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.
In 1990, via the Muslim Sunrise of the 3rd Quarter, a speech of Dr. Abdus Salam from 1984 is reproduced. This was a speech allegedly given by Dr. Abdus Salam in Paris, France, in a meeting wherein “Islam and the West” was being discussed, at the UNESCO house on April-27-1984. In this speech, Dr. Abdus Salam quoted 88:17 of the Quran, however, it seems to be portions of 88:17 to 88:20. Dr. Abdus Salam also quoted 3:188 (3:189 in the Kadiani Koran) and portions of 3:189 (3:190 in the Kadiani Koran). Dr. Abdus Salam argued that Muslims scientist had already discovered much of what the Europeans had recently discovered. Dr. Salam quoted Ibn Khaldun, Al-Biruni, Ibn-i-Sina, Ibn-al-Haitham, Ibn Rushd, and connected Al-Ghazzali to the decline in Islamic sciences. He even quoted Chapter 2:1-3 of the Quran. Dr. Salam mentioned Einstein as the greatest physicist of all time and Heisenberg, he also mentioned Galileo.
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
John A. Lant began working for the Moslem World Publishing Company in July 1893, editing articles for the Moslem World (See Dannin). Prior to joining Webb, Lant had spent decades as a printer and proprietor of several newspapers, which espoused his radical socialist and Freethought views. At various times he edited the Toledo Sun, The Impending Crisis, Labor, The Liberator, and Record of the Times. Lant joined with Lewis Masquerier and the Land Reform movement as well as the Knights of Labor. He was also a Comrade in the Grand Army of the Republic, a Civil War veterans’ organization, having served honorably with the 23rd Infantry Regiment of Pennsylvania. Lant and Webb seemed to have developed a genuine respect for one another’s work, and both men’s families interacted socially. Early in the relationship, Lant wrote to Webb, “If all your friends and inquirers would say a word you would have a great deal more than you could read…I hope you will not give way under the pressure, and will ever be inspired by the importance and benefits to come from your mission. Your task seems audacious and Herculean, but it is a task I am free to admit has its merits even in enlightened America.”
In 1894 (May-3), the Brandon Mail of Thu, May 03, 1894 ·Page 3 of Brandon, Manitoba, Canada carried an essay by John A. Lant about “About Religious Rites”, wherein Lant wrote about sacrifice in general, he writes about the Brahmins too.
In 1893 (Oct-8), The New York Times of Sun, Oct 08, 1893 ·Page 21 reported that Mr. Webb had opened his “Moslem Temple” and was planning to open a “School of Morality”. Alexander Russell Webb, who recently returned to the USA from a long tour in Asia and intent on spreading Islam in America. It is reported that Webb has opened his Moslem Temple for his public lectures at 458 West 20th St, attendance was reported as “fair”. Emin Nabakoff, one of Mr. Webb‘s associates was wearing a roomy fez, Webb was also wearing the fez. John H. Lant (a new student of Islam) was there too and Leon Landsburg spoke on the morality, honesty and sobriety of Islamic life. Webb emphatically stated that he was not on a mission to get mass converts to Islam. Webb alleged that Islamic life was higher in morals. Webb proposes to open a “School of Morality”, which would be free to the public as well as free literature. Webb announces that there will be meetings every Friday evening as well as informal talks on Sunday afternoon. Webb proposes to create circles of 5 people which can help someone remain morally upright.
In 1893 (Dec-11), via the New York Herald of Mon, Dec 11, 1893 ·Page 1, Islam in Union Square is reported on. Allegedly, Muezzin Nabakoff (aka Emin L. Nabakoff), gave the adhan (call to prayer). The headline tells the world that there seems to be a split in the white Moslems of New York, however, Webb says that he is the only Sheikh with the money and the others don’t count. On Dec-10-1893, at 10am, at 8 Union Square, NY, on the top of a stoop of an unpretentious brick building, was a grey bearded and of full figure was Emin L. Nabakoff, he recited the adhan. Muhammad Webb has called Nabakoff a fakir. A split in the white Moslem community is expected. It is mentioned how Islam in America has been financed by Haji Abdullah Arab (allegedly a merchant prince from Jeddah). The newspaper mentions how this money was used to start the Moslem World newspaper and the offices at 458 W. 20th St, Ny, NY. The newspaper explains how Webb isn’t interested in holding the 5 daily prayers, instead, Webb gives lectures on Friday evenings and on Sunday, meetings of inquiry are held. Western tours are being made by Webb‘s team. Within a few weeks, 4 teachers from India will be arriving and will help Webb with translations. Webb is not alarmed by Emin L. Nabakoff and his break-away group of white Moslems. Webb explains how he met Emin L. Nabakoff, Webb alleges that Nabakoff is 45 years old and is Russian and was vouched for by Quilliam. Webb even alleges that Quilliam is running an office for Webb in Liverpool. Webb accuses Nabakoff of being a “nickel-in-the-slot machine” which would yield a love letters and fortunes. Webb alleges to have received letters of warning about Nabakoff too. Webb alleges that he told Nabakoff to “get-lost” and he hadn’t heard from him until his adhan in Union Square. Webb also mentions John A. Lant and how he “conveniently” converted to pseudo-Islam when he heard how much money Webb had been given. Webb alleges that the newspaper reported that Webb had been given 100k and even 1 million (however, the currency is not mentioned, dollars or rupees?). Webb alleges that Lant showed up looking for work and is from Tarrytown, wherein he was running a newspaper. Webb alleges that Lant wanted $25 a week as salary and Webb refused, which caused Lant to leave and now team up with Nabakoff (aka the Union Square Movement). Webb is called “Sheikh ul Islam” in the USA. Webb scoffed at the adhan at 10am and called it blasphemy. Webb explains how 10am is never time for any daily prayer. Webb confessed that the daily prayers are not offered at his business offices. The Turkish consul in NY had heard about this meeting in Union square and sent a representative, who eventually made it to Webb‘s office (See also Democrat and Chronicle of Tue, Dec 12, 1893 ·Page 9)(See also Passaic Daily Herald of Mon, Dec 11, 1893 ·Page 1)(See also The Atlanta Journal of Sat, Dec 16, 1893 ·Page 6)(See also the Stamford Advocate of Mon, Dec 11, 1893 ·Page 2)(See also The Times of Mon, Dec 11, 1893 ·Page 3)(See also the Mount Vernon Argus of Mon, Dec 11, 1893 ·Page 2)(See also The Omaha Evening Bee of Fri, Dec 15, 1893 ·Page 4)(See also The Waterbury Democrat of
Mon, Dec 11, 1893 ·Page 4).
In 1894 (Dec-12), via the Buffalo Courier Express of Wed, Dec 12, 1894 ·Page 10 reported that Alexander Russell Mohammed Webb was ex-communicated by “The American Moslem Institute” because Webb instead of giving a lecture went and got drunk (See also The Indianapolis Journal of Sun, Dec 02, 1894 ·Page 12). This was posted from the New York Advertiser. The meeting of the “The American Moslem Institute” took place at No. 20 East 23rd St, ny, NY. Nafeesah M.T. Keep was also there as well as John A. Lant and Emin L. Nabakoff. There were also a few police officers on the scene, in case Webb showed up and tried to assault people. They were there to celebrate the 1-year anniversary of the first ever Adhan given in the USA in 1893. Princess Sophia Adelaide was there too as well as A.L. Rawson. Resolutions were passed which gave legality to the American Moslem Institute, it was a branch of the Moslem Institute of Liverpool (via Quilliam). By-laws were also established, Nafeesah was given salary of $30 per month. Nafeesah then accused Webb of being a drunkard, much to the confusion of Nabakoff and Lant. Nafeesah read from the “Commercial Gazette of Cincinnati” from Dec-1-1894. Webb was unanimously repudiated (See also the Baptist and Reflector of Thu, Dec 27, 1894 ·Page 1)(See also the Vermont Chronicle of Fri, Dec 07, 1894 ·Page 5)(see also The Times-Union of Wed, Dec 12, 1894 ·Page 4).
In 1895 (Dec), The New York Times of Sun, Dec 01, 1895 ·Page 2 dedicated an entire page to the failures of Alexander Russell Mohammad Webb in America entitled, “The Fall of Islam in America, ” New York Times, Dec. 1, 1895, p. 2. In 1895, the Nawab of Basoda was Nawab Omar Ali Khan, who ruled the small Central Indian principality until his death that year. Nevertheless, the Nawab of Basoda alleged that he gave Webb 40-50,000 british pounds. However, Webb says that it was only 2000 British pounds. The newspaper alleges that Webb is living in poverty. It seems that the Nawab of Basoda was in the USA and was wanting to see what was the result of his investment. Nawab of Basoda didn’t see much and never met Webb either. The Nawab of Basoda was accompanied by Mr. William Mackinnon (hard headed, a shrewd-spoken scotch man, secretary to the Nawab and interpreter). Before leaving America, the Nawab of Basoda told the New York Times all of this via Mr. William Mackinnon. The newspaper mentions how Webb travelled thru India and to Hyderabad, India, and how wealthy Indian’s had paid for him to do so. Among one of these was Haji Abdullah Arab, who personally gave 5000 British pounds. It is alleged that the Nizam of Hyderabad (Mahboob Ali Khan?) gave a huge sum of money for Islam to spread in America. The Nawab of Basoda confessed that he hadn’t given Webb any money, nevertheless, he wanted to see an update and was shocked to see nothing. The Nawab of Basoda also said that some of the money was given to Webb in India and lots of it was sent to America and all the records of that are missing. A man named J.A. Lant of Tarrytown-on-the-Hudson met with The Nawab of Basoda and Mr. William Mackinnon. Lant alleged that Webb owed him 600 British pounds for services rendered in connected with Webb’s newspaper. Webb’s failures in America are highlighted. Webb hoodwinked Indian Muslims! Webb’s business address in Ulster Park, NY is mentioned in detail. The newspaper mentions how Webb looked nothing like a Muslim who had been to India, he looked like a common farmer in New York in 1895. The reported for the newspaper met Webb and gave these observations. Webb said that he didn’t know that the Nawab of Basoda was in town, Webb questioned why the Nawab didn’t come to Ulster Park to see for himself. Webb denies receiving 40-50,000 British pounds. Webb alleges that 20k US dollars have been spent by himself and his mission in this pursuit. Webb denies that Haji Abdullah Arab gave him 5000 British pounds. Webb alleged that the Nizam of Hyderabad never gave him a penny, nor did any other Indian. Webb alleged that he never personally received even a single rupee and that he never received money in-person, whatever was given to him via “offering” was turned over to Haji Abdullah Arab. Webb alleges that he was offered 32k US Dollars in incremental payments of 13k for the first year, 10k for 2nd and 3rd year. This payment included maintenance for Webb and his family. Webb alleges that people thought he came to the USA with 1 million dollars and began to try to leech off of him and failed. Webb alleges that Lant was one of these leeches. Webb alleges that Hamid Snow was another. Webb alleges that Lant and Snow caused Haji Abdullah Arab to break his contract with Webb and thus left Webb in poverty. Webb alleges that a single Moslem in India is supporting him financially right now. Webb admitted to not preaching Islam in Ulster Park.
In 1901 (Sep-1), the St. Louis Post-Dispatch of Sun, Sep 01, 1901 ·Page 3 reported on an Islamic mission in the Philippines. The newspaper alleges that there are currently 9 Moslem missionaries in Manila, of which 3 are white, 2 are Philippinos and 2 Malay’s. The head of the mission is Emin Nabakoff. Nabakoff had a brother in the Russian military 15 years ago. Nabakoff was previously a bishop in the Greek Church of Sitka, Alaska. Nabakoff allegedly converted to Islam by himself in Alaska. It is mentioned how Nabakoff was previously working under Webb and how they collapsed. After Webb, Nabakoff got involved with the “International Muslim Union” or “Young Turks Party”. Nabakoff was hired by the “International Muslim Union” in Ludhiana, British India to manage their missions in Malaysia and the Philippines. Mohammed Price and Ali Lant are working closely with Nabakoff (both are native born Americans and veterans of the civil war). It is reported that Hamid Snow will run the mission from Ludhiana and Nejib Selim from Singapore.
Intro
Dr. Emin L. Nabakoff seems to have been a Russian and fake Muslim. He begins to appear in American newspapers in 1893 (Oct-8). By Dec-1893, Webb accuses Nabakoff of being a “nickel-in-the-slot machine” which would yield a love letters and fortunes. Webb alleges to have received letters of warning about Nabakoff too. Webb alleges that he told Nabakoff to “get-lost” and he hadn’t heard from him until his adhan in Union Square (See the New York Herald of Mon, Dec 11, 1893 ·Page 1). Emin L. Nabakoff came to New York in August 1893 from Liverpool, England, and quickly joined the ranks of the American Moslem Brotherhood. Russian-born, he was an American citizen by virtue of his residency in Alaska during that territory’s transfer to the United States in 1867. However, prior to coming to New York, he had spent the previous several years in England as an active member within the Liverpool Moslem Institute. In Liverpool, he frequently gave lectures on various Muslim themes and chaired meetings of the Institute. He also served for two years on the Institute’s operating committee (See Dannin).
In the Oct-1893 edition of “The Crescent“, it is stated that Emin Nabakoff is in NY.
In 1893 (Oct-8), The New York Times of Sun, Oct 08, 1893 ·Page 21 reported that Mr. Webb had opened his “Moslem Temple” and was planning to open a “School of Morality”. Alexander Russell Webb, who recently returned to the USA from a long tour in Asia and intent on spreading Islam in America. It is reported that Webb has opened his Moslem Temple for his public lectures at 458 West 20th St, attendance was reported as “fair”. Emin Nabakoff, one of Mr. Webb‘s associates was wearing a roomy fez, Webb was also wearing the fez. John H. Lant (a new student of Islam) was there too and Leon Landsburg spoke on the morality, honesty and sobriety of Islamic life. Webb emphatically stated that he was not on a mission to get mass converts to Islam. Webb alleged that Islamic life was higher in morals. Webb proposes to open a “School of Morality”, which would be free to the public as well as free literature. Webb announces that there will be meetings every Friday evening as well as informal talks on Sunday afternoon. Webb proposes to create circles of 5 people which can help someone remain morally upright.
In 1893 (Dec-11), via the New York Herald of Mon, Dec 11, 1893 ·Page 1, Islam in Union Square is reported on. Allegedly, Muezzin Nabakoff (aka Emin L. Nabakoff), gave the adhan (call to prayer). The headline tells the world that there seems to be a split in the white Moslems of New York, however, Webb says that he is the only Sheikh with the money and the others don’t count. On Dec-10-1893, at 10am, at 8 Union Square, NY, on the top of a stoop of an unpretentious brick building, was a grey bearded and of full figure was Emin L. Nabakoff, he recited the adhan. Muhammad Webb has called Nabakoff a fakir. A split in the white Moslem community is expected. It is mentioned how Islam in America has been financed by Haji Abdullah Arab (allegedly a merchant prince from Jeddah). The newspaper mentions how this money was used to start the Moslem World newspaper and the offices at 458 W. 20th St, Ny, NY. The newspaper explains how Webb isn’t interested in holding the 5 daily prayers, instead, Webb gives lectures on Friday evenings and on Sunday, meetings of inquiry are held. Western tours are being made by Webb‘s team. Within a few weeks, 4 teachers from India will be arriving and will help Webb with translations. Webb is not alarmed by Emin L. Nabakoff and his break-away group of white Moslems. Webb explains how he met Emin L. Nabakoff, Webb alleges that Nabakoff is 45 years old and is Russian and was vouched for by Quilliam. Webb even alleges that Quilliam is running an office for Webb in Liverpool. Webb accuses Nabakoff of being a “nickel-in-the-slot machine” which would yield a love letters and fortunes. Webb alleges to have received letters of warning about Nabakoff too. Webb alleges that he told Nabakoff to “get-lost” and he hadn’t heard from him until his adhan in Union Square. Webb also mentions John A. Lant and how he “conveniently” converted to pseudo-Islam when he heard how much money Webb had been given. Webb alleges that the newspaper reported that Webb had been given 100k and even 1 million (however, the currency is not mentioned, dollars or rupees?). Webb alleges that Lant showed up looking for work and is from Tarrytown, wherein he was running a newspaper. Webb alleges that Lant wanted $25 a week as salary and Webb refused, which caused Lant to leave and now team up with Nabakoff (aka the Union Square Movement). Webb is called “Sheikh ul Islam” in the USA. Webb scoffed at the adhan at 10am and called it blasphemy. Webb explains how 10am is never time for any daily prayer. Webb confessed that the daily prayers are not offered at his business offices. The Turkish consul in NY had heard about this meeting in Union square and sent a representative, who eventually made it to Webb‘s office (See also Democrat and Chronicle of Tue, Dec 12, 1893 ·Page 9)(See also Passaic Daily Herald of Mon, Dec 11, 1893 ·Page 1)(See also The Atlanta Journal of Sat, Dec 16, 1893 ·Page 6)(See also the Stamford Advocate of Mon, Dec 11, 1893 ·Page 2)(See also The Times of Mon, Dec 11, 1893 ·Page 3)(See also the Mount Vernon Argus of Mon, Dec 11, 1893 ·Page 2)(See also The Omaha Evening Bee of Fri, Dec 15, 1893 ·Page 4)(See also The Waterbury Democrat of
Mon, Dec 11, 1893 ·Page 4).
In 1893 (Dec-25), via The Inter Ocean of Mon, Dec 25, 1893 ·Page 3, reported that Dr. Nabakoff gave the adhan publicly and also lectured on the social position of women in Mohammedan lands. It is reported that Nabakoff argued that western women could never understand (incomprehensible) the life of an Asian woman (oriental). Nabakoff argues that most Muslims are following their tribal customs instead of adhering to the Islamic laws and thus this is their folly. Nabakoff argued: thus, in Morocco and Algeria there is more slavery and polygamy than in India and in Turkey. Nabakoff blamed polygamy on Daud (as) and Solomon (as). Nabakoff alleged that the practice of polygamy was dying in Turkey. Nabakoff argued that Muhammad (Saw) allowed 4 wives and this was an honorable way to treat a woman (See also New-York Tribune of Mon, Dec 25, 1893 ·Page 3).
In 1893 (Dec-29), via The Morning Journal-Courier of Fri, Dec 29, 1893 ·Page 1, the Mohammedan propaganda seems to making some progress. Emin L. Nabakoff (a Russian) keeps giving the adhan out of windows on Sunday in Union Square. The literary work of Webb is also mentioned. People who hear the Adhan go into a room to hear a lecture. The newspaper alleges that these white Moslem’s have been facing a backlash over Islam and women. The newspaper reports that Muhammad (Saw) had said that the majority of people in Hell will be women and in heaven, there will be black eyed women ready for sex. However, these white Moslems argued that salvation was for men and women. Nabakoff argued that the Quran doesn’t say that women have no soul. Nabakoff argued that polygamy is vanishing in Islamic lands under western supervision, Nabakoff also argued that whether a Muslim marries 1 or 4 wives, they will be held in esteem. The newspaper alleges a story wherein Muhammad (Saw) told an old woman that only young women were allowed in heaven (See also The Portland Daily Press of Fri, Dec 29, 1893 ·Page 4).
In 1893 (Dec-31), via The St. Joseph Herald of Sun, Dec 31, 1893 ·Page 4 (of St. Joseph, Missouri) it is reported about Islam in New York City. However, Mohammed Alexander Webb has nothing to do with it. Instead, a Russian man named Emin L. Nabakoff gives the Adhan every Sunday from the windows of 8 Union Square. From the streets, people hear the adhan and are ushered into a Hall. Nabakoff recently gave a lecture on Women in Islam and how salvation was equal for men and women in Islam. Nabakoff argued that if the Quran said that women have no soul, the Quran would be worthless. The newspaper makes a note how in George Sale’s English translation of the Quran, there is no such inference. Nabakoff argued that polygamy was vanishing in Islamic lands. Nabakoff argued that whether a man had 1 or 4 wives, they would all be respected and held in esteem (See also The News and Observer of Sat, Dec 30, 1893 ·Page 1).
In 1894 (Jan-15), The Brooklyn Citizen of Mon, Jan 15, 1894 ·Page 6 alleged that there is a Mahometan religious service every Sunday on Fulton Street. In a small suite of rooms at No. 515 Fulton Street called Jackson Hall a remarkable service was held yesterday afternoon. 22 people showed up, 14 women and only 8 men. Emin Nabakoff is described as an Arabian and he wore a Fez. Allegedly, at 3pm, the adhan was given by Nabakoff. Nabakoff gave a speech thereafter and alleged that Muslims don’t pray like Christians wherein they beg God for things. Nabakoff seems to argue that Allah of Islam has destined many things in the life of a Muslim, thus, there is no point in asking for anything. Nabakoff allegedly read some verses of the Quran, the verses of infanticide were read. Nabakoff made a comparison between infanticide and a man having 4 wives (polygamy) and alleged that both are in terms of population control. Nabakoff will have these weekly lectures every Sunday (See also The Brooklyn Daily Times of Sat, Jan 20, 1894 ·Page 8)(See also The Brooklyn Daily Times of Sat, Jan 27, 1894 ·Page 11).
In 1895 (Jan-26), The Plain Dealer of Sat, Jan 26, 1895 ·Page 4 reported that Email Nabakoff is still preaching Islam to degenerate New Yorker and argued that countries that have Islam have NO lying, NO robbery and NO stealing of other men’s wives (See also The Sacramento Union of Wed, Feb 13, 1895 ·Page 8)(See also The Indianapolis Journal of Sat, Jan 26, 1895 ·Page 4)(See also The Savannah Morning News of Tue, Jan 29, 1895 ·Page 4).
In 1897 (Oct-23), via the Chattanooga Daily Times of Sat, Oct 23, 1897 ·Page 2 there seems to have been a congress of Religions wherein Emin L. Nabakoff represented Islam.
In 1901 (Sep-1), the St. Louis Post-Dispatch of Sun, Sep 01, 1901 ·Page 3 reported on an Islamic mission in the Philippines. The newspaper alleges that there are currently 9 Moslem missionaries in Manila, of which 3 are white, 2 are Philippinos and 2 Malay’s. The head of the mission is Emin Nabakoff. Nabakoff had a brother in the Russian military 15 years ago. Nabakoff was previously a bishop in the Greek Church of Sitka, Alaska. Nabakoff allegedly converted to Islam by himself in Alaska. It is mentioned how Nabakoff was previously working under Webb and how they collapsed. After Webb, Nabakoff got involved with the “International Muslim Union” or “Young Turks Party”. Nabakoff was hired by the “International Muslim Union” in Ludhiana, British India to manage their missions in Malaysia and the Philippines. Mohammed Price and Ali Lant are working closely with Nabakoff (both are native born Americans and veterans of the civil war). It is reported that Hamid Snow will run the mission from Ludhiana and Nejib Selim from Singapore.
Intro
In March of 1947, the Al Fazal March 20 published a new dream of Mirza Basheer ud Din Mahmud Ahmad (the 2nd Qadiani-Ahmadi Khalifa) from Qadian (See the commentary by Zaitoon FM). Check out my master essay on MGA and Tauhid herein.
Via a dream/Kashf, Khalifa Zani sees a hot girl in his dream in heaven and she follows him into his garden. He then molests her, grabbing her from her chin and says you have to join my wives (be my woman) and she’s shocked… he later reveals that that hot girl is naudubillah “Allah”… like his father he lusted after his god.
What is the context? Mahmud Ahmad see’s a dream wherein he is speaking to an English doctor. However, it seems like the 2nd Khalifa is advising the doctor. He tells the doctor 3 things:
1-you should take medicine
2-some other things
3-he forgets.
The 2nd Khalifa then remembers and says that he told the doctor to write him a letter wherein he asked the 2nd Khalifa for prayers. Later on, the 2nd Qadiani-Ahmadi Khalifa wakes up.
Thereafter, the 2nd Qadiani-Ahmadi Khalifa see’s a vision wherein in his left hand is a small bottle of red medicine which is open. The 2nd Qadiani-Ahmadi Khalifa says that this means that there will be some disease that will spread. The 2nd Qadiani-Ahmadi Khalifa then says that he will narrate another dream and people will object to it. He says that in this dream/kashf wherein he is walking for miles, like a hole in the ground, he alleges to have seen Hell and flames. He then says that one of the flames becomes a man, then the seems to be telling people to read the Quran. He then ends up in Islamic paradise and he see’s a woman, who is extremely beautiful and she is reciting the Quran, or doing dhikhr. She then goes into her garden and the 2nd Qadiani-Ahmadi Khalifa follows her and grabs her by the chin, the Khalifa tells the woman that she will become one of his wives. However, then, the 2nd-Qadiani-Ahmadi Khalifa alleges that he comes to know that this woman was Allah (naozobillah). The 2nd Qadiani-Ahmadi Khalifa tries to explain this and says that MGA had a revelation, “ya shams, ya qamar”, according to this revelation, MGA was the sun and Allah was the moon (that reflected the light of MGA). The 2nd Qadiani-Ahmadi Khalifa then argues that this is how women receive sperm from men. The 2nd Qadiani-Ahmadi Khalifa then argues that MGA is the man and Allah is the woman (naozobillah), via comparison. The 2nd Qadiani-Ahmadi Khalifa also argued that eyes can’t reach Allah, but Allah can reach the eyes. The 2nd Qadiani-Ahmadi Khalifa then argues that Allah becomes the hands of believers (via hadith). The 2nd Qadiani-Ahmadi Khalifa is justifying this wet dream in this way and how he is inferring that MGA is superior to Allah (naozobillah). The 2nd Qadiani-Ahmadi Khalifa also argued that is some ways, Allah can become the Sun and the prophet can become the moon and vice versa. The 2nd Qadiani-Ahmadi Khalifa then argued that this is the stage of fana fillah.
Continue reading ““Hazrat Amir ul Munafiqeen’s fresh wet dream”—Al Fazal March 20, 1947”
Intro
Zainab Ilyas wife of Zain Inam resident of Chak Number RB 266 Tehsil Jaranwala District Faisalabad, Punjab Pakistan has left Qadiani cult and accepted Islam. She said she also believe that Mirza Ghulam Qadiani was a liar imposter and that Isa (as) and Imam Mahdi will appear near Qayamah and that the claims of Mirza in this regard are false.
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.
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.
Intro
Via “
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.
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?
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.
