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
In 1892-1893 (See A’ina-e-Kamalat-e-Islam, page 598, online English edition), MGA and his team of writers wrote vs. Batalvi. They alleged that Batalvi was making wild allegations against MGA just like how true prophets like Musa (as) and Eisa (as) were accused. They alleged that these allegations were good behavior, however, it was reported as vile behavior. MGA and his team of writers gave the example of Eisa (as) going into a home of an adulteress and allowing her to use perfume on his body, however, this perfume, she had not earned lawfully and Eisa (as) never stopped her too. MGA and his team of writers argued that these were good behaviors in the shape of words and deeds, which are considered utterly absurd and disgraceful in the view of men like Batalvi.
In 1903, after alleging that Eisa (as) was fond of prostitutes in many books (See A’ina-e-Kamalat-e-Islam, RK, v5, p597-Urdu)(See Nur-ul-Quran, RK-v9 p.449-Urdu)(Zamimah Anjam Atham, RK, V-11 p.291)(2016 edition of Malfuzat, Volume-3, Page 279-Urdu, Initially Published in Rabwah, 1961, in Urdu, covering the period from November 1901 to October 14, 1902), MGA added the argument that Eisa (as) was getting oil massages from prostitutes while Allah was revealing the injil to him (See Malfuzat, Vol. 3, page 289-Urdu,1903, via Al hakam Jild 6 number 40. 10 Nov 1902 pg 3).
In 2024 (Feb-3), Bro Imtiaz streamed on Dawah Wise (30:10 time stamp) and explained how MGA made the argument that Eisa (as) was getting oil massages from prostitutes while Allah was revealing the injil to him (See Malfuzat, Vol. 3, page 289-Urdu,1903, via Al hakam Jild 6 number 40. 10 Nov 1902 pg 3).
In 2026 (38:24 timestamp), in response to this, in March-2026, Maulvi Razi alleged that MGA wasn’t quoting the Bible word-for-word when he alleged that “Eisa (as) was getting oil massages from prostitutes while Allah was revealing the injil to him”. Maulvi Razi also called it “ilzami jawab”. However, in all of Razi’s references, there wasn’t a single example of anyone else alleging that “Eisa (as) was getting oil massages from prostitutes while Allah was revealing the injil to him”, that remains unique to MGA. Maulvi Razi also called it “Istadlaal” (Reasoning) via ilzami jawab. Maulvi Razi even blamed Muslim ulema in some commentaries for adding stories (See the clip on Tiktok and Twitter). As far as going into the house of a prostitute, MGA wrote this in A’ina-e-Kamalat-e-Islam, page 598, online English edition, however, that is not the case in Luke 7:36-50. In Luke 7:36-50, Jesus was invited to the house of the Pharisees, not some adulteress.
1903, Malfuzat, Vol. 3, page 289
Intro
There is a super ignorant fake-Ahmadi running around TikTok named Tahir (@yahaji91101), he has been begging me to debate him, however, I don’t talk to duffers as such. Nevertheless, Bro Imtiaz engaged him on 3-25-26. In this discussion, Tahir (@yahaji91101) admitted to being an idiot and thus didn’t answer any question.
Continue reading “Bro Imtiaz vs. fake Ahmadi, Tahir (@yahaji91101) from Australia, 3-24-26”
Intro
John A. Lant began working for the Moslem World Publishing Company in July 1893, editing articles for the Moslem World (See Dannin and Singleton). 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 1875, Lant had come under investigation by an agent of Anthony Comstock for violation of morality laws, which made it illegal to distribute “obscene” materials. Lant
described his paper, the Toledo Sun, as “a radical, democratic, humanitarian newspaper,
advocating land reform, labor reform and economy and integrity in government, and
sincerity of practice in church”. Lant was charged and found guilty for selling the paper, which contained various articles found to be “obscene, lewd, lascivious, and wicked.” Lant spent 15 months at hard labor in the penitentiary at Albany, New York (See (See John A. Lant to Governor Grover Cleveland, undated, John A. Lant Papers, Missouri Historical Society, St Louis, MO., and D. R. M. Bennett, Anthony Comstock: His Career of Cruelty and Crime, New York: Da Capo Press, 1971, pp. 1023–1024., Via Singleton).
In 1892 (July), Lant was arrested by Comstock in the offices of his paper, the Record of the Times, on charges of selling the paper, which contained various articles found to be “obscene, lewd, lascivious, and wicked”. The case went on to a hearing, but Lant walked away vindicated (See Memoranda of Arrest, John A. Lant Papers, Missouri Historical Society, St Louis, MO; Hearing Testimony, 14 July 1892, John A. Lant Papers, Missouri Historical Society, St Louis, MO., Via Singleton).
In 1893 (July), John A. Lant began working for the Moslem World Publishing Company, editing articles for the Moslem World (See Singleton).
In 1893 (Sep), Webb’s attempt to discredit Lant aroused the ire of the latter’s longtime associates, who saw the Comstock affair as a politically motivated witch-hunt. Webb knew that Lant had more or less been wronged in the case, and he himself despised Comstock’s tactics, calling his efforts “blind bigotry.” Yet he still tried to use the episode to discredit Lant in the press as a former criminal (See “Unjust discrimination,” Moslem World, September 1893, p. 12., Via Singleton).
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-11), via the Chicago Tribune of Mon, Dec 11, 1893 ·Page 2, Emin L. Nabakoff and John A. Lant are mentioned extensively as separate from Webb. Nabakoff delivered a lecture on “The progress of Islamism in the United States,” much of which the press dubbed as an attack on “Christian beliefs in unmeasured terms”. Webb had commented on Nabakoff‘s attacks on Christianity, stating that they were “most reprehensible,” did not represent the views of good Muslims, and were hurting the cause of Islam.
In 1894 (Jan-5), when reports of the split between American Muslims reached abroad, the news discomforted most observers. Webb’s original backers never fully supported either party in the
quarrel, hoping instead for reconciliation. Upon hearing the news of the split, Hajee Abdulla Arab wrote to Lant, “[I] am very glad to see that you have also made a firm resolution of propagating the Islam in America. If you and Mr. Webb would conduct this missionary work together, it would I suppose, bring forth a more happy and satisfactory result than what your single, and individual efforts would do (See Haji Abdulla Arab to John A. Lant, 5 January 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton). A few weeks later, Haji Abdulla Arab was displeased with insults that Webb leveled at Lant. He wrote: As to Mr. Webb’s strictures against you, you must not be dejected at heart—our brother Webb is a plain hearted gentleman, and having no sufficient funds at his command he sometimes loses the presence of mind—but you, through the favor of God, are not so. You are possessed of means and firmness of character. From such a man much can be expected—I trust therefore you will not go against Mr. Webb in matters of religion. In that respect you & him are one and the same, and must therefore work together. Otherwise the Christian missionaries will make capital of this split (See Hajee Abdulla Arab to John A. Lant, 25 January 1894 and 5 January 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton).
In 1894 (Jan-15), finally, even domestic sentiment favored unity. A. L. Rawson, an associate of both Lant and Webb, wrote, “Harmony ought to prevail in the ranks when so much depends on friends to push the good cause in its infancy” (See A. R. Rawson to John A. Lant, 15 January 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton).
In 1894 (Jan-31), Budruddin Abdulla Kur, after effusive praise of Lant’s missionary efforts and The American Moslem newspaper, said, “I would have been very glad to hear had you but continued to offer your valuable services to [the] ‘Moslem World’. . . The funds of the Committee at Bombay under such strained circumstances, cannot pull on two movements at a time, when one of rather old standing has been very scantily fed” (See Budruddin Abdulla Kur to John A. Lant, 31 January 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton).
In 1894 (Mar-16), Hajee Riazudin Ahmed and his colleague Mirza Birjis Kader were influential Indian supporters of Islamic missionary activities in the West. Kader wrote to Lant, “my religionists are forming various opinions regarding the dissension that has taken place between you and Mr. Mahamad Webb. All of the Mohamadans of India feel discontented with the procedure of propagating Islam in America but as for me I pray sincerely daily that God may help you and prosper you in your hard undertaking (See Mirza Birjis Kader to John A. Lant, 16 March 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton). Explaining the situation in India, Snow wrote, “The Committee here seems tied to Webb & altho’ they distrust him are afraid to now own that they have been deceived or our people here will hold him responsible & they fear political complications. Quilliam writes me clearly that Webb is not to be trusted & gives good reasons . . . I have suggested to Hajee Abdulla Arab . . . that if he and Webb effect a reconciliation it should be on the condition that duties should be separated & you have charge of funds.” He further wrote, “M’d Webb has also written to Hajee Riazudin Ahmed repenting his conversion, saying that he has lost a lucrative post & is now about [to] starve, Lie! This does not show any delicacy of feeling let alone Islamic spirit” (See Hamid Snow to John A. Lant, 16 March 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO.,via Singleton).
In 1894 (Mar-20), Riazudin Ahmed confided in Snow, “in this dispute between Mr. Lant and Mr. Webb we should not side with either unless we can get a thorough knowledge of the whole affair” (See Riazuddin Ahmed to Hamid Snow, 20 March 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton).
In 1894 (Apr-10), In America, the First Society continued meeting, but by April 1894, attendance was falling. They were forced to end the Sunday meetings due to the disruptions by Davidyan’s group, and according to the proprietor of the lecture hall, they had fallen behind in paying rent (See Theodore F. Price to John A. Lant, 10 April 1894, John A. Lant Papers, Missouri Historical Society, St Louis, via Singleton).
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 1894 (Apr-May-Jun), Hamid Snow, an Indian confederate, wrote to Lant, “The Moslem world now knows that the attempt to equivocate in calling you an ‘ex-convict’ was a dastardly outrage, for the word, in your case should be synonymous with ‘patriot’ or ‘martyr” (See “Send us Eastern teachers,” American Moslem, April, May, June 1894, p. 2, via Singleton).
In 1894 (Apr-May-June), although Webb was rarely confrontational towards Christianity in general, he often berated Christians and their behavior in the Moslem World and in lectures. Lant saw Webb’s kowtowing to the press as the utmost hypocrisy and felt Webb must be in cahoots with Davidyan’s group. Reflecting on this time period, Lant wrote, “We refrained from dispute, from contention, from public scandal, and suddenly left them both [Webb and Davidiyan] standing in a glare of light arrayed against the only honest effort yet made to spread the light of Islam in America . . . A society of earnest souls . . . have spies come among them secretly to plant confusion in the minds of inquirers assembled in obedience to the call to prayer; and these the emissaries of the paid propaganda misrepresenting their adopted faith in this unbrotherly manner” (See “To the friends of Islam in the East,” American Moslem, April, May, June 1894, p. 1., via Singleton).
In 1894 (Aug-4), Lant’s associate, William Mac Nair expounded on Webb in a letter to Lant, “I have seen the name of the great prophet before his name, but he is not in my opinion worthy to bear it. . . . All honor to you and shame upon your unfaithful slanderers (See William Mac Nair to John A. Lant, 4 August 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO. Mac Nair was once the Secretary of the local chapter of the Knights of Labor, via Singleton).
In 1894 (Sep-26), Abdullah Quilliam suggested that Lant, Keep, and Nabakoff reorganize
and formally request affiliation with the Liverpool Moslem Institute. Quilliam
would then correspond with the Indian syndicate that originally funded Webb and ask
them to support the newly aligned group instead (See Abdullah W. H. Quilliam to John A. Lant, 26 September 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO, via Singleton). In 1894 (Sep-26) within a few months after Webb removed the offices of the Moslem World Publishing Company to Ulster Park, Lant began renting office space with Keep at the former Moslem World headquarters on East 23rd Street (See Abdullah W. H. Quilliam to John A. Lant, 26 September 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO, via Singleton).
In 1894 (Nov) within a few months after Webb removed the offices of the Moslem World Publishing Company to Ulster Park, Lant began renting office space with Keep at the former Moslem World headquarters on East 23rd Street (John A. Lant to Khalil Ibrahim, November 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton).
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 (Jan-March), Webb restructured his organization once again. He had left New York and set up the headquarters of the Moslem World Publishing Company at his home in Ulster Park, New York. In January, he published the first issue of the consolidated Moslem World and Voice of Islam newspaper. He did not use this paper to attack his rivals. Ironically, during the brief squabble between Lant and Nabakoff, Webb mentioned the newly formed groups in his paper, and he remained agreeable toward their prospects. He did, however, refrain from noting the groups’ affiliation with either gentleman. Perhaps he struck a conciliatory tone for the benefit of Islam in America, or maybe his departure from New York City eased tensions enough to mollify the abject bitterness between the men. Regarding the International Moslem Union, he stated, “The fact that organizations, taking Moslem names, are being formed quite numerously in New York, and elsewhere, speaks volumes in favor of our Islamic Propaganda . . . if its real purpose is to promulgate the truths of Islam we are disposed to give it a cordial welcome to the American Moslem Brotherhood” (See “The American Moslem Institute,” Moslem World and Voice of Islam, January 1895, p. 4; “News notes,” Moslem World and Voice of Islam, March 1895, p. 3, via Singleton). Webb published his supportive statements, despite a letter from Nabakoff castigating Webb that appeared in the January 1895 issue of the Crescent. Nabakoff defended Quilliam’s reputation against Webb’s accusations of financial improprieties in Liverpool. Nabakoff wrote, “Mr. Webb is the successful author of so many astonishing lies, that it is beyond the capacity of man to hunt them all up. I make it a rule to treat his stories with
contempt, but I can’t afford a slanderer and backbiter to make mischief between friends” (“Nailing down a slander,” Crescent, January 2 1895, p. 2, via Singleton). Webb chose not to respond in kind and spent the remainder of the year publishing his paper, lecturing, and holding occasional meetings of the New York branch of the American Moslem Brotherhood. Increasingly, Webb devoted his limited column space to defending Turkey against charges of ill treatment of the Armenians and other negative characterizations of the Sultan.
In 1895 (Feb-6), The American Moslem Institute did not have the infrastructure and membership of the International Moslem Union. Lant and Rawson were the only players in the organization and were never able to muster much support. Beyond announcements that the organization had formed, no notices of events or other news of substance emerged from the group. On the other hand, the International Moslem Union set up shop on the fourth floor at 835 Broadway, and the arrangement included an office, library, and mosque. They held lectures on Sunday at 10:00 am, 2:00 pm, and 7:30 pm (See “Editorial notes,” Crescent, February 6 1895, p. 1, via Singleton). On January 22 1895, Nabakoff was nearly killed when a fire broke out in his
apartment. He escaped with singed hair but lost nearly all of his possessions, including
a Qur’an given to him by the Sultan of Turkey as well as his ubiquitous red fez.
In 1895 (Feb-21)(via the John A. Lant Papers, Missouri Historical Society, St Louis, MO, Abdullah W. H. Quilliam to John A. Lant, 21 February 1895), Mrs. Keep apparently wanted little to do with Nabakoff and Lant after their differences arose. Quilliam said of her, “She has been so be-fooled by Webb, that she became I feel convinced, suspicious of everyone in American
Islamic circles . . . In New York she would only be the ‘woman who spoiled Webb,’ here she is a representative of American Islam” (the John A. Lant Papers, Missouri Historical Society, St Louis, MO, Abdullah W. H. Quilliam to John A. Lant, 21 February 1895, via Singleton).
In 1895 (Mar-20), At various times, Quilliam’s newspaper, the Crescent, noted both Lant and Nabakoff’s groups as being affiliated with the Liverpool Moslem Institute. The American Moslem Institute was referred to as the “Western Branch of the Liverpool Moslem Institute.” “Editorial notes,” Crescent, March 20 1895, p. 1.
In 1895 (Apr-19), The American Moslem Institute ceased to be mentioned in the Crescent. However, after the reconciliation, Rawson noted in a letter to Lant that a British Muslim would be visiting to “open the way” for building a mosque for the American Moslem Institute in New York City. Nothing ever came of that plan (See A. L. Rawson to John A. Lant, 19 April 1895, John A. Lant Papers, Missouri Historical Society, St Louis, MO, via Singleton).
In 1895 (May-8), by April, Lant and Nabakoff had reconciled, and Lant once again appeared in news briefs about the International Moslem Union (See “News notes,” Crescent, May 8 1895, p. 146, via Singleton).
In 1895 (May-17), in America, the First Society continued meeting, but by April 1894, attendance was falling. They were forced to end the Sunday meetings due to the disruptions by Davidyan’s group, and according to the proprietor of the lecture hall, they had fallen behind in paying rent (See Theodore F. Price to John A. Lant, 10 April 1894, John A. Lant Papers, Missouri Historical Society, St Louis, via Singleton). At about this time, Hamid Snow sent a letter to the editor of the New York World trying to expose Webb as a fraud. However, he unintentionally drew negative attention upon himself and the First Society. The letter emboldened the World to investigate the state of both Islamic movements. Although Snow thoroughly castigated Webb, Webb in turn excoriated Snow and his American associates in an interview with the World. Webb said, “I know this man Hamid Snow, and he is not of the least consequence. He is a half-breed Mussulman, and is running a sort of independent church at Agra Fort. He is out for all the money in sight.” He further reminded readers of Lant’s run-ins with Comstock and reprised his version of the story of Lant’s departure from the American Islamic Propaganda. Webb said of Nabakoff, “He used to be an ice-cream peddler at Brighton, England, and knows no more about the religion of Islam than any other street fakir (destitute person).” Furthermore, he related, “When I turned Lant and Nabakoff out of my place they tried to establish a mission in Union Square. They made a failure of that, and now they are trying to injure me in India by writing to persons whose names Lant obtained from my personal papers.” He went on to chide them as “leeches,” “frauds,” and “sycophants.” Webb then focused his rage on Sheik Abdullah Quilliam, calling him “a charletan [sic] of the worst possible character” (“Far India wants to know,” New York World, May 17 1895, p. 8, via Singleton).
In 1895 (July-31), Lant lamented the slow progress of introducing Islam in America while referring to the Muslims in Liverpool. He wrote, ‘May like Moslem bands be found in due time everywhere, even in this great land of ours (See “What our foreign brothers think of the increased size of our journal,” Crescent, July 31, 1895, p. 75, via Singleton).
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 1896 (Jan-22), after the First Society for the Study of Islam ceased, Nabakoff and Lant continued to defend and promote Islam in America and corresponded with the Liverpool Muslims, albeit with ever-decreasing frequency. In January 1896, the Crescent announced that Lant supported forming branches of the International Moslem Union in the major cities of India, which would be affiliated with the Liverpool Moslem Institute (See “The International Moslem Union,” Crescent, January 22, 1896, p. 469). The following month, the same publication printed a letter from him scolding the American press’ reporting on the Armenian crisis in Turkey (See “The Armenian Fizzle,” Crescent, February 19 1896, p. 541, via Singleton).
In 1897 (Apr-28), the Crescent mentioned Nabakoff more than Lant, and despite his continued residence in New York the paper referred to him as a member of the Liverpool Moslem Institute. Nabakoff continued to lecture and debate for the cause of Islam. In April 1897, he debated at the Manhattan Liberal Club in favor of Turkey’s position concerning the Greco-Turkish war of the time (See “A Liverpool Muslim defends the faith in New York,” Crescent, April 28 1897, p. 268, via Singleton). Later that year, he appeared on the roster of speakers at the Tennessee Centennial Exposition’s conference of comparative religions (See “Henry H. Moore elected,” Brooklyn Eagle, October 15 1897, p. 7, via Singleton).
In 1900 (Dec-26), Hamid Snow sent a letter to the “Crescent” announcing “J. Muhammed Lant” as the first pastor of the American branch of the Church of Islam, Snow’s India-based mission (See “A voice from India,” Crescent, December 26 1900, p. 407, Via Singleton).
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-11), via the Chicago Tribune of Mon, Dec 11, 1893 ·Page 2, Emin L. Nabakoff and John A. Lant are mentioned extensively as separate from Webb. Nabakoff delivered a lecture on “The progress of Islamism in the United States,” much of which the press dubbed as an attack on “Christian beliefs in unmeasured terms”. Webb had commented on Nabakoff ’s attacks on Christianity, stating that they were “most reprehensible,” did not represent the views of good Muslims, and were hurting the cause of Islam.
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 1894 (Jan-22), via The New York Times of Mon, Jan 22, 1894 ·Page 5, there is a report on Mr. Nabakoff found an adversary in Paul Behman, a persian and a Christian. Nabakoff isn’t working with Webb anymore.
In 1894 (Feb-2), The Yazoo Herald of Fri, Feb 02, 1894 ·Page 1 wrote about Mr. Nabakoff and how he wants Muslim preachers to work for free.
In 1894 (Sep-26), Abdullah Quilliam suggested that Lant , Keep, and Nabakoff reorganize
and formally request affiliation with the Liverpool Moslem Institute. Quilliam
would then correspond with the Indian syndicate that originally funded Webb and ask
them to support the newly aligned group instead (See Abdullah W. H. Quilliam to John A. Lant, 26 September 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO, via Singleton).
In 1895 (Jan-March), Webb restructured his organization once again. He had left New York and set up the headquarters of the Moslem World Publishing Company at his home in Ulster Park, New York. In January, he published the first issue of the consolidated Moslem World and Voice of Islam newspaper. He did not use this paper to attack his rivals. Ironically, during the brief squabble between Lant and Nabakoff, Webb mentioned the newly formed groups in his paper, and he remained agreeable toward their prospects. He did, however, refrain from noting the groups’ affiliation with either gentleman. Perhaps he struck a conciliatory tone for the benefit of Islam in America, or maybe his departure from New York City eased tensions enough to mollify the abject bitterness between the men. Regarding the International Moslem Union, he stated, “The fact that organizations, taking Moslem names, are being formed quite numerously in New York, and elsewhere, speaks volumes in favor of our Islamic Propaganda . . . if its real purpose is to promulgate the truths of Islam we are disposed to give it a cordial welcome to the American Moslem Brotherhood” (See “The American Moslem Institute,” Moslem World and Voice of Islam, January 1895, p. 4; “News notes,” Moslem World and Voice of Islam, March 1895, p. 3, via Singleton). Webb published his supportive statements, despite a letter from Nabakoff castigating Webb that appeared in the January 1895 issue of the Crescent. Nabakoff defended Quilliam’s reputation against Webb’s accusations of financial improprieties in Liverpool. Nabakoff wrote, “Mr. Webb is the successful author of so many astonishing lies, that it is beyond the capacity of man to hunt them all up. I make it a rule to treat his stories with contempt, but I can’t afford a slanderer and backbiter to make mischief between friends” (“Nailing down a slander,” Crescent, January 2 1895, p. 2, via Singleton). Webb chose not to respond in kind and spent the remainder of the year publishing his paper, lecturing, and holding occasional meetings of the New York branch of the American Moslem Brotherhood. Increasingly, Webb devoted his limited column space to defending Turkey against charges of ill treatment of the Armenians and other negative characterizations of the Sultan. Nabakoff’s group was mentioned as “our American branch”. “Public Meeting of Our American Branch,” Crescent, January 2 1895, p. 5, via Singleton).
In 1895 (Jan-26), The Plain Dealer of Sat, Jan 26, 1895 ·Page 4 reported that 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 1895 (Jan-22), Nabakoff was nearly killed when a fire broke out in his apartment. He escaped with singed hair but lost nearly all of his possessions, including a Qur’an given to him by the Sultan of Turkey as well as his ubiquitous red fez (See “Editorial notes,” Crescent, February 6 1895, p. 1, via Singleton).
In 1895 (Feb-4), The New York Times of Mon, Feb 04, 1895 ·Page 8, reported on a Fourth-Floor Mosque, which is the worship place of the “International Moslem Union”. It is reported that hats were taken off, there is no Qiblah and shoes are not removed. This is located at 835 Broadway @ 13th St, ny, NY. They are also called “the First Society For the Study of Islam”, the office is also the mosque and library of the group. A Muslim reporter for the NY Times made all of these observations. Emin Nabakoff (Leo Nabkoff is his real name) is in-charge and is named the successor of Webb,, Nabakoff is allegedly from South Russia and converted to Islam before he met Webb,. They seem to have read from literature that is Hindu-Muslim and talked about the reincarnation of the soul, the NY Times reporter scoffs at this and says that Muhammad (Saw) never said so. A few questions were asked.
In 1895 (Feb-21)(via the John A. Lant Papers, Missouri Historical Society, St Louis, MO, Abdullah W. H. Quilliam to John A. Lant, 21 February 1895), Mrs. Keep apparently wanted little to do with Nabakoff and Lant after their differences arose. Quilliam said of her, “She has been so be-fooled by Webb, that she became I feel convinced, suspicious of everyone in American
Islamic circles . . . In New York she would only be the ‘woman who spoiled Webb,’ here she is a representative of American Islam” (the John A. Lant Papers, Missouri Historical Society, St Louis, MO, Abdullah W. H. Quilliam to John A. Lant, 21 February 1895, via Singleton). In February 1895, Quilliam wrote to Lant, “I was sorry to hear of the little breeze with Bro N, which I trust will soon pass over & peace again reign supreme.
In 1895 (Mar-20), At various times, Quilliam’s newspaper, the Crescent, noted both Lant and Nabakoff’s groups as being affiliated with the Liverpool Moslem Institute. The American Moslem Institute was referred to as the “Western Branch of the Liverpool Moslem Institute.” “Editorial notes,” Crescent, March 20 1895, p. 1, via Singleton.
In 1895 (May-8), by April, Lant and Nabakoff had reconciled, and Lant once again appeared in news briefs about the International Moslem Union (See “News notes,” Crescent, May 8 1895, p. 146, via Singleton).
In 1895 (May-17), in America, the First Society continued meeting, but by April 1894, attendance was falling. They were forced to end the Sunday meetings due to the disruptions by Davidyan’s group, and according to the proprietor of the lecture hall, they had fallen behind in paying rent (See Theodore F. Price to John A. Lant, 10 April 1894, John A. Lant Papers, Missouri Historical Society, St Louis, via Singleton). At about this time, Hamid Snow sent a letter to the editor of the New York World trying to expose Webb as a fraud. However, he unintentionally drew negative attention upon himself and the First Society. The letter emboldened the World to investigate the state of both Islamic movements. Although Snow thoroughly castigated Webb, Webb in turn excoriated Snow and his American associates in an interview with the World. Webb said, “I know this man Hamid Snow, and he is not of the least consequence. He is a half-breed Mussulman, and is running a sort of independent church at Agra Fort. He is out for all the money in sight.” He further reminded readers of Lant’s run-ins with Comstock and reprised his version of the story of Lant’s departure from the American Islamic Propaganda. Webb said of Nabakoff, “He used to be an ice-cream peddler at Brighton, England, and knows no more about the religion of Islam than any other street fakir (destitute person).” Furthermore, he related, “When I turned Lant and Nabakoff out of my place they tried to establish a mission in Union Square. They made a failure of that, and now they are trying to injure me in India by writing to persons whose names Lant obtained from my personal papers.” He went on to chide them as “leeches,” “frauds,” and “sycophants.” Webb then focused his rage on Sheik Abdullah Quilliam, calling him “a charletan [sic] of the worst possible character” (“Far India wants to know,” New York World, May 17 1895, p. 8, via Singleton).
In 1895 (Aug-7), as 1895 progressed, few details emerged from the reconstituted International Moslem Union. Precisely this lack of information regarding the group gives evidence of its slow demise. Most significantly, no notices of the group’s meetings appeared in New York newspapers or the Crescent, although Nabakoff had a letter describing the Muslim concept of the soul published in the New York Sunday Advertiser in August (See Reprinted in “Islam in America,” Crescent, August 7 1895, pp. 86–87, via Singleton).
In 1895 (Oct-9), a report emerged that Nabakoff was considering relocating to Atlanta (See “Answers to correspondents,” Crescent, October 9, 1895, p. 282, via Singleton).
In 1896 (Jan-22), after the First Society for the Study of Islam ceased, Nabakoff and Lant continued to defend and promote Islam in America and corresponded with the Liverpool Muslims, albeit with ever-decreasing frequency. In January 1896, the Crescent announced that Lant supported forming branches of the International Moslem Union in the major cities of India, which would be affiliated with the Liverpool Moslem Institute (See “The International Moslem Union,” Crescent, January 22, 1896, p. 469). The following month, the same publication printed a letter from him scolding the American press’ reporting on the Armenian crisis in Turkey (See “The Armenian Fizzle,” Crescent, February 19 1896, p. 541, via Singleton).
In 1897 (Apr-28), the Crescent mentioned Nabakoff more than Lant, and despite his continued residence in New York the paper referred to him as a member of the Liverpool Moslem Institute. Nabakoff continued to lecture and debate for the cause of Islam. In April 1897, he debated at the Manhattan Liberal Club in favor of Turkey’s position concerning the Greco-Turkish war of the time (See “A Liverpool Muslim defends the faith in New York,” Crescent, April 28 1897, p. 268, via Singleton). Later that year, he appeared on the roster of speakers at the Tennessee Centennial Exposition’s conference of comparative religions (See “Henry H. Moore elected,” Brooklyn Eagle, October 15 1897, p. 7, via Singleton).
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 1898 (Jan), the final mention of Nabakoff in the Crescent is noted, when it was announced
that he was appointed as a Notary Public for the state of New York (See “Editorial notes,” Crescent, January 26 1898, p. 57, via Singleton).
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.
