Tuhfa-e-Ghaznaviyyah, quotes and background info

Per Ahmadiyya sources, this book was written by MGA and his team of writers in 1900 and published in 1902. The book is only 60 pages and is found in RK-15. This refers to MGA’s Mubahila challenge with Abdul Haq Ghaznavi (also called Miyan ‘Abdul-Haqq of Ghazni), a follower of Abdul Jabbar and a disciple of the famous Ahl-e-Hadith Imam Maulawi Abdullah Ghaznavi (1811–1881), began a Mubahila with MGA in 1891 over the topic of the death of Esa (As) (see Life of Ahmad by Dard, page 239), the Mubahila eventually happened in 1893 in the Eidgah ground of Amristar. Mirza Ghulam Ahmad Qadiani died during the lifetime of Maulana Abdul Haq Ghaznavi on May 26, 1908, whereas Maulana Abdul Haq Ghaznavi (Allah’s mercy on him) expired 9 years later, on May 16, 1917. Further, MGA called him as the son of prostitutes, the famous, Baghaya insult.
In Anjam-E-Athim, MGA writes: 

About Abdul Haq’s wife: 

“Ab Abdul Haq ko zaroor poochna chahiey ke uss ka wo mubahla ki barkat ka larka (boy) kahan gaya, kia andar hi andar pait me tahleel (disappear) pa gia ya phir rajaat qahqari(again) ker ke nutfa bun gia” (Roohani Khazain Volume 11, Page 311).  English translation is as follows, “Now ask Abdul Haq certainly about that Mubahila he had with me, where are the blessings of a boy, where did it go? Did he disappear ……”

“aur ab tak iss ( Abdul Haq ) ki aurat ke pait sei aik chooha bhi paida na hoa” (Roohani Khazain Volume 11, Page 311).  English translation is as follows, And until now, his wife hasn’t even given birth to a mouse.
MGA mentions Abdul Haq in HW.

Tuhfa-e-Ghaznaviyyah, p. 4, Ruhani Khaza’in, vol. 15, p. 534, (Via Hidden Treasures)

“””This leaflet tackles two issues: First, Mian ‘Abdul Haq has made a reference to signs and prophecies which in reality have been fulfilled or at the point of being fulfilled and tried to mislead the general public claiming that these were not fulfilled.”””
Tuhfa-e-Ghaznaviyyah, p. 8, Ruhani Khaza’in,vol. 15, p. 538, (Via Hidden Treasures)

“””Second, attack of Mian ‘Abdul Haq consists in rejection of a proposal which I made following a revelation in a way to arrive at a decision and this was also published by me in an earlier leaflet: that is in order to find out the truth, we pray for recovery of the sick people selected by lot. Mian ‘Abdul Haq does not accept it on the plea that who will bear the expenses of assembly of the scholars and saints of India and Punjab at one place.”””
Ruhani Khaza’in,vol. 15, p. 580


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What’s the definition of an Ahmadi?

With the recent murder of Tahir Naseem in Peshawar, Pakistan, the question is now arising as to what is the definition of an ‘Ahmadi’? Obviously, Tahir Naseem had been kicked out of the Jamaat-e-Ahmadiyya by the Khalifa, Mirza Masroor Ahmad, since he was claiming prophethood and seemed to be totally crazy. However, it should be remembered that #ahmadis always argue on social media that all prophets were called crazy. Nevertheless, the tragic death of Tahir Naseem has shocked all of us. Rabwah times, the official-unofficial mouthpiece of the #ahmadiyya movement tweeted that Tahir Naseem was an #ahmadi, and this murder was that of an #ahmadi. However, the official spokesman of Ahmadiyya in Pakistan, Saleem ud Din immediately tweeted that Tahir Naseem was not an Ahmadi, instead he was an ex-Ahmadi.

Whats the definition of an Ahmadi?
MGA never gave a definition. His Khalifa’s never gave a definition. The Lahori-Ahmadi’s never gave a definition. #ahmadis always argue with Muslims that we have NO definition of a Muslim. We counter-argue that people don’t make this definition, its up to an islamic government to take up the question, if they like. For example, the Ottoman Empire and Mughal Empire had their own definitions of a Muslim, however, it was most likely the same, since they were using Hanafi fiqh.


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Holger Kersten and the false idea of Jesus of India

Mirza Ghulam Ahmad and his team of writers totally lied about Jesus in India, in fact, MGA’s teams book, “Jesus in India”, Yuz Asaf is not mentioned at all, this book was published per the order of Noorudin in late 1908. They took the lies of Nicholas Notovitch and spun them for their own benefit. However, they went toooo far and claimed that Esa (as) = Yuz Asaf, which has been totally disproven. In fact, Max Muller disproved it back in the early 1900’s.

Who is Holger Kersten?
Holger Kersten (born 1951) is a German writer on myth, legend, religion and esoteric subjects. He is best known for the books about Jesus’ early years and later years in India. Kersten’s views have received no support from mainstream scholarship.

Jesus Lived in India, 1983

Jesus Lived in India promotes the claim of Nicolas Notovich (1894) regarding the unknown years of Jesus between the ages of 12 and 30 in India. The consensus view amongst modern scholars is that Notovitch’s account of the travels of Jesus to India was a hoax. Kersten also promotes Ahmadiyya founder Ghulam Ahmad‘s claims regarding the years aged 33 to age 120 in India, and the burial of Jesus at the Roza Bal shrine in Srinagar. Kersten also draws on earlier material by Louis JacolliotAndreas Fabeer-Kaiser, and German popular novelist Siegfried Obermeier (also 1983). The book was translated into Chinese in 1987.

Like others before him Kersten follows Mirza Ghulam Ahmad in his sources. For example, a passage in the Bhavishya Purana which refers to Jesus as “Isa-Masih” (Jesus the Messiah). The passage describes the Hindu king Shalivahana travelling to mountains where he meets a man who calls himself Isa, son of a Virgin. Isa says he has ministered to the Mlecchas, explaining that he has reformed the lives of the mlecchas by recommending principles of mental purity, japa by chanting holy names, and meditation. Kersten interprets this as a record of Jesus in Kashmir. In reality the passage is an 18th-century dialogue also featuring Muhammed, and not an early source as Ahmad claimed. Most scholars consider this part of the Purana to be a 19th-century interpolation.

The book achieved great popularity in Germany and overseas, though competed with the better-known Siegfried Obermeier’s book in Germany. The Indologist Günter Grönbold included a highly critical debunking of Obermeier and Kersten’s interpretations of Buddhist sources among various expositions of Jesus in India theories in Jesus in Indien. Das Ende einer Legende (Jesus in India, the end of a Legend, 1985). Wilhelm Schneemelcher in introducing the subject of New Testament Apocrypha (1991) uses Kersten by way of illustration of the development of legendary Gospel traditions and notes how Kersten “attempted to work up Notovitch and Ahmadiyya legends with many other alleged witnesses into a complete picture.” McGetchin notes that once his story had been re-examined by historians, Notovitch confessed to having fabricated the evidence.

However, in 1922 Swami Abhedananda visited the Hemis monastery and corroborated much of Notovitch’s story. Given access to the manuscripts on Jesus Christ, Abhedananda later published an abbreviated version of Notovich’s translated account. After Abhedananda’s death in 1939, one of his disciples inquired about the documents at the monastery, but was told they disappeared.

The Original Jesus, 1994

In a later work co-written with parapsychologist Elmar R. Gruber (b. 1955), Der Ur-Jesus (1994), translated The Original Jesus (1995) Kersten argues that Buddhism appears to have had a substantial influence on the life and teachings of Jesus. They hold that Jesus was influenced by the teachings and practices of Therapeutae, described by the authors as teachers of the Buddhist Theravada school then living in Judaea, although the only account, the extensive description by Philo of Alexandria describes them as a charismatic Hellenistic Jewish community following the Law of Moses. Gruber and Kersten assert that Jesus lived the life of a Buddhist and taught Buddhist ideals to his disciples. In doing so their work draws on earlier comparisons between Buddhism and Christianity such as the Oxford New Testament scholar Burnett Hillman Streeter (1932) who argued that the moral teaching of the Gautama Buddha has four remarkable resemblances to the Sermon on the Mount.

The Jesus Conspiracy, 1997

The ideas of the two earlier books were developed and related to the Turin Shroud in Das Jesus-Komplott: die Wahrheit über das Turiner Grabtuch, and Jesus starb nicht am Kreuz — Die Botschaft des Turiner Grabtuchs (1998) The Jesus Conspiracy: The Turin Shroud and the Truth About the Resurrection. The Jesus Conspiracy proposes that the Vatican interfered with the 1988 Radiocarbon 14 dating of the Shroud of Turin to show a medieval date for its origin. The authors propose that the shroud is authentic as the burial cloth of Jesus, but that evidence including blood tracks shows that Jesus was alive following his crucifixion. They argue that the Mandylion or Image of Edessa, known from the sixth century, was the Shroud, but folded to only show the face of Jesus. Because Jesus surviving the cross would contradict the teaching of the Resurrection, the central belief in Christianity, the authors allege that the Vatican used a piece from a 13th-century cloth with a similar herringbone weave to the Shroud of Turin as a substitute in the carbon dating. In part three, Elmar R. Gruber attempts to explain many details concerning what happened in “that dramatic hour of Good Friday“. The book’ repeats the author’s earlier arguments that after the crucifixion Jesus moved to India. In a later book, they argued that he had become a Buddhist monk.

Critical Response
None of Kersten’s works have found any support in mainstream scholarship — either Biblical or Indologist. The noted German scholar of New Testament Apocrypha Wilhelm Schneemelcher, in a revision of his standard work prior to his death in 2003, and in unusually strong language for the scholarly community states that Kersten’s work is based on “fantasy, untruth and ignorance (above all in the linguistic area)” and “has nothing to do with historical research. Gerald O’Collins and Daniel Kendall view that “Kersten’s discredited book” is simply the repackaging of Notovich and Ahmad’s material for consumption by the general public.


Links and Related Essay’s

#ahmadiyya #ahmadiyyafactcheckblog

  1.  Penguin Books India
  2. ^ Reinhard Feldmeier Die Bibel: Entstehung – Botschaft – Wirkung 2004 Page 164 “In Deutschland war es vor allem Holger Kersten, der mit seinem Buch »Jesus lebte in Indien« (zuerst 1984, Neuauflage 1993)23 die These vom Indienaufenthalt Jesu populär machte. Die bereits oben angesprochene »Lücke im Leben Jesu«”
  3. Jump up to:a b New Testament Apocrypha, Vol. 1: Gospels and Related Writings by Wilhelm Schneemelcher and R. Mcl. Wilson (Dec 1, 1990) ISBN 066422721X page 84. “Such works, in which fantasy, untruth and ignorance (above all in the linguistic area) are combined, and which are in addition marked by anti-Church feeling, have nothing to do with historical research. “
  4. ^ Jesus lebte in Indien – Sein geheimes Leben vor und nach der Kreuzigung. Ullstein-Verlag, Berlin 1998, ISBN 3-5483-5490-4, (1. Auflage: Droemer Knaur, München 1983, ISBN 3-426-03712-2).
  5. ^ Mark Bothe Die Jesus-in-Indien-Legende Über eine alternative Lebensgeschichte des Jesus von Nazareth 3 Die modernen Autoren. Wie eingangs erwähnt sieht Grönbold diese Quellen als Grundsteine für die moderne JiIL an. Choudhury, Faber-Kaiser, Obermeier und Kersten hätten die Idee für ihre Theoreme aus diesen Quellen entnommen und ihre Beweisargumente gingen auf die Autoren der ersten Phase wie Jacolliot zurück.
  6. ^ Chinese edition: 霍尔根·凯斯顿, translators 赵振权 and 王宽湘 title:《耶稣在印度》, published 国际文化出版公司 1987
  7. ^ Holger Kersten, Jesus Lived in India: His Unknown Life Before and After the Crucifixion, Penguin Books India, 2001, p.260.
  8. ^ See Swami Parmeshwaranand, “Christ in the Bhavisya Purana”, Encyclopaedic Dictionary of Purānas, Sarup, 2001, pp.278ff; Wendy Doniger, Purāna Perennis: Reciprocity and Transformation in Hindu and Jaina Texts, SUNY Press, 1993, p.105.
  9. ^ Daniel Kendall – 1996 On reissuing Venturini in Gregorianum — Page 258 Pontificia università gregoriana (Rome) “The whole story of how this legend was simply created (without a shred of evidence in its support), spread widely among a gullible public and still finds such latter-day exponents as Holger Kersten is splendidly told by Günther Grönbold. In Jesus Survived Crucifixion Soami Divyanand offers a recent repetition of the legend originally fashioned by Ghulam Ahmad. Divyanand draws on Kersten’ s discredited book, Jesus Lived in India.”
  10. ^ New Testament Apocrypha: Gospels and Related Writings – Page 84 Wilhelm Schneemelcher, R McL Wilson – 1991 “Kersten for example attempted to work up Notovitch and Ahmadiyya legends with many other alleged witnesses into a complete picture26. Thus Levi’s Aquarian Gospel (1905)27 is pressed into service, along with the Turin shroud and the “
  11. ^ Indology, Indomania, and Orientalism by Douglas T. McGetchin (Jan 1, 2010) Fairleigh Dickinson University Press ISBN 083864208X page 133 “Faced with this cross-examination, Notovich confessed to fabricating his evidence.”
  12. ^ Chaitanya, Brahmachari Bhairab; Swami Abhedananda’s Journey into Kashmir and Tibet; Ramakrishna Vedanta Math, Calcutta, 1987 (first published in Bengali in 1929) pp.119-121, 164-166; ISBN 0874816432
  13. ^ Richard, Hooper; Jesus, Buddha, Krishna, and Lao Tzu; 2012 p. 176 ISBN 1571746803
  14. ^ Der Ur-Jesus — Die buddhistischen Quellen des frühen Christentums. Langen-Müller Verlag, München 1994, ISBN 3-7844-2504-6.
  15. ^ Gruber, Elmar; Kersten, Holger. (1995). The Original Jesus. Shaftesbury: Element Books.
  16. ^ Das Jesus-Komplott: die Wahrheit über das Turiner Grabtuch. Heyne-Verlag, München 1997, ISBN 3-453-12307-7.
  17. ^ Jesus starb nicht am Kreuz — Die Botschaft des Turiner Grabtuchs. Langen-Müller Verlag, München 1998, ISBN 3-7844-2688-3, (mit Elmar R. Gruber).
  18. ^ Sengupta, Reshmi (22 September 2005). “When Jesus came to India!”The Telegraph (Calcutta). Calcutta, India. Retrieved 21 February 2012.
  19. ^ “The curious trail of Christ”The Telegraph (Calcutta). Calcutta, India. 4 April 2006. Retrieved 21 February 2012.
  20. ^ Zohar, Danah (9 July 1995). “In search of the gospel truth”The Independent. London. Retrieved 21 February 2012.
  21. ^ Gerald O’Collins Daniel Kendall Essays in Christology and Soteriology1996 p169

39:42 of the Quran disproves all #ahmadi arguments on the death of Esa (as)

In 39:42 (39:43 in the Qadiani Quran), Allah tells the world that WAFFA can mean other than death. In this verse, even #ahmadi authors agree that WAFFA doesn’t mean death. Historically, Chapter 39 was revealed at Mecca, and one of the earliest uses of WAFFA by Allah has he explained the “taking” of something, in this case souls (See page 2267). Quranically, Allah is allowed to do anything, since allah has power to do all. Muhammad Hijaab explained the same concept in his video on the subject. Furthermore, MGA refused to discuss this verse from 1880 to 1906. Finally in 1906, in Haqiqatul Wahy, he discussed the verse and still he didn’t mention how WAFFA in this verse doesn’t mean death, instead it means a taking, thus, opening the door for WAFFA in 3:55 and 5:117 to mean NOT DEATH, but a taking. In fact, in 1884, MGA was translating WAFFA as a taking (not death), however, deep in MGA’s heart and brain, he knew that he was the second coming of Esa (as) and was thus pretending to hold the common islamic beliefs, i.e., that Esa (as) was alive in heaven. One last thing, 4:159 proves that Esa (as) hasn’t died yet.

The verse
“”Allah takes away the souls of human beings at the time of their death; and during their sleep of those also that are not yet dead. And then He retains those against which He has decreed death, and sends back the others till an appointed term. In that surely are Signs for a people who reflect.”” (See

MGA’s commentary on this verse?
MGA and his team of writers mentioned 39:42 in 1906–1908 in 2 books, Chashma-e-Ma‘rifat and Haqiqatul Wahy. However, they didn’t address the issue of WAFFAT e Esa (as). We believe that they did this purposely. It also seems to have been mentioned in 1900 via Malfuzat, Vol.-2, online english edition (see page 257), however, Malfuzat V-2 was published in 1960 from Rabwah and thus was most likely tampered with by the Ahmadiyya team of editors (the clerics). Nevertheless, in Malfuzat V-2, MGA does not address the glaring issue of WAFFA=taking, he avoids it altogether. He simply argues that once a decree of death is issued, death comes and no one can go backwards in this regard. However, Esa (As) hasn’t died yet (see 4:159), and thus Esa (as) can return. Further, Quran 39:42 (39:43 in the Ahmadi quran).

Other instances wherein WAFFA doesn’t mean death

Tawaffa in Bukhari

Links and Related Essay’s

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When Fateh Singh Ahluvalia died (1836), the Mirza family was finally allowed to move back to Qadian

Fateh Singh Ahluvalia had a huge beef with the Mirza family and he personally kicked them out of Qadian. He died in 1836 and Ranjit Singh allowed Mirza Ghulam Murtaza and his entire extended family to move back to Qadian (see the Punjab Chiefs, 1865 edition). Thus, Mirza Ghulam Qadir was not born in Qadian, nor was Mirza Imam ud Din or any of MGA’s cousins. MGA was the first person from the Mirza family to be born in Qadian since 1802. Further, MGA could not have been born in 1835. As soon as Mirza Ghulam Murtaza moved back to Qadian, he and his brothers joined the Sikh military, wherein they served until 1849-ish.

Other info
Sardar Fateh Singh Ahluwalia, (1784 – 1836) the Ahluwalia Chief and descendant of Baba Jassa Singh, was a contemporary and equal of Sardar Ranjit Singh as the Maharaja was known before his ascendancy to the throne of the Sikh Kingdom in 1801. Both these historical figures, who had exchanged turbans in 1802, as a symbol of eternal brotherhood, were co-signatories to the Treaty of Amritsar in 1806, when the “Sardars Ranjit Singh and Fateh Singh”, entered into a treaty with the then Hon’ble East India Company, to halt the burgeoning Marhatta influence. Of a more retiring disposition, Sardar Fateh Singh Ahluwalia became one of the most trusted allies of the dynamic Ranjit Singh, and the stepping stone for his ascendancy to the throne of Lahore. Maharaja Ranjit Singh thereafter, entrusted the most crucial situations and responsibilities, both in his absence from Lahore, or on the battlefield, to Sardar Fateh Singh Ahluwalia.

From wikipedia
Fateh Singh Ahluvalia (d. 1836), son of Bhag Singh, and a grandnephew of Jassa Singh Ahluvalia, leader of the Ahluvalia misl and of the Dal Khalsa, who in 1758 proclaimed the sovereignty of the Sikhs in the Punjab. Fateh Singh succeeded to the Ahluvalia chiefship in 1801. He was the chosen companion of Maharaja Ranjit Singh, with whom he, in 1802, exchanged turbans in a permanent bond of brotherhood.

Fateh Singh took part in almost all the early campaigns of Ranjit Singh:

  • Kasur (1802-03)
  • Malva (1806-08)
  • Kangra (1809)
  • Haidru (1813)
  • Multan (1818)
  • Kashmir (1819)
  • Mankera (1821).

He held command in the Bhimbar, Rajauri and Bahawalpur expeditions. In 1806, Fateh Singh acted as the plenipotentiary of Ranjit Singh and signed the first Anglo-Sikh treaty with Lord Lake at the time when the Maratha chief, Jasvant Rao Holkar, had sought shelter in the Punjab.

Close association with the ruler of Lahore brought Fateh Singh ample rewards. The Maharaja had bestowed upon him the districts of Dakha, Kot, Jagraon, Talvandi, Naraingarh and Raipur after his Malva campaigns. He possessed extensive territories on both sides of the Sutlej yielding an annual revenue of 1,76,000 rupees in 1808; in 1836, his territories were estimated to be worth 16,00,000 rupees annually.

The cordiality between the two chiefs was strained by Fateh Singh’s direct communications with the British over the question of the Bhirog and Kotla chiefships, the construction by him of a strong citadel at Isru and his constant pleas for British protection. Feeling unsafe at Lahore, Fateh Singh fled across the river in 1825 to his cisSutlej territory and sought British protection. Ranjit Singh promptly seized his transSutlej possessions, but showed willingness to forgive him if he returned to Lahore.

The rift between the Ahluvalia chief and the Maharaja of Lahore was, however, soon repaired. Fateh Singh returned to Lahore in 1827, and the Maharaja received him with honour restoring to him all his possessions. Later in his life, Fateh Singh lived at Kapurthala where he died in October 1836.

Links and Related Essay’s

Forefathers of the Promised Messiah(as)


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1. Suri, Sohan Lal, `Umdat-ut-Twarikh. Lahore, 1885-89

2. Bhagat Singh, Maharaja Ranjit Singh and His Times. Delhi, 1990

3. Harbans Singh, The Heritage of the Sikhs. Delhi, 1983

4. Khushwant Singh, Ranjit Singh: Maharajah of the Punjab 1780-1839. Bombay, 1962

Did Mirza Ghulam Ahmad ever do Istighfar?

MGA didn’t fast, didn’t lead prayers, never gave a Khutbah Juma, etc etc etc, he also never did Istighfar. In the below, Maulvi Sher Ali tells the world how he never saw MGA doing Istighfar.

Molvi Sher Ali (companion of Mirza Qadyani)(pic attached down) said that he has seen many times Mirza Qadyani to recite prayer Subhan Allah but he had never seen Mirza Qadyani to recite ISTAGHFAR. (see Seeratul Mahdi, page-3, 1st story).

The scan work

Links and Related Essay’s

Mirza Qadyani never did “ASTGHFAR ” Quotation by Mirza bashir M.A in seertul Mahdi Quotation no.1 ( By MOLVI SHER ALI and Wife of MIRZA )

Sir Lepel H. Griffin (1865), The Panjab Chiefs, Online: pp.381-2

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Update on Panama Papers, Ahmadi’s are now admitting that they held money overseas

The Ahmadiyya Movement lies about all of their operations. We caught them about 6-7 years ago as owning companies that were mentioned in the Panama Papers. The Ahmadiyya Movement will never officially admit as to why they stored money overseas in Panama. However, they did unofficially respond on Rabwah Times, they argued that since the Pakistani government is hostile to their operations in Pakistan, they did in-fact store money overseas in off-shore companies. Recently, on the Waqar Zaka show, an Ahmadi appeared and admitted again that the Ahmadiyya Movement did in-fact store money overseas in Panama (See at the 1:53:53 mark). This Ahmadi continued to argue that since in Pakistan, the Ahmadiyya movement isn’t allowed to build mosques and etc, and other work, they were forced to store all of their money overseas. However, this is a lie, the Ahmadiyya movement builds and maintains hospitals in Pakistan and is running their small city (Chenab Nagar). When Akber C asked as to why an off shore company called TJ holdings was holding the mortgage on an office property in London (for 15 years), the Ahmadi’s brain totally turned off (see at the 1:53:00 mark), In 2010, we wondered who had a mortgage on an Ahmadiyya property on Deer Park Drive; the only substantial building that is not a place of worship and the mortgage of which is always renewed after a few years. The company was known as T.J. Holdings and nothing was known of it. It is now located in the Panama Papers:

T.J.HOLDINGS S.A.,T.J.HOLDINGS S.A.,,PMA,Panama,,A B ARSHAD. He also had no answer in terms of who controls the Mirza Sharif Ahmad foundation.

All the chanda money from Pakistan gets sent to London? 
We know all the money gets sent to London, when the money gets sent back to Pakistan, there is where the fraud is happening, they have been taking this money and storing it overseas.

Links and Related Essay’s

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In America, 33% of the Ahmadi Jamaat is paying 84% of the chanda–2019

Most #ahmadis in America don’t pay chanda, and if they do, its very small. Just last year, at the annual Jalsa in the USA, Mirza Maghfoor Ahmad (the younger brother of the Khalifa) reported that 33% of the Ahmadi Jamaat is paying 84% of the chanda (see at the 10:00 minute mark). We are quite sure that the majority of the collected chanda comes from Ahmadi’s who are immigrants, since we know that the american born #ahmadis aren’t giving up their money. In terms of Majlis Khuddam ul Ahmadiyya, Only 22% of MKA chanda stays local, 48% goes to the National headquarters and 30% goes to London. Further, Mirza Maghfoor Ahmad says that this is not considered financial sacrifice, american’s don’t do that, he says this in a very rude way.

The Wasiyyat scam
Mirza Maghfoor Ahmad even says that 29% of the USA jamaat are part of the Wasiyyat program. And the percentage seems to be dropping. Since the older Ahmadis are dying off.

Links and Related Essay’s


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#ahmadis are taught to call Muslims as the Jews mentioned in the Quran

You will see #ahmadis all over social media cussing at Muslims via calling them as Abu Jahl and the Jews as mentioned in the Quran. This is rude and disrespectful, this is not the sign of a persecuted community, the persecution is obviously self-generated. We blame #ahmadimullahs and the #mirzafamily directly for this. We don’t blame the average #ahmadi, we have sympathy on them. We know they can’t help it, they have been brainwashed, their minds are not their own.

In defense, we call #ahmadis as the people mentioned in the Quran, Chapter 2, verses 8-18
Is it fair for us to do the same? See the below, all of these verse describe the Ahmadiyya Movement.

2:7—-Allah has set a seal on their hearts and their ears, and over their eyes is a covering; and for them is a great punishment.

2:8—And of the people there are some who say, ‘We believe in Allah and the Last Day;’ while they are not believers at all.

2:9—They would deceive Allah and those who believe, and they deceive none but themselves; only they perceive it not.

2:10—In their hearts was a disease, and Allah has increased their disease to them; and for them is a grievous punishment because they lied.

2:11—And when it is said to them: ‘Create not disorder on the earth,’ they say: ‘We are only promoters of peace.’

2:12—Beware! it is surely they who create disorder, but they do not perceive it.

2:13—And when it is said to them, ‘Believe as other people have believed,’ they say: ‘Shall we believe as the foolish have believed?’ Beware! it is surely they that are foolish, but they do not know.

2:14—And when they meet those who believe, they say: ‘We believe;’ but when they are alone with their ringleaders, they say: ‘We are certainly with you; we are only mocking.’

2:15—Allah will punish their mockery and will let them continue in their transgression, wandering blindly.

2:16—These are they who have taken error in exchange for guidance; but their traffic has brought them no gain, nor are they rightly guided.
2:17—Their case is like the case of a person who kindled a fire, and when it lighted up all around him, Allah took away their light and left them in thick darkness; they see not.

2:18—They are deaf, dumb and blind; so they will not return.”””””””””””””
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