ahmadiyyafactcheckblog

Intro
The mission of Ex Ahmadis Justice Council International is to combat injustice, oppression, and human rights violations faced by individuals who leave the Ahmadiyya Jamaat and embrace Islam. We are committed to advocating for their rights, raising global awareness of these abuses, and holding the perpetrators accountable under the law. Through legal action, national and international collaboration, and persistent efforts, we strive to ensure justice, equality, and the protection of fundamental human rights for Ex Ahmadis. Our ultimate goal is to create a world where no one faces persecution for their beliefs or choices, and where truth and justice prevail.

The first ever press conference of the Ex-Ahmadi’s Justice Council International. Professor Tahir Ahmad Dar, President (Eajci), Azmat Ullah Bhatti, Vice President (Eajci) and Arshad Ijaz, General Secretary (Eajci)(The clip is also on TikTok and Twitter). They also have a youtube channel, it was also reported on KTV.

At Ex Ahmadis Justice Council International, we actively work to protect the rights of individuals who have left the Ahmadiyya Jamaat and embraced Islam. Our efforts focus on several key areas, including the documentation of violations, where we collect and record evidence of injustices, oppression, and human rights violations committed by the Ahmadiyya Jamaat against Ex Ahmadis and other Muslims. We also provide advocacy and legal support to victims, ensuring their cases are presented in legal and human rights forums to seek justice and accountability. Additionally, we conduct awareness campaigns to highlight the systemic abuse and rights violations perpetrated by the Ahmadiyya Jamaat. Furthermore, we engage in policy advocacy to promote legal measures and policy changes aimed at preventing further persecution and protecting the rights of individuals who choose to leave the Ahmadiyya Jamaat. Through these comprehensive initiatives, Ex Ahmadis Justice Council International strives to create a world where justice prevails, and no individual is persecuted for their beliefs or personal choices.

• House No 262 Block H, East Canal Road Johar Town Lahore
• eajci.org@gmail.com
• +92 330 4299100

Continue reading “Ex-Ahmadi’s Justice Council International” →

Intro
In 1977, K.L. Gillion published “The Fiji Indians: Challenge to European Dominance, 1920-1946″. He only quoted Ahmadiyya on one page and gave no references. He alleges that all of his info came from oral tradition. He quoted the Fiji Times and Herald of Nov 21-22-24-26, 1938 in terms of what happened after the Ahmadi’s were banned from all Muslims spaces. Check out my essay on the history of Ahmadiyya in Fiji and on Muhammad Abdullah.

Allegedly, several Fiji Indian Muslims were converted to Ahmadiyya ideas by Muhammad Abdulla, headmaster of the Hidayatul-Islam school at Nausori. Prominent Ahmadiyyas included Muhammad Tawahir Khan, a garage proprietor, transport operator and electricity contractor of Lautoka, the Sahu Khan family of Suva, and X. K. N. Dean. In 1933, in the name of the Fiji Muslim League, they brought out an Ahmadiyya preacher, Mirza Muzaffar Beg, after secret negotiations that angered the older orthodox Muslims. But they were not able to secure control of the League, and formed their own organisation, the Ahmadiyya Anjuman Ishaat-i-Islam. Disputes over the control of mosques and schools continued for some years, accompanied by violence and police intervention on occasion. The orthodox were more numerous, but the Ahmadiyyas had able, educated and wealthy leaders. Muzaffar Beg also angered the Arya Samajists, who protested that they had no champion since the government had refused to allow Srikrishna Sharma to return to Fiji after a visit to India and had also refused entry permits to other known Arya Samajist preachers. But the government did not take sides in these religious and sectarian disputes, and it applied the same treatment to Muzaffar Beg after his return to India.

Continue reading “The Ahmadiyya Movement in Fiji was quoted in K.L. Gillion, “The Fiji Indians: Challenge to European Dominance, 1920-1946”” →

Intro
Rahmat Mansoor (a fraudy real estate agent) is living on an asylum visa in Bradford, Canada and working the Ahmadiyya angle. He keeps trying to get elected in Ward-1 as a Councillor (see his attempt in 2022). In fact, he seems to be working with Councillor Duhaney as he manipulates the citizens of Bradford for the gain of the AMJ-Canada Inc. He lies about everything! I mean everything!

The other Ahmadiyya politician in Bradford, and also a politician, is Munawar Chaudhary who tried to get elected in Bradford to help Ahmadiyya get special treatment and a free hand in building and expansion. However, all of that has failed thus far, but how long will they continue to clash?

Continue reading “Rahmat Mansoor is an Ahmadiyya politician in Bradford, Canada, and working the Ahmadiyya angle” →

Intro
On 1-18-25, Bro Imtiaz debated Saleem Meer on the topic of “Truthfulness” Or Falsehood Of Mirza Ghulam Qadiani. This is part of a 4 series debate. The first was on 1-4-25, Part-2 was on 1-11-25, and Part-3 was today. The final debate is Amir Haq vs. Saleem Meer on the topic of Yuz Asaf, this was supposed to have been done 4 years ago, however, Saleem Meer ran off and refused.

Saleem spoke very disrespectfully about Muhammad (saw)(see herein on twitter and tiktok).

The full review is in the below, check out Part-1 herein, Part-2 herein and Part-3 in pieces herein.

*–my personal notes. 

Continue reading ““Truthfulness” Or Falsehood Of Mirza Ghulam Qadiani, Debate-3, Bro Imtiaz (questioner) vs. Saleem Meer (respondent) 1-18-25—-Part-3, 28:32 to ….” →

Intro
On 1-11-25, Bro Imtiaz debated Saleem Meer (Qadiani) on the topic of the Finality of Prophethood. This is part of a 4 series debate. The first was on 1-4-25, today was Part-2 and Part-3 is next Saturday (1-18-25). The final debate is Amir Haq vs. Saleem Meer on the topic of Yuz Asaf, this was supposed to have been done 4 years ago, however, Saleem Meer ran off and refused.

Saleem Meer seems to have accidentally said that ALL types of prophethoods have ended (see the clip on twitter).

However, the first 2 hours were textbook Ahmadiyya back-peddling. They discussed the differences between Nabi and Rasul.

Continue reading “Bro Imtiaz vs. Saleem Meer-Finality of Prophethood debate on 1-11-2025” →

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)?” →