Call and Post, January 6, 1934, 4;, via Bowen). He signed off his letter as M. Yusuf Khan. There is another article about “Youngstown Moslems” by Amtul Majeed, in this specific article, there seems to be a woman named Madame Begum who is giving speeches. The location in Youngstown Moslem is at 960 South Rigby St, Youngstown, Ohio. Bro Ali Mubarik and his sister Azeema Mubarik are also mentioned. Dr. M. Yusuf Khan is their leader. The 3rd article in this is about “Activities of The Braddock Mosque” by Abdullah Easa. Sheikh M. Omar, Ahmad Omar and Sheikh Akmal are also mentioned and gave speeches. They were taking new converts on Dec-25-1933 in 135 Linden Ave, Duquesne in Pittsburgh, PA. The first woman to join up was Mrs. Coleman, then Daniel Moore then Bro Coleman. At the end, Sheikh Akmal appointed Bro M. Rafeek as President and Bro Mataza as Vice President. The 4th article is about the Dayton Mosque, Sheikh Nazeer Elahi (his name is spelled as Shaikh Nazier Eliehee) is named as the Imam of the mosque. Dr. Y.M. Khan is their supreme leader. The 5th article is about Ahmadiyya in Cincinatti, Dr. M.Y. Khan is their leader by Y. Waheed.

In Jan-1934, via the Cleveland Call and Post (of Sat, Jan 20, 1934 ·Page 4) report that the people of the Cleveland “Head Mosque” were surprised by a lecture from Wali Mohammed aka the medicine man, Maulvi Muhammad Yusuf Khan also spoke. A photo of Mirza Ghulam Ahmad was given in the newspaper, Tuesday night, 7pm. The same newspaper mentions the news of the “Mother Mosque” as well, and how a man named Shaikh Wali Dod gave a speech and was referred to as God. This appeared on the “Religion” page of the newspaper and was a daily or bi-daily publication and MGA’s face appeared many times. News from the Dayton Mosque via Sheikh Nazeer Elahi is also given, this is the Ahmadiyya mission, Dr. M.Y. Khan is listed as the missionary. However, simultaneously, Dr. M.Y. Khan is teaching the other 2 groups of Muslims, one by Brother Abdullah Farook. The other by Omar Mohammed who had recently returned, they both seem to be connected to Dr. M.Y. Khan and Brother Abdullah Farook. Sheikh Nazeer Elahi gave a speech on “The Life of Mohammed”. The Mosque has recently moved to 216 Euclid Ave. Interestingly, the Cleveland Mosque, which is ran by Sheikh Nasir Ahmed is mentioned and money was being collected for the travel expenses ($2) of the Ahmadiyya missionary, Dr. M.Y. Khan, who will allegedly represent them to the East. The Colombus Mosque by Rasheed Hosas is also mentioned, the rope of Allah is discussed.

On Apr-1-1934, Muhammad Yusuf Khan returned from an import/export run to British India and immediately confronted Sheikh Nasir Ahmad (in Cleveland or Pittsburgh?) and accused him of having alleged ties to the Moorish Science Temple, which he characterized as “worthless” and “un-Islamic.” Rather than seeing the Moors and the Garveyites as links to a larger American audience, Dr. Khan challenged their influence. He vehemently opposed Freemasonry and insisted that membership in the Ahmadiyya Movement excluded other sectarian affiliations.
(See Bismilla,” Cleveland Call and Post, April 21, 1934, 2; Dannin, Pilgrimmage, 38, via Bowen). Thus, in April of 1934, Sheikh Nasir Ahmad seems to have been ex-communicated by Muhammad Yusuf Khan in Cleveland, he then moved to Philadelphia and started working with Muslims therein. Just six weeks (by June of 1934) after Sheikh Nasir Ahmad’s departure, the Ohio River Valley Muslims got word of Ahmad’s success in Philadelphia (See Abdul Mohammad, “Philadelphia Mission,” Cleveland Call and Post, June 2, 1934, 2., via Bowen).

In Apr-1934, via the Cleveland Call and Post of Sat, Apr 07, 1934 ·Page 2, there is a photo of M. Yusuf Khan. This is about the Cleveland Mosque. The Ahmadiyya regional headquarter has been changed from Pittsburgh to 5311 Woodland Ave in Cleveland. The headquarters was in Pittsburgh for 4 years. Yusuf Khan alleges to have faced the bitterest opposition vs. Ahmadiyya. Yusuf Khan alleges that he has already created 11 men and 1 woman to go out and to tabligh. On March-29, the Moslems of Pittsburgh gave Yusuf Khan a farewell party (he was going to India on a trade run) wherein 300 people showed up. Shaikh Nasir Ahmad was there as well as well as Shaikh Abdul Wahab, Shaikh Abid Haque, Shaikh Saeed Akmal and Shaikh Abdul Farook. Shaikh Abdul Farook was made in-charge, with full authority in Pittsburgh. Yusuf Khan says that anyone who doesn’t pay their chanda for 3 months will be removed from the membership. There is another report in this newspaper from the “Mother Mosque”, during the week of March-25-1934, wherein it is stated that Rahmat Mahmood Sheikh Farook and Dr. Khan held a meeting. Eid was also held. Shaikh Nasir Ahmad from the Cleveland Mosque were also there. Shaikh Saeed Akmal from Braddock, Pittsburgh was also there. Shaikh Nasir Ahmad will be around and in-charge in Cleveland, signed off by Shaikh Saadi Malik.

In Apr-1934, via the Cleveland Call and Post of Sat, Apr 14, 1934 ·Page 2, there is a report on the Braddock Mosque by Abdullah Eesa. Remarks were given by Ahmad Omar and Sheikh Akmal (Saeed Akmal?). On Wednesday evening, lectures were given by Bro. Ahmad Omar and Sheikh Abdullah Farook. Shaikh Nasir Ahmad had the keynote speech. On Friday evening, Shaikh Abu Saleh held a meeting in a new mosque, which is in East liberty, on Frankstown Avenue, Sh. Ahmad spoke too. Sheikh Ahmad gave a final address before moving to Philadelphia on Sunday evening at the East Liberty Mosque.

In the Cleveland Call and Post of Sat, Jun 02, 1934 ·Page 2, there is a report about the Ahmadiyya mission in Philadelphia, which seems to be lead by Shaikh Nasir Ahmad. On Sunday, Shaikh Nasir Ahmad gave a lecture. Shaikh Nasir Ahmad recently married on Apr-27 and hasn’t seen his wife in 6 weeks. His wife seems to be in Cleveland and will leave therein on June 2, her name is Alia Ahmad. She is currently living with her sister at 2233 E. 69th St, Cleveland, Ohio. Abdul Mohammad is the reporter.

By July of 1934, the Muslims in Pittsburgh had totally ousted Muhammad Yusuf Khan (See Bowen). On July 14, an important announcement was made in the religion section of the Cleveland Call and Post, the local black newspaper:

“””The leaders of Vearianue [sic], or what is better known as Imams, gathered [in Pittsburgh] and formed a council, according to the Islamic teaching. We discharged the missionary, M.Y. Khan because of his failure to carry the work on in the right way. We, the members have been successful in making connection with the Moslem League, that we may be known throughout all the Moslem World. Our lecturer will cost just about half what it has been costing. The new
missionary will be located at … Pittsburgh. His name is Abdul Mohammed Iben Akbar. For any information, please write 18 South Sickel St., Philadelphia, Pa. Shaikh Nasir Ahmad has returned back to his mission in Philadelphia. We are making wonderful progress here in Philadelphia. Unity is our aim. May Allah guide us wherever we go.”” (Cleveland Call and Post, the local black newspaper of July-14-1934)(See Bowen).

The Vearianue, which was also known as both the Islamic Council and the Supreme Council, was led by Nasir Ahmad and was initially composed of twelve leading men from the Ohio-Pennsylvania community (because Philadelphia was now included, the region cannot be limited to the Ohio River Valley), and it soon acquired representatives from the Pittsburgh, Braddock, Youngstown, and Columbus Ahmadi missions (See Saadi Mliak, “Proceedings at the Pittsburgh Mosque,” Cleveland Call and Post, July 31, 1934, 2; Abdulla Eesa, “Bis-mil-lah,” Cleveland Call and Post, July 31, 1934, 2., via Bowen).

In August 1934, Sufi Muti-ur-Rahman Bengali who had spent most of the last few years promoting Islam to whites in cities outside of the Ohio River Valley, attempted to win back the disgruntled members in Pittsburgh (Braddock Mosque). He publicly denounced Muhammad Yusuf Khan and pleaded with the mosques that had broken off to return under his leadership. (See “Moslem Activities in Braddock,” Cleveland Call and Post, August 4, 1934, 2, via Bowen). 

Muhammad Yusuf Khan left for India again in roughly Oct-1934 (See Dannin, letter from Khan to Akram).

Sufi Muti-ur-Rahman Bengali returned to Qadian on 12 December 1935, and was sent back to America on 21 October 1936 (he stayed for roughly 11 months), he arrived in Chicago on Dec-10, 1936 (See the Moslem Sunrise of Aug-1937). While Sufi Muti-ur-Rahman Bengali and Muhammad Yusuf Khan were gone, Wali Akram totally quit Ahmadiyya and separated his entire flock from Ahmadiyya.

By 1937, all Ahmadiyya missions had shut down, only the Ahmadiyya temple/house on Wabash Ave in Chicago remained. In the 1940’s there was barely any growth. By 1950, Ahmadiyya in the USA had totally failed, barely 200 members remained, 5 mission houses, NO MOSQUES. They promptly moved the headquarters of the community to Washington D.C. Saeed Akmal (a fellow ex-ahmadi) wrote Akram a letter wherein he described himself as a Lahori-Ahmadi (See Dannin). Saeed Akmal is mentioned in Jameela Hakim’s, “History of The First Muslim Mosque in Pittsburgh, Pennsylvania” (1979) as someone who took over the Pittsburgh mission of confused Muslims. Check out our full history of Ahmadiyya in the USA herein. Also called the Braddock Mosque. There is another Ex-Ahmadi named Sheikh Omar of Braddock, he seems to have also quit Ahmadiyya and worked with Saeed Akmal at the Braddock Mosque.

By 1938, Sheikh Nasir Ahmad was working with Muhammad Ezaldeen’s aauaa. Knowing that the aauaa was expanding from Newark and Philadelphia to Rochester, Syracuse, and Jacksonville, Akram solicited its participation in a unified national organization. Nasir Ahmad became a central character in efforts to unite the diverse Muslim American coalitions and communities. He worked with Ezzeldeen, the prominent Moorish Science Temple leader-turned-Sunni leader, in creating the Black Sunni group Addeynu Allahe Universal Arabic Association in New Jersey.

Continue reading “Who is Sheikh Nasir Ahmad? Aka Walter Smith Bey, another Ex-Ahmadi” →

Intro
Wali Akram was born Walter Gregg (in 1904, died in 1994-Aug, a black Texan who was raised Christian (See Dannin). Wali Akram seems to have converted to Ahmadiyya in 1923 under Sheikh Ahmad Din (aka Paul Nathaniel Johnson) in St. Louis, however, his name is not written anywhere in the Moslem Sunrise from 1921 to 1924 or from 1930 to 1937. Interestingly, Sheikh Ahmad Din (aka Paul Nathaniel Johnson) had left Ahmadiyya by 1927 and created his own temple situation.

However, in 1922-1925, he was in St. Louis and was running his own community of pseudo-Ahmadiyya African-American’s. It should be noted that Turner didn’t really mention Wali Akram (he did in his 2nd edition), nor did Jameela Hakim in 1979. Wali Akram also got married to a female convert to Ahmadiyya in 1924, Kareema Akram (aka Hannah Dudley of Savannah, Georgia, See Dannin).

By 1925 (see Fanusie), Akram seems to have out-grown Sheikh Ahmad Din and soon followed another pseudo-Ahmadiyya Sheikh, Ashiq Ahmad. It’s unclear who made Ashiq Ahmad a sheikh, it must have been either Muhammad Yusuf Khan or Sheikh Ahmad Din. Nevertheless, in 1925, Sheikh Ashiq Ahmad visited St. Louis from Ohio and asked Akram to move to Ohio and help him as his apprentice. Thus, he moved to Cincinnati and Dayton and began working under Sheikh Ashiq Ahmad.

By 1927, Akram again outgrew his Sheikh Ashiq Ahmad and moved to Cleveland to start his own temple. Ayesha Khan alleges that in 1930, he rented a mission house (called a mosque) and called his flock of followers to worship therein and that an Ahmadi missionary, Abul Fazl was also there, however, she gave no references. (See Khan, Aysha. 2022. ‘A Seed of Truth’: Ahmadiyya Muslim Propagation Networks and the Development of Islam in America. Master’s thesis, Harvard Divinity School).

By 1932, Wali Akram had 150 families following him. Wali Akram somehow asks Sheikh Nasir Ahmad to come to Cleveland (from Pittsburgh) and help him with imam work. Thus, by 1932, Sheikh Nasir Ahmad was made the official imam of the Ahmadi’s of Cleveland. Dannin makes a mistake here, he alleges that Muhammad Yusuf Khan heard about Wali Akram’s success and came from Chicago, that would incorrect, since Muhammad Yusuf Khan was working out of Pittsburgh since at least March-1930 (See Dannin, Bowen and the Moslem Sunrise of 1975). In June (23-25th) of 1932, Sufi Muti-ur-Rahman Bengali was in Cleveland lecturing at different halls (See the Moslem Sunrise of Oct-1931/Jan-1932, pages 18-20).

The ROR of Sep-1933, has a report from Dr. Muhammad Yusuf from America about the spread of Ahmadiyya in Cleveland, Ohio, they allege to have 300 Ahmadi’s in Cleveland. Dr. Muhammad Yusuf gave 4 lectures at the Ahmadiyya Hall. He also mentions how Sheikh Nasir Ahmad and Sheikh Muhammad Omar (Omar Ahmad of Braddock?) are working with him, both were Christian priests. Dr. Muhammad Yusuf also alleges that some Turks and Arab Muslims might have converted to Ahmadiyya and caused a stir.

In 1934, the local Cleveland newspapers were calling Muhammad Yusuf Khan as “The Head Moslem of Cleveland”. On Apr-1-1934, Muhammad Yusuf Khan returned from an import/export run to British India and immediately confronted Sheikh Nasir Ahmad (in Cleveland or Pittsburgh?) and accused him of having alleged ties to the Moorish Science Temple, which he characterized as “worthless” and “un-Islamic.” Rather than seeing the Moors and the Garveyites as links to a larger American audience, Dr. Khan challenged their influence. He vehemently opposed Freemasonry and insisted that membership in the Ahmadiyya Movement excluded other sectarian affiliations. (See Bismilla,” Cleveland Call and Post, April 21, 1934, 2; Dannin, Pilgrimmage, 38, via Bowen). Thus, in April of 1934, Sheikh Nasir Ahmad seems to have been ex-communicated by Muhammad Yusuf Khan in Cleveland, Sheikh Nasir Ahmad then moved to Philadelphia and started working with Muslims therein. Just six weeks (by June of 1934) after Sheikh Nasir Ahmad’s departure, the Ohio River Valley Muslims got word of Ahmad’s success in Philadelphia (See Abdul Mohammad, “Philadelphia Mission,” Cleveland Call and Post, June 2, 1934, 2., via Bowen).

By July of 1934, the Muslims in Pittsburgh had totally ousted Muhammad Yusuf Khan (See Bowen). On July 14, an important announcement was made in the religion section of the Cleveland Call and Post, the local black newspaper:

“””The leaders of Vearianue [sic], or what is better known as Imams, gathered [in Pittsburgh] and formed a council, according to the Islamic teaching. We discharged the missionary, M.Y. Khan because of his failure to carry the work on in the right way. We, the members have been successful in making connection with the Moslem League, that we may be known throughout all the Moslem World. Our lecturer will cost just about half what it has been costing. The new
missionary will be located at … Pittsburgh. His name is Abdul Mohammed Iben Akbar. For any information, please write 18 South Sickel St., Philadelphia, Pa. Shaikh Nasir Ahmad has returned back to his mission in Philadelphia. We are making wonderful progress here in Philadelphia. Unity is our aim. May Allah guide us wherever we go.”” (Cleveland Call and Post, the local black newspaper of July-14-1934)(See Bowen).

The Vearianue, which was also known as both the Islamic Council and the Supreme Council, was led by Nasir Ahmad and was initially composed of twelve leading men from the Ohio-Pennsylvania community (because Philadelphia was now included, the region cannot be limited to the Ohio River Valley), and it soon acquired representatives from the Pittsburgh, Braddock, Youngstown, and Columbus Ahmadi missions (See Saadi Mliak, “Proceedings at the Pittsburgh Mosque,” Cleveland Call and Post, July 31, 1934, 2; Abdulla Eesa, “Bis-mil-lah,” Cleveland Call and Post, July 31, 1934, 2., via Bowen).

In August 1934, Sufi Muti-ur-Rahman Bengali who had spent most of the last few years promoting Islam to whites in cities outside of the Ohio River Valley, attempted to win back the disgruntled members in Pittsburgh (Braddock Mosque). He publicly denounced Muhammad Yusuf Khan and pleaded with the mosques that had broken off to return under his leadership. (See “Moslem Activities in Braddock,” Cleveland Call and Post, August 4, 1934, 2, via Bowen).

Muhammad Yusuf Khan seems to have fled (went to India) Cleveland by Oct-1934 and in Nov-1934 he sent a letter to Wali Akram asking for travel funds (See Dannin, page 99 and 283). Akram refused! While Muhammad Yusuf Khan was gone, the imam that he had appointed Chaudhri Mohammed Ashraf was chased from the community, then Muhammad Yusuf Khan’s possessions were seized and auctioned to repay the Muslims for the hardships they had endured on his behalf. They had even bought him a car (See Dannin). At this point, Wali Akram stepped forward and wrote letters to the 2nd Qadiani-Khalifa in Qadian and told him how much of a crook Muhammad Yusuf Khan was. This prompted the 2nd Qadiani-Khalifa in Qadian to send in Sufi Muti-ur-Rahman Bengali to try to save Ahmadiyya in Cleveland. However, Sufi Muti-ur-Rahman Bengali began requesting “back fees” for all the payments of chanda that had been missed.

The Moslem Sunrise of Nov-1934 didn’t give any locations of Ahmadiyya centers in the USA, it was a regular feature of the magazine to list locations in the USA and abroad. However, just 10 month earlier, the Moslem Sunrise of Jan-1934, the Pittsburg branch of pseudo-Ahmadi’s was mentioned and with Muhammad Yusuf Khan as in-charge and with the famous 2222 Webster Ave, Pittsburgh, PA as the location of the mission house. In the very next issue of the Moslem Sunrise (March-1935), a new Pittsburgh location is given, 2008 Wylie Ave, Pittsburgh, PA.

In Jan-1935, Muhammad Yusuf Khan seems to have been stuck in India, the schism continues to brew in Cleveland. Sufi Muti-ur-Rahman Bengali travels to India in Dec-1935 and leaves the Chicago mission with no one in-charge. Even the Moslem Sunrise ceases to operate. While he is gone to India (1936), Wali Akram had totally leaves Ahmadiyya and had taken many pseudo-Ahmadi’s with him. At some point in 1936, while at Juma prayer, Wali Akram announced his independence from the Ahmadiyya Movement (Qadiani) in dramatic fashion, he had a dream. In roughly Oct-1936, Sufi Muti-ur-Rahman Bengali heard about all of the turmoil and rushed to Cleveland where he found Wali Akram in the Mosque (mission house) giving Arabic lessons. Sufi Muti-ur-Rahman Bengali yelled out that this mission house was property of the Ahmadiyya Movement and anyone not loyal to Ahmadiyya should leave, practically the whole congregation left (See Hameeda Mansur, audiotape interview by author, Cleveland, Aug-25-1990, via Dannin).

Sufi Muti-ur-Rahman Bengali returned to America in Oct-1936 and the vast majority of his African-American converts had totally left Ahmadiyya. African-American’s were totally disgusted with the financial crimes of Ahmadi’s. By 1950, Ahmadiyya in the USA had totally failed, barely 200 members remained, 5 mission houses, NO MOSQUES.

Sufi Muti-ur-Rahman Bengali returned to Qadian on 12 December 1935, and was sent back to America on 21 October 1936 (he stayed for roughly 11 months), he arrived in Chicago on Dec-10, 1936 (See the Moslem Sunrise of Aug-1937). By 1937, all Ahmadiyya missions had shut down, only the Ahmadiyya temple/house on Wabash Ave in Chicago remained. In the 1940’s there was barely any growth. By 1950, Ahmadiyya in the USA had totally failed, barely 200 members remained, 5 mission houses, NO MOSQUES. They promptly moved the headquarters of the community to Washington D.C.

From 1937 to 1994, Wali Akram was the face of Islam in Cleveland, he had integrated with immigrant Muslims from Pakistan and India and even performed Umra and visited Pakistan. Akram and his wife Kareema raised a large family of twelve children, sixty grandchildren, and more than seventy-five great-grandchildren, all of whom were educated in the Muslim tradition. The Akram family is still in Cleveland and they run his mosque, his grandson took over as Imam in 1990.

One question remains, how many Ahmadi beliefs did he retain after 1937? Dannin doesn’t cover this topic, he only mentioned how “loyalty to country” was retained and a few other beliefs. Thus, more research work needs to be done.

Continue reading “Wali Akram is an Ex-Ahmadi too, he started the great Ahmadiyya schism in Cleveland, after the schism in Pittsburgh” →

Intro
This was an ongoing court case in Pakistan (Check out the KTV news report), we covered it in 2022 herein. It seems that the Qadiani’s were publishing their fake Quran’s in Pakistan and sending them abroad. This is part of the Qadiani strategy of proliferating Quran’s and distorting Islam to the masses. Furthermore, this is nothing new, the Qadiani’s have been controlling most institutions in Pakistan since 1947 and specifically under General Zia ul Haq Ahmadi officers were promoted and highly regarded which culminated in 1987 with 328 Ahmadi officers reported as being in the Pak Army.

Nevertheless, in Feb-2024, Justice Qaiz Faiz Issa proved himself to be an undercover Qadiani as he gave a Pro-Qadiani decision on a case wherein the Qadiani’s were 100% guilty in many ways, he then gave many Pro-Qadiani remarks. In fact, his landmark decision gives Qadiani’s new unprecedented rights to publish their false Quran’s in Pakistan. Justice Qaiz Faiz Issa argued that in 2019 it wasn’t illegal for Qadiani’s to publish their Quran’s and thus this entire case was false. Faiz Issa also mentioned that 298-C and 295-B or Ord-XX were not mentioned at all in this court case and thus had no relevance. This comment alone shocked the laymen Pakistani. Faiz Issa quoted the Quran and “No compulsion in Religion” as evidence that the Qadiani’s were innocent. In the end, Faiz Issa said:

“…since the petitioner has already served out the maximum imprisonment of six months prescribed for the offence if he is found to be guilty of having committed it, keeping him incarcerated would violate a number of his Fundamental Rights…”””

Per the judgement of Feb-2024, a Qadiani-Ahmadi named Mubarik Ahmad Sani (a few years ago) was arrested for distributing Ahmadiyya literature and per Ord-XX. Mubarik Ahmad Sani was charged for three offences pursuant to the case arising out of FIR No. 661/22 registered against him on 6 December 2022, at Police Station Chenab Nagar, District Chiniot. The three offences for which the petitioner is charged were under: (a) section 7 read with section 9 of the Punjab Holy Quran (Printing and Recording) Act, 2011, (b) under section 298-C of the Pakistan Penal Code, 1860 (‘PPC’), and (c) under section 295-B of the PPC.

It was alleged in the FIR that the petitioner was distributing/disseminating a proscribed book – Tafseer-e-Sagheer. Learned counsel submits that distributing/disseminating a proscribed book was made an offence by the Punjab Holy Quran (Printing and Recording) (Amendment) Act in the year 2021 whereas the FIR alleged that the petitioner had done this in 2019. We have examined the original law and the changes made to it, and the contention of the learned counsel that the said offence was incorporated into the law in 2021 is correct.

In fact, Qadiani wikipedia are even banned in Pakistan.

Continue reading “Justice Qaiz Faiz Issa issues a Pro-Qadiani decree in Pakistan, thus proving that #Qadiani control their own alleged persecution in Pakistan” →

Intro
Robert Dannin wrote extensively (published in 2002) about Ahmadiyya in the early 1930’s in Cleveland and Pittsburgh. This study is mostly about Wali Akram (aka Walter Gregg)(the famous ex-Qadiani-Ahmadi in Cleveland) and his work bringing Islam to African American’s in the Cleveland area (mostly his own kids and extended family), his name appears in this book 229 times. However, Dannin also covers the controversial honorary Qadiani-Ahmadi Maulvi Muhammad Yusuf Khan and how his financial exploitation of African-American’s led to the Great Ahmadiyya schism of 1934-1936 in Cleveland and Pittsburgh (via Saeed Akmal and Sheikh Nasir Ahmad). Dannin also errors and claims that the split was in terms of Lahori vs. Qadiani. Dannin also errors in terms of Jazz players and them being Qadiani, technically, only Yusuf Lateef and Ahmad Jamal (in the 1950’s) converted to Ahmadiyya.

In 1990 (see page 280), Wali Akram was still alive (his wife was dead, Kareema), they had twelve children, sixty grandchildren, and more than seventy-five great-grandchildren. Robert Dannin met him in 1990 and asked him lots of questions which led to the formation of this book. Wali Akram’s house was at corner of Union Avenue and East 136th Street in Cleveland, he had also built a small workshop on the side of his house. Interestingly, Wali Akram was explaining to Robert Dannin how the Mason’s (Free Mason’s) played a huge role in bringing Islam to America (Check out Ahmadiyya and the Free Mason’s herein). Wali Akram was from Prairie View, Texas and had joined a fraternal lodge of Masons (see Preface).

Dannin also mentioned African America’s who were made missionaries, however, it is unclear who made them all Sheikh. We know how Mufti Muhammad Sadiq had made Sheikh Ahmad Din (aka Paul Nathaniel Johnson) an “honorary-missionary-of sorts” and began working in St. Louis in 1922-1923 Mufti Muhammad Sadiq also made Sheikh Abdus Salam (Detroit area)(not mentioned by Dannin, or Bowen, or Turner, or Hakim) a Sheikh and Mr. J.L. Mott aka Shaikh Abdullah Din Muhammad (another fake Ahmadi converted for business reasons).

Thus, Dannin mentions Sheikh Ashiq Ahmad, Sheikh Nasir Ahmad, Sheikh Saeed Akmal, Sheikh Omar Braddock of Pennsylvania (aka Sheikh Muhammad Omar, see ROR of 1933), Abdullah Malik of Columbus, Ahmad Rasool of Dayton, and Shareef Ali of Cincinnati. We know for sure that Maulvi Muhammad Yusuf Khan made Sheikh Nasir Ahmad an “honorary-missionary-of sorts”. The Ahmadiyya team at al-hakam.com authenticated this information (article by Dr. Talha Sami, UK) by Dannin in 2022 (Dannin must have been told by Wali Akram about these Sheiks). Interestingly, Jameela Hakim also mentions African-American’s who were made Sheikhs, she mentions 13, of which only Sheikh Nasir Ahmad and Saeed Akmal, there are 2 others that we will explore further, ilm Deen and Nazeer Elahi.

1. Nasir Ahmad
2. ilm Deen
3. Yunus Waheed
4. Nazeer Elahi
5. Abu Saleh
6. Karam Ghalab
7. Rasheeda Khitab
8. Sadi Malik
9. Jafar Sadiq
10. Zadir Ahmad
11. Ameen Ghani
12. Ahmad Salehy
13. Saeed Akmal

Maulvi Muhammad Din and Sufi Muti-ur-Rahman Bengali, Alexander Webb and Talib Dawud are also mentioned in this book.

My book review is in the below.

Continue reading “Robert Dannin and his writings on the Ahmadiyya Movement in the USA, Cleveland and Pittsburgh” →

Intro
Amjad Khan keeps lying on behalf of the Ahmadiyya Movement and spreading false propaganda. He was recently on an Al-Hakam podcast crying about how Ahmadi’s are declared non-Muslim by the Constitution of Pakistan. However, he forgets that in Lebanon, Druze are considered Muslim, however, they don’t consider themselves Muslim and forced into this category. Even though the Druze originally developed out of Isma’ilism, the Druze are not Muslims. Under the Lebanese political division (Parliament of Lebanon Seat Allocation) the Druze community is designated as one of the five Lebanese Muslim communities in Lebanon (Sunni, Shia, Druze, Alawi, and Ismaili), even though the Druze are no longer considered Muslim.^[5][6][7]

Continue reading “Amjad Khan is crying again about fake Ahmadiyya persecution, forgets that the Druze are called Muslim in Lebanon and hate it” →

Intro
After the Mirza family helped the British in 1857, the fight for independence, the British Government gave them 8 villages (see the Punjab Chiefs, 1865 edition). Mirza Ghulam Murtaza (MGA’s dad) and his brothers helped the British with 50 horses and soldiers during the mutiny/independence of 1857. Interestingly, the British claim that the Mirza family “Jagir” was resumed at annexation (1849), this was most likely control of Qadian. The 7 villages that were given seem to be in the vicinity of Qadian. In fact, MGA’s father initiated many court cases to get more than the 7 villages but failed every single time.

Continue reading “After the Mirza family helped the British in 1857, the fight for independence, the British Government gave them “property rights” over 7 villages” →

Intro
For months and months, Ahmadi’s have argued that MGA didn’t cuss at people who rejected him (see the very first debate with Adnan and Noonan). They argued that MGA used these cuss words metaphorically. However, just a few days ago, Razi totally changed his position and admitted that MGA did cuss at people and call them “bastard”, “harami” and “children of prostitutes” (time stamp 1:50:50). Maulvi Razi was rebuking an Ahmadi for cussing at Adnan (see herein). Maulvi Razi quoted the 2nd Qadiani-Khalifa and his book, “Minhaj ul Talibeen” (1925)(“The Way of The Seekers”), however, he didn’t give the page number (we think it’s 76). Interestingly, in this book, the 2nd Qadiani-Khalifa admits that he would see kids in the Punjab cussing for sport (See page 76). He also admits that he had an old friend who was an opium addict (see page 75). This is strange since he lived in Qadian, which was supposed to be a religious environment, however, he still had friends that were addicted to opium and loved to see punjabi kids cussing in public.

In this video, Maulvi Iftekhar Ahmed (working out of Germany) defends MGA for cussing at people, he argues that it was part of MGA’s “immense spiritual burden” of his revivalist mission (check out my video explanation). Thus, MGA was forced to curse, however, he then accused Muhammad (Saw) of the same (naozobillah) and thus nullified the entire argument. Further, he didn’t give the exact reference for Muhammad (Saw) speaking harshly and left it as unknown (see the accusations here on twitter and tiktok).

Continue reading “Maulvi Razi says that only MGA was allowed to cuss at people, call them harami and etc., #Ahmadis are not allowed to do so” →