Intro
The Mirza family are a group of sick people. MGA’s son, the famous Musleh Maud preyed on boys and girls. The British Government allowed him to do whatever he wanted. A few years ago, Fauzia Faizi did an interview wherein she described the inner workings of the Mirza family, Samina Khan, a German politician also weighed in. Fauzia Faizi also discussed how Mirza Basheer-uddin Mahmud Ahmad was raping his own daughter and etc. Fauzia Faizi is the great grand daughter of a companion of MGA, Dr. Syed Abdus Sattar Shah. She is also the niece of Abd u Rehman Khadim (Author of Ahmadiyya Pocket Book). In 2021, a great-great grand-daughter of MGA accused the 5th Khalifa and his gang of admin as sexual predators and rapists.
_______________________________________________________________________________________________The family of Fauzia Faizi Continue reading “Fauzia Faizi confirms that the Mirza family is full of incest and rapists”
Intro
Dr. Salam (29 January 1926 – 21 November 1996) had allegiance to Ahmadiyya, he respected the religion of his father, he thus never challenged anything in Ahmadiyya, he also believed that his intelligence was based on a revelation of MGA (see Tajalliyyat-e-Ilahiyyah, pages 20-21), in fact, in 1979 at the Jalsa in Rabwah, Salam claimed that it was the prayers of MGA which helped him become a Nobel winner. His contributions to the 1979 Nobel Prize award seem to be plagiarized and a result of schmoozing. In fact, Sheldon Glashow (with whom Dr. Salam won the Nobel Prize with) directly accused of Dr. Salam of having no contribution. Interestingly, Salam never attempted to solve the scientific irregularities of the Ahmadiyya religion, like Yus Asaf and the eclipses.
Dr. Abdus Salam was a particle-physicist, which is the closest branch to Nuclear Physics (he explains it himself herein). Born in 1926, he was always a gifted student, there are many stories, he received his MA in Mathematics from the Government College University in 1946. That same year, he was awarded a scholarship (that was supposed to be given to the sons of poor farmers) to St John’s College, Cambridge the UK, where he completed a BA degree with Double First-Class Honours in Mathematics and Physics in 1949.
He then returned to Pakistan and began lecturing at the Government College and Punjab University, Lahore (1951- 1953). After the Ahmadiyya riots of 1953, Dr. Salam hated Pakistan, turned his back on Pakistan and left for Europe. Just a year later, he was hired by the United Nations, he was already schmoozing with the nuclear energy establishment via NATO. He was working as the Scientific Secretary, Geneva Conferences on Peaceful Uses of Atomic Energy in 1955 and 1958. This led Salam to be a Member, Atomic Energy Commission, Pakistan (1958-1974) by President Ayub Khan. In 1958, Dr. Abdus Salam met Sigvard Arne Eklund at the 2nd annual “Geneva Conferences on Peaceful Uses of Atomic Energy”, they made fast friends. In 1961, Sigvard Arne Eklund was named the Director General of the International Atomic Energy Agency, a post that he held until 1981. This connection between Dr. Salam and Sigvard Arne Eklund proved fruitful for Salam, he was able to secure the funding needed for this ICTP in 1964. He worked with Ishrat Hussain Usmani. Salam and Usmani seem to have had a nuclear reactor built in Pakistan by the Canadian Government. Some other great Pakistani physicist’s were Nazir Ahmed, Ishfaq Ahmad Khan, Iqbal Hussain Qureshi and Abdul Qadeer Khan.
In 1962, Salam met a very young Physics student, Louise Dame Napier Johnson. Attending an antinuclear proliferation meeting in London in 1962, Salam had met Louise Johnson, then a physics undergraduate at University College London (UCL), who was helping with the meeting’s
administration. It was what the French call un coup de foudre, an emotional lightning strike, such as Salam had not experienced since seeing the inaccessible Urmilla at Government College, Lahore, some twenty years before. Louise was only 20 years old, and Salam was 36. It should be noted that Ahmadiyya literature never mentions his second wife (girlfriend) and those circumstances (see the Al-Nahl of 1997, which has 200+ pages of data on Dr. Salam, however, they barely mention his second wife and those 2 amazing kids, see page 200, it is nevertheless from a Pakistani newspaper). Dr. Dame Louise Napier Johnson was never his wife, instead a life-long girlfriend. Allegedly, a few years later, he had an ahmadi-mullah read the Nikkah. His son was born in 1974 (Umar) and a daughter was born in 1982 (Saeeda). Both of these children are shunned by the Ahmadiyya Movement.
In 1964, with funding from the United Nations, Dr. Abdus Salam opened the ICTP. Recently, Qaiser Raja did a really expose’ of Dr. Abdus Salam and his shenanigans via Paul Dombey. In terms of being a schmoozer, Dr. Abdus Salam used ICTP’s fund to woo members of the Nobel Prize committee, like Paul Dirac and Waller, with all expense paid trips to Trieste. In fact, Waller visited every single summer for about 10 years, all expenses paid. Paul Dirac even had his birthday celebrated therein (1972) via huge parties wherein most likely alcohol was consumed and food was thrown around lavishly. In fact, the entire idea of the ICTP seems to be a scam to steal scientist from developing countries and use them in the West accordingly. But why were they wasting money on such lavishness? Nevertheless, it worked out for Dr. Abdus Salam, he used the ICTP to fraternize with other famous physicists like Werner Heisenberg, Eugene Paul Wigner, Hans Albrecht Bethe, Hendrik Casimir and Rudolf Peierls. Dr. Abdus Salam also revealed that by the mid 1980’s, the USA, UK and others (NATO) were against the ICTP.
From 1971 until 1978, Paul Dirac nominated Dr. Abdus Salam for the Nobel Prize on various accounts. In 1976, Erik Wilhelm Hulthén became the head of the Nobel Prize Committee and Salam devised a scheme that most likely land him the Nobel Prize. Dr. Salam even jokingly prayed to God for success in his diabolical scheme. Frank Close even tells a stories wherein Dr. Salam was dying to be associated with Weinberg and his theories. Yet again, in 1978, Paul Dirac wrote a letter of Recommendation and nominated Dr. Abdus Salam to win a Nobel Prize.
Nevertheless, per the order of his Khalifa, he worked for Pakistan and Italy simultaneously and as an esteemed College Professor at Cambridge. However, after Ahmadi’s were declared Non-Muslim in 1974, he left his job with the Pakistani government and began to focus on his school of Physics in Trieste, Italy. Oct 1974 to late 1978 seems to be a dead era in his career. In 1979, he won the Nobel Prize in Physics. In 1979, the President of Pakistan and head military dictator, Zia ul Haq invited Dr. Salaam to Pakistan and gave him full presidential treatment, they asked him to build a center of Physics, he was wined and dined, nevertheless, he still left Pakistan in 1980 and continued to work for Italy. Eventually, he died in 1996 of a rare brain disease wherein he had become a mute and at the house of his 2nd wife. Polygamy in the UK was illegal, hence, his second wife, Dr. Johnson was more like a lifelong girlfriend in British law. Abdus Salaam’s son, Ahmad Salaam, recently gave an interview herein wherein he discusses his father.
Continue reading “Dr. Abdus Salam liked white women, alcohol and a busy British lifestyle”
Intro
It seems that MGA and his team of writers were silent on 2:80 of the Quran (2:81 in the Kadiani Koran). This verse is key in understand if Hell is eternal or not. Per 2:80, the Jews thought that Hell was temporary, Allah refuted them with this verse (see Tafsir ibn Kathir). We checked Tafseer-e-Sagheer in terms of 2:80 of the Quran (2:81 in the Kadiani Koran) and there is nothing of note.
Intro
In the early 1890’s, Haji Abdullah Browne aka Alfred Browne was a British convert to Islam via Abdullah Quilliam and his Liverpool Muslim Institute. From 1895 to roughly 1925, he lived in Egypt (30 years)(see “The French occupation: a historiographical view” by Jaimee Hunsdon).
In 1893, he was published in Muhammad Alexander Russell Webb’s Muslim World newspaper in 1893. It was later published as a separate pamphlet by Webb. This represents the first reprinting with a new introduction documenting Browne’s importance to the nascent Islam community in England and the United States at the end of the 19th century. Hajee Abdullah Browne who had been sub-editor of the Crescent just prior to Webb publishing the first issue of the Moslem World in May 1893. Both Quilliam and Browne were featured in the Moslem World’s premiere issue; specifically, there was Quilliam’s poem “Moslem Morning Hymn” and an article discussing a lecture by Hajee Browne in Liverpool.
In 1893 (Nov), Browne had broken ties with the LMI and left for London the month before Webb’s paper was published, and had an excerpt of his book published in the Moslem World for
November 1893. In that issue, there also appeared an announcement of the formation of the ‘Anjuman Angrezi’ (English Society) in London with Browne as the president, an organisation, “To promote the study, and propagate the knowledge of Islam […] as a religious social and political system.” In the midst of the later American Muslim turmoil, Webb described Browne as, “One of the most earnest and devout of English Moslems,” and “One of the most intelligent and well-informed of English Moslems.” Browne and Quilliam seem to have had a falling out as the former was never again mentioned in LMI news sources after leaving the LMI, this despite Browne’s continued work in promoting Islam in London with the Anjuman Angrezi and in Egypt with his Egyptian Herald. Thus, Webb’s characterization of Browne may have been a dig at Quilliam as he extolled Browne’s virtues without ever mentioning the British standard bearer of Islam in his paper. Other LMI members also had items published in the Moslem World, including two poems by William Obeid-Ullah Cunliffe as well as advertisements for his book The Disintegration of Christianity (1893), and a lecture on India by Moulvie Mahomed Barakat-Ullah.
In 1895, Hajji Abdullah Browne, would meet “Mahmoud Salem Bey” in Alexandria and became his guest for some time, where Browne edited the Egyptian Herald, which advocated “the administrative autonomy of Egypt and the interests of Islam throughout the world”, and was financed by the Ottomans (See 11. Abd-Allah, U. F. 2006. A Muslim in Victorian America: The Life of Alexander Russell Webb. Oxford University Press. p. 75; Wood, H. F., 1896. Egypt under the British. London, Chapman & Hall. Pp. 122-123).
In 1907, he published “Bonaparte in Egypt and the Egyptians of Today” by Haji A. Browne.
In 1907, he died (See Al-Ahari).
Continue reading “Who is Haji Abdullah Browne aka Alfred Browne?”
Intro
In 2022, Muhammad Al-Ahari proved that articles published anonymously in the Review of Religions (ROR)(by Maulvi Muhammad Ali), were also published by The Muhammadan Book and Tract Depot of Lahore later on in the 1920’s.The Mohammadan Tract and Book Depot which also published the works of two others converts and propagandists –Muhammad Alexander Russell Webb of New York and Sheikh-ul-Islam Abdullah Quilliam of Liverpool. These works were first published in Lahore in the 1890’s.
In 1893, a book by Maulvi Abdul Hamid Snow. was published in Lahore, British-India via The Mohammadan Tract and Book Depot, Punjab entitled, “The Merits of Islam”. The Mohammadan Tract and Book Depot, Punjab also published “The Prayer Book for Muslims“.
In 1893, The Mohammadan Tract and Book Depot, Punjab published “The Propagation of Islam”, A Lecture Delivered in English by Nawab Mohsan-ul-Mulk Bahadur (1893). The future plans of spreading Islam in America are laid out, Alexander Webb, Haji Abdullah Arab and Maulvi Hassan Ali are mentioned. On page 46, they allege that Webb is trustworthy and won’t steal the money.
In 1897, the “The Mohammadan Tract and Book Depot, Punjab published “The Gospel of Ahmad: the great Arabian prince, prophet and philosopher” by Maulvi Hamid Snow.
In the 1920’s, the old articles of Maulvi Muhammad Ali were re-printed at The Mohammadan Tract and Book Depot, Punjab, Lahore, British-India.
Continue reading “The Muhammadan Book and Tract Depot in Lahore”
Intro
Mrs. Nafeesa M.T. Keep was described as widowed elderly woman (most likely white)(See The Evening World of Tue, Jul 24, 1894 ·Page 3). She worked under Alexander Webb in 1893 as the editor of the “Voice of Islam” newspaper. A year later, in 1894 she openly accused Webb of fraud and embezzlement.
In 1894 (July), per the New York Herald of Tue, Jul 17, 1894 ·Page 2, Mrs. Keep is inside of Webb’s business office and refuses to leave, this is at 30 East 23rd St. Mrs. Keep is the editor of the “Voice of Islam” newspaper.
In 1894 (July), the Altoona Tribune of Thu, Jul 19, 1894 ·Page 1 reports that Muhammed Webb was barred out of his business office vs. Mrs. Nafeesa M.T. Keep. Mrs. Keep used to be a Theosophist. Hajee Abdullah Hajee Arab is described as a wealthy oriental merchant, who lives Jedda. Arabia and has extensive commercial connections throughout India. Mrs. Keep alleges that Webb has been stealing money.
In 1894 (July), Webb and a bunch of men forcibly broke the doors at Webb’s headquarters at 30 East 23rd St, NY, at which point Nafeesa Keep was removed from the property, however, she found a room nearby and seems to be staying there. Webb is threatening legal action and accuses Mrs. Keep of stealing documents (See The Evening World of Tue, Jul 24, 1894 ·Page 3).
In 1894, via the Algona Courier of Fri, Aug 24, 1894 ·Page 2, a woman named Nafeesa (aka M.T. Keep) has completely exposed Muhammed Webb as a fraudster. Nafeesa (aka M.T. Keep) has been at war with Muhammed Webb for about 6 weeks. She even wrote a letter to the Sultan of Turkey about Muhammed Webb being a fraudster. Nafeesa (aka M.T. Keep) called Webb a monster. Nafeesa (aka M.T. Keep) alleged that Muhammed Webb was using the Theosophical society against her and have hired Judge Hawes a lawyer vs. her. It seems that the Theosophical society was accusing her of theft. Nafeesa (aka Mrs. Keep) alleges that Webb was lying about a lack of funds, she says that she saw a check for $500 from Osman Nauri Effendi (Osman Nuri Pasha?). In the end, Mrs. Keep called Muhammed Webb a fake prophet who was in reality raising money to spend on himself.
In 1894 (Dec), the St. Louis Post-Dispatch of Tue, Dec 11, 1894 ·Page 4, it seems that Mrs. Nafeesa Keep has cut loose from Alexander Russell Webb and have reorganized the “American Moslem Institute”. Mrs. Keep alleges that Alexander Russell went to a bar and lives a life wherein he goes to bars and spends money.
In 1895 (Feb), the Liverpool Mercury, etc. of Tue, Feb 12, 1895 ·Page 6 reported that an American Muslim lady had arrived in Liverpool. Madam Nafeesa M.T. Keep is described as a widow and a distinguished member of the Islamic Propaganda in America wherein she was an honorary secretary of the Muslim Society in New York. Madam Nafeesa M.T. Keep is enroute for the orient, however, she has stopped in Liverpool and is scheduled to give a few lectures on Islam. She allegedly attended the Jumah service at the Liverpool Mosque on Friday, Feb-7-1895.
In 1895 (Feb), the Liverpool Mercury, etc. of Mon, Feb 18, 1895 ·Page 6 reports that an American lady, Madame Nafeesa M.T. Keep is in Liverpool and on Sunday night, Feb-17, she spoke about Islam.
In 1895, Webb denigrated Islam and alleged that unitarians and Universalist are really Muslims (See the Evansville Courier and Press of Thu, Apr 25, 1895 ·Page 6). Webb’s encounter vs. Nafeesa Keep is also mentioned as in the past. Webb mentioned the works of Sir Syed Ahmad Khan, Charagh Ali and Syed Ameer Ali.
Intro
In various newspapers of 1894, Haji Abdullah Arab was described as a wealthy business-man from Jeddah (See the New York Herald of Tue, Jul 17, 1894 ·Page 2). However, he seems to be a British agent. Alexander Webb described Hajee Abdullah Arab as a grand old man from Medina (ref under construction). Simultaneously, a woman named Nafeesa Kemp had worked in an official capacity under Webb as the editor of the “Voice of Islam” newspaper, was barricaded inside of Webb’s business office and refuses to leave, this is at 30 East 23rd St. NY.
In 1892, Haji Abdullah Arab (see “Mujadid-e-Azim”, by Dr. Basharat Ahmad) went to the Philippines to visit Alexander Webb (see “The three Lectures of Alexander Webb”) and brought him to India. Per Maulvi Hassan Ali, Haji Abdullah Arab convinced Alexander Webb to quit his job as the “Consul General” in the Philipinnes and travel to India and then to the USA and start preaching Islam. He landed in British-India (Calcutta), India on Oct 2nd, 1892 (See Singleton) and met up with Moulvi Hasan Ali Sahib Bhagalpuri. Moulvi Hasan Ali accompanied Mr. Webb during his 3 Lectures in Madras, Hyderabad (Deccan) and Bombay (Thursday evening, 10th November, 1892). A man named Badrudin Abdulla Kur Esq. also had the Bombay lecture published. It’s unclear when and where Moulvi Hasan Ali Sahib Bhagalpuri became an Ahmadi, he is listed in 1896 in the famous list of 313 Ahmadi’s (see Dard)(see Tareekh Ahmadiyyat Vol 1 Page 307). He then travelled North-west to Agra, most likely via train, and made it to Lahore. He was in British-India from Oct 2nd to Dec-15th 1892. Nevertheless, in 1892, Webb refused to meet MGA (see page 24, Singleton). He also met up with Haji Abdullah Arab (see “Mujadid-e-Azim”, by Dr. Basharat Ahmad). The Lahori-Ahmadi’s even claim that Haji Abdullah Arab went to Qadian in 1892 and told him about Webb and how Islam in America was about to be launched (see “Mujadid-e-Azim”, by Dr. Basharat Ahmad). Thus, Webb was around people who knew of MGA and willingly decided to avoid MGA altogether. Webb also worked with a Burmese Muslim named Abdul Kareem Abdul Shakur Jamal (See Singleton). Interestingly, in this era, he called Indians as niggers, (See “A Muslim in Victorian America” by Abd-Allah, pages 135-136).
In 1892, Mohammed Alexander Webb and Haji Abdullah Arab toured Burma and then
India all the way to Lahore. Webb visited Poona, Bombay, Calcutta, Hyderabad, and Madras and gave speeches in each town. In India, he repeatedly expressed his dislike of Westernization and its effect on colonized Muslims. He viewed Muslims who were blindly imitating the West, adopting its style of clothing, and abandoning their own as servile and unworthy of their rich heritage. He saw them as far removed from a genuine Islamic ethos, stating: “The only Mohammedans in all the East who drink intoxicating beverages are those who have been educated in England and wear European clothes. Their contact with Christian nations has demoralized them, and they have drifted away from their religion” (See Abd-Allah, Umar Faruq [2006]. A Muslim in Victorian America : the life of Alexander Russell Webb. Oxford University Press. p. 10. ISBN 0195187288. Retrieved 6 April 2020).
In 1893, The Mohammadan Tract and Book Depot, Punjab published “The Propagation of Islam”, A Lecture Delivered in English by Nawab Mohsan-ul-Mulk Bahadur (1893). The future plans of spreading Islam in America are laid out, Alexander Webb, Haji Abdullah Arab and Maulvi Hassan Ali are mentioned. On page 46, they allege that Webb is trustworthy and won’t steal the money.
In 1893 (Sep), the St. Louis Globe-Democrat of Sun, Sep 03, 1893 ·Page 30 called Webb as “Islam’s Champion” and gave his conversion to Islam story. The headlines allege that Webb‘s studies in Manila and his reception in India made him convert to Islam. The newspaper also alleges that the origin of Webb as a missionary as a valid idea will also be told and how Webb plans to spread Islam in America via the benefits of polygamy. In the article, Webb is interviewed, Webb alleges to have made more converts in America than any Christian missionary in any foreign country. Webb alleges to have started “study” circles in Colorado, NY and Washington DC. Webb alleges that his converts have converted to Islam on their own, Webb has not seen many of these alleged converts. Webb alleges that as early as 1885, he had secured the job as American consul in Manila. Webb alleges that he studied Islam while in Manila and converted alone. Webb admits to being funded by Indians. Webb alleges to not be the first ex-Christian turned Muslim and mentions Quilliam and his mosque in Liverpool and alleges that they have a membership of 800. Webb says that he met Haji Abullah Arab through Budrudin Abdullah Kur, Webb alleges to have converted to Islam 4 years prior (1889, he would have been in Manila). Budrudin Abdullah Kur is a member of the municipal council in Bombay. Webb says that he had been corresponding with Budrudin Abdullah Kur while in Manila. In March of 1892, Webb says he was visited in Manila by Haji Abdullah Arab and Maulvi Seraj uddin Ahmad. Webb was requested to make a budget of costs for a mission in America. At which point, Haji Abdullah Arab and Maulvi Seraj uddin Ahmad returned to India and collected the monies. They then sent Webb a letter and Webb immediately came to Bombay, India. Thus, a committee was formed with a man named Hajee Nur Jan Mohammed as the President. Webb then alleges to have arrived in Calcutta and was greeted by 5000 Muslim men. Webb alleges that the British government sent spies to watch him. Webb alleges to have went to the Madrassa College in Calcutta and gave a speech. However, the local authorities stopped all of this and Webb found a bungalow from where he spoke and people met him. Webb alleges to have travelled to Hyderabad (Deccan) thereafter and was received well, in fact, Webb alleges that the prince of Hyderabad (Deccan) regularly entertains notable Europeans. Webb says he was in Hyderabad (Deccan) for 3 weeks, however, he never met the prince and commented that the British Government watches him via spies when he eats. Webb says that the prince is totally controlled by the British government. Webb alleges to have lectured in the state pavilion at Hyderabad (Deccan) in the public gardens and got huge ovations. Webb also alleges to have spoke at the Great mosque in Hyderabad (Deccan) and Indians were ready to die for him. Webb alleges that the British Government has totally brainwashed Indians to believe that the Russians will attack at anytime, thus, the British aren’t that bad, even though the taxes are really high. Webb explains how the majority of the population at Hyderabad (Deccan) are Buddhist and Hindu’s and with the British if the Muslims ever revolted. Webb says he doesn’t teach polygamy. Webb argues that in American, women are homeless and living on the streets and thus polygamy would be better. Webb alleges that most Muslims only acknowledge one wife and the others are simply wives. Webb then alleges that his friend and financier, Haji Abdullah Arab was the son of a rich man and gave away all of his money to charity. Haji Abullah Arab was then homeless. However, everything changed recently and he became rich again and has homes in Caclutta, Jeddah and Medina. Webb alleges that Haji Abdullah Arab owns several iron steamers via a Hajj business. Webb says that he expects the arrival of a new helper named Mullah Mirza Khan next week as well as his team, which includes a Hafiz, an English clerk, a Maulvi and a cook. Webb says that this other visitors are Hajee Rahmatullah, Hajee Dawood, Maulvi Hassan Ali. Additionally, Webb alleges that some other people might come, Hajee Mohammed Abdus Salam of Madras (he is a wealthy merchant and his brother is the Turkish council), Jan Mohammed is another potential visitor, and a rich merchant of Calcutta and another person, Hajee Haroon Joffer Yusuf, a wealthy merchant from Poona. Webb alleges that when he arrived in Burma, some Muslims asked him to take the name of Abdullah, however, he arrived in India and ended up taking the name of Muhammad. Webb confirmed that Muhammad (Saw) was the comforter that was described in the Bible by Jesus (as) and would come specifically after the death of Jesus (as).
In 1894 (May), Hamid Snow is mentioned in the Pittsburgh Post-Gazette of Fri, May 18, 1894 ·Page 1 as someone who was working with Alexander Webb in New York. It seems that Hamid Snow was accusing Alexander Webb of fraud and misappropriation of funds and created a new organization called “The Church of Islam”. Haji Abdullah Arab was also mentioned, he seems to have given Alexander Webb 34,000 rupees.
In 1894 (July), the Altoona Tribune of Thu, Jul 19, 1894 ·Page 1 reports that Muhammed Webb was barred out of his business office vs. Mrs. Nafeesa M.T. Keep. Mrs. Keep used to be a Theosophist. Hajee Abdullah Hajee Arab is described as a wealthy oriental merchant, who lives Jedda. Arabia and has extensive commercial connections throughout India. Mrs. Keep alleges that Webb has been stealing money.
In 1896 (Mar), Mohammed Webb was forced to respond to allegations of stealing money. Webb wrote a letter to the NY Times about their issue of March-20-1896 (Friday) wherein a communication from Hajee Abdullah Arab sahib of Bombay, India. Webb alleges that the Nawab Sahib of Basoda, India did not give him 40k-50k, there is an error in the translation alleges Webb. Webb alleges that this was rupees and not British pounds and there is a huge difference between the two. Webb alleges to have only been given 12,000 pounds. Which is roughly 12,000 US dollars. Webb says that he was supposed to get 40k US Dollars and only got like 10k. Webb alleges that most of the money was received in NY. Haji Abdullah Arab allegedly gave 10k rupees (roughly 3k US dollars) from his own purse. Webb gives a list of 14 payments. Signed off by Webb from Ulster Park (See The New York Times of Fri, Mar 27, 1896 ·Page 3).
Intro
In 1893, a book of his was published in Lahore, British-India via “The Mohammadan Tract and Book Depot, Punjab entitled, “The Merits of Islam”. His full name was Maulvi Abdul Hamid Snow. The Mohammadan Tract and Book Depot, Punjab also published “The Prayer Book for Muslims“. In roughly 1895-1897 he was arrested and detained for attempted murder in British India of a Muslim who had been supporting him (See page 6). He was released after a few years.
In 1894 (Jan), The Dungog Chronicle: Durham and Gloucester Advertiser of Tue, Jan 16, 1894 ·Page 2, reported that Reverend Hamid Snow created a new sect (firqa) in Bombay, India. Hamid Snow alleges that this is specially for white people.
In 1894 (May), Hamid Snow is mentioned in the Pittsburgh Post-Gazette of Fri, May 18, 1894 ·Page 1 as someone who was working with Alexander Webb in New York. It seems that Hamid Snow was accusing Alexander Webb of fraud and misappropriation of funds and created a new organization called “The Church of Islam”. Haji Abdullah Arab was also mentioned, he seems to have given Alexander Webb 34,000 rupees.
In July 1894, Hamid Snow arrived in Lahore to take up a position as English lecturer at the newly established Islamia College.
In 1894 (Sep), the Malvern Item of Sat, Sep 08, 1894 ·Page 4 reports that a man named Haji Abdullah Arab owns the “The Mohometan Society in India” and seems to be dissatisfied with the work of Alexander Webb. However, Webb alleges that Hamid Snow is spreading false rumors.
In 1897, the “The Mohammadan Tract and Book Depot, Punjab published “The Gospel of Ahmad: the great Arabian prince, prophet and philosopher” by Maulvi Hamid Snow.
Intro
In 1913-1914, Dusé Mohamed Ali was attending the Woking Mosque and was working under the tutelage of Khwaja Kamaluddin. In Feb of 1914, Khwaja Kamaluddin and Dusé Mohamed Ali (of the African Times and Orient) wrote a letter to the “The Times” about Christian missionary activity in East Africa (See “The Times”, newspaper, Feb-20-1914). Marcus Garvey was a student of Dusé Mohamed Ali in this era, 8-9 years later, he worked with Mufti Muhammad Sadiq in Chicago. Even in a recent interview with Qasim Rashid, Fanusie alleged that Khwaja Kamaluddin taught Islam to Dusé Mohamed Ali who then taught Marcus Garvey, this can also be found in her dissertation (see page 238). Fanusie quoted Ian Duffield, “Duse Mohamed Ali and the Development of Pan-Africanism, 1866-1945”, unpublished Ph.D. Dissertation, University of Edinburgh, 1971, 420-425. The young Marcus Garvey, then studying in London from Jamaica, frequently visited Ali’s Fleet Street office and was mentored by him David Dabydeen, John Gilmore, Cecily Jones (eds), The Oxford Companion to Black British History, Oxford University Press, 2007, p. 25). Garvey briefly worked for Ali and contributed an article to the journal’s October 1913 issue of the African Times and Orient Review.
In 1921, following the demise of the African and Orient Review, Dusé Mohamed Ali travelled to the United States, never returning to Britain. In Oct-Dec-1921, Dusé Mohamed Ali’s name and photo appeared in over 20 U.S. newspapers. His arrival was announced as-if it were a marketing campaign (See the photo in the below). The newspapers also ran the headline that explained how Dusé Mohamed Ali represented a 25-million-dollar trading company, organized to export vegetable oils and fats from the West Coast of Africa. In the US, he worked with Garvey’s Universal Negro Improvement Association (UNIA) movement. He also contributed articles on African issues to UNIA’s the Negro World. He taught in a department of African affairs.
In 1985, via the “Garvey Papers” by Hill, a man named George Farr was pointed out as a member of the Universal Negro Improvement Association (UNIA) in San Francisco (See the scans in the below). There seems to be a weekly report by J.J. Hanigan (a commandant, 12th Naval District, in a letter to the Director of Naval intelligence)(Dated as 12-3-1921) wherein he reports of one of his informants having met George Farr and described him as a well educated Negro. However, this informant also says that George Farr spoke like an American educated Hindu, he didn’t speak English like the Negroes in the South. This informant also says that George Farr looks like a Hindu, not like a Negro. Interestingly, a letter by Duse’ Mohammed was also mentioned in this report. However, the Ahmadiyya connection is not made at all.
Continue reading “Marcus Garvey’s connection to the Ahmadiyya Movement (1913-1920)”
Intro
In 1859, Henry Edward John Stanley fake converted to Islam while working for the British Government as an agent in Constantinople, Ottoman Empire. He may have adopted the name Abdul Rahman. He then travelled under his new Muslim identity as Shaikh Morad to British possessions in Asia, shocking colonial society in Ceylon and Singapore (See “Straits Times”, 2 July 1859)(See also“An Englishman Turned Turk”. The Daily Delta (quoting The Times of Ceylon). No. 79. New Bern, North Carolina, USA (quoting a paper from Colombo, Sri Lanka). 6 July 1859. Retrieved 17 September 2020).
In 1903. when Lord Stanley of Alderley died, many newspaper told about his life, however, they left out the Muslim part (See Holyhead Anglesey Mail of Fri, Dec 11, 1903 ·Page 8).
In 1904, in the issue of the Review of Religions for February 1904, the death of Lord Stanley was reported;
“Death of a Muslim member of the House of Lords That the late Henry Edward John Stanley, third Baron Stanley of Alderley, was a sincere and devout Muslim, was known to very few men. Readers of the Safwat-ul-Itbar (Travels of Sheikh Muhammad Bairam Fifth of Tunis), however, knew very well that Lord Stanley had long been a sincere believer in the principles of Islam. But his faith was not limited to a profession by word of mouth. The author of the Safwat-ul-Itbar relates incidents which show how deeply Islam had entered into his heart. He found him not only regular in the five daily prayers, but also constant at tahajjud (the midnight prayers); and what is still more wonderful, he found him very humble in his prayers, and far above most born Muhammadans. When he talked of the Holy Prophet, it was with profound love and deep respect that he mentioned or named him. He found him also very well versed on the principles of Muslim theology, and in his conversation with him he found that the deep conviction of his mind was the result of a comprehensive knowledge of the principles of Islam. This was about the year 1880. Who could imagine that such a sincere and devout worshipper of the true God was living in the heart of Christendom?”
Continue reading “Henry Edward John Stanley and the Ahmadiyya Movement”
Intro
In 1882-1884, MGA spoke ill of the “Wujudi’s”, MGA specifically said that because they fail to recognize the eternal distinction between the Creator and the created. They have been grievously misled by their dubious visions which are often experienced in a condition
of imperfect devotion or result from austerities which induce a type of insanity, or when someone who, in a condition of intoxication or ecstasy—which is a type of insanity—overlooks the difference between the spirit of God and spirit of man in respect of powers, faculties, perfections, and holiness (See “Barahin-i-Ahmadiyya”, V-4, online English edition, page 254).
In 1897, MGA and his team of writers quoted 2:255 of the Quran (2:256 in the Kadiani Koran) and alleged that this verse disproves the “Wujudi’s”. MGA alleged that “Wahdat-ul Wujud” is an ideology that has gone far from the truth and has failed to grasp the attributes of God (See Malfuzat-1, online English edition, pages 111-112, via Report on the Jalsa Salana of 1897, p. 130-167)(Read about MGA and Tauhid herein). On page 190, MGA alleged that “Wujudi’s” are unaware of matters divine, and have failed to understand the true meaning of divine nearness (See Malfuzat-1, online English edition, pages 190, via Al-Hakam, vol. 5, no. 29, dated 10 August 1901, pp. 1-2). MGA inferred that the “Wujudi’s” believe that that every dog and donkey in the world is Allah (See Malfuzat-1, online English edition, pages 196, via Al-Hakam, vol. 5, no. 30, dated 17 August 1901, pp. 1-3).
In 1901, MGA and his team of writers quoted 53:3 of the Quran (53:4 in the Kadiani Koran) and connected it with the concept of Wahdat-e-Wujudi [Unity of Being]. MGA alleged that the person who discards the mantle of their human nature and cloaks themselves under the mantle of divinity, so as to become a reflection of the divine, fulfills 53:3 of the Quran (53:4 in the Kadiani Koran). MGA alleges that some Sufi’s are ignorant of this and have went into an error and have went too far and then considered themselves to be God. MGA also quoted 53:8 of the Quran (53:9 in the Kadiani Koran) and alleged that when “Wahdat-e-Wujud” is achieved, Allah comes close to his servant. MGA then argues that until one keeps the attributes of Allah Almighty in the forefront of their heart and honours them, and shows a reflection of them in one’s own state and morals how can one be admitted in the presence of God? (See Malfuzat-2, online English edition, page 129, via Al-Hakam, vol. 5, no. 10, dated 17 March 1901, pp. 1-4).
In 1901, MGA spoke ill of the “Wujudi’s”. MGA said that the Wujudis claim to have allegedly discovered the secrets of God, although this is utterly false and disrespectful. MGA quoted 6:103 of the Quran (6:104 in the Kadiani Koran) and argued that eyes cannot reach Allah, MGA then quoted 42:11 of the Quran (42:12 in the Kadiani Koran) and alleged that there is nothing like Allah. MGA argued that instead of trying to be God, it would have been better for them to strive to become a Messiah. MGA alleged that the Wujudi sect have overstepped the bounds of respect. MGA alleged that those who believe in this concept known as Unity of Being (wahdat-e-wujud) are extremely insolent and arrogant. They do not correct their mistakes; and how would they when, God forbid, they consider their own selves to be God? (See Malfuzat-4, online English edition, via Al-Hakam, vol. 5, no. 36, dated 30 September 1901, pp. 1-3).
In 1905, MGA and his team of writers made a distinction between “Wahdat-e-Wujudi” [Unity of Being] vs. “Wahdat-e-Shuhudi” [Unity of Manifestation]. MGA called “Wahdat-e-Wujudi” [Unity of Being] as incorrect and “Wahdat-e-Shuhudi” [Unity of Manifestation] as incorrect. MGA argued that “Wujudi’s” think of themselves as God, whereas the “Shuhudi’s” only believe themselves as being a manifestation of God. MGA called “Wujudi’s” as atheist. MGA also mentions how some followers of Abdul Qadir Jilani have created a sect (Qadri) which are in reality “Wujudi’s” (aka Atheist)(See Malfuzat-7, online English edition, page 390, via Al-Hakam, vol. 9, no. 35, p. 5–12, dated 10 October 1905).
In 1905 (Sep-Oct), MGA commented on the Sufi’s and their extreme beliefs. Specifically that of “Wahdut al-wujud”. MGA specifically mentioned the Muslims of Doaba (Bist Jalandhar) and explained how they are mostly Wujudi’s. MGA alleged that these “Wujudi’s” are part of a “Ibahadi” sect. MGA alleged that these people think that they are God themselves. MGA then explains “Wahdat-e-Shuhudi” [Unity of Manifestation] and alleges that this is slightly different than “Wahdut al-wujud”. The fact is that there are two doctrines: Wujudis and Shuhudi.
Wujudis, like philosophers, have understood God to be nothing besides man, or that there is nothing besides God. However, Shuhudis are distinct from them and they are in the right. They
came to know that God exists from the predominance of love and manifestation of Divine attributes. They annihilated their own existence and being in front of His Existence and Being,
and they became the embodiment of من تو شدم تو من شدی [I became you and you became me—two hearts united in one being]. In truth, from among the fruits of love, annihilation of one’s being is essential. There can be no objection against it. Rather, this appears to be validated by the Holy Quran. This is verily that state which is called fana fillah [self-annihilation into Allah], but this is not the state of the Wujudis. Their situation is—in a manner of speaking—as if doctors explaining, they have seen God Almighty. That is why they themselves also become God (See Malfuzat-7, online English edition, page 390, via Al-Hakam, vol. 9, no. 35, p. 5–12, dated 10 October 1905).