Intro
You can listen to my video explanation herein. Alexander Russell Webb was never an Ahmadi, however, he was financed by Ahmadi’s and was eventually accused of embezzlement and fruad (see Dannin too, pages 43-44 and american newspapers). He seems to have been a rational type of Muslim like Sir Syed and even admired him (See “A Muslim in Victorian America” by Abd-Allah)(see “The three Lectures of Alexander Webb”). It should also be noted that Mufti Muhammad Sadiq and other Ahmadi editors lied about white converts to Ahmadiyya from Europe and America.

In 1886, Webb read an announcement in the Theosophist magazine (located in Madras, India  and via Henry Stell Olcott) and came across the challenge of MGA about 10,000 rupees if anyone could refute the Barahin-i-Ahmadiyya. Soon thereafter, he seems to have wrote letters to MGA in Qadian and MGA had them published them in his book, (Shahna’-e-Haq, 1887-1888 era). Shortly thereafter, Webb declared himself a Muslim. The original letter that was written by Webb to MGA is totally missing (See “A Muslim in Victorian America” by Abd-Allah).

In 1887, Mirza Ghulam Ahmad was selling this “Barahin-i-Ahmadiyya” in the New York Tribune of March-1887 (See “Religious Jottings,” New York Tribune, March 27, 1887, page 11, via Bowen). Per Bowen, it was Alexander Webb who got this published! Furthermore, in this advertisement, MGA is saying that he is under the protection of the British Government!!! MGA is grateful to the colonist, in fact, MGA called them a temporal Khalifa! Moreover, MGA gives a ridiculous challenge of asking people to pay 200 rupees before they come to Qadian and promising them a sign (See Bowen, A History of Conversion to Islam in the United States, Volume 1, White American Muslims before 1975).

In 1887 (Oct) and after his correspondence with MGA, the President of the United States (Grover Cleveland) appointed Alexander B. Webb of Missouri to the US consul at Manila (Philippines)(See the Bethany Democrat of Thu, Oct 06, 1887 ·Page 6).

In roughly 1888-1889, Webb allegedly converted to Ahmadiyya (Webb called it Islam). Bowen quoted a letter from June 21, 1892, in a letter to Eugene Field, Webb states: “I have been a Moslem for over three years”; see Eugene Field Correspondence, Box 1 Folder 3, University of Chicago Library. For other estimates of the date of his conversion, see Abd-Allah, A Muslim, 66. Coincidentally, MGA began accepting bait in March-1889, the list of the first 40 converts is totally missing from the records. Was Webb listed therein? Interestingly, in 2023, Maulvi Azhar Haneef said that it’s unclear whether Alexander Webb was an Ahmadi or not, there is no evidence that proves that Webb was an Ahmadi (See 1:18:00 time stamp and this tik tok). It should be noted that Jane Smith argued (See Jane Smith, “Islam in America“) that Alexander Russel Webb’s letters to MGA were the: “key to his conversion to Islam”, however, Smith didn’t have access to the wealth of data that we have in 2022.

In 1891, he wrote letters to the Allahabad review wherein he praised Sir Syed Ahmad Khan.

In 1892, when he visited India (Oct 2nd to Dec-15th 1892), he made it to Lahore and refused to go to Qadian and meet MGA since MGA had made his blasphemous claims (See Muhammad Al-Ahari too)(See Singleton) by then. Robert Dannin argued that Webb never made any public mention of MGA, nor did any part of Ahmadiyya eschatology appear in Webb’s writings (See “Black Pilgrimage” by Dannin). Abd-Allah reported that Webb gave some strange comments to the New York Herald (he doesn’t give dates) about Jesus (as), he even mentioned something about Jesus in India.

Haji Abdullah Arab (see “Mujadid-e-Azim”, by Dr. Basharat Ahmad) enters the story, and even went to the Philippines to visit him (see “The three Lectures of Alexander Webb”). Per Maulvi Hassan Ali, Haji Abdullah Arab convinced Alexander Webb to quit his job as the “Consul General” in the Philipinnes and travel to India and then to the USA and start preaching Islam. He landed in British-India (Calcutta), India on Oct 2nd, 1892 (See Singleton) and met up with Moulvi Hasan Ali Sahib Bhagalpuri. Moulvi Hasan Ali accompanied Mr. Webb during his 3 Lectures in Madras, Hyderabad (Deccan) and Bombay (Thursday evening, 10th November, 1892). A man named Badrudin Abdulla Kur Esq. also had the Bombay lecture published. It’s unclear when and where Moulvi Hasan Ali Sahib Bhagalpuri became an Ahmadi, he is listed in 1896 in the famous list of 313 Ahmadi’s (see Dard)(see Tareekh Ahmadiyyat Vol 1 Page 307). He then travelled North-west to Agra, most likely via train, and made it to Lahore. He was in British-India from Oct 2nd to Dec-15th 1892. Nevertheless, in 1892, Webb refused to meet MGA (see page 24, Singleton). He also met up with Haji Abdullah Arab (see “Mujadid-e-Azim”, by Dr. Basharat Ahmad). The Lahori-Ahmadi’s even claim that Haji Abdullah Arab went to Qadian in 1892 and told him about Webb and how Islam in America was about to be launched (see “Mujadid-e-Azim”, by Dr. Basharat Ahmad). Thus, Webb was around people who knew of MGA and willingly decided to avoid MGA altogether. Webb also worked with a Burmese Muslim named Abdul Kareem Abdul Shakur Jamal (See Singleton). Interestingly, in this era, he called Indians as niggers, (See “A Muslim in Victorian America” by Abd-Allah, pages 135-136).

In 1893, he returned to the USA and wrote his famous book, “Islam in America”. Webb was also in contact with the Bahai’s. He also was the sole representative of Islam at the Parliament of World Religions in 1893. He also wrote and published his famous book, “A Guide to Namaz” (1893). Dr. Basharat Ahmad claims that he was in Qadian in 1906 and saw a letter of regret from Webb addressed to MGA about not meeting him in 1892 (this seems to be a total lie)(see “Mujadid-e-Azim”, by Dr. Basharat Ahmad and Gilham).

In 1893, The Mohammadan Tract and Book Depot, Punjab published “The Propagation of Islam”, A Lecture Delivered in English by Nawab Mohsan-ul-Mulk Bahadur (1893). The future plans of spreading Islam in America are laid out, Alexander Webb, Haji Abdullah Arab and Maulvi Hassan Ali are mentioned. On page 46, they allege that Webb is trustworthy and won’t steal the money.

In 1893 (Sep), the St. Louis Globe-Democrat of Sun, Sep 03, 1893 ·Page 30 called Webb as “Islam’s Champion” and gave his conversion to Islam story. The headlines allege that Webb’s studies in Manila and his reception in India made him convert to Islam. The newspaper also alleges that the origin of Webb as a missionary as a valid idea will also be told and how Webb plans to spread Islam in America via the benefits of polygamy. In the article, Webb is interviewed, Webb alleges to have made more converts in America than any Christian missionary in any foreign country. Webb alleges to have started “study” circles in Colorado, NY and Washington DC. Webb alleges that his converts have converted to Islam on their own, Webb has not seen many of these alleged converts. Webb alleges that as early as 1885, he had secured the job as American consul in Manila. Webb alleges that he studied Islam while in Manila and converted alone. Webb admits to being funded by Indians. Webb alleges to not be the first ex-Christian turned Muslim and mentions Quilliam and his mosque in Liverpool and alleges that they have a membership of 800. Webb says that he met Haji Abullah Arab through Budrudin Abdullah Kur, Webb alleges to have converted to Islam 4 years prior (1889, he would have been in Manila). Budrudin Abdullah Kur is a member of the municipal council in Bombay. Webb says that he had been corresponding with Budrudin Abdullah Kur while in Manila. In March of 1892, Webb says he was visited in Manila by Haji Abdullah Arab and Maulvi Seraj uddin Ahmad. Webb was requested to make a budget of costs for a mission in America. At which point, Haji Abdullah Arab and Maulvi Seraj uddin Ahmad returned to India and collected the monies. They then sent Webb a letter and Webb immediately came to Bombay, India. Thus, a committee was formed with a man named Hajee Nur Jan Mohammed as the President. Webb then alleges to have arrived in Calcutta and was greeted by 5000 Muslim men. Webb alleges that the British government sent spies to watch him. Webb alleges to have went to the Madrassa College in Calcutta and gave a speech. However, the local authorities stopped all of this and Webb found a bungalow from where he spoke and people met him. Webb alleges to have travelled to Hyderabad (Deccan) thereafter and was received well, in fact, Webb alleges that the prince of Hyderabad (Deccan) regularly entertains notable Europeans. Webb says he was in Hyderabad (Deccan) for 3 weeks, however, he never met the prince and commented that the British Government watches him via spies when he eats. Webb says that the prince is totally controlled by the British government. Webb alleges to have lectured in the state pavilion at Hyderabad (Deccan) in the public gardens and got huge ovations. Webb also alleges to have spoke at the Great mosque in Hyderabad (Deccan) and Indians were ready to die for him. Webb alleges that the British Government has totally brainwashed Indians to believe that the Russians will attack at anytime, thus, the British aren’t that bad, even though the taxes are really high. Webb explains how the majority of the population at Hyderabad (Deccan) are Buddhist and Hindu’s and with the British if the Muslims ever revolted. Webb says he doesn’t teach polygamy. Webb argues that in America, women are homeless and living on the streets and thus polygamy would be better. Webb alleges that most Muslims only acknowledge one wife and the others are simply wives. Webb then alleges that his friend and financier, Haji Abdullah Arab was the son of a rich man and gave away all of his money to charity. Haji Abullah Arab was then homeless. However, everything changed recently and he became rich again and has homes in Caclutta, Jeddah and Medina. Webb alleges that Haji Abdullah Arab owns several iron steamers via a Hajj business. Webb says that he expects the arrival of a new helper named Mullah Mirza Khan next week as well as his team, which includes a Hafiz, an English clerk, a Maulvi and a cook. Webb says that this other visitors are Hajee Rahmatullah, Hajee Dawood, Maulvi Hassan Ali. Additionally, Webb alleges that some other people might come, Hajee Mohammed Abdus Salam of Madras (he is a wealthy merchant and his brother is the Turkish council), Jan Mohammed is another potential visitor, and a rich merchant of Calcutta and another person, Hajee Haroon Joffer Yusuf, a wealthy merchant from Poona. Webb alleges that when he arrived in Burma, some Muslims asked him to take the name of Abdullah, however, he arrived in India and ended up taking the name of Muhammad. Webb confirmed that Muhammad (Saw) was the comforter that was described in the Bible by Jesus (as) and would come specifially after the death of Jesus (as).

In 1894 (July), Webb and a bunch of men forcibly broke the doors at Webb’s headquarters at 30 East 23rd St, NY, at which point Nafeesa Keep was removed from the property, however, she found a room nearby and seems to be staying there. Webb is threatening legal action and accuses Mrs. Keep of stealing documents (See The Evening World of Tue, Jul 24, 1894 ·Page 3).

In 1894, via the Algona Courier of Fri, Aug 24, 1894 ·Page 2, a woman named Nafeesa (aka M.T. Keep) has completely exposed Muhammed Webb as a fraudster. Nafeesa (aka M.T. Keep) has been at war with Muhammed Webb for about 6 weeks. She even wrote a letter to the Sultan of Turkey about Muhammed Webb being a fraudster. Nafeesa (aka M.T. Keep) called Webb a monster. Nafeesa (aka M.T. Keep) alleged that Muhammed Webb was using the Theosophical society against her and have hired Judge Hawes a lawyer vs. her. It seems that the Theosophical society was accusing her of theft. Nafeesa (aka Mrs. Keep) alleges that Webb was lying about a lack of funds, she says that she saw a check for $500 from Osman Nauri Effendi (Osman Nuri Pasha?). In the end, Mrs. Keep called Muhammed Webb a fake prophet who was in reality raising money to spend on himself.

In 1894 (Dec), the St. Louis Post-Dispatch of Tue, Dec 11, 1894 ·Page 4, it seems that Mrs. Nafeesa Keep has cut loose from Alexander Russell Webb and have reorganized the “American Moslem Institute”. Mrs. Keep alleges that Alexander Russell went to a bar and lives a life wherein he goes to bars and spends money.

In 1895, Webb denigrated Islam and alleged that unitarians and Universalist are really Muslims (See the Evansville Courier and Press of Thu, Apr 25, 1895 ·Page 6). Webb’s encounter vs. Nafeesa Keep is also mentioned as in the past. Webb mentioned the works of Sir Syed Ahmad Khan, Charagh Ali and Syed Ameer Ali.

In 1896 (Feb), Webb sided with the Ottoman Empire and cleared them of any wrongdoing in the Sasun massacre of 1894 (See the St. Louis Post-Dispatch of Wed, Feb 05, 1896 ·Page 4).

In 1896 (Mar), Mohammed Webb was forced to respond to allegations of stealing money. Webb wrote a letter to the NY Times about their issue of March-20-1896 (Friday) wherein a communication from Hajee Abdullah Arab sahib of Bombay, India. Webb alleges that the Nawab Sahib of Basoda, India did not give him 40k-50k, there is an error in the translation alleges Webb. Webb alleges that this was rupees and not British pounds and there is a huge difference between the two. Webb alleges to have only been given 12,000 pounds. Which is roughly 12,000 US dollars. Webb says that he was supposed to get 40k US Dollars and only got like 10k. Webb alleges that most of the money was received in NY. Haji Abdullah Arab allegedly gave 10k rupees (roughly 3k US dollars) from his own purse. Webb gives a list of 14 payments. Signed off by Webb from Ulster Park (See The New York Times of Fri, Mar 27, 1896 ·Page 3).

In 1907, after Mufti Muhammad Sadiq read out a letter from Alexander Webb, MGA spoke ill of Alexander Webb. It seems that Alexander Webb cursed the people of American in his letter, in response to this, MGA said, why does Webb curse the people of America, he should curse
his own heart. He did not pay full attention to our Movement, rather, he went back from India uttering abuse. MGA then mentioned Quillam and said that he was better than Alexander Webb (See Malfuzat-9, online English Edition, pages 137-139, via Al-Hakam, vol. 11, no. 8, p. 9, dated 10 March 1907). MGA seems to dislike Alexander Webb. MGA says that he has sent over 16,000 flyers to be published in America, some in the 1880’s and some in 1902 (via the Dowie prophecy).

In 1908, allegedly, Mohammed Alexander Webb seems to be working on organizing another “Parliament of Religions” conference (will be held at Unity Church). Webb is scheduled to speak on July-19, it will open on July-5. Webb’s speech is entitled, “The Message of Mohammedanism to the World of Today. Professor M. Barkatullah is also scheduled to speak about the Sufi’s in Islam (See The Montclair Times of Sat, Jun 27, 1908 ·Page 1).

In 1910, MGA’s famous book, “Philosophy of the Teachings of Islam” is translated into english by Maulvi Muhammad Ali and published as, “The Teachings of Islam”, Mr. Muhammad Alexander Webb is given credit as someone who helped in the translation. This was the second english translation of “Philosophy of the Teachings of Islam. Although Webb acknowledged Ghulam Ahmad as “a man of God” and the one who had guided him to Islam, however, it should be noted that this was before MGA’s claims and a total lie, since Alexander Russell Webb couldn’t read Urdu. Nevertheless, Singleton claims that Webb stayed in touch with Ahmadi’s until his death in 1916.

In 1915, the english ROR of Oct-1915 began quoting a statement by Alexander Webb From New Jersey wherein he praised the ROR. This went on for many years and ended in Dec-1923.

In 1916, Alexander Webb died on Oct. 1st and is buried at the Hillside Cemetery, Lyndhurst New Jersey. A few months before this, the ROR of July-1916 alleges that Webb sent them an article from the USA wherein Islam was set to be attacked,. i.e. the crusades. This was also quoted in Fanusie (see page 228)(St. Joseph Gazette of Tue, Oct 03, 1916 ·Page 2). It should be noted that Alexander Webb had been active in the Knights of Pythias, serving that non-denominational society as Chancellor. He had owned the Rutherford News and had a popular following for his Commuters Column. Webb’s memorial service was held at the Unitarian Church, conducted by Reverend Elizabeth Padgham.

Alexander Russell Webb wasn’t heard from again in the history of Ahmadiyya until 1921 in the ROR (see the ref in the below. In fact, in the Moslem Sunrise of July-1921, Muftree Muhammad Sadiq announced that a man named F.L. Anderson was the first ever Ahmadi from the USA, Muftree Muhammad Sadiq alleged that he converted to Ahmadiyya in 1901 in the Moslem Sunrise of 1921. The photo of F.L. Anderson is posted also. Anthony George Baker is another fake convert, as is F.L. Anderson and Professor Clement Lindley Wragge.

In 1921, Maulvi Muhammad Ali published a 2nd edition (from Lahore, not Qadian) of his English translation of the “The Teachings of Islam” (aka the “Philosophy of the Teachings of Islam”). There doesn’t seem to be many changes, in fact, the old preface is also used. The same note on Alexander Webb is given from the 1910 edition.

However, by 2021, the Ahmadiyya Movement was claiming that Webb was the first Ahmadi in the Usa. Max Muller is also mentioned in terms of Webb, he also had a friendship with the famous Mark Twain and Victor Hugo and Abdullah Quilliam.

In 2023, Maulvi Azhar Haneef said that it’s unclear whether Alexander Webb was an Ahmadi or not, there is no evidence that proves that Webb was an Ahmadi (See 1:18:00 time stamp and this tik tok).

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Free books for download

Bombay Lecture by Webb and various letters

Click to access a-guide-to-namaz-by-webb.pdf

The three Lectures of Alexander Webb
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Family
St. Joseph Gazette of Tue, Oct 03, 1916 ·Page 2
https://www.newspapers.com/image/560308867/?match=1
https://www.thisisrutherford.com/post/this-was-rutherford-s-alyea-webb-family
Orlando Evening Star of Sat, Jan 09, 1954 ·Page 11

–Brother–William B. Webb, he was Chief Clerk of the Railway Mail system.
–His father, is mentioned as a newspaper man, started in Hudson, NY.
–His other brothers are also mentioned, without name.
–daughter, Mary Caroline Webb was born in St. Louis, Missouri in 1885.
–daughter, Nala, was born on Feb 11, 1888. Both Mary and Nala became teachers after the Webbs relocated to Rutherford. aka Mrs. Elizabeth Hallam (See Orlando Evening Star of Sat, Jan 09, 1954 ·Page 11).
–wife, Ella Webb.
–son, Russell Lorenzo Webb, born in St. Louis in 1879.
–father, Alexander Nelson Webb
–mother, Laura Cordelia Conger

When Alexander died, the local newspaper in St. Joseph, Missouri, the St. Joseph Gazette alleged that he was sent to Manila, Philippines in 1892.
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1846

When Muhammad Alexander Russell Webb was born on 9 November 1846, in Rayville, Chatham, Columbia, New York, United States, his father, Alexander Nelson Webb, was 30 and his mother, Caroline Elizabeth Lefferts, was 28. He married Laura Cordelia Conger on 4 May 1870, in Illinois, United States. They were the parents of at least 1 son. He lived in Hudson, Columbia, New York, United States in 1865 and Bergen, New Jersey, United States in 1905. He died on 1 October 1916, in Rutherford, Bergen, New Jersey, United States, at the age of 69, and was buried in Hillside Cemetery, Lyndhurst Township, Bergen, New Jersey, United States.
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1886

In 1886, Webb read an announcement in the Theosophist magazine (located in Madras, India  and via Henry Stell Olcott) and came across the challenge of MGA about 10,000 rupees if anyone could refute the Barahin-i-Ahmadiyya. Soon thereafter, he seems to have wrote letters to MGA in Qadian and MGA had them published them in his book, (Shahna’-e-Haq, 1887-1888 era). Shortly thereafter, Webb declared himself a Muslim. The original letter that was written by Webb to MGA is totally missing (See “A Muslim in Victorian America” by Abd-Allah).
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1887
March
“Religious Jottings,” New York Tribune, March 27, 1887, 11. Via Bowen
In 1887, Mirza Ghulam Ahmad was selling his “Barahin-i-Ahmadiyya” in American newspapers – ahmadiyyafactcheckblog

While working for the Missouri Republican, he was appointed (in September, 1887) by President Cleveland to be Consular Representative to the Philippines at the U.S. office at Manila. According to the editor of his book The Three Lectures, he had given up any concept of religion at least fifteen years before that point.

Alexander Webb gets MGA published in the See “Religious Jottings,” New York Tribune, March 27, 1887, 11.

In 1887, Mirza Ghulam Ahmad was selling this “Barahin-i-Ahmadiyya” in the New York Tribune of March-1887 (See “Religious Jottings,” New York Tribune, March 27, 1887, page 11, via Bowen). Per Bowen, it was Alexander Webb who got this published! Bowen even shows how Webb converted to Ahmadiyya in 1888, via a letter from June 21, 1892 letter to Eugene Field, Webb states: “I have been a Moslem for over three years”; see Eugene Field Correspondence, Box 1 Folder 3, University of Chicago Library. For other estimates of the date of his conversion, see Abd-Allah, A Muslim, 66. Furthermore, in this advertisement, MGA is saying that he is under the protection of the British Government!!! MGA is grateful to the colonist, in fact, MGA called them a temporal Khalifa! Moreover, MGA gives a ridiculous challenge of asking people to pay 200 rupees before they come to Qadian and promising them a sign.

Scans

______________________________________________________________________________________________1887-1888
https://www.muslim.org/islam/webb1.htm

Webb wrote two letters to Ghulam Ahmad at Qadian. These letters were published then in Ghulam Ahmad’s book Shahne-e-Haqq page 372 and 439.

Shohna A Huq extract

Webb’s second letter, dated 24th February 1887, and his reply to it. Despite the length of Webb’s letter, we may reproduce it here for our readers’ interest. Webb begins:

“I cannot adequately express to you my gratitude for the letter received from you under date of December 17. I had almost given up all hope of receiving a reply but the contents of the letter and circulars fully repaid me for the delay. After reading your circulars an idea occurred to me which I will present to you for your consideration. “

He then speaks of his desire to visit India, but regrets that it is not possible due to his circumstances. He continues:

“Therefore a visit to India being out of the question it occurred to me that I might, through your aid, assist in spreading the truth here. If, as you say, Islam is the only true religion why could I not act as its apostle or promulgator in America? My opportunities for doing so seem to me very good if I had someone to lead me aright at first. I have been led to believe that not only Muhammad but also Jesus, Gautama Buddha, Zoroaster and many others taught the truth, that we should, however, worship God and not men. If I could know what Muhammad really taught that was superior to the teachings of others, I could then be in a position to defend and promulgate the Muhammadan religion above all others. But the little I do know of his teachings is not sufficient for me to do effective work with. The attention of the American people is being quite generally attracted to the oriental religions but Buddhism seems to be the foremost in their investigations. The public mind, I think, is now more than ever fitted to receive Muhammadanism as well as Buddhism and it may be that through you it is to be introduced in my country. I am convinced that you are very much in earnest. I have no reason to doubt that you are inspired by God to spread the light of truth. Therefore I would be happy to know more of your teachings and to hear further from you. God, who can read all hearts, knows that I am seeking for the truth, that I am ready and eager to embrace it wherever I can find it. If you can lead me into its blessed light you will find me not only a willing pupil but an anxious one. I have been seeking now for three years and have found a great deal.

“If you can help me I hope that you will do so. I shall keep your letter and prize it highly. The circulars, I will have printed in one of the leading American newspapers so that they will have a widespread circulation. I shall be happy to receive from you at any time matter which you may have for general circulation and if you should see fit to use my services to further the aims of truth in the country they will be freely at your disposal, provided of course that I am capable of receiving your ideas and that they convince me of their truth.

“I am already well satisfied that Muhammad taught the truth, that he pointed out the way to salvation and that those who follow his teachings will attain to a condition of eternal bliss. But did not Jesus Christ also teach the way? Now suppose I should follow the way pointed out by Jesus, would not my salvation be as perfectly assured as if I followed Islam? I ask with a desire to know the truth and not to dispute or argue. I am seeking the truth, not to defend my theory.

“I think I understand you to be a follower of the esoteric teachings of Muhammad, and not what is known to the masses of the people as Muhammadanism; that you recognise the truths that underlie all religions and not their exoteric features which have been added by men. I too regret very much that I cannot understand your language, nor you mine; for I feel quite assured that you could tell me many things which I much desire to know. “

In his reply, dated 4th April 1887, Hazrat Mirza Ghulam Ahmad expresses his delight and satisfaction upon receiving Webb’s letter, and writes that:

” the object which I have in view for which I have dedicated the whole of my life [is] not to confine the spread of the light of truth to the oriental world but, as far as it lies in my power, to further it in Europe and America where the attention of the people has not been sufficiently attracted towards a proper understanding of the teachings of Islam. Therefore I consider it an honour to comply with your request.

“Your friendly words permit me to entertain the happy idea that I may soon receive the good news that the natural moral sense has attracted not only you but many other virtuous people of America towards the call of truth in order to find the true guidance.”
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1887
Bethany Democrat
Thu, Oct 06, 1887 ·Page 6

In 1887 (Oct), the President of the United States (Grover Cleveland) appointed Alexander B. Webb of Missouri to the US consul at Manila (Philippines)(See the Bethany Democrat of
Thu, Oct 06, 1887 ·Page 6).

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1888-1890
Muhammad Alexander Russell Webb (1846–1916)
https://ancestors.familysearch.org/en/MCLD-YM3/muhammad-alexander-russell-webb-1846-1916

In roughly 1888-1889, Webb allegedly converted to Ahmadiyya (Webb called it Islam). Bowen quoted a letter from June 21, 1892, in a letter to Eugene Field, Webb states: “I have been a Moslem for over three years”; see Eugene Field Correspondence, Box 1 Folder 3, University of Chicago Library. For other estimates of the date of his conversion, see Abd-Allah, A Muslim, 66. Coincidentally, MGA began accepting bait in March-1889, the list of the first 40 converts is totally missing from the records. Was Webb listed therein?

https://ancestors.familysearch.org/en/MCLD-YM3/muhammad-alexander-russell-webb-1846-1916

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1891

While in the Philippines, Webb wrote many letters all around the world to newspapers and etc, we have posted his letter in the Allahabad Review in the below. The Allahabad Review was a monthly, bilingual (English-Urdu) journal edited by M. Hameed-Ullah and published by the Indian Press in Allahabad. It was published from March 1890 to January 1895 (Vol. 1 to Vol 6, No. 1). He praised Sir Syed Ahmad Khan herein.

23 June 1891

Sectarian Excusiveness

Progressive Mohammadism

Allahabad Review Nov 1891

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1892-1893
https://books.google.com/books?id=2ew2yUZJ5aUC&printsec=frontcover#v=onepage&q&f=false

He was in British-India from Oct 2nd to Dec-15th 1892, he travelled to British India from the Philippines. He landed in Calcutta, and delivered 3 Lectures in Madras, Hyderabad (Deccan) and Bombay. Later that year, he travelled North-west to Agra, most likely via train, and made it to Lahore (See Singleton) and refused to meet MGA (see page 24). A few months later, he travelled to Egypt and Turkey (from British-India) where he could continue studying Islam (See Singleton). While in Istanbul in 1893, he resigned his post with the State Department and returned to America.

11-10-1892—Lecture in Bombay—Lecture on Islam
11-25-1892—Lecture in Hyderabad
12-11-1892—Lecture at Madras

The three Lectures of Alexander Webb

In 1893 Muhammad Alexander Webb wrote “Islam in America” in Chapter Two “An outline of the Islamic Faith”, he wrote about Muhammad SAW “He declared that he was the last of a long line of Prophets”. This was after his correspondence with Mirza Ghulam Ahmad.

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1893

February 16, 1893, Muhammad Webb returned to America, via London. Had things improved with our nation, since his absence for many years? I regret to say that matters had grown instead worse. We are told that farms were covered with mortgages, business was prostrate. Before Cleveland could begin his second term, the panic of 1893 had swept the nation and prosperity did not return for over four years. Three months after his arrival in New York City, this year of the Panic, May 12, 1893, the first number of the “Moslem World” appeared, a weekly printed by the “Moslem World Publishing Company” of 458 West 20th Street, with Muhammad Webb as editor. The “Moslem World” lasted only 7 months.

He founded one of the first American mosques in the United States as well as the American Muslim Press. He also was the sole representative of Islam at the Parliament of World Religions in 1893. He also wrote and published his famous book, “A Guide to Namaz” (1893). A Guide to Namaz by Webb. (New York : Moslem World Publishing Co., c1893).

In 1893, he wrote his famous book, “Islam in America”, below are the chapters.

1. Why I Became a Mussulman
2. An Outline of Islamic Faith
3. The Five Pillars of Practice
4. Islam in Its Philosophic Aspect
5. Polygamy and the Purdah
6. Popular Errors Refuted
7. The Muslim Defensive Wars
8. The American Islamic Propaganda

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1893
“The Propagation of Islam”, A Lecture Delivered in English by Nawab Mohsan-ul-Mulk Bahadur

In 1893, The Mohammadan Tract and Book Depot, Punjab published “The Propagation of Islam”, A Lecture Delivered in English by Nawab Mohsan-ul-Mulk Bahadur (1893). The future plans of spreading Islam in America are laid out, Alexander Webb, Haji Abdullah Arab and Maulvi Hassan Ali are mentioned. On page 46, they allege that Webb is trustworthy and won’t steal the money.
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1893
St. Louis Globe-Democrat of Sun, Sep 03, 1893 ·Page 30
https://www.newspapers.com/image/571311606/?match=1&clipping_id=new

In 1893 (Sep), the St. Louis Globe-Democrat of Sun, Sep 03, 1893 ·Page 30 called Webb as “Islam’s Champion” and gave his conversion to Islam story. The headlines allege that Webb’s studies in Manila and his reception in India made him convert to Islam. The newspaper also alleges that the origin of Webb as a missionary as a valid idea will also be told and how Webb plans to spread Islam in America via the benefits of polygamy. In the article, Webb is interviewed, Webb alleges to have made more converts in America than any Christian missionary in any foreign country. Webb alleges to have started “study” circles in Colorado, NY and Washington DC. Webb alleges that his converts have converted to Islam on their own, Webb has not seen many of these alleged converts. Webb alleges that as early as 1885, he had secured the job as American consul in Manila. Webb alleges that he studied Islam while in Manila and converted alone. Webb admits to being funded by Indians. Webb alleges to not be the first ex-Christian turned Muslim and mentions Quilliam and his mosque in Liverpool and alleges that they have a membership of 800. Webb says that he met Haji Abullah Arab through Budrudin Abdullah Kur, Webb alleges to have converted to Islam 4 years prior (1889, he would have been in Manila). Budrudin Abdullah Kur is a member of the municipal council in Bombay. Webb says that he had been corresponding with Budrudin Abdullah Kur while in Manila. In March of 1892, Webb says he was visited in Manila by Haji Abdullah Arab and Maulvi Seraj uddin Ahmad. Webb was requested to make a budget of costs for a mission in America. At which point, Haji Abdullah Arab and Maulvi Seraj uddin Ahmad returned to India and collected the monies. They then sent Webb a letter and Webb immediately came to Bombay, India. Thus, a committee was formed with a man named Hajee Nur Jan Mohammed as the President. Webb then alleges to have arrived in Calcutta and was greeted by 5000 Muslim men. Webb alleges that the British government sent spies to watch him. Webb alleges to have went to the Madrassa College in Calcutta and gave a speech. However, the local authorities stopped all of this and Webb found a bungalow from where he spoke and people met him. Webb alleges to have travelled to Hyderabad (Deccan) thereafter and was received well, in fact, Webb alleges that the prince of Hyderabad (Deccan) regularly entertains notable Europeans. Webb says he was in Hyderabad (Deccan) for 3 weeks, however, he never met the prince and commented that the British Government watches him via spies when he eats. Webb says that the prince is totally controlled by the British government. Webb alleges to have lectured in the state pavilion at Hyderabad (Deccan) in the public gardens and got huge ovations. Webb also alleges to have spoke at the Great mosque in Hyderabad (Deccan) and Indians were ready to die for him. Webb alleges that the British Government has totally brainwashed Indians to believe that the Russians will attack at anytime, thus, the British aren’t that bad, even though the taxes are really high. Webb explains how the majority of the population at Hyderabad (Deccan) are Buddhist and Hindu’s and with the British if the Muslims ever revolted. Webb says he doesn’t teach polygamy. Webb argues that in American, women are homeless and living on the streets and thus polygamy would be better. Webb alleges that most Muslims only acknowledge one wife and the others are simply wives. Webb then alleges that his friend and financier, Haji Abdullah Arab was the son of a rich man and gave away all of his money to charity. Haji Abullah Arab was then homeless. However, everything changed recently and he became rich again and has homes in Caclutta, Jeddah and Medina. Webb alleges that Haji Abdullah Arab owns several iron steamers via a Hajj business. Webb says that he expects the arrival of a new helper named Mullah Mirza Khan next week as well as his team, which includes a Hafiz, an English clerk, a Maulvi and a cook. Webb says that this other visitors are Hajee Rahmatullah, Hajee Dawood, Maulvi Hassan Ali. Additionally, Webb alleges that some other people might come, Hajee Mohammed Abdus Salam of Madras (he is a wealthy merchant and his brother is the Turkish council), Jan Mohammed is another potential visitor, and a rich merchant of Calcutta and another person, Hajee Haroon Joffer Yusuf, a wealthy merchant from Poona. Webb alleges that when he arrived in Burma, some Muslims asked him to take the name of Abdullah, however, he arrived in India and ended up taking the name of Muhammad. Webb confirmed that Muhammad (Saw) was the comforter that was described in the Bible by Jesus (as) and would come specifially after the death of Jesus (as).

_____________________________________________________________________________________________
1894
The Evening World of Tue, Jul 24, 1894 ·Page 3
https://www.newspapers.com/image/78882520/?match=1&terms=Nafeesa%20

In 1894 (July), Webb and a bunch of men forcibly broke the doors at Webb’s headquarters at 30 East 23rd St, NY, at which point Nafeesa Keep was removed from the property, however, she found a room nearby and seems to be staying there. Webb is threatening legal action and accuses Mrs. Keep of stealing documents (See The Evening World of Tue, Jul 24, 1894 ·Page 3).

______________________________________________________________________________________________
1894
1894, Nafeesa (M.T. Keep) vs. Muhammad Webb and the Theosophical Society – ahmadiyyafactcheckblog

1894, Nafeesa (M.T. Keep) vs. Muhammad Webb and the Theosophical Society

In 1894, via the Algona Courier of Fri, Aug 24, 1894 ·Page 2, a woman named Nafeesa (aka M.T. Keep) has completely exposed Muhammed Webb as a fraudster. Nafeesa (aka M.T. Keep) has been at war with Muhammed Webb for about 6 weeks. She even wrote a letter to the Sultan of Turkey about Muhammed Webb being a fraudster. Nafeesa (aka M.T. Keep) called Webb a monster. Nafeesa (aka M.T. Keep) alleged that Muhammed Webb was using the Theosophical society against her and have hired Judge Hawes a lawyer vs. her. It seems that the Theosophical society was accusing her of theft. Nafeesa (aka Mrs. Keep) alleges that Webb was lying about a lack of funds, she says that she saw a check for $500 from Osman Nauri Effendi (Osman Nuri Pasha?). In the end, Mrs. Keep called Muhammed Webb a fake prophet who was in reality raising money to spend on himself.

_____________________________________________________________________________________________
1894
Democrat and Chronicle of Sun, Aug 26, 1894 ·Page 3

In 1894, via the Democrat and Chronicle (daily newspaper serving the greater Rochester, New York, area) of Sun, Aug 26, 1894 ·Page 3, it is explained how Mohammed Webb “Roped in the Rupees”. The newspaper alleges that Mohammed Webb failed in his mission of bringing Islam to the USA. Webb raised 1000’s of rupees in British India. It seems that a man named Hamid Snow made the first accusation back in May-1894.

______________________________________________________________________________________________1894
Dec
St. Louis Post-Dispatch of Tue, Dec 11, 1894 ·Page 4
https://www.newspapers.com/image/137678967/?match=1&clipping_id=new

In 1894 (Dec), the St. Louis Post-Dispatch of Tue, Dec 11, 1894 ·Page 4, it seems that Mrs. Nafeesa Keep has cut loose from Alexander Russell Webb and have reorganized the “American Moslem Institute”. Mrs. Keep alleges that Alexander Russell went to a bar and lives a life wherein he goes to bars and spends money.

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1895
“Al Koran in America”
“Mohammed Webb writes About his Plans”
New York may have a Mosque
Evansville Courier and Press of Thu, Apr 25, 1895 ·Page 6
https://www.newspapers.com/image/767938289/?match=1&clipping_id=new

In 1895, Webb denigrated Islam and alleged that unitarians and Universalist are really Muslims (See the Evansville Courier and Press of Thu, Apr 25, 1895 ·Page 6). Webb’s encounter vs. Nafeesa Keep is also mentioned as in the past. Webb mentioned the works of Sir Syed Ahmad Khan, Charagh Ali and Syed Ameer Ali.

_____________________________________________________________________________________________
1895
Webb, Alexander Russell (1895). A Few Facts about Turkey under the Reign of Abdul Hamid II. New York: Press of J.J. Little & Co.
Via “Islam in America: An Annotated Edition Kindle Edition” by Muhammad Webb and Muhammed Al-Ahari

In 1895, Webb wrote “A Few Facts about Turkey under the Reign of Abdul Hamid II”.
_____________________________________________________________________________________________
1896
Feb
St. Louis Post-Dispatch of Wed, Feb 05, 1896 ·Page 4
https://www.newspapers.com/image/137680192/?match=1&terms=Turk

In 1896 (Feb), Webb sided with the Ottoman Empire and cleared them of any wrongdoing in the Sasun massacre of 1894 (See the St. Louis Post-Dispatch of Wed, Feb 05, 1896 ·Page 4).
_____________________________________________________________________________________________
1896
The New York Times of Fri, Mar 27, 1896 ·Page 3
https://www.newspapers.com/image/20391552/?match=1&terms=Hajee%20Abdullah

In 1896 (Mar), Mohammed Webb was forced to respond to allegations of stealing money. Webb wrote a letter to the NY Times about their issue of March-20-1896 (Friday) wherein a communication from Hajee Abdullah Arab sahib of Bombay, India is given. Webb alleges that the Nawab Sahib of Basoda, India did not give him 40k-50k, there is an error in the translation alleges Webb. Webb alleges that this was rupees and not British pounds and there is a huge difference between the two. Webb alleges to have only been given 12,000 pounds. Which is roughly 12,000 US dollars. Webb says that he was supposed to get 40k US Dollars and only got like 10k. Webb alleges that most of the money was received in NY. Haji Abdullah Arab allegedly gave 10k rupees (roughly 3k US dollars) from his own purse. Webb gives a list of 14 payments. Signed off by Webb from Ulster Park (See The New York Times of Fri, Mar 27, 1896 ·Page 3).

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1896
Webb, Alexander Russell (1896). The Armenian Troubles and Where the Responsibility Lies, New York: Press of J.J. Little & Co.
Via “Islam in America: An Annotated Edition Kindle Edition” by Muhammad Webb and Muhammed Al-Ahari

 

In 1896, Webb wrote “The Armenian Troubles and Where the Responsibility Lies”.
______________________________________________________________________________________________
1902
https://www.alhakam.org/100-years-ago-alexander-russell-webbs-love-for-ahmadiyyat-and-news-from-ceylon-malabar-india-and-uk/

This is an alleged letter that Qadianis are presenting:

“My dear brother, Assalamo alaikum wa rahmatullahi wa barakatuhu!

“I just received your letter dated 22 February 1902 and I was very happy to read it. I am relieved to hear that Hazrat Mirza Ghulam Ahmad is sincerely interested in my efforts to spread the wonderful truths of Islam here. Since my work is difficult and sometimes frustrating, I am happy to hear that Hazrat Mirza Sahib and you are praying for me. When I went to India, I was sure that our Muslim brothers would help me to their full extent. I did not imagine for a moment that anyone who is called a Muslim would oppose me and halt my efforts. I had already told them clearly that many Christians would oppose me and level allegations to frustrate my success and carry out all kinds of opposition. I had advised them not to listen to these … Christians and try to discern their motives. However, as soon as the news of the opposition of the Christians here reached India, the unfaithful Muslims over there turned against me and tried to hurt me in every way possible. They forgot all the promises they had made to me and sought only a statement to break their confessions. Now I understand why they did that. The fact is that their religious knowledge is only superficial. Truthfulness and light is not found in them. Moreover, faithfulness towards the Holy Prophet^sa is not present in their hearts.”

Then he writes, “It is good that they no longer have a relationship with me.”

“I miss my dear brother Hassan Ali very much. I remember the time I spent in his wonderful company. He tried to do good according to his understanding but like me, he also made a mistake. I am pleased to hear that he had the audience of Hazrat Mirza Sahib before he passed away. He helped me when I was in India and I regret why he and I did not go to Qadian at that time.”
______________________________________________________________________________________________
1903

100 Years Ago… – Alexander Russell Webb’s love for Ahmadiyyat and news from Ceylon, Malabar, India and UK

“I received your letter dated 28 January 1903 and now I write the answer. I often get magazines of The Review of Religions through Mr Webb which are published from Qadian. I am sincerely interested in some of its articles because they are written on genuine issues. I think that a person whose nature is keen on seeking the truth, these [articles] would be very valuable to them. I myself want to buy it and hope to send its subscription price in this month.

“I got many benefits in Ahmadiyyat and I agree with you that it is destined for Hazrat Mirza Ghulam Ahmad to unite the different sects of Islam. Moreover, through the study of The Review of Religions and from other sources, I have come to the conclusion that this holy man is in fact the Mahdi, or at least the forerunner of the Mahdi.”

In the end, he writes:

“I see an emerging unity in all sects of Islam and the glory of our extraordinary religion will shine once again as it did in the early years, i.e. from the seventh to the eleventh century. I now conclude this letter and hope that I will receive a lot of news from you about this Jamaat. I am your true friend, Anderson.”
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1906-1907

Dr. Basharat Ahmad claims that he was in Qadian in 1906 and saw a letter of regret from Webb addressed to MGA about not meeting him in 1892 (this seems to be a total lie)(see “Mujadid-e-Azim”, by Dr. Basharat Ahmad).

MGA and his team of writers mentioned Webb in Haqiqatul Wahy (1907) twice. Once about the controversy with Dowie.

1907
(Al-Hakam, 17 August 1907)
Via Mujahid-e-Kabir

“It is a fact, which, if people do not realise it now, they will do so at a future time, that this revered person is the worthy young man Maulvi Muhammad Ali, M.A. By writing in defence of Islam and expounding its truth through the Review of Religions he has established the reputation of his pen in Asia and Europe so firmly that figures like Russell Webb and philosophers like Tolstoy acknowledge that the concepts of Islam presented in this magazine give satisfaction to the soul.

In Europe and America the articles of this magazine have been read with great interest. They are not ordinary articles but deal with such important topics as hell and heaven, slavery, polygamy, jihad, preservation of the Quran, and compilation of Hadith reports, etc., that not everyone can write about. …

I have not put forward Maulvi Muhammad Ali sahib’s name so that Muslims of India may choose him for this purpose or send him subscriptions. He neither needs this nor desires it. He has been working for years, sincerely and enthusiastically, serving Islam under the man sent by God. He is neither motivated by any greed nor can any difficulty or problem stop him. If God allows, he will do this work quietly and the world will find out how zeal for the service of Islam is made manifest.”
______________________________________________________________________________________________
1907
Malfuzat-9, online English Edition, pages 137-139
Al-Hakam, vol. 11, no. 8, p. 9, dated 10 March 1907

13 February 1907
(At the time of Zuhr)
Mention of Mr Webb
Mufti Sahib read a letter to the Promised Messiah as from Mr Webb, a resident of America.
The Promised Messiah as said:

If Webb had made a heartfelt effort, it would surely have affected people because:

د لاجرم بر دل 􀅔􀆶ی ن􀆹􀆟ش ن􀆲 ید د 􀕙 سخن کز دل برون آ

A statement that comes from the heart certainly affects the heart of others.

Why does Webb curse the people of America, he should curse his own heart. He did not pay full attention to our Movement, rather, he went back from India uttering abuse. In my view, Abdullah Quilliam is far better than him for he has established a community of Muslims.

The learned [Maulawi Muhammad Ahsan] Amrohi submitted: At the time when Webb had intended to visit Qadian, Hudur had prophesied that he will not come here and will turn back. Moreover, he did not attain the objective for which he had turned back. Accordingly, he was regretful after returning.””
______________________________________________________________________________________________
1907
Malfuzat-9, online English Edition, page 189
Badr, vol. 6, no. 12, p. 4–5, dated 21 March 1907

Preaching in America
This objection is invalid that why did America suffer chastisement when my message had not reached there. My message has spread there aplenty. Initially I had printed 16,000 flyers of an announcement and sent them to Europe and America. It was by reading this same flyer that Muhammad Webb from America had started corresponding with me when he had not even accepted Islam. After that, leaflets about the prophecy regarding Dowie were distributed in large numbers across America; my picture and details were published in many newspapers that were read by hundreds of thousands of people and the message of this Movement has been propagated among them.
______________________________________________________________________________________________
1908
https://www.reviewofreligions.org/wp-content/uploads/pdf/RR198812.pdf#page=25
ROR of 1988

Ahmadiyya sources allege that when MGA died, Webb wrote a letter of condolence. However, the full letter is missing.

“More than twenty years ago I started my correspondence with him and ever since then I have been deeply affected by the fearless earnestness with which he continued to spread the truth in the pursuance of his purpose. Without a doubt God Almighty had chosen him for this great enterprise which he fulfilled completely”. (Via ROR of 1988).
_____________________________________________________________________________________________
1908
The Montclair Times of Sat, Jun 27, 1908 ·Page 1

In 1908, allegedly, Mohammed Alexander Webb seems to be working on organizing another “Parliament of Religions” conference (will be held at Unity Church). Webb is scheduled to speak on July-19, it will open on July-5. Webb’s speech is entitled, “The Message of Mohammedanism to the World of Today. Professor M. Barkatullah is also scheduled to speak about the Sufi’s in Islam (See The Montclair Times of Sat, Jun 27, 1908 ·Page 1).

_____________________________________________________________________________________________
1910

Click to access teachingsofislam1910.pdf

The Teachings Of Islam Mirza : Mirza Ghulam Ahmad : Free Download, Borrow, and Streaming : Internet Archive
https://archive.org/details/in.ernet.dli.2015.215977/page/n173/mode/2up
The Teachings of Islam 1910 edition

Click to access The-Teachings-of-Islam-1910-edition.pdf

MGA’s famous book, “Philosophy of the Teachings of Islam” is translated into english by Maulvi Muhammad Ali and published as, “The Teachings of Islam”, Mr. Muhammad Alexander Webb is given credit as someone who helped in the translation.

_____________________________________________________________________________________________
1912
St. Louis Post-Dispatch of Sat, Feb 24, 1912 ·Page 5

The St. Louis Post-Dispatch of Sat, Feb 24, 1912 ·Page 5 talks about MGA’s book, “The Teachings of Islam” (aka “Philosophy of the Teachings of Islam”), they scoffed at it and called it “The Mahdi’s book on Behavior”, they also mentioned that it was published from London, edited by Maulvi Muhammad Ali, and allegedly with help from Alexander Russell Webb.

Scans

______________________________________________________________________________________________
1915
https://www.reviewofreligions.org/21289/review-of-religions-october-1915-edition/

The english ROR of Oct-1915 began quoting a statement by Alexander Webb From New Jersey. This went on for many years and ended in Dec-1923.

Webb allegedly wrote about the ROR as such:

“It’s articles are well written, thoughtful and clear expositions of spiritual truths”.

and

“it is doing a glorious work”.
______________________________________________________________________________________________
1916
https://en.wikipedia.org/wiki/Alexander_Russell_Webb#/media/File:Alexander_R_Webb_Gravestone.jpg
Fatimah Abdul-Tawwab Fanusie, “Fard Muhammad in Historical Context: An Islamic Thread in the American Religious and Cultural Quilt” (PhD diss., Howard University, 2008)-review by Dr. Shah – ahmadiyyafactcheckblog
St. Joseph Gazette of Tue, Oct 03, 1916 ·Page 2

Alexander Webb died on Oct. 1st, 1916 and is buried at the Hillside Cemetery, Lyndhurst New Jersey. A few months before this, the ROR of July-1916 alleges that Webb sent them an article from the USA wherein Islam was set to be attacked. This was also quoted in Fanusie (see page 228)(St. Joseph Gazette of Tue, Oct 03, 1916 ·Page 2). He had been active in the Knights of Pythias, serving that non-denominational society as Chancellor. He had owned the Rutherford News and had a popular following for his Commuters Column. Webb’s memorial service was held at the Unitarian Church, conducted by Reverend Elizabeth Padgham.

St. Joseph Gazette of Tue, Oct 03, 1916 ·Page 2

______________________________________________________________________________________________
1921
https://babel.hathitrust.org/cgi/pt?id=wu.89092547553&seq=28

In 1921, Maulvi Muhammad Ali published a 2nd edition (from Lahore, not Qadian) of his English translation of the “The Teachings of Islam” (aka the “Philosophy of the Teachings of Islam”). There doesn’t seem to be many changes, in fact, the old preface is also used. The same note on Alexander Webb is given from the 1910 edition. 
______________________________________________________________________________________________
1923

The ROR quotes Webb for the last time on their cover pages. The english ROR of Oct-1915 began quoting a statement by Alexander Webb From New Jersey. This went on for many years and ended in Dec-1923.
_____________________________________________________________________________________________
1926

The 2nd Khalifa claims that MGA helped to convert Webb to Islam in “Invitation to Ahmadiyyat”
_____________________________________________________________________________________________
1933
Weller, ”The Contribution of the Ahmadiyya
See “A Muslim in Victorian America” by Abd-Allah

There was an event held in Chicago called, “World Fellowship of Faiths”, this was the second “Parliament of Religions” event. Webb was obviously at the first one in 1893. The Ahmadiyya faction was also there, however, they didn’t mention how Webb was an Ahmadi.
_____________________________________________________________________________________________
1943

Alexander Russell Webb

Click to access webb-light-1944-apr-8-16.pdf

https://www.muslim.org/islam/webb1.htm

An American lady, Lahori-Ahmadi convert in 1943? Or maybe just a Muslim. It was converted into a book entitled, “The Story” (1944) by Nadirah Florence Ives Osman (See “A Muslim in Victorian America” by Abd-Allah).

In “The Light” in 1944:

http://www.ahmadiyya.org/islam/webb1.htm
_____________________________________________________________________________________________
1988
https://www.reviewofreligions.org/wp-content/uploads/pdf/RR198812.pdf#page=25

Ahmadiyya sources allege that when MGA died, Webb wrote a letter of condolence. However, the full letter is missing.

“More than twenty years ago I started my correspondence with him and ever since then I have been deeply affected by the fearless earnestness with which he continued to spread the truth in the pursuance of his purpose. Without a doubt God Almighty had chosen him for this great enterprise which he fulfilled completely”. (Via ROR of 1988)
______________________________________________________________________________________________
1989
Converted document (muslimsunrise.com)

The Moslem Sunrise of 1989 alleges that Webb was the first American-Ahmadi-Muslim (see page 14). 
_____________________________________________________________________________________________
2016
https://www.alislam.org/friday-sermon/2016-01-29.html

Mirza Masoor Ahmad lies and claims that Webb became a Muslim as a result of his communication with MGA.
_____________________________________________________________________________________________
2021

100 Years Ago… – Alexander Russell Webb’s love for Ahmadiyyat and news from Ceylon, Malabar, India and UK

However, by 2021, the Ahmadiyya Movement was claiming that Webb was the first Ahmadi in the Usa. Max Muller is also mentioned in terms of Webb, he also had a friendship with the famous Mark Twain and Victor Hugo and Abdullah Quilliam.
_____________________________________________________________________________________________
2023

In 2023, Maulvi Azhar Haneef said that it’s unclear whether Alexander Webb was an Ahmadi or not, there is no evidence that proves that Webb was an Ahmadi (See 1:18:00 time stamp and this tik tok).
_____________________________________________________________________________________________

100 Years Ago… – Alexander Russell Webb’s love for Ahmadiyyat and news from Ceylon, Malabar, India and UK

_____________________________________________________________________________________________
This Was Rutherford’s Alyea-Webb Family
https://www.thisisrutherford.com/post/this-was-rutherford-s-alyea-webb-family

This Was Rutherford’s Alyea-Webb Family

• 

  This Is Rutherford

• Jul 26, 2021
• 3 min read

Updated: Jul 30, 2021

Submitted and written by Borough Historian Rod Leith

 

Mary Caroline Alyea (nee Webb) was just a teenager when her parents moved to Rutherford in 1898. She would marry into the Alyea family in 1915 and become a music teacher of considerable reputation, ultimately succeeding to manage her own music studio in a stately Victorian home on Sylvan Street.

Photos above: Historical photo (“It is believed to have been built about 1895. It’s a Victorian classical revival style with windows in a Palladian motif. The porch, open at the front and usually the side is typically partially enclosed with columns and railings”-explained Rosario Mannino, architect) and a current photo of 150 Sylvan Street.

The Alyea School of Music, located at 150 Sylvan Street, offered lessons in piano, violin, viola, and voice culture. Mrs. Mary W, Alyea was its director. Records indicate that Jean W. Dawley owned this property in the 1920s and that Garry Alyea, aka Garabrant R. Alyea Jr, was a tenant. Mary subsequently located her studio at 120 Ridge Road.

Mary Alyea, whose nickname was “Mammie” to her beloved children and grandchildren, was a descendant of two of Rutherford’s significant families. Her grandfather-in-law, Garrabrant Ryerson Alyea, was a teacher at the historic Meadow Road School, opened in 1850 on land deeded by Daniel Van Winkle. His son, Mary’s husband, known as Garry Alyea, became a Vice-Principal with the East Rutherford school district.

The Alyea family can trace its history to the early 19th century in Rutherford. Eliza Alyea, daughter of Albert and Sophia Alyea, married Peter R. Outwater in 1821. Peter was the son of Richard Outwater, who built the Outwater House in East Rutherford in 1821 (extant). The Outwater House, which is located across the street from Elia Restaurant (240 Hackensack Street), is listed on the National Register of Historic Places.

On the Webb side of her family, Mary’s father was born in 1846 to parents who were active in the Columbia County Temperance Society in New York’s Hudson Valley. Their distaste for alcohol consumption apparently took root in their son, Alexander Russell Webb, who became one of America’s early converts to Islam.

Mohammed Alexander Russell Webb was “one of the earliest American Muslims to achieve public renown,” according to his biographer, Umar F. Abd-Allah. Duke University’s Rare Books Collection holds some of Webb’s literature, including “The Moslem World,” an 1893 journal that reported on the World’s Parliament of Religions at the Chicago World’s Fair.

When Mary Webb Alyea was born in 1885 in St. Louis, MO, her father had become actively employed as a journalist and editor with several prominent newspapers. These included the Post-Dispatch and Globe Democrat, which later became the Missouri Republican.

It was while he held the position as an editor of The Missouri Republican in 1887 that Webb was appointed Consul to Manila, the Philippines, by President Grover Cleveland. During his service in Manila, Webb’s daughter, Nala, was born on Feb 11, 1888. Both Mary and Nala became teachers after the Webbs relocated to Rutherford.

When they arrived in Rutherford in the late 1890s, Alexander and Ella, his wife, settled on Orient Way in a property owned by Martha “Maddie” Brinkerhoff Alyea, who was married to the senior Garrabrant Alyea. By 1909, both Mary and her sister had become teachers. At the time, they were residing at 391 Orient Way. On April 10, 1915, Mary was married to Garrabrant R. Alyea, Jr.

Alexander Russell Webb died in Rutherford on October 6, 1916. He had been active in the Knights of Pythias, serving that non-denominational society as Chancellor. He had owned the Rutherford News and had a popular following for his Commuters Column. The Webbs also had a son, Russell Lorenzo Webb, born in St. Louis in 1879. Webb’s memorial service was held at the Unitarian Church, conducted by Reverend Elizabeth Padgham. Besides his children, Mary and his other children, it was attended by many of Rutherford’s prominent citizens.

Mary apparently inherited many of her father’s social as well as physical characteristics.

“Grandma was tiny but a powerhouse when it came to her skill as a piano teacher,” according to Kathryn Ann Alyea, who was married to Karl-Heinrich Pflumm at Rutherford’s First Presbyterian Church. “She was a very kind and loving grandma,” Kathryn said in a posting on the Hillside cemetery site. Mary W. Alyea was buried at Hillside Cemetery in April 1975.
_____________________________________________________________________________________________
https://scholarworks.lib.csusb.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=1013&context=library-publications

The Moslem World: A History of America’s Earliest Islamic Newspaper and
Its Successors
____________________________________
BRENT D. SINGLETON
Journal of Muslim Minority Affairs, Vol. 27, No. 2, August 2007, pp. 297-307.
DOI: 10.1080/13602000701536216
Abstract
In the spring of 1893, The Moslem World debuted as America’s first Islamic
publication. The paper was to be the centerpiece in Mohammed Alexander
Russell Webb’s Indian backed American Islamic Propaganda mission to the
United States. Despite near unanimous praise from critics with regard to the
printing quality of the paper, there was a mixed reaction to the paper’s contents
and Webb’s scheme in general. The paper was only published for seven issues
before financial shortfalls from India doomed the ambitious publication. As well,
internal strife within Webb’s movement hampered efforts to regain the necessary
funding to carry on publication of the paper. In subsequent years, Webb was able
to publish scaled down newspapers, but the Voice of Islam and the consolidated
Moslem World and Voice of Islam were mere shadows of their predecessor and
never able to fully fill the void caused by the former’s collapse. This essay
explores the development, publishing history, press reaction, and demise of these
unique American newspapers.
Introduction
Many American Muslim periodicals have been published since the turn of the twentieth-century,
particularly during the past fifty years.1 However, it was more than a century ago, in the spring
of 1893, that The Moslem World became the pioneer American Muslim newspaper. The
brainchild of former United States consul to the Philippines and convert to Islam, Mohammed
Alexander Russell Webb, the newspaper was formed in conjunction with an Indian-financed
Islamic mission to the United States. The Moslem World and its offshoots, The Voice of Islam
and The Moslem World and Voice of Islam were published sporadically from May 1893 until at
least February 1896. Although short-lived, The Moslem World generated both enthusiasm and
criticism in the press for the paper and Webb’s Islamic mission as a whole. The purpose of this
essay is to explore the development, publication, and demise of the newspapers as well as the
reaction to them by the public and press.
1
Development of The Moslem World
The Moslem World came about as a result of a contract signed in Manila during the spring of
1892 between Webb and Indian businessman and philanthropist Hajee Abdulla Arab. Arab had
become aware of Webb’s conversion to Islam through letters published in several Indian
newspapers by Bombay politician Budruddin Abdulla Kur, with whom Webb had been
corresponding for several months. Arab traveled to Manila to meet Webb and inquire about his
interest in heading an Islamic mission to the United Sates, a proposition to which Webb
immediately agreed. To solidify their understanding a detailed contract was drawn up covering
all areas of the proposed Muslim mission that they dubbed the “American Islamic Propaganda.”
A newspaper was to be the centerpiece of the mission. Webb described the proposed publication
as “a high class weekly newspaper, to be devoted to the real doctrines of Islam.”2
The agreement gave management and editorship of the publication to Webb, with a total
first year budget of $13,500 for all publications and lectures produced by the American Islamic
Propaganda, and $10,000 for each of the succeeding two years to cover similar expenses.3 Webb
was particularly well suited for such an enterprise, having grown up in Hudson, New York, at the
foot of the printing press of his father’s paper, the Hudson Daily Star. Prior to his consul
position, he had been a newspaperman for nearly fifteen years in Missouri. He edited the weekly
Republican, in Unionville, Missouri, from 1874 to mid-1876, after which he was alternately a
reporter and editor for nearly a half dozen newspapers in St. Joseph and St. Louis, Missouri. The
newspapers included the St. Joseph Gazette, St. Louis Journal, Evening Dispatch, Times
Journal, and Republic. For a short period in 1882 Webb edited his own paper, the Dramatic
Critic, and in 1883 he returned to the St. Louis Republic. He remained with the paper until taking
leave for Manila in late 1887, by which time he was the Assistant City Editor.4
His friend and colleague from St. Louis, William A. Kelsoe, described Webb’s skills in
the following reminiscences of working with him at the Republic: “The most versatile man we
had was perhaps Alex Webb… there wasn’t a better all-round newspaper man on the
paper…Webb was a practical printer, and when he couldn’t find work in the writing end of a
newspaper he would join the subs in the composing room.”5 Furthermore, Kelsoe wrote, “Webb
was a born newspaper man…could ‘Stick type’ in the composing room… and in the reporters’
class there were very few, if any, who could handle a big news story better than Webb or turn out
copy faster than he could.”6 Webb was more than qualified and experienced to take on the
management of the American Islamic Propaganda’s newspaper.
Webb returned to the United States in mid-February 1893, after more than five years
abroad and having traveled extensively through India and parts of the Middle East and England.
The Moslem World Publishing Company was established a few months after his arrival and was
located at 458 West 20th Street, New York City. The company published books such as Webb’s
A Guide to Namaz: A Detailed Exposition of the Moslem Order of Ablutions and Prayer, but its
main purpose was to produce The Moslem World newspaper. Webb wanted to start the
publishing company sooner, but the initial funds from Hajee Abdulla Arab were delayed. When
the funding finally arrived, Webb quickly put the operation into motion and released the first
issue of The Moslem World on Friday, May 12, 1893. In his salutatory greeting, Webb described
the purpose of the newspaper and possible challenges it might face:
As it will be a novelty in American religious journalism, and will develop a mine of
literature new to the people of the Western hemisphere, it will, quite naturally, attract
2
some attention and may, possibly, arouse the active opposition of certain classes of
religionists, who, apparently, are of the opinion that the spiritual enlightenment of the
masses is not desirable and should be discouraged in every possible way…. Briefly
stated, the purpose of The Moslem World is to spread abroad among the independent
thinkers of America a knowledge of the character and teachings of Mohammed, and to
correct those errors into which the masses have fallen, through the false history and
misconceptions published by prejudiced and ignorant followers of other systems, who
have written about Islam and its inspired founder.7
Moreover, Webb envisioned that the newspaper would bring about a “means of creating and
encouraging direct intercourse between the Mohammedan world and the more intelligent masses
of our country.”8 Webb certainly had high hopes for the paper and realized that the success or
failure of the American Islamic Propaganda lay within its pages.
To this end, Webb made it clear that The Moslem World would be of the highest printing
quality available. He was determined to never let the critics condemn his paper as a cheap rag, no
matter how harsh their criticism of its contents. In this regard he was successful; editors from
around the nation lauded the paper’s quality. The New York Times wrote, “It is a well-printed
paper of sixteen pages….it is evident that it will be capable, in the course of a year, of absorbing
a very handsome sum of money.”9 The Kansas City Journal pronounced, “The [Moslem] World
is a beautifully printed paper, and contains evidence of very high ability in its contents.”10 The
Boston Globe called it, “bright, attractive, trenchant and thoroughly interesting.”11 Many similar
descriptions were written about the paper in the press as well as in correspondence from readers
to The Moslem World. Webb, reflecting upon the press reaction to his newspaper, stated, “our
journal has been declared a model of typographical beauty and a positive credit to current
journalistic literature.”12
Contents of The Moslem World
The newspaper consisted of sixteen pages of newsprint wrapped and bound in a sturdy white
paper cover. The nameplate on the cover presented a brilliant etching of a domed mosque capped
with a large star and crescent, and framed with palm trees on either side. The title, The Moslem
World, was formed in large faux eastern-style lettering, below which was printed the subtitle,
“Devoted to the interests of the American Islamic Propaganda.” Later, in the September 1893
issue, the subtitle was altered in favor of, “To spread the light of Islam in America”. The date of
publication was listed in both the Islamic Hijri and Christian Gregorian calendars. The lower
two-thirds of the cover was reserved for a vivid illustration of a different Indian mosque for each
issue. Within the cover, the first page of the newsprint was headed with a smaller nameplate, the
mosque replaced with a large star and crescent and palm fronds. The same title lettering as the
cover was employed and a varied subtitle read, “Devoted to a faithful reflection of the Islamic
religious propaganda.” This was brought into line with the cover subtitle in September 1893 as
well.
The paper was published almost entirely in English, save an occasional word or phrase.
This was apparently a philosophical decision by Webb and not based upon limitations of Arabic
typography in America. Arabic typesetting was available in New York from at least 1892, with
the introduction of the Arabic language weekly, Kawkab America.13 Nonetheless, Webb desired
3
to have excerpts from preeminent Islamic texts written in Arabic, Persian, Urdu, and Gujerati
translated into English and made accessible to the average American reader unfamiliar with these
languages. For this purpose he claimed to have “a corps of translators from the East” to assist
him.14 With this in mind, even though most issues of the newspaper commenced with a verse
from the Qur’an, it was always an English translation from the holy book.
A typical issue of The Moslem World consisted of general articles on Islam. These were
often lengthy pieces written by prominent Western or Muslim thinkers of the time, such as G.W.
Leitner, Sir Syed Ameer Ali, and Moulvi Cheragh Ali, whose A Critical Exposition of the
Popular Jihad was republished serially in the paper from July to September. Also featured were
news items from across the Islamic world, the majority of which came from India, but
occasionally other locales, such as Turkey and Egypt. Much of the news was reprinted from
other papers, but there were stories from foreign correspondents as well. The latter often
provided personal accounts and presented unique content not available through other sources.
The Moslem World also reprinted articles from American newspapers concerning the American
Islamic Propaganda, general topics on Islam, and some that seemed to have simply caught
Webb’s fancy for one reason or another. Unfortunately for historians, an odd omission from the
paper was substantive news of the progress and activities of the American Islamic Propaganda.
Only bits and pieces of information were offered to readers, leaving the mainstream New York
newspapers as the only source of coverage for many of Webb’s activities.
The paper regularly included works of general religious poetry as well as those overtly
inspired by Islam. Bylines for the poems occasionally indicated that they had been written
specifically for The Moslem World, while others were translations or reprints of published works.
The most interesting and thought-provoking items from the paper were correspondence from
Americans studying Islam. Some of the letters were unsigned or listed under pseudonyms to
avert repercussions from family or society. Yet many correspondents freely and openly used
their names in support of the American Islamic Propaganda. For example, a letter from A.K.
Brown of Santa Clara, California, claims he had converted to Islam some 40 years earlier. Emory
F. Boyd, of New Britain, Connecticut, berated Christian society, then heartily stated, “No
Christian paper in the world could have interested me as much as The Moslem World.”15
Prohibitionists commonly wrote letters supportive of Webb and his paper. Horace B. Durant of
Philadelphia argued in favor of Muslim immigration, stating, “We should have nothing to fear
from the Moslem” if it meant more voters in favor of the prohibition of alcohol.16 Lastly, a
common sentiment of correspondents was expressed by Daniel Brown of Seney, Iowa, when he
stated that The Moslem World “ought to be read by thousands of Americans, it would surely do
them good.”17
Press reaction to the contents of the paper came in various forms. Most were neutral,
while others ranged from hostile to supportive of a new religious voice in America. The New
Haven Journal wrote, “Welcome to The Moslem World. It is evidently going to be a bright and
interesting paper. And it may do some good. There are people in the country who could do worse
than to become good Mohammedans.”18 The Waco Evening News called the paper, “Decidedly
the most unique publication in America to-day.”19 In general, Webb seemed pleasantly surprised
by the overall response, but felt compelled to excoriate his critics. He wrote,
We take this means of returning thanks to the secular press of the United States
for the very cordial, fair and tolerant, manner in which it has received and
criticized the first number of The Moslem World. It is true that some of our
editorial brethren, particularly in the smaller cities and towns, have displayed a
4
degree of ignorance, bigotry and intolerance that they ought to be ashamed of,
when referring to our journal as well as the American Islamic Propaganda, but we
are glad to be able to say, that as a rule the press has treated our efforts with
courtesy, justice and kindness.20
Some critics took exception with the paper’s denunciation of crimes committed within
America and the purported linkage between the crimes and Christian society. The paper listed as
much as an entire page of news items describing heinous crimes from around the country as well
as sundry acts of clergymen gone astray. Webb often sprinkled the pages with accounts of
lynchings, both in the north and south, as well as other acts of bigotry. The Salt Lake City
Herald responded in typical fashion, stating that the Moslem World was “illogical and unjust” in
blaming Christianity for these crimes.21 Webb’s defense was that Christian missionaries often
attempted to discredit Islam by extrapolating supposed doctrine from the un-Islamic acts of a few
Muslims; therefore, he felt within his right to use a similar tactic in response. On the other end of
the spectrum, the New York Morning Advertiser thought the Moslem World was too soft and if it
“means business” it should take a page from the abolitionists and “club Christianity and expose
its fallacies with all the earnestness of a prophet who strives to displace the false by the true.
Americans love fighters.” Webb disagreed with this tactic and stated, “The mission of The
Moslem World is not aggressive but persuasive.”22
The press reaction to the paper was rather subdued compared to the reaction to the
Islamic mission as a whole. With regard to the latter, many condescending, sarcastic, and crass
remarks were written about Webb. Examples include the Washington Post pondering about
Webb’s motives, “It is not altogether certain whether this unique and original crusade is to be
undertaken in the name of the prophet or the profit there may be in it…. The Post is a little
fearful that the enervating climate and theological mysticism of the East have more or less upset
the ex-consul’s equilibrium.”23 The Los Angeles Times, “Religious fanaticism is not wholly a
thing of the past; it is an element of today. But perhaps no feature of it will appear more absurd
than that which has recently had birth in the Quixotic brain of Alexander Russell Webb.”24 These
sorts of comments appeared frequently in newspapers nationwide.
Despite concerns that businesses may have had about associating with Webb and The
Moslem World, the paper was able to attract some advertising revenue. The initial ads in the
paper were mainly for books and photographs that the Moslem World Publishing Company was
selling, but there were also ads for two carpet importers, one for Mrs. Winslow’s Soothing Syrup
(the ubiquitous nineteenth-century opium-laced teething remedy), and one for Optician, Prof.
Mayer. Some ads were full-page layouts. Despite the dearth of ads, the first issue boasted to
potential advertisers that the paper would “have a larger circulation in India, Turkey, Egypt,
Arabia, the Straits Settlements and Burmah than any other journal published in the United
States.”25 Later, a few more advertisements appeared, such as those for Shah’s Soap and for
farming equipment from the Wm. C. Barker Co. However, the total number of advertisers was
rather small, and the placement of ads was limited to the inside front cover and both sides of the
back cover. No ads appeared within the sixteen-page newsprint section of the paper.
Discerning the peak circulation of the newspaper is difficult, but a conservative estimate
would be 400-500. Initially, the amount for an annual subscription was $2.50 and 5¢ for a single
issue. In July, the rate changed to $1.00 for domestic subscriptions, $1.50 for foreign, and 10¢
for a single issue.26 Webb reported that the first year he received $518.97 in subscription
payments.27 Given that amount, several hundred must have been printed just to meet the basic
demand for foreign and domestic subscriptions. In addition, the missionary design of the
5
American Islamic Propaganda meant that many issues were freely given to the curious as well as
to support the branches of the American Moslem Brotherhood, a loose confederation of study
circles in various cities connected to the American Islamic Propaganda movement.28 The paper
was also offered free, worldwide, to any indigent person who inquired, and according to Webb,
many took advantage of the offer.29 Although the circulation total is nebulous, from
correspondence printed in the paper, it is apparent that circulation extended to all corners of the
United States and the British Empire, as well as some non-English speaking countries. There
were agents of The Moslem World in over fifteen Indian cities, including Bombay, Calcutta,
Hyderabad, and Delhi, and others in countries such as Burma, Arabia, Egypt, Turkey, Ceylon,
Hong Kong, the Philippines, and England.30
The paper was issued on the second Friday of each month. However, Webb planned to
convert it into a weekly come October 1893, with issues being released every Friday.31 With
proper funding, this would not have been much of a challenge for Webb, since he was previously
the sole editor of the weekly Republican, in Unionville, Missouri. Notwithstanding, funding was
an ongoing problem for The Moslem World; Webb was cognizant that the paper would operate at
a considerable loss over the first three years of publication.32
In July, after only two issues, economic realities forced Webb to increase the cost per
issue from 5¢ to 10¢. Webb explained the increase as “necessary in view of the cost of printing
and engraving which is greater than was first estimated, and to cover the expense of sending
large numbers of copies to poor persons who want the journal but are unable to pay for it.” He
announced that the paper would remain a monthly until January 1895, instead of October 1893 as
previously planned.33 This announcement, however, was moot; the increased price and other
adjustments were of no avail. The American Islamic Propaganda ran out of funds and had no
prospects for acquiring additional income, causing a cessation of The Moslem World after its
seventh issue in November 1893.
Despite the three-year contract signed by Webb, Hajee Abdulla Arab wired funds for the
final time in November 1893. Arab blamed a rapid fall in the rupee’s value and the resultant
reneging of pledged funds by Indian Muslims for his failure to live up to the agreement.34 This
may be factual, but he also may have been swayed by a schism that arose in the American
Islamic Propaganda between Webb and his associates, John A. Lant and Emin L. Nabakoff, who
formed their own Muslim movement, called the First Society for the Study of Islam in America,
in December. In early 1894, Lant joined forces with a Muslim convert and newspaper editor in
India, Hamid Snow, and together they set out to destroy Webb’s reputation in South Asia. They
were successful in raising doubt concerning Webb’s intentions and past use of funds. Within a
short period, few Indians were willing to consider funding the American Islamic Propaganda.
The American Moslem
In an attempt to further marginalize Webb and to fill a vacuum caused by the collapse of
The Moslem World, Lant formed his own newspaper, The American Moslem. The first issue,
published in Tarrytown, New York, in January 1894, had a simpler format and design than The
Moslem World.35 Lant took to heart advice given to him by his associate Joseph E. Wade, editor
of the journal Occultism, when the latter warned, “Don’t make too costly a paper. Webb’s paper
was fine but too expensive.”36 The American Moslem consisted of only four pages and had no
graphics, cover, or advertisements. Another associate, A.L. Rawson, considered the paper too
spartan and suggested that Lant incorporate an Arabic title into the header, but Lant did not heed
6
this advice.37 A definitive content analysis of Lant’s paper is difficult to put forth because only
one issue survives. What can be discerned is that by its fourth issue, the singular purpose of the
paper appeared to be the castigation of Webb and defense of Lant in the former allies’ dispute.
Nearly half of the items in this issue relate to the controversy between the two men. The
remainder of the paper consisted of a jumble of short news pieces, one extended article, and a
transcript of a speech delivered before the First Society for the Study of Islam.
The paper makes note that it was supposed to be published twice monthly; however, its
publication was infrequent and haphazard.38 After the first issue in January 1894, two additional
issues were released on unknown dates before issue 4 was published under the date “April, May,
June 1894.” Still, this three-month date span is misleading because the issue contained news
items of events that did not occur until July and August of that year. Therefore, the actual
publication date for issue 4 was sometime after August 1, 1894, allowing for a conclusion that a
mere four issues were released in an eight to nine month period. As with The Moslem World, a
lack of subscriptions and other sources of funding likely forced this erratic publication schedule
and the paper’s eventual demise. Lant sought funds from India, but was largely rebuffed. In a
letter to Lant from Budruddin Abdulla Kur, head of the committee for Webb’s American Islamic
Propaganda, Kur described the feasibility of Indian support for multiple American Islamic
newspapers: “The funds in 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.”39
The Voice of Islam
In the face of Lant’s barrage in The American Moslem, Webb must have felt immense pressure to
get his own paper started again, not only to respond to the criticism, but also to continue the
progress of the American Islamic Propaganda. Sometime in 1894, the Moslem World Publishing
Company reopened at 30 East 23rd Street and in June 1894, after a seven-month hiatus, began
publishing a new paper entitled The Voice of Islam.40 The paper was a scaled-down version of
the original, in both content and quality, similar to The American Moslem in that respect. Instead
of a large-format sixteen-page paper with illustrated cover, The Voice of Islam was more or less a
modest four-page newsletter. Despite its reduced size, monetary constraints kept it a monthly
publication although its format was designed for a weekly. Webb hoped that once his finances
were straightened out, The Moslem World would be resurrected as the premier monthly
publication of the American Islamic Propaganda and The Voice of Islam would continue to be
published, but as a weekly newsletter.41
In this endeavor, the Moslem Institute in Liverpool, England, which had both monthly
and weekly publications, appears to have influenced Webb. The Moslem Institute was akin to the
American Islamic Propaganda in that it was a missionary organization consisting mainly of
converted Westerners. Webb had been in Liverpool just prior to returning to America after five
years abroad. He presumably visited the Liverpool Moslem Institute, because he was later in
correspondence with several of its members. At the time of Webb’s visit to Liverpool in late
January or early February 1893, the Moslem Institute was in the midst of publishing the first
issues of its small weekly newspaper, The Crescent.42 It is clear that Webb received issues of the
publication once he was back in America, for he often quoted from The Crescent in The Moslem
World. In May, the same month that The Moslem World debuted, the Liverpool Moslem Institute
also began publishing their lengthy monthly paper, The Islamic World. A year later, by the spring
7
of 1894, it was apparent that the Liverpool Moslem Institute had a successful model for
publishing a weekly and monthly paper and likely inspired Webb to retool his publication
goals.43 However, Webb could only charge 3¢ per issue for the diminutive Voice of Islam, and
advertising space was limited, an inauspicious formula for regaining financial solvency.
Soon after the first issue of the Voice of Islam was published, an embarrassing internal
dispute arose. In July 1894, Nefeesa M.T. Keep, Secretary of the Moslem World Publishing
Company, barricaded herself in the newspaper’s office, and despite the efforts of Webb and
police officers, she refused to allow admittance of any the paper’s staff. Her purpose in locking
the others out was to force Webb to resign, or failing that, to have the papers turned over to her
stewardship. Keep had been with the company prior to the cessation of The Moslem World and
was convinced that the financial troubles of the American Islamic Propaganda and its
publications were due to poor management on Webb’s part. She stated, “The storm has been
gathering for some time. I often remonstrated about useless expenditures. I did not wish to have
poor people in the East give their money for nothing.”44
Keep claimed that although $12,000 had been sent from abroad to support the American
Islamic Propaganda, she was still owed $50 in wages, and the rent on the company’s office was
past due. She also made reference to probable embezzlement of funds with regard to Webb’s
recent purchase of a farm in Ulster Park, New York. After several days, she emerged from the
office to visit the Turkish Consul and state her grievance about Webb. A week later, Webb
accused Keep of stealing property from the office. In return, she sought a warrant for the arrest
of Webb and his wife for conspiracy, and she filed a mail fraud complaint against Webb with the
Post Office Inspector.45
Despite Keep’s legitimate concerns about how the publications were managed and her
unpaid wages, the charges of deliberate financial impropriety were unfounded. Webb reported
that he received a total of $10,243.01 from Hajee Abdulla Arab, a sum that included Webb’s
travel expenses from Bombay to New York. Not including Webb’s monthly salary of $200, Arab
failed to issue the remaining $3,256.99 of promised funds for the first year budget of $13,500.
Later, these numbers were more or less corroborated by Arab.46 Furthermore, it became known
that the farm in Ulster County was purchased through the private funds of Webb’s wife, Ella, and
was only done so when Webb could no longer afford to live in the city with his wife and three
children. The farm was not a “retreat,” as had been mentioned in some news reports, but a
modest, if not ramshackle, home on a rock-strewn property.47 Astonishingly, through all of this
turmoil, an additional issue of The Voice of Islam was printed in August. But after only three
months, the paper folded, and Webb permanently removed himself and the belongings of the
Moslem World Publishing Company to his home in Ulster Park.48
The Moslem World and Voice of Islam
Ever resourceful, Webb managed to once again regroup, and on January 1, 1895, he issued a
third publication from his new headquarters in Ulster Park. The consolidated Moslem World and
Voice of Islam was put out by the newly named Moslem World Company, and printed at the
press of Edgar S. Werner in New York City. The graphics on the nameplate were virtually
unchanged from the original Moslem World, save the addition of “…and Voice of Islam” below
the first title. The subtitle was changed to: “Devoted to the dissemination of the Islamic Faith.” A
8
further difference was that the Islamic Hijri date of publication was dropped in favor of solely
the Gregorian.
Subscription rates for the paper were 30¢ per year and 3¢ per individual issue. The
abbreviated four-page layout was continued from The Voice of Islam and presumably the look
and feel approximated its predecessor as well. As before, Webb saw the smaller paper as a stop
gap measure to continue getting news out while he waited for funding which would allow the
paper to be separated into the proposed weekly and monthly formats.49 Within the confines of
four pages, advertisement was limited to portions of the last page, most of which consisted of
announcements and sales for the Moslem World Company’s available printed material.
However, a small number of eclectic products were also listed over time, including Marlin Fire
Arms Co., Ripans Tabules, the New York Advertiser newspaper, a foreign bookseller, and a
patent attorney.
The structure of the paper was quite different. Instead of Qur’anic verses, the paper
opened with poems, some Islamic in nature and others not, including Walt Whitman and Edward
Rowland Sill. The content of the publication was made up principally of short news items from
India, Turkey, and Egypt, and bits of correspondence from all over the world. Only occasionally
did news appear concerning the progress of the American Islamic Propaganda or other
happenings in the United States. A noticeable difference from the earlier paper was an increased
number of articles and news in defense of Turkey and the Ottoman Sultan, Abdul Hamid II.
Virtually every issue dedicated some space to this cause, and in September 1895, an article about
the Sultan entitled “A Modern Hero” took up a quarter of the issue.50
In December 1895, a reporter from the New York Times went to investigate Webb’s
situation in Ulster Park and provided a glimpse of the operation of the paper. Webb had
converted the top floor of a barn into the office of the Moslem World Company. Stacked on a
bench were papers in wrappers being made ready for the mail and a book of subscriber names.
Webb and his 15-year-old son, Russell, handled all of the business and mailings of the paper.
When asked by the reporter if he still published his paper, Webb replied, “Certainly–sadly
reduced in size, but still it is a paper.” Despite the past turmoil and his humble surroundings,
Webb was optimistic that the long-awaited financial support from India would soon come, but it
never did.51
It is unclear when The Moslem World and Voice of Islam ceased publication or why, but
the last known issue was published in February 1896. In that issue, there was no mention of it
being the final copy, but neither had there been notice when The Moslem World ceased in
November 1893. In both cases, it appears that Webb never meant to stop publishing, but without
capital he was forced to abruptly terminate operations. Despite the lack of funding from India
Webb held true to the three-year contract he had signed. In January 1895, after the funding
stopped, Webb stated, “I will perform, to the best of my ability, all I promised to do under my
contract with Hajee Abdulla Arab. God knoweth the hearts of all men and will judge us both.”52
It is unknown what Webb was doing soon after January 1896, but by 1898, he had
withdrawn completely from the official American Islamic Propaganda movement and relocated
his family to Rutherford, New Jersey. There he continued as a newspaperman by purchasing the
Rutherford News, but this venture too was short-lived, and Webb sold the paper in 1900. For his
impassioned defense of the Sultan and other work for Islam, Webb was named Honorary Turkish
Consul-General for New York in 1901. He continued lecturing and general work for Islam until
his death in 1916.
9
Conclusion
Although ultimately an ephemeral venture, The Moslem World gained international recognition
as a unique, well-produced newspaper, and it spurred religious discourse in the press of the
United States. Its successors, The Voice of Islam and The Moslem World and Voice of Islam also
lacked staying power, but the latter continued the for more than a year and provided a continuing
outlet for Islamic expression in America. The fate of Webb’s Islamic mission was tied to the
papers, and although he was not always forthcoming with information concerning the movement,
the information the papers did provide and what can be surmised from tracking their publication
history is invaluable to the study of late nineteenth-century American Muslims. As more is
uncovered about Webb and his mission, a clearer historical picture may emerge from the gaps
this essay was unable to fill. Specifically, issues of the Voice of Islam have not been found, and a
definitive date for the final issue of the Moslem World and Voice of Islam has not been
established. Nonetheless, Webb and the Moslem World can now be placed historically among the
pioneering non-Christian religious newspapers in the United States.
NOTES
1For a further discussion of the Islamic press in America, see Sulayman S. Nyang, “The Islamic Press in the United
States of America,” in Islam in the United States of America, Chicago: ABC International Group, 1999, pp. 103-114.
2Alexander Russell Webb, Lectures on Islam: Delivered at Different Places in India, Lahore: Mohammadan Tract
and Book Depot, 1893, p. 32.
3 “To My Oriental Brothers,” Moslem World and Voice of Islam, January 1895, pp. 3-4. Copies of the Moslem
World and Moslem World and Voice of Islam were obtained on microfilm from the Western Reserve Historical
Society in Cleveland, OH.
4“Introduction,” in Mohammed Alexander Russell Webb, Yankee Muslim: The Asian Travels of Mohammed
Alexander Russell Webb, ed. Brent D. Singleton, Rockville, MD, Wildside Press, 2007.
5“Alex. Webb Versatile,” St. Louis Republic, July 12, 1908, part 15, p. 2.
6William A. Kelsoe, St. Louis Reference Record: A Newspaper Man’s Motion-picture of the City When We Got Our
First Bridge, and of Many Later Happenings of Local Note, St. Louis: Von Hoffmann, 1927, p. 182.
7“Salutatory,” Moslem World, May 12, 1893, p. 8.
8Alexander Russell Webb, Islam in America, New York: Oriental Publishing Co., 1893, pp. 67-68.
9“The Islamic Propaganda,” New York Times, May 28, 1893, p. 4.
10 Excerpted in: “Truly American,” Moslem World, August 1893, p. 13.
11 “Editorial Points,” Boston Globe, June 20, 1893, p. 4.
12 “Thanks,” Moslem World, June 1893, p. 10.
13 Although Kawkab America was published in Arabic and initially supportive of the Ottoman Sultan, it was
principally a Syrian Orthodox Christian publication. Michael W. Suleiman, Arabs in America: Building a New
Future, Philadelphia: Temple University Press, 1999, p. 4.
14 “Salutatory,” Moslem World, May 1893, p. 8.
15 “Converted Years Ago,” Moslem World, July 1893, p. 9; “Rather Severe,” Moslem World, August 1893, p. 11.
16 “Favors Moslem Immigration,” Moslem World, July 1893, p. 9.
17 “It Will Do Them Good,” Moslem World, July 1893, p. 6.
18 Excerpted in: “New Notes,” Moslem World, June 1893, p. 12.
19 Excerpted in: “A Cheerful Critic,” Moslem World, July 1893, p. 13.
20 “Thanks,” Moslem World, June 1893, p. 10.
21 Excerpted in: “New Notes,” Moslem World, July 1893, p. 8.
22 Excerpted in: “Deal Gently With the Erring,” Moslem World, June 1893, p. 16.
23 “In the name of the Prophet,” Washington Post, December 23, 1892, p. 4.
24 “News Notes,” Los Angeles Times, June 8, 1893, p. 4.
25 Moslem World, June 1893, back matter.
10
26 “Special Notice,” Moslem World, July 1893, p. 8.
27 “To My Oriental Brothers,” Moslem World and Voice of Islam, January 1895, pp. 3-4.
28 “The Islamic Propaganda, Moslem World, June, 1893, p. 11.
29 “Special Notice,” Moslem World, July 1893, p. 8.
30 Masthead, Moslem World, November 1893, p. 8.
31 “Special Notice,” Moslem World, May 1893, p. 8.
32 “Special Notice,” Moslem World, July 1893, p. 8.
33 Ibid.
34 Correspondence from Mohammed A. R. Webb to financial backers, May 1, 1894, John A. Lant Papers, Missouri
Historical Society, St. Louis.
35 The description of The American Moslem is based on Volume 1, Issue 4, available from the Ottoman Archives,
Istanbul (Başbakanlık Osmanlı Arşivi, Maruzati. Yildiz Arsivi Sadaret Hususi 309/80).
36 Correspondence from Joseph E. Wade to John A. Lant, December 4, 1893. John A. Lant Papers, Missouri
Historical Society, St. Louis.
37 Correspondence from A.L. Rawson to John A. Lant, January 21, 1894, John A. Lant Papers, Missouri Historical
Society, St. Louis.
38 “Special Notice,” American Moslem, April, May, June 1894, p. 2.
39 Correspondence from Budruddin Abdulla Kur to John A. Lant, January 31, 1894, John A. Lant Papers, Missouri
Historical Society, St. Louis.
40 “Trouble in Islam,” New York Daily Tribune, July 14, 1894, p. 12; “Muhammed Webb Locked Out,” New York
Times, July 14, 1894, p. 5.
41 “Our Plans,” Moslem World and Voice of Islam, January 1895, p. 2. The author has been unable to locate issues of
The Voice of Islam; the description is based on Webb’s account in “Our Plans.”
42 Webb arrived in the United States on February 16, 1893, after a week’s voyage from Liverpool. Alexander
Russell Webb, “Preaching Islamism in America,” Providence Journal, Vol. 14, November 1893, p. 468. The first
issue of The Crescent was released on January 14, 1893.
43 The Islamic World and The Crescent were published until 1907 and 1908 respectively.
44 “Muhammed Webb Locked Out,” New York Times, July 14, 1894, p. 5.
45 Descriptions of the Keep affair come from: “Trouble in Islam,” New York Daily Tribune, July 14, 1894, p. 12;
“Muhammed Webb Locked Out,” New York Times, July 14, 1894, p. 5; “Nefeesa Keep Breakfasts,” New York
Times, July 16, 1894, p. 1; “Mrs. Keep Visits the Consul,” New York Times, July 17, 1894, p. 4; “War of the
Moslems Not Over,” New York Times, July 24, 1894, p. 8; and “Nefeesa M.T. Keep Retaliates,” New York Times,
July 30, 1894, p. 9.
46 “Mohammed Webb’s Account,” New York Times, March 27, 1896, p. 3; “To My Oriental Brothers,” Moslem
World and Voice of Islam, January 1895, pp. 3-4; “Webb’s Supply of Rupees,” New York Times, March 20, 1896, p.
4.
47 “Mohammedan Webb Buys a Retreat,” New York Times, May 29, 1894, p. 9; “Fall of Islam in America,” New
York Times, December 1, 1895, p. 21.
48 “Son of the Prophet at Rondout,” New York Times, August 17, 1894, p. 1.
49 “Our Plans,” Moslem World and Voice of Islam, January 1895, p. 2.
50 “A Modern Hero,” The Moslem World and Voice of Islam, September 1895, p. 3.
51 “Fall of Islam in America,” New York Times, December 1, 1895, p. 21.
52 “To My Oriental Brothers,” Moslem World and Voice of Islam, January 1895, p. 4.
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Mirza Ghulam Ahmad and Henry Steel Olcott – ahmadiyyafactcheckblog
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