ahmadiyyafactcheckblog

Intro
There is clip floating around wherein Mirza Tahir Ahmad was asked about his concept of Heaven. In the clip, Mirza Tahir Ahmad sarcastically says that there is NO heaven, unless you achieve heaven on Earth (See the clip on tiktok and twitter). This was on an official MTA broadcast and most likely 2000-2003. The location and context are unknown. However, this statement by Mirza Tahir Ahmad is consistent with Ahmadi theory via MGA and his book, “Philosophy of the Teachings of Islam”. In 1895-1896, via Philosophy of the Teachings of Islam, MGA claimed that per 89:27-28 could be achieved on Earth (see pages 6-7 and 104-105). 4 years earlier, MGA had argued the opposite from 89:27–30 as he tried to prove that Eisa (As) is dead (see izala auham). Also check out the Ahmadiyya violation on 78:33, the description of women in the Islamic heaven.

In the same era, Mirza Tahir Ahmad claimed that all spirits in heaven will be gender neutral.
This seems to be totally against the Islamic concept of the afterlife. We have archived this clip on tik tok and twitter.

At the 1925 Jalsa at Qadian, the 2nd Khalifa gave speeches wherein he claimed that even Satan would be eventually allowed into heaven (see page 37)(See the full quote in the below). Ahmadi’s believe that iblis was a human.

Mirza Ghulam Ahmad stole directly from Sir Syed. Sir Syed was the first Muslim to ever deny that hell was forever (abadan in arabic, see 4:169). In the BA-3, written in 1879-1881, MGA seemed to acknowledge that hell was in fact forever (See the ref in the below). However, 15 years later, MGA totally changed up and stole Sir Syed’s position (See “Philosophy of the Teachings of Islam”, 1896). The islamic position on hell is that it is for all disbelievers and eternal, it never ends. However, the Quran does say that even some Muslims will go to hell, but will be later released to heaven after time served (see Tafsir Ibn Kathir, 4:165–170). In 1901, via the Al-Hakam, there might have been a change. In 1902, MGA was calling hell as “eternal”. In 1906 (Via Chashma Masihi, see in the below), MGA quoted a hadith and claimed that hell will be emptied out. MGA also quoted 11:107 of the Quran, as he argued that hell is temporary.

Continue reading “Mirza Tahir Ahmad said there is NO Jannah, it must be achieved on Earth” →

Intro
This is an advisory to all my brothers and sisters out there interacting with #Ahmadis. Remember, they don’t care to honestly answer any questions! They are trained to lie and deceive. Listen to Maulvi Raheel Ahmad saying the same herein in 2025 (See the clip on tiktok and twitter).

Continue reading “Ahmadi’s are trained to never answer our questions!” →

Intro
He allegedly converted to Ahmadiyya in 1907 at age 19.

In 1914, he sided with the Lahori-Ahmadi’s who also gave him a job. He was a student at their psuedo-jamia school. From 1918 to the 1940s, he participated in public debates against Arya Samaj Hindus and Christian missionaries. He published an Urdu translation of part of a Hindu scripture, the Yajur Veda. Many years later, he bore the title “vidyarthi” due to his extensive knowledge of the Hindu Vedas.

In 1929, he famously worked with Maulvi Sanaullah, in fact, they seem to have both represented Muslims in a debate vs. Hindus.

His famous book, “Muhammad in World Scriptures” was first published in 1936. Many years later, the Lahori-Ahmadi’s published “Allah — The Unique Name of God” by Maulana Abdul Haq Vidyarthi, however, this was already published within the three-volume edition of
Muhammad in World Scriptures, 1966–1975. First published as separate book after complete revision, 2005. When written it was called Mithaq-al-Nabiyeen (میثاق النبیین, Promise of the prophets). It was written in Urdu in 1936. The book was translated to English in 1942 and called Muhammad in World scriptures. After publication of the translation, the book became very popular across the world. The book claims the mention of Muhammad in scriptures of the world’s major religions including Abrahamic religions and Indian religions. The English translation has 3 editions with 3 volumes. The book has been translated in many languages including Turkish, Indonesian, French etc. The book has been quoted extensively by many inter-faith scholars including Ahmed Deedat, Zakir Naik, Ved Prakash Upadhyay (Kalki Avatar and Muhammad), Abbas Mahmoud al-Aqqad, Muḥammad Jawād Mughnīyya etc.

Continue reading “Who is Maulana Abdul Haq Vidyarthi (1888–1977)? The Lahori-Ahmadi!” →

Intro
Muzaffar Baig Sateh (aka Mirza Muzaffar Beg Sateh) was a Lahori-Ahmadi was sent to the Fiji islands in 1932 to help the famous Muhammad Abdullah run Sunni Muslim schools and defend Islam. While Abdullah earnestly tried propping up Fijian Islam, he unintentionally unleashed a chain of forces that irrevocably ruptured the FML. Initially, events started on a positive note as the AAIIL, Abdullah’s former employers based in Lahore, swiftly acted on his appeals by handpicking Mirza Muzaffar Beg Sateh, a highly skilled debater, polyglot linguist and missionary—for the task in Fiji. The FML gratefully endorsed Abdullah’s recommendation and accelerated plans to bring Sateh over. Nonetheless, the FML board members seemed unaware of Sateh’s Lahore Ahmadiyya affiliation until just a few days prior to the missionary’s scheduled embarkation (See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).

When the FML finally caught wind of it, this generated a political maelstrom as the anti-Ahmadi FML faction threatened to stop his landing in Fiji whereas the pro-Ahmadi FML faction were equally pugnacious in demanding his presence in Fiji (See Shams-ud-dean, “Ahmadiyyat in Fiji”, Khitaab (Fiji), Vol. 3, No. 4, Oct–Dec. 1996, p. 10)(See Fathie’s work). Amidst the heated impasse, arrangements for Sateh’s accommodation had been overlooked such that on the eve of his arrival, the pro-Ahmadi faction within the FML scrambled at the last minute to raise the £60.00 needed to establish his residence, including a contribution of £30.00 by Mr. Sahu Khan (See “Master Muhammed Abdullah Passes Away”, Paigham-e-Haqq, Jul/Sep. 1992, No. 61, p. 3)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).

When Sateh finally arrived in Fiji in 1933, he tenaciously locked horns with the Arya Samaj missionaries in highly polemical debates by harnessing his erudite knowledge on comparative religious systems—between Islam, Hinduism, Christianity, Sikhism and Jainism—and rhetorical flourishes in Urdu, Arabic, Persian and Sanskrit. As a result of his prowess, Hindu-Muslim tensions simmered such that the colonial authorities dissuaded him from participating in public debates while the Arya Samajis entirely avoided him (See Ahmed Ali, “Fiji and the Franchise: A History of Political Representation, 1900-1937”, Ph.D. Thesis, Australian National University, Oct. 30, 2007, p. 202). (See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).

Despite acting as a vanguard of Islam in Fiji, accusations over his heretical authenticity snowballed such that the FML banned AAIIL members, prohibiting them from performing salat in the Jame Masjid in Amy Street, Suva, and subsequently voted Lahori Ahmadiyyas out of the FML board. In response on 3 October 1934, the Lahore Ahmadis severed their cords from the FML and instead formally registered the Ahmadiyya Anjuman Isha’at-i-Islam Lahore, Fiji (AAIIL-F) in Suva, marking the starting point of the movement in the Pacific. (See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).

By 1934 he was totally ousted and wasn’t allowed into Muslim schools or mosques ever again. His name is also written as Mirza Muzaffar Beg Sateh (See Fathie’s work). Despite not holding any formal leadership role in the newly formed AAIIL-F, Abdullah retained his Lahore-Ahmadi sympathies by serving as an informal client. Between 1934 and 1935, Abdullah operated as a freelance, ad-hoc correspondent for Young Islam, a bi-weekly English language magazine that reported on the AAIIL’s global outreach activities in Europe, Africa, the Middle-East and Asia-Pacific nations including Fiji. In August 1934, Abdullah penned a column “The Ahmadiyya Movement Day by Day” announcing that the “regular branch of the AAAIL (held a) very successful conference” on 1 July 1934 in Suva amidst the backdrop of their ignominious expulsion from the FML (See Manzur Ilahi, “The Ahmadiyya Movement Day by Day”, The Young Islam, Vol. 1, No. 6, Aug. 15, 1934)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).

As early as the 1934 Annual Report, Abdullah’s work has been symbiotically intertwined with Beg Sateh’s subsequent missionary drive in the 1930s. Lahore headquarters marvelled that by the end of 1934, the AAIIL-F had recovered from their setback, outlining that both “Master Muhammad Abdullah and Mirza Muzaffar are doing very useful work in Fiji” in transforming the initial hostility of the islands’ inhabitants into a friendlier disposition towards the Lahore-Ahmadis as reflected by 500 Fijians who joined the nascent movement (The Annual Report of the Ahmadiyya Anjuman Isha’at-i-Islam Lahore: A Digest, Lahore, 1934, p. 4)(See also Muhammad Abdullah: Reformer of Indo-Fijian Islam, 1930–1960 by Fathie Ali Abdat, Journal of Muslim Minority Affairs, 2025, https://doi.org/10.1080/13602004.2025.2476136).

From 1935 to 1980 he went totally missing.

He died in 1980 in Lyallpur, Pakistan (See Paigham-E-Haqq, Vol. 2, No. 27/28, Jul/Dec.
2020, p. 4).

Continue reading “Who is Muzaffar Baig Sateh (Died in 1980)?” →

Intro
In Feb-2025, via a Bro Imtiaz stream, he showed how MGA told people to deny their aql (intellect) if anything was against the Quran and hadith (See RK-3-pg552, Izala Auham).

In Jan-2025, Bro Imtiaz used this argument vs. Saleem Meer (At 4:00:10).

Continue reading “Mirza Ghulam Ahmad said to deny your aql (intellect) in religion” →

Intro
Just yesterday, I went to a TikTok live and was shocked to hear Saleem Meer talking wrecklessly. Saleem admitted to being a failure in High School (Matric fail) and having no job in Germany! I must have triggered him, he got so mad, he began calling me a “kusra” and mad about my blog (see the clip on TikTok and twitter). This is nothing new, he has cussed at Adnan Rashid too. We have organized his blasphemies herein too. Over the past few years, he has done open blasphemy on Muhammad (saw), the sahaba and Aisha (ra). In fact, in a weird rant, he was calling Hazrat Umar (ra), Ali (ra), Abu Bakr (ra) and Uthman (ra) as thieves (mazala). He even seems to say Muhammad (saw) did devilish things (astagfarullah)(see the combined tiktok herein and twitter). Saleem Meer also cursed at Yahya Bakhtiar, Mufti Mahmood and all Shias. At the 39:33 time stamp, he admits that MGA cursed at his opponents, and so what! At 38:37 he calls all the questioners at the 1974 NA as bastards and pigs, he even alleged that Muhammad (saw) cursed at people (astagfarullah). At 1:01:19, he says that all the people who questioned Mirza Nasir Ahmad at the 1974 NA, should have their pants taken down and the penises should be checked to see if they were born a Muslim or not (via circumcision). At 1:09:26 he accuses Muslims of being the bastard children of Osama Bin Laden! Check out this compilation video herein. Adnan also tweeted a video wherein Saleem Meer was caught pretending to be an Atheist. Here singing about Muhammad (Saw) returning as Mirza Ghulam Ahmad in Qadian (naozboillah). In 2024, Saleem Mir aka MindRoaster Mir threatened to rape Adnan with a thick/durable stick with spices on it. In defense of MGA, Saleem Mir says that even his mother and father went for “Hagnay and Mootnay” (Shitting and Pissing). Maulvi Razi told the world that Saleem Mir is one of his teachers. Saleem Mir embarrased himself vs. Qaiser Raja too.

This photo allegedly has family members of Saleem Meer, I have more info on him coming soon.

Continue reading “Saleem Meer cussing at #Ahmadiyyafactcheckblog on TikTok” →

Intro
In 2019, he published, “Communities of the Qur’an: Dialogue, Debate and Diversity in the 21st Century”, he wrote this book with help from Ahmadi’s like Mujeeb ur Rahman.

A year earlier, in 2018, he gave a speech at the Ahmadiyya USA Jalsa. He also claims to be fast friends with Qasim Rashid and Amjad Khan. He met the Khalifa too, with Craig Considine!

Continue reading “Why does Dr. Emran El-Badawi support the Ahmadiyya Movement and their deviant Tafsir?” →

Intro
The Light was established in December 1921 in Lahore as the English magazine of the Centre of the Lahore Ahmadiyya Movement. It had a long and illustrious history in India and then (after partition in 1947) in Pakistan.

In 1990 The Light had to cease publication in Pakistan due to government measures against Ahmadiyya publications.

Since September 1991, its publication has been done by the Ahmadiyya Anjuman Isha`at Islam Lahore U.S.A. (AAIIL, U.S.A.) from Columbus, Ohio.

The Islamic Review was a world-famous monthly published by the Woking Muslim Mission in England from 1913 for over fifty years. During the 1980s it was revived by the AAIIL, U.S.A. When The Light was moved to the U.S.A. from Pakistan, the Islamic Review title was merged with it to create The Light and Islamic Review.

Continue reading ““The Light” was a Lahori-Ahmadi magazine that was quite famous” →

Intro
Bowen infers that she was a white woman. Check out my essay on how Mufti Muhammad Sadiq and other Ahmadi editors lied about white converts to Ahmadiyya from Europe and America. Her name was Florence Ives aka Nadirah Osman.

In the Lahori-Ahmadi newspaper “The Light” on 1943, the Lahori-Ahmadi mission in the USA is discussed. William Phillips, President Roosevelt’s personal representative, visited Lahori representatives in Lahore in February 1943, he was informed that the group currently had no mission in the us nor planned for one in the immediate future. (See “Mr. Phillips Sees Anjuman’s Representatives,” Light, March 1, 1943, 8., “Islamic Mission for America,” Light, April 16, 1943, 3., “Islam Mission for America,” Light, May 16, 1943, 3., (See Bowen, A History of Conversion to Islam in the United States, Volume 1, White American Muslims before 1975). Almost immediately after the Light’s editorial came out, an American, whose identity is unknown, wrote a letter—which was published in the Light—to Muhammad Ali Jinnah, the leader of Pakistan’s independence movement, asking that he send a mission to the United States.

Florence Ives was born in Union County, New Jersey in 1895, Nadirah embraced Islam in 1926, apparently through the influence of her one-time husband, an Egyptian of a mixed Arab and Turkish background. Nadirah—who saw her choosing Islam as “a continuation and logical development” of the beliefs of her English, French, German, and Dutch ancestors—was proud to affiliate with different races through a shared belief. She must have been elated, then, to discover the emphasis on unity and equality prevalent in Ahmadi literature, which she had acquired by 1931 while living in Turkey. Nadirah had first learned about Webb in 1931 while reading the preface to MGA’s “The Teachings of Islam” (1910 edition), which Webb had helped edit, and in the early 1940s, after meeting Tunison, a chiropractor and homeopathic doctor who had recently converted to Islam, the two began researching Webb’s life, even going as far as contacting his daughter (See The Light of April, 8, 1944)(See The Light (16 April 1944) — www.alahmadiyya.org).

Armed with a strong faith in the truth of Islam, even after divorcing her husband, Nadirah was committed to promoting her religion, and in 1939 and 1940 had several essays published in Woking’s Lahori-influenced Islamic Review magazine (See Bowen, A History of Conversion to Islam in the United States, Volume 1, White American Muslims before 1975).

Nadira also seems to have written letters to Wali Akram in 1943. She is mentioned 39 times in Bowen. Nadira is mentioned extensively in The Light of April, 8, 1944, in fact, a text of her address, at a meeting of Muslims at Steinway Hall, New York in Nov of 1943, and under the auspices of the Webb memorial committee. Interestingly, Nadirah’s November 1943 meeting was not the first time a ‘Webb Memorial’ project was being discussed in the network of white Muslims in wartime America.

In April of 1947, Via the Lahori-Ahmadi newspaper, “The Light” (See page 2), (Mrs.) Nadira Usman, “The ‘Light’ in New York,”, Bowen infers that she is a white woman, (See Bowen, A History of Conversion to Islam in the United States, Volume 1, White American Muslims before 1975). Bowen calls her Lahori Nadira, in the Light, she seems to indicate that her child is half Egyptian.

Continue reading “Who is Nadira Fines aka Nadira Usman? A white Lahori-Ahmadi in NY in 1943?” →