ahmadiyyafactcheckblog

Intro
In this video, this guy (Abbas Ahmad a maternal grandson of BA Rafiq), full video can be found herein)(See him on TikTok too, @frommosquetocross) who didn’t give his name alleges that he was born a Qadiani-Ahmadi and has converted to Christianity now. Interestingly, he said his father was abusive, which led to him being homeless and committing sin.

–At 24:35, he met a Christian woman in 2021, had some relations with her and went to Church and almost became a Christian. But she was the wrong kind of Christian and it didn’t work out? However, she was all about the money and it turned Aboss Khan off from Christianity. He also says that GOD should have taken care of him if he really existed. Aboss Khan had 10 years of freedom.

–At 6:50, Abbas confesses that his father was abusing him on a daily basis. It was Ahmadiyya or nothing! His father didn’t care about him, only Ahmadiyya.

–At 25:55, Aboss Khan confesses that he was in a reliationship with a Christian woman for 6 years! However, this contradicts his entire story. What years was this? Aboss Khan alleges that this woman’s mother was only a Christian in name, however, she had crosses all over her house. Aboss Khan thought he was gonna spend the rest of his life with her. However, they took a vacation and he came back and it was over. He lost his cars, his dogs and his house and he got really angry with GOD. However, this contradicts his story that he gave up on God in 2011, this was many years later. After this happened, Aboss Khan confesses that he planned to move to Dallas, Texas and give his life to the devil, via smoking weed, drinking beer and etc.

His mother is Amatul Jameel, she was born in London. His father is Ijaz Ahmad Khan, son of Subedar Abd ul Ghafoor Khan of Topi of the Frontier Province. Subedar Sahib has, by the grace of God, served the Jamaat in various capacities. He had the honour of being a body guard of Hazrat Khalifatul Masih II for a number of years. Both Ijaz and Jameela have been blessed with five boys. The eldest, Iftikhar Ahmad Khan has married Rabia a daughter of his father’s sister. The second son is named Riaz Ahmad, the third son is named Ghalib Ahmad, the fourth son is named Abbas Ahmad and the youngest is named Ayaz Ahmad. They all live in Detroit. Ijaz Ahmad Khan works in the IT industry. He and his whole family are enthusiastic workers of the Jamaat.

On 3-12-26, Abbad Ahmad frantically messaged me on tiktok and begged me to remove this essay. He alleges that even though he had a 6-year relationship, he didn’t have pre-marital sex with this woman, he said she was black too.

Continue reading “Another Ex-Ahmadi turned Christian (March-2026), Abbas Ahmad, the maternal grandson of BA Rafiq–ex-imam Al-Fazl Mosque in London” →

Intro
In Feb-Mar-2026, Ramadhan is being celebrated by Muslims all around the world. In Qadian, the Qadiani-Ahmadi’s are forced to share Qadian with the Sikhs, who recently had their SANG programs wherein they walked through the Ahmadiyya Mohalla (neighborhood) and danced (See the clip on tiktok and Twitter). This is how the Qadiani-Ahmadi’s celebrate Ramadhan in Qadian in 2026.

Continue reading “Ramadhan-2026 in Qadian, India” →

Intro
Via “W.D. Fard‘s First Footsteps in America: The Trail in Oregon” (2025) Anton Batey and Kevin Morris found a case from 1927, i.e., The 1927 case of People v. Ford (81 Cal. App. 450). They referenced “The Pacific Reporter” 968.; Reports of Cases Determined in the Courts of Appeal of the State of California, vol. 81, Bancroft-Whitney, 1928, pp. 449-455. This case can be found herein at The Pacific reporter v.253, pages 966-968)(Dated Feb-23-1927)(See the scans in the below). 

However, in their research work, Anton Batey and Kevin Morris told the world that this case focuses on the Fard’s criminal appeal following his conviction for offering to sell narcotics alongside Donaldson (in 1926). This appeal, brought solely by Ford, highlights issues related to the sufficiency of evidence, the admissibility of co-defendant statements, and Ford’s apparent attempts to shift blame onto Donaldson. The dynamic between the two raises the possibility of a falling-out, particularly given Ford’s efforts to minimize his role and suggest Donaldson bore greater responsibility. One might speculate whether Ford resented Donaldson for failing to properly vet the undercover officer, ultimately leading to their arrest. The facts of the case reveal a coordinated effort between the two defendants. Donaldson, acting as the initial point of contact, negotiated with an undercover officer posing as a prospective narcotics buyer. Donaldson then introduced the officer to Ford at a restaurant owned and operated by Ford. During their meeting, Donaldson retrieved a newspaper wrapped package containing narcotics from Ford’s premises. Although Ford initially denied involvement, claiming the package was “a bundle of old laundry,” he later admitted his connection to it. The narcotics were seized by law enforcement and identified as heroin and morphine. A major point of contention in Ford’s appeal was the use of Donaldson’s statements made in his absence. Typically, such statements are inadmissible unless a conspiracy or partnership is clearly established. In this case, the court determined that the two men were indeed partners in the crime, as evidenced by their coordinated actions and Donaldson’s description of their agreement to split profits. As a result, Donaldson’s statements were deemed admissible because they furthered the objectives of their joint enterprise. Fard’s defense rested on d istancing himself from Donaldson. He argued that Donaldson acted independently and that the evidence linking him (Ford) to the crime was insufficient. His appeal also challenged the trial court’s refusal to grant a directed verdict in his favor, claiming there was no conclusive proof of his active participation. However, the appellate court found otherwise. Testimony from the undercover officer, Ford’s own admissions, and Donaldson’s statements presented a consistent narrative of Ford’s direct involvement. The evidence demonstrated that Ford not only facilitated the transaction but also stood to profit equally.

Continue reading “Did Fard cut a deal with U.S. intelligence agencies in 1929? To get out of jail and lead Black Moslems astray?” →

Intro
In the mid-1990’s, Mirza Tahir Ahmad and his team of writers published “Revelation, Rationality, Knowledge & Truth” (1998).

In the chapter “The Quran and Cosmology,” Mirza Tahir Ahmad first establishes his own standard – that scientific consensus is the measure of truth. On page 303 he writes:

“The concept of the expanding universe belongs to the former category, and has been universally accepted by the scientific community as ‘fact’.”

This matters because it sets up his own benchmark. He is saying: when science reaches consensus, we accept it. Keep that in mind.

He supports the expanding universe claim with Surah 51:48:

“And the heaven We built with Our own powers (aydin) and indeed We go on expanding it (musi’ūn).”

He then presents two competing theories about the ultimate fate of the universe. On page 305:

“One of the two theories relating to the expansion predicts that the universe thus created will carry on expanding forever. The other claims that the expansion of the universe will, at some time, be reversed because the inward gravitational pull will ultimately prevail. Eventually, all matter will be pulled back again to form perhaps another gigantic black hole.”

He was fully aware both options existed. This was not an innocent remark. He then makes his choice explicit, on pages 305-306:

“This latter view appears to be supported by the Quran.”

The Quranic verses he uses to support the Big Crunch specifically are two. The first is Surah 21:31 (page 304), which he uses to describe the original singularity and Big Bang:

“Do not the unbelievers see that the heavens and the earth were a closed-up mass (ratqan), then We clove them asunder (fataqnā)? And We made from water every living thing. Will they not then believe?”

He interprets the word ratqan – meaning “closed-up mass” or “total darkness” – as a description of a black hole singularity, and fataqnā – “We clove them asunder” – as the Big Bang eruption from it.

The second verse, which he uses specifically to support the Big Crunch collapse and recreation, is Surah 21:105 (page 306):

“Remember the day when We shall roll up the heavens like the rolling up of scrolls…”

And the continuation of the same verse:

“As We began the first creation, so shall We repeat it; a promise binding on Us; that We shall certainly fulfil.”

He interprets “rolling up the heavens like scrolls” as matter being pulled into a black hole – the Big Crunch collapse – and “We shall repeat it” as the universe being recreated from that singularity, completing an eternal cycle.

On page 307 he makes clear this is not a tentative observation but a confident claim about divine knowledge:

“This wrapping up and unfolding of the universe appears to be an ongoing phenomenon, according to the Holy Quran…one is wonder-struck by the fact that this most advanced knowledge, regarding the perpetually repeating phenomenon of creation, was revealed more than fourteen hundred years ago to an unlettered dweller of the Arabian desert.”

The argument is clear: these verses predicted the Big Crunch and an oscillating universe. This is presented as evidence of divine authorship.

What the Science Said – and When

Here is where things get interesting.

RRKT was published in 1998. That same year, two independent teams of astronomers were completing observations that would permanently change our understanding of the universe.

The High-Z Supernova Search Team and the Supernova Cosmology Project both studied distant Type Ia supernovae – essentially using exploding stars as measuring tools across vast cosmic distances. Their conclusion, published in 1998 and 1999, was not what anyone expected: the universe’s expansion is not slowing down under gravity. It is speeding up. Something – now called dark energy – is pushing everything apart at an accelerating rate.

The scientific community considered this so significant it was awarded the Nobel Prize in Physics in 2011.

You can read the original papers yourself:

• Riess et al. (1998): https://arxiv.org/abs/astro-ph/9805201
• Perlmutter et al. (1999): https://arxiv.org/abs/astro-ph/9812133
• Nobel Prize summary: https://www.nobelprize.org/prizes/physics/2011/summary/

An accelerating expansion doesn’t merely complicate the Big Crunch model. It directly contradicts the specific mechanism Mirza Tahir Ahmad described – that “inward gravitational pull will ultimately prevail.” According to our best current evidence, it will not prevail. The Quranically endorsed view was being falsified in real time, the same year the book was printed.

A Note on the “But DESI Data” Response

I want to address this preemptively because I expect it will come up. Recent observations from the DESI telescope suggest dark energy may be weakening slightly, which some have interpreted as potentially reopening the door to a Big Crunch scenario. Some have already pointed to this as vindication of RRKT.

I’d ask you to look at this carefully.

The DESI findings are preliminary, actively debated among cosmologists, and nowhere near establishing a Big Crunch as the likely fate of the universe. But more importantly – even if the Big Crunch eventually turns out to be correct – that wouldn’t validate the methodology used in RRKT.

Look at the pattern:

• Two options exist in 1998 → one is selected and called Quranic
• Science moves against that option → no update, no acknowledgment
• New tentative data hints at possible revival → claimed as vindication

A claim that can accommodate any scientific outcome is not a prediction. It is an unfalsifiable position. And an unfalsifiable position, no matter how sincerely held, cannot serve as evidence of anything.

The Methodology Problem

This is what I find most worth examining – not whether the Big Crunch turns out to be right or wrong, but how the argument is constructed.

A genuine scientific prediction has to meet three criteria: it must be made before the evidence, it must be specific enough to be proven wrong, and it must actually risk being wrong.

Notice the careful language Mirza Tahir Ahmad uses – “this latter view appears to be supported.” That hedge is doing significant work. It is vague enough to retreat from if the science goes the wrong way, while sounding confident enough to be persuasive to readers unfamiliar with the active scientific debate happening at the time of writing.

What we’re actually seeing in this chapter is a pattern sometimes called retrofitting – taking an existing scientific debate, choosing a side, and presenting that choice as ancient divine knowledge. The problem with this approach is that it can be done with almost any ancient text and almost any scientific debate if you’re willing to be flexible enough with interpretation. Which means it doesn’t actually establish anything distinctive about the Quran.

If eternal expansion had become the overwhelming consensus, different verses would have been found to support that. The interpretation follows the science rather than preceding it. That’s the opposite of prediction.

What I Find Genuinely Interesting

I want to be clear that I don’t think Mirza Tahir Ahmad was being deliberately dishonest. I think he was genuinely excited by cosmology, genuinely curious about the universe, and genuinely wanted to share that excitement with his community. There’s real learning in these pages. He read widely and engaged seriously with difficult material.

That curiosity is admirable. The universe really is extraordinary – far stranger and more humbling than any of our prior assumptions about it. The discovery that it is accelerating outward, driven by a force we still don’t fully understand, is one of the most astonishing findings in the history of science.

But the universe being astonishing doesn’t mean any particular text predicted it. And I think we do a disservice to both science and to honest inquiry when we claim otherwise.

The cosmos doesn’t need our scriptures to validate it. It is extraordinary on its own terms. And following the evidence honestly – even when it leads somewhere unexpected, even when it overturns what we thought we knew – is more interesting, more rigorous, and ultimately more rewarding than finding confirmations of what we already believe.

Summary

• RRKT p.303 establishes scientific consensus as the standard of truth – his own benchmark.
• RRKT p.304 uses Surah 21:31 (ratqan/fataqnā) to describe the original Big Bang singularity.
• RRKT p.305-306 explicitly endorses the Big Crunch as the Quranically supported view, citing Surah 21:105 – “rolling up the heavens like scrolls” – as describing gravitational collapse.
• The same year of publication, 1998, landmark supernova observations established that the universe’s expansion is accelerating – directly contradicting the Big Crunch mechanism described.
• This was confirmed by the 2011 Nobel Prize in Physics.
• The Quranic verses used are flexible enough to support multiple cosmological interpretations, which is precisely the problem – a genuine prediction cannot mean everything.
• The DESI data response doesn’t rescue the methodology even if the findings eventually hold up.
• The deeper issue is that retrofitting existing scientific debates onto ancient texts is not prediction – it’s pattern matching after the fact.

I’m genuinely curious what others think, particularly those who have read RRKT carefully. Am I misreading the claim? Is there a stronger version of the Ahmadi response I haven’t considered?

Continue reading ““Revelation, Rationality, Knowledge & Truth” (1998) by Mirza Tahir Ahmad—book review” →

Intro
James Lomax (1886-1957) was born on October 14, 1886, in Abbeville, South Carolina. After attending school in Columbia, South Carolina, he traveled north to Chicago, where he was an early member of the Moorish Science Temple of America (MST) in 1926. He was appointed to lead the MST temple in Detroit. In this era, he was also known as Lomax Bey and Ali Mohammed Bey and became a regional governor of the group, but in 1929, after some doubt about the veracity of the MST teachings, he left to pursue authentic religious knowledge (See Bowen).

It is unknown if Professor Muhammad Elzadeen (aka Lomax Bey, Ali Mohammed Bey, Mehmat Ali, Ali Mehmet Bey, Ez Al Deen and James Lomax) interacted with the Qadiani-Ahmadi’s in the 1920’s.

In 1925, he became the “Sheik of the Chicago Grand Temple” (p. 19) on 1 October (See Fathie Abdat).

In 1927, Lomax Bey was made in-charge of the Detroit Temple.

In 1928, a photo appeared wherein Professor Ezzeldeen can be seen.

In 1929 (Feb-15), Lomax Bey allegedly violated some rules and was called a traitor. Lomax-Bey broke with the MSTA and founded the short-lived Mohammedan Church Temple/Mohammedan Temple of America in Lansing, Michigan. Abdat presents this as a sign of his increasing identification with Sunni Islam. After a gun battle on 12 March 1929, Drew Ali expelled Lomax-Bey from the MSTA.

In 1930 (May 26), the Reno Gazette-Journal of Mon, May 26, 1930 ·Page 4 reported that a Detroit area Negro named James Lummax was telling his fellow Negro’s to leave America for Turkey.

In 1930 (May-31), The Chicago Defender of Sat, May 31, 1930 ·Page 1 alleged that Negro American’s were seeking a homeland in Turkey, led by James Lummax, aka Ali Mehmed Bey is the leader of this delegation.

In 1930 (June-30), Mehmet Ali was in Instanbul Turkey, he was called a “Moslem Moses”. Mehmat Ali begged to the President of Turkey, Mustepha Kamal Pasha to give black people in America some free land so that they can resettle. Mehmat Ali specifically asked for land on the shores of the Bosphorus and alleged that there was already an American community therein (See The Macon Telegraph of Mon, Jun 30, 1930 ·Page 11 and 10+ newspapers)(See also “The Chicago Defender” of Sat, May 31, 1930 ·Page 1).

In 1930, he traveled to Turkey under the name Ali Mohammed Bey to deliver a petition to Turkish leader Kemal Ataturk on behalf of African Americans facing Jim Crow, lynchings and legal segregation in the United States. 1 The petition included a proposal to relocate a group of his followers to Turkey to settle on any underpopulated farming land. He had the idea that African Americans could be free only by owning and farming their own land. A concept with deep roots in American and African American history. For him, land was the key to the liberation. In the end, his hopes to relocate to Turkey did not materialize, but was advised that his efforts to gain higher religious knowledge would best be realized in Egypt where there many Islamic scholars and teachers. With some financial assistance from the Turks, he was able to travel to Egypt where he arrived in 1931.

In 1939 (Jan-31), Professor Muhammed Ez Al Deen is announced as the leader of the Negro Moslem Mission at 155 Madison St, NY (See the Buffalo Courier Express of Tue, Jan 31, 1939 ·Page 18). In 1939 (Feb-1), Prof. Muhammed Ez Al Deen objected to the phrase “Negro Moslem” which was reported in the Buffalo Courier of Jan-31-1939. Prof. Muhammed Ez Al Deen said that they should be called “Arab Moslem” and anyone who is from the blood of Muhammad (Saw) is an Arab, color doesn’t matter (See Buffalo Courier Express of Wed, Feb 01, 1939 ·Page 18).

In 1957, Muhammad Elzadeen aka Lomax Bey, Ali Mohammed Bey, Mehmat Ali, Ali Mehmet Bey, Ez Al Deen and James Lomax died.

Continue reading “Professor Muhammad Elzadeen and his connections to Ahmadiyya? What was his motivation?” →

Intro
In 1911, 3 years after MGA, the Ahmadiyya Movement published a writ wherein it alleged that MGA hated the word “Maulvi” and considered a cuss word towards himself if anyone call him a Maulvi (See al-Badr, vol. 11, nos. 8-9, dated 30 November 1911, p. 3, via Malfuzat-1, online English edition, page 8)(listen to Sara Naz explaining this).

Continue reading “Mirza Ghulam Ahmad said that the word “Maulvi” was a curse word” →

Intro
In Canada, Dr. Maood Bin Tahir is a dirty Qadiani-Ahmadi lawyer involved with immigration fraud for Ahmadi’s. In 2026, he represented Munir Ahmad Malhi after his refugee status was revoked by Canadian courts because Malhi was a known police officer turned criminal in Pakistan. Munir Ahmad Malhi is also a Qadiani-Ahmadi and got asylum in Canada in 2020.

Dr. Maood Bin Tahir is also the President of the Ahmadiyya lawyers Association in Canada.

Continue reading “Dr. Maood Bin Tahir is a dirty Qadiani-Ahmadi lawyer involved with immigration fraud for Ahmadi’s in Canada” →

Intro
In 2020, Munir Ahmad Malhi, a former head constable with Pakistan’s Punjab Police Service, came to Canada with his wife and initially won refugee protection due to risks of persecution as an Ahmadi. However, the federal government later argued he was complicit in systemic abuses committed by the police force, including torture and extrajudicial killings.

In 2024, Canada’s Immigration Division ruled Malhi inadmissible and ordered his deportation, finding he knowingly and significantly contributed to the police force’s crimes, even without direct involvement.

Continue reading “Munir Ahmad Malhi is a Qadiani-Ahmadi and committed Asylum fraud in 2020, however, Canadian immigration court gave him another chance” →

Intro
A Qadiani-Ahmadi in Canada, Mr. Irfan Ahmad recently had his refugee status revoked by the Canadian Citizenship and Immigration Department. It seems that he was accepted for re-settlement in Canada in 2014 under the “Convention refugee abroad” program on the basis that he required protection from Pakistan on account of his Ahmadi faith.

However, via investigation, Mr. Irfan Ahmad travelled to Pakistan on his Pakistani passport six times between January 2016 and March 2022, for a total of 336 days. Based on these facts, a Canadian Immigration court ruled that Mr. Irfan Ahmad voluntarily “reavailed himself” and thus his refugee status was automatically revoked. In 2026, Mr. Irfan or his lawyer argued that this finding was unreasonable and that he had compelling reasons to return, namely, for marriage, for the birth of his child, and to attend to his parents’ illness and funeral.

The Refugee Protection Division (RPD) rejected all of the Applicant’s submissions, finding, among other things, there was inconsistency related to the Applicant’s identification of the agents of persecution. The RPD considered the Applicant’s testimony about precautionary measures in Pakistan such as travelling at night and remaining at home as much as possible, but found his activities, such as bringing his family to Pakistan and having a wedding with 80-90 guests, irreconcilable with his alleged subjective fear of persecution. The RPD accepted that the Applicant did not know he risked his status in Canada by travelling to Pakistan but found it to be only a relevant factor rather than a determinative one

In the end, the Judge ruled that the application for judicial review is granted. Thus, Mr. Irfan Ahmad seems to have been given another chance to prove that he wants to be a Canadian citizen. Jamie Sarkonak wrote a detailed article in the NP just in January about the judge here, Avvy Go, who has made similar decisions. On the face of them, they are clearly not rational decisions. I remember her conclusion, also deserving of an article in the NP, where Eritreans who had Swedish citizenship claimed asylum here, and this judge allowed them to stay because they said their older child would be prejudiced if not allowed to complete the school year here (instead of in Sweden, I guess). I don’t know what transpired afterwards. Why is this person still on the bench?

Continue reading “A Canadian Immigration court has revoked an Ahmadi asylum seekers refugee status based on fraud–the case of Irfan Ahmad” →