ahmadiyyafactcheckblog

Intro
Ahmadiyya sources allege (See Maktubat-10, V-1, pages 319-320), that in 1891 (allegedly April) MGA wrote a letter (letter number 10) to Maulvi Nur ud Din (future Khalifa) wherein he called Nur ud Din as “Makhjduumi” or “Makhdoom”, which is used to address someone in a respectful manner, and in veneration, like a student to a teacher (interestingly, MGA also admitted to not caring for hadith and preferring Quran in his youth). This letter seems to be about MGA going to Ludhiana to debate Syed Muhammad Hussain Batalvi (which happened in July of 1891). This letter was placed in-between 2 letters to Syed Muhammad Hussain Batalvi, April 8th and the 14th. Volume-1 of Maktubat was published in 1908 (exact date is known, has to be posthumously). In another letter, MGA also called Maulvi Nur ud Din as “Makhdoom” when discussing the famous hadith of Eisa (as) descending on the eastern side of the Mosque in Damascus.

Continue reading “In 1891, Mirza Ghulam Ahmad admitted to being ignorant and in veneration to Maulvi Nur ud Din” →

Intro
The blunders of Maulvi Farhan Iqbal continue. 10 years ago, he clearly wrote that Uthman (ra) had abrogated all the Qira’at and made the Quraishi dialect as the only way of reading the Quran. In 2014, Maulvi Farhan Iqbal wrote “With Love to Muhammad the Khātam-un-Nabiyyīn”, which was a response to Farhan Yousafzai’s book. On pages 27-28, Maulvi Farhan Iqbal clearly said that Hadhrat Uthman (ra) abrogated the order of Muhammad (Saw)(naozobillah) that it was OK to use different Qira’at. To be clear, Maulvi Farhan Iqbal alleged that all other Qira’at were abrogated and not valid to use after Uthman (ra) gave this strange order. However, MGA quoted rare Qira’at in BA-4 (1882-1884 era) from Ibn Abbas and quoted other Qira’at in other books in terms of 4:159 and his own revelations (See BA-5, pages 540-541) and about MGA’s own prophethood (See Correction of an Error, page 2). He also made a video in 2016 wherein he alleged that Khatim means that Muhammad (Saw) will attest to the prophets of the future (astagfarullah).

However, by 2024, Maulvi Farhan Iqbal has totally changed his position and now arguing that the readings of several Qira’at are in-fact valid. In the below photo’s, you can how I asked him questions and he scrambled to answer them. I specifically asked him as to why he didn’t quote MGA in his book and he gave a silly answer.

In 2024, Razi alleges that Khatim is a metaphor and that laymen Ahmadi’s are ignorant. On a recent livestream (see the clips on tik tok and twitter), Razi alleged that “Khatim” can be used as “Majazi” (metaphorical) only. He also said that Ahmadi’s accept all the Qira’at of the Quran in 2024, however, this is in contradiction to what Maulvi Farhan Iqbal (See pages 27-28) wrote in his book in 2014. Maulvi Farhan Iqbal clearly said that Hadhrat Uthman (ra) abrogated the order of Muhammad (Saw)(naozobillah) that it was OK to use different Qira’at. To be clear, Maulvi Farhan Iqbal alleged that all other Qira’at were abrogated and not valid to use after Uthman (ra) gave this strange order. However, MGA quoted rare Qira’at in BA-4 (1882-1884 era) from Ibn Abbas and quoted other Qira’at in other books in terms of 4:159 and his own revelations (See BA-5, pages 540-541) and about MGA’s own prophethood (See Correction of an Error, page 2). Also in 2024, a Qadiani-Ahmadi named Azeem Butt confessed that Ahmadi’s don’t believe in the 9 out 10 Qira’at‘s (23:40 time stamp)(the clip is also on tik tok and twitter). In a recent video on Ask Islam (2024), Qadiani-Ahmadi Maulvi Abdul Sami alleged that Khatam and Khatim have the same meaning.

In June of 2025, Maulvi Razi discussed Khatim on the True Islam Uk Urdu stream vs. Bro Imtiaz. Also in June of 2025, Dr. Shah interviewed a new former-Ahmadi (Omair Malik) and discussed the issue of Khatam vs. Khatim and Ahmadiyya editing.

In 1900-1902 (Tohfa Golarvia, RK Vol-17, page 186), MGA called Muhammad (Saw) as the “Khatim un Nabiyeen”. There is similar usage in “Tiryaq ul Qulub” (1899-1902)(See RK-15, p. 478).

In 1914, Khatim vs. Khatam was discussed by an Ahmadi writer M. Ataur Rahman, “The Ahmadiyya Movement and Ahmad’s place among the Prophets” (Part-3) is published via the ROR of Dec-1914 (See page 455)(see scan in the below). M. Ataur Rahman argued that Khatam was used, not Khatim, and Khatam means seal.

In the 1924-26, the Qadiani-Ahmadi Khalifa made a huge blunder in his book, “Invitation to Ahmadiyyat” (see the first Urdu edition), as he alleged that khatim specifically meant last, whereas khatam meant a seal of attestation. We created a scan of the 2019 English edition that shows Mirza Mahmood Ahmad, the second successor and the son of Mirza Ghulam Ahmad had once admitted that خاتِم (Khatim) means ‘the last one’ but either out of ignorance or refusal he did not address that it was used in the same Quranic verse (33:40) he felt only mentioned Khatam (خاتَم)(See 2019 English edition of ‘Invitation to Ahmadiyyat”, page 59). However, in the new 2022 edition, they totally erased a crucial sentence, which was: “””Khatim would mean ‘the last person’ or ‘the last one’.””” is totally missing. The first English translation appeared in 1961, the second in 1997, 2002, 2007, 2019 and 2022. Here’s a side-by-side of the two scans – showing clearly (including the page number) being changed: A Cover-Up in an Invitation to Ahmadiyyat: Khatim would mean ‘the last person’ or ‘the last one’. See the 1935 edition too (Scans in the below).

Continue reading “Maulvi Farhan Iqbal proves that he is an employee of the Mirza family, he argues that Khatim means that Muhammad (saw) authenticates future prophets (astagfarullah)” →

Intro
This was found and explained by Sheikh Ibn Hazm on this stream (3:57:34 time stamp)(See the clip on tik tok and twitter). In 1892-1893, MGA and his team of writers wrote their first ever book in Arabic and ascribed it to MGA, the book is “A’ina-e-Kamalat-e-Islam”. In the Arabic section of this book, MGA begins to describe his early youth (1840’s) and explains how his father (Mirza Ghulam Murtaza) was a clever/skilled/excellent fortune-teller (earaafan hadhiqan in the Arabic)(the Urdu word could be Najumi) and even taught MGA the art of fortune telling (MGA’s father is also known for never having performed Salaat), MGA admits to having told people’s fortune’s, however, MGA says that his heart wasn’t in it, and he quit. MGA also admits to not caring about reading books of hadith and researching through them, instead MGA preferred the Quran. However, in the 2025 English official mistranslation of the book (See page 521), Ahmadiyya Movement editors translated “earaafan” (fortune teller) as “physician”. MGA also admitted that he had read a little Persian and a summary of morphology and grammar treatises, several in-depth sciences, and a few medical books (see the full quote in the below). However, in Islam, going to a fortune teller (earaafan hadhiqan in the Arabic) has left Islam, thus, MGA and his father had left Islam back in the 1840’s (See the full hadith posted in the below).

Lastly, in roughly 1889-1890, MGA was accused of having Astrological equipment in his house at Qadian by a Maulawi of Aligarh—Muhammad Ismail (See Victory of Islam, page 68). This was the same person who invited MGA to speak at Aligarh in 1889 and MGA refused (highlighted and pointed out by Damon Stengel).

Continue reading “Mirza Ghulam Ahmad was a fortune teller in his youth and was taught by his own father, Mirza Ghulam Murtaza (the sikh army commander)” →

Intro
In this video, Mufti Tariq Masood explains how this was a dream, not in reality. This was a dream by a follower of Ashraf Ali Thanvi and not in reality. Thus, it was treated as such and was never believed in.

Continue reading “Who do the Qadiani’s allege “Ashraf Rasool-ullah”?” →

Intro
In 1899, MGA and his team of writers were arguing that anyone could become a prophet, even a thief, a pig eater, thief, alcohol drinker and etc (See Tiryaq ul Qulub, 1899-1902).

In Aug-1901, MGA and his team had claimed prophethood in “Correction of an Error”, wherein MGA and his team argued that MGA had become “Muhammad (saw) and Ahmad” in a “Zilli” and “Baruzi” manner and then they argued that it could happen, not once, but even 1000 times (page 17).

A year later, in Tofha Golarvia (See RK, 17, page 254), MGA and his team of writers argued that Muhammad (Saw) came into this world twice (See the Ahmadi argument on 62:3), and only twice and it would never happen again. MGA and his team of writers argued that it’s obligatory to believe in the second coming of the prophet Muhammad (saw)(astagfarullah) just as it is mandatory to believe in the commandments of God. MGA and his team of writers argued said that to reject the second coming in the 6th millennium is rejecting the Quran.

Continue reading “Mirza Ghulam Ahmad said that Muhammad (Saw) came into this world twice (astagfarullah) only, NO MORE, and it’s mandatory to believe in this concept” →

Intro
Qadiani-Ahmadi’s have not covered the famous Mubarak Sani case in Pakistan which includes an Ahmadi and his distribution of a famous Qadiani-Ahmadi commentary of the Quran by the 2nd Qadiani-Ahmadi Khalifa, Mirza Basheer ud Din Mahmud Ahmad, entitled, “Tafseer-e-Sagheer”. It seems that an Ahmadi man named Mubarak Ahmad Sani was distributing these mis-translations of the Quran (which is banned for Ahmadi’s) at the Nusrat Jehan Girls College. This seems to be a continuation of the case with Justice Qaiz Faiz Issa.

The Feb 6 decision of the court had overturned the conviction of Mubarak Sani, who was accused of an offence under the Punjab Holy Quran (Printing and Recording) (Amendment) Act enforced in 2021. However, the FIR alleged that the petitioner had done this in 2019 when it was not an offence. Consequently, the apex court set aside the impugned orders and ordered immediate release of the petitioner. This led to what the government and the legal community termed a “malicious and slanderous campaign” against the chief justice, even prompting the Supreme Court to release a clarification.

The first edition of “Tafseer-e-Sagheer” was printed in Dec 1957. The final volume was published in 1979. By 2024, there are several editions in Urdu which proves that there has been tampering. Mufti Taqi Usmani has gotten involved too.

Continue reading “The Mubarak Ahmad Sani case” →

Intro
The Arabic Appendix of “Haqiqatul Wahi” covers pages 783-925 in the online English edition, that’s 142 pages. It is further broken into 6 sections by the editors of the English translation, they are:

1—Al Istifta, Chapter-1, 26 pages
2—Al Istifta, Chapter-2, 86 pages
3—Mubahila with Dowie, 28 pages
4—Conclusion, 3 pages
5—Translation of Revelations, 18 pages
6—Arabic poem, 51 pages, 5 scribal errors are noted

This is the famous book wherein MGA called himself a “Majazi-Nabi”, as he presented his claims to Muslims in the Arab lands. MGA did also say that “independent-prophethood”: has ended.

Continue reading “The Arabic Appendix of “Haqiqatul Wahi”—book review” →

Intro
Maulvi Muhammad Ali is one of the most famous Ahmadi’s in history. He was friends with Khwaja Kamal-ud-Din who introduced him to MGA and Ahmadiyya.

In 1899, he moved to Qadian and moved into the house of Mirza Ghulam Ahmad (this was elite company). He lived there until 1909.

In 1902, he started the Review of Religions (Urdu and English) and remained as its main editor for 10+ years.

In 1905 (Nov-29), MGA told Ahmadi’s that he wanted to created a school (madrassa) wherein the students would settle for like at Qadian and not chase the world. MGA says he wants to create scholars like Maulvi Muhammad ‘Ali (See Malfuzat-8, online English edition, page 166,
Al-Hakam, vol. 9, no. 43, p. 2–4, dated 10 December 1905).

In 1906, an Ahmadi named Miraj ud Din Omar came to Qadian and saw that MGA was sitting in the small room (Bait ud Dua?), and Maulawi Syed Muhammad Ahsan and Maulawi Muhammad ‘Ali were sitting next to him. Miyan Ghulam Rasul, the barber from Amritsar, was describing his own condition (See Malfuzat-8, online English edition, page 367, via al-Badr, vol. 2, no. 20, p. 3, dated 17 May 1906).

After MGA died in May of 1908, Maulvi Muhammad Ali teamed up with Khwaja Kamal-ud-Din and other prominent Ahmadi’s in Lahore and began secretly opposing the Khilafat of Maulvi Nur ud Din. This came to the forefront at the 1908 Jalsa at Qadian, which was followed with a meeting of the top 200 Ahmadi’s in the world at Qadian on Jan-31-1909, wherein Maulvi Noorudin then forced Maulvi Muhammad Ali and Khwaja Kamaluddin to take a new bait at his hand (the nature of this bait was disputed later in 1914 via “Andruni Ikhtilafat-e-Silsilah Ahmadiyya kei Asbab”, p. 58), they complied accordingly! Maulvi Noorudin then forced Shaikh Yacub Ali Irfani to also take a new bait at his hand and he complied (See page 245). Lahori-Ahmadi sources also allege that Mirza Bashir-ud-Din Mahmud Ahmad (before his Khilafat) and Mir Nasir Nawab were made to promise that they would obey him (Maulvi Nur ud Din)(see page 89).

In 1909, Maulvi Sanaullah had a debate with top Ahmadi’s in Rampur. Mufti Muhammad Sadiq, Hafiz Raushan Ali, Maulvi Muhammad Ali, Syed Sarwar Shah, Mir Qasim Ali and Maulvi Ahsan Amrohi were there representing Ahmadi’s (see Hakeem Nur ud Din) as they debated Maulvi Sanaullah Amritsari (see Hakeem Nur ud Din).

In 1910, MGA’s famous book, “Philosophy of the Teachings of Islam” is translated into english by Maulvi Muhammad Ali and published as, “The Teachings of Islam”, Mr. Muhammad Alexander Webb is given credit as someone who helped in the translation. This was the second english translation of “Philosophy of the Teachings of Islam. Although Webb acknowledged Ghulam Ahmad as “a man of God” and the one who had guided him to Islam, however, it should be noted that this was before MGA’s claims and a total lie, since Alexander Russell Webb couldn’t read Urdu. Nevertheless, Singleton claims that Webb stayed in touch with Ahmadi’s until his death in 1916. The english ROR of Oct-1915 began quoting a statement by Alexander Webb From New Jersey. This went on for many years and ended in Dec-1923.

In 1917, his famous commentary on the Quran was published.

In 1920, another edition of his famous commentary on the Quran was published.

In 1921, Maulvi Muhammad Ali published a 2nd edition (from Lahore, not Qadian) of his English translation of the “The Teachings of Islam” (aka the “Philosophy of the Teachings of Islam”). There doesn’t seem to be many changes, in fact, the old preface is also used. The same note on Alexander Webb is given from the 1910 edition.

In 1935, Sir Hubert Stewart-Rankin, the 36-year-old leader President of the British Muslim Society has resigned. Sir Hubert Stweart-Rankin tried to get a resolution passed wherein Ahmadi’s would be barred from joining this organization. However, this resolution was shot down, since most of the executive committee and secretaries were Ahmadi. After the resolution was shot down, Sir Hubert walked out. Sir Hubert alleged that he would be starting a new organization. This seems to be referring to the Lahori-Ahmadi’s and their leader, Maulvi Muhammad Ali. Khalid Sheldrake is also mentioned, as well as his short lived, “Western Islamic Association”, of which Sheldrake is the President and Sir Hubert the Vice President. The newspaper alleges that there are roughly 10k Muslims in the UK, of which 90%+ are Indian sailors. The Aga Khan is trying to build a mosque at South Shields. The newspaper also acknowledges that there are 2 mosques in London in 1935, the Qadiani’s at Southfields and the Lahori-Ahmadi’s at the Woking.

In 1947, he was already living in Lahore and didn’t have to move during the migration.

He died on October 13, 1951 (age 76 years), Karachi, Pakistan.

Continue reading “Who is Maulvi Muhammad Ali in the history of Ahmadiyya?” →

Intro
In 1921, the 2nd Qadiani-Ahmadi Khalifa alleged that the 1910 Jalsa Salana at Qadian was held in December and he gave a speech (see page 86). It should also be noted that Maulvi Nur ud Din (who was the Khalifa) fell off of his pony on Nov-1910 (See page 83) and didn’t attend. The 2nd Qadiani-Ahmadi Khalifa alleges that his speech was about the prophethood of MGA (This speech was published in the Badr of 19th January, 1911). The 2nd Qadiani-Ahmadi Khalifa alleges that Khwaja Kamaluddin, Maulawi Muhammad Ali, and Maulawi Muhammad Ahsan were all present.

A few extracts from the speech which was published in the Badr of 19th January, 1911, may be quoted:

“He is God who out of His bounty granted to you the grace to follow a Nabi.”

“Remember also that Mirza Sahib was a Nabi and that this rank of Nubuwwat he attained by following closely the Holy Prophetsa who was the Khatamun Nabiyyin (the Seal of the Prophets), and I do not know how many others there are who may be destined to attain to the same rank. Why should we not call him Nabi whom God called Nabi? We may see in one of his later
revelations God addressing him saying: (O Nabi! feed the hungry and the poor). “Whoever considers even a single word of the Promised Messiahas to be false is rejected of God, because God does not keep any of His Nabis in error till the time of his death.”

“Why would you renounce one mark which distinguishes you from others. You have accepted a Nabi, one who was the elect of God; while your opponents have rejected him. In the lifetime of the Promised Messiahas a suggestion was made that Ahmadis and non-Ahmadis might work together in the preaching of Islam. But the Promised Messiahas asked “Which Islam will you preach to the world? Will you hide the signs which God has vouchsafed to you and conceal the favours which He has shown to you?”

“Even so, one Nabi came to us from God. If we follow him we shall be the recipients of the same rewards which were promised to the Companions of the Holy Prophetsa.”

Continue reading “The 1910 Jalsa Salana at Qadian” →