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Intro
In 1894 (Feb 13 and 20) Nafeesa Keep was in England and became involved with the
Liverpool Moslem Institute (via Quilliam). The Crescent introduced her alternately as the Secretary of the American Islamic Propaganda and Secretary of the American Muslim Society, likely due to confusion over her past associations and the nebulous state of the two new organizations in New York (See “Editorial notes,” Crescent, February 13 1894, and ‘Editorial notes,’ Crescent, February 20 1894, via Singleton).

Mrs. Nafeesa M.T. Keep was described as widowed elderly woman (most likely white)(See The Evening World of Tue, Jul 24, 1894 ·Page 3). She worked under Alexander Webb in 1893 as the editor of the “Voice of Islam” newspaper. A year later, in 1894 she openly accused Webb of fraud and embezzlement.

In 1894 (May-25), in the “Voice of Islam” newspaper, it is reported that Nafeesa M.T. Keep was elected as secretary of the “American Muslim Brotherhood”. The election was held in the reading room of “The Moslem World Co.”, No. 30 East 23d St. NY. Nafeesa M.T. Keep is also on the “Board of Publications”. The Vice President is C. Omar MacCoun, the Librarian is Ahmed Hamouda, the assistant librarian is R. Othman White, the Treasurer is H. Ali Lewis. H. Ali Lewis is also on the “Board of Publications”, as well as C. Omar MacCoun and R. Othman White. On the Advisory Board are 3 people, E. A. Arnold, H. Fatima Peabody and Khaled D. Hutchins (See Aug-1894 edition of the “Voice of Islam”). James S. Laidlaw has an essay and short poem in this edition of the “Voice of Islam” (Aug-1894 edition). H.A. Lewis is also the “Business Manager” of the “Voice of Islam” and “American Moslem Brotherhood”. Interestingly, a mission in Lahore is discussed called the Anjuman-i-Islam wherein young boys are being taught, this is called the Islamic College. The Nawab of Bahawalpur has given money for orphan boys and via the “Anjuman-i-Himayat-e-Islam“. Many books are listed for sale, a book by Haji Abdullah Browne entitled, “The Evidences of Islam” (from London). Barkatullah also has a book for sale, entitled, “Eleven Months’ Mussulman Work at Hyderabad (Deccan), India, as well as a book by G.W. Leitner (of the Woking Mosque), entitled, “Mohammedanism”. Webb‘s book, “Islam in America” is the most expensive book, $50 for 75 pages. “Education and Literature of the Women of Turkey” by Senorita Esmeralda Cervantes, for $15. A book by Goolam Muhammed bin Hajee Hafiz Sadek Randeri, entitled, “The Touchstone of Philosophers”. There is also a book by Shaikh Faizullah-bhai (Fellow of the University of Bombay and headmaster of the “Anjuman-i-Islam” schools), entitled, “A Moslem Present”, for $35, this book is an anthology of Arabic poems about the Prophet and the faith of Islam. There is also a book entitled, “Al Bahsul-Jaleel” or “The Delhi Controversy” between Maulvi Sharful Haq Kadri Jalali, translated by S. Abdul Haq sahib and for $15. There is also a book for sale entitled, “The Hero as Prophet” by Thos Carlyle for $15.

In 1894 (July-13), via The Evening World of Fri, Jul 13, 1894 ·Page 2, Mrs. Keep is calling Webb a trickster and a fraud (via Singleton)(See “Shade of the Prophet!,” New York World, July 13 1894, p. 9; “Nafeesa held the fort,” New York World, July 14 1894, p. 11; “Trouble in Islam,” New York Tribune, July 14 1894, p. 12; “Mohammed Webb locked out,” New York Times, July 14 1894, p. 5; “Nefeesa Keep breakfasts,” New York Times, July 16 1894, p. 1; “Mohammed is now ahead,” New York World, July 24 1894, p. 3; “War of the Moslems not over,” New York Times, July 24 1894, p. 8; “Nefeesa M. T. Keep retaliates,” New York Times, July 30 1894, p. 9; “Mrs. Keep laughs best,” New York World, August 2 1894, p. 9).

In 1894 (July-15), via The Philadelphia Inquirer of Sun, Jul 15, 1894 ·Page 4, Webb and his mission are totally exposed. It is reported that Webb promised to rid Americans of alcohol use, women from walking around freely and showing their face and bodies, bathe 5 times per day and other ills, however, Mrs. Keep has brought it all down with her allegations and her refusal to leave Webb’s business offices. The newspaper says that ironically, in Islam, women have no say in business affairs. The newspaper mocks Webb (See also The Evening World of Sat, Jul 14, 1894 ·Page 3)(See also The Evening World of Fri, Jul 13, 1894 ·Page 4)(See also St. Louis Post-Dispatch of Sun, Jul 15, 1894 ·Page 4).

In 1894 (July-16), The New York Times of Mon, Jul 16, 1894 ·Page 1 reported that Nefeesa has broken her fasts, however, Webb is still a bad man, a “Tow Gee”. Nefeesa M.T. Keep, who is the editor of the “Moslem World” and “Voice of Islam” magazines. Nefeesa M.T. Keep alleges that Webb owes her money and is living in Webb‘s business offices on the 3rd floor of 30 E. 23rd St, ny, NY. On the outside of the door was a sign that if anyone entered they would be arrested. However, a reporter from the New York Times showed up and after knocking, was able to get some information. After looking at the face of the reporter, Mrs. Keep let him in, weary of Webb trying to forcibly remove her. Mrs. Keep says that she is out of money, some of her nieghbors did give her some food. Mrs. Keep says that she is scheduled to speak to the Turkish consul about Webb and his nefarious activities. Mrs. Keep alleges that Webb owes her $50 and her friend $100 for rent. Mrs. Keep alleges that from March-1-1894 to Dec-1-1893, Webb received 12,000 from India and Egypt, this was for the spread of Islam in America. However, Webb has already spent all of the money and has bought land for his family in Ulster County for $600, however, he refuses to pay back Mrs. Keep her $50. At this moment, a neighbor offered food. Mrs. Keep is demanding to stay in Webb‘s business offices until she gets full ownership of the”Moslem World” and “Voice of Islam” magazines. Mrs. Keep was asked by the reporter if she was still a Muslim, she answered that she believed in Islam more than Christianity, however, she judges a tree by its fruit and Webb was not a rotten example of a Muslim. Mrs. Keep presented a letter of Webb wherein he is begging for money all around the world from Muslims.

In 1894 (July-17), per the New York Herald of Tue, Jul 17, 1894 ·Page 2, Mrs. Keep is inside of Webb’s business office and refuses to leave, this is at 30 East 23rd St. Mrs. Keep is the editor of the “Voice of Islam” newspaper.

In 1894 (July-18), the Buffalo Courier Express of Wed, Jul 18, 1894 ·Page 4 reported from the New York Tribune, Mrs. Keep was calling the Webb a fake Moslem. Webb’s fez was hanging on the wall in his business offices where Mrs. Keep was barricaded. Mrs. Keep accused Webb of buying a farm with the money that he was given to spread Islam. Mrs. Keep alleges that Webb wanted to make money like William Quilliam in Liverpool did. Mrs. Keep went to the Turkish council later that afternoon and told them about Webb. Allegedly, the Turkish council said that they wouldn’t work with Webb (See also the New-York Tribune of Tue, Jul 17, 1894 ·Page 8).

In 1894 (July-19), the Altoona Tribune of Thu, Jul 19, 1894 ·Page 1 reports that Muhammed Webb was barred out of his business office vs. Mrs. Nafeesa M.T. Keep. Mrs. Keep used to be a Theosophist. Hajee Abdullah Hajee Arab is described as a wealthy oriental merchant, who lives Jedda. Arabia and has extensive commercial connections throughout India. Mrs. Keep alleges that Webb has been stealing money.

In 1894 (July-20), via the Times Herald of Fri, Jul 20, 1894 ·Page 1, Mrs. Keep alleged that she has a letter from Ella G. Webb (wife of Mohammed Alexander Webb) wherein it is stated that Webb and his wife are living off of the produce of their newly bought farm in Ulster County, NY. (see also Buffalo Courier Express of Wed, Jul 18, 1894 ·Page 4).

In 1894 (July-24), 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)(See also the Chicago Tribune of Mon, Jul 23, 1894 ·Page 7)(See also the St. Louis Post-Dispatch of Wed, Jul 25, 1894 ·Page 4).

In 1894 (July-26), the New-York Tribune of Thu, Jul 26, 1894 ·Page 12 alleged that Webb was in Jefferson Market Court with his wife vs. Mrs. Keep. Words were exchanged. Webb alleged to the judge that Mrs. Keep stole books and plates valued at $300. Justice Hogan didn’t make a decision, instead he told the parties to come back in about a week.

In 1894 (July-27), The Frontier and Holt County Independent of Fri, Jul 27, 1894 ·Page 3 reported that Mrs. Nafeesa Mary Tempest Keep went to the Turkish consulate at 132 Broadway and told them about Webb and how he had spent all of this money from India. The Vice Council was there, a man named Ismail Bey. Ismail Bey seems to be ignorant about Webb. Mrs. Keep plans to sue Webb for monies via a civil suit.

In 1894 (Aug-2), via The Evening World of Thu, Aug 02, 1894 ·Page 3, it is reported that Mrs. Nefeesa M.T. Keep is being financially supported by Mrs. Eliza A. Arnold, widow of George T. Arnold (the inventor of the magic ruffle). Mrs. Eliza A. Arnold alleges to have given Webb cash which was used to pay the rent at Webb’s business offices. Mrs. Eliza A. Arnold alleges to have attended many meetings of the Moslem Brotherhood since Jan-1893 and she is convinced that Mrs. Keep is telling the truth about Webb being a fraudster. Mrs. Eliza A. Arnold seems to have paid the rent for the offices wherein Mrs. Keep is and contends that Mrs. Keep is the true representative of Islam in America, not Webb.

In 1894 (Aug-11), The Daily Sentinel-Tribune of Sat, Aug 11, 1894 ·Page 6 reported that Mrs. Keep declared that Mohammed Alexander Webb has an insane odor and he must be an insane man.

In 1894 (Aug-24), 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 (Aug-26), 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. Hamid Snow is mentioned as a tipster who told the world about the fraud of Webb. This report also refers to the Liverpool Muslim Institute and how Webb criticized its financials. Webb, allegedly commented that with 300 pounds, a make-shift mosque could have been erected in Liverpool. The verbal attacks of Mrs. Nafeesa Maria Theresa Melissa Keep are also mentioned as the final nail in the coffin for Webb‘s mission. It seems that Mrs. Keep was able to get the press that Webb was using. The newspaper infers that Webb seems to be out of business aka bankrupt. A letter from John C. Sundberg (U.S. Consul in Baghdad) was read out which commented on the mission of Webb. It seems that Webb had argued in 1893 that American would accept polygamy, however, Webb contradicted this and shocked Sundberg and others. The newspaper alleges that thousands of rupees were stolen by Webb and his fake mission. Sundberg alleges that Islam could solve all the problems in the USA, including woman’s suffrage.

In 1894 (Dec-11), 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. Webb is no longer the leader of the white Moslems on New York (see The Inter Ocean of Tue, Dec 11, 1894 ·Page 3)(See also The Courier-Journal of Wed, Dec 12, 1894 ·Page 5)(See also the Baptist and Reflector of Thu, Dec 27, 1894 ·Page 1)(see also The Times-Union of Wed, Dec 12, 1894 ·Page 4).

In 1894 (Nov) within a few months after Webb removed the offices of the Moslem World Publishing Company to Ulster Park, Lant began renting office space with Keep at the former Moslem World headquarters on East 23rd Street (John A. Lant to Khalil Ibrahim, November 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton).

In 1894 (Dec-12), via the Buffalo Courier Express of Wed, Dec 12, 1894 ·Page 10 reported that Alexander Russell Mohammed Webb was ex-communicated by “The American Moslem Institute” because Webb instead of giving a lecture went and got drunk (See also The Indianapolis Journal of Sun, Dec 02, 1894 ·Page 12). This was posted from the New York Advertiser. The meeting of the “The American Moslem Institute” took place at No. 20 East 23rd St, ny, NY. Nafeesah M.T. Keep was also there as well as John A. Lant and Emin L. Nabakoff. There were also a few police officers on the scene, in case Webb showed up and tried to assault people. They were there to celebrate the 1-year anniversary of the first ever Adhan given in the USA in 1893. Princess Sophia Adelaide was there too as well as A.L. Rawson. Resolutions were passed which gave legality to the American Moslem Institute, it was a branch of the Moslem Institute of Liverpool (via Quilliam). By-laws were also established, Nafeesah was given salary of $30 per month. Nafeesah then accused Webb of being a drunkard, much to the confusion of Nabakoff and Lant. Nafeesah read from the “Commercial Gazette of Cincinnati” from Dec-1-1894. Webb was unanimously repudiated (See also the Baptist and Reflector of Thu, Dec 27, 1894 ·Page 1)(See also the Vermont Chronicle of Fri, Dec 07, 1894 ·Page 5)(see also The Times-Union of Wed, Dec 12, 1894 ·Page 4).

In 1895 (Feb-12), the Liverpool Mercury, etc. of Tue, Feb 12, 1895 ·Page 6 reported that an American Muslim lady had arrived in Liverpool. Madam Nafeesa M.T. Keep is described as a widow and a distinguished member of the Islamic Propaganda in America wherein she was an honorary secretary of the Muslim Society in New York. Madam Nafeesa M.T. Keep is enroute for the orient, however, she has stopped in Liverpool and is scheduled to give a few lectures on Islam. She allegedly attended the Jumah service at the Liverpool Mosque on Friday, Feb-7-1895.

In 1895 (Feb-18), the Liverpool Mercury, etc. of Mon, Feb 18, 1895 ·Page 6 reports that an American lady, Madame Nafeesa M.T. Keep is in Liverpool and on Sunday night, Feb-17, she spoke about Islam.

In 1895 (Feb-21)(via the John A. Lant Papers, Missouri Historical Society, St Louis, MO, Abdullah W. H. Quilliam to John A. Lant, 21 February 1895), Mrs. Keep apparently wanted little to do with Nabakoff and Lant after their differences arose. Quilliam said of her, “She has been so be-fooled by Webb, that she became I feel convinced, suspicious of everyone in American
Islamic circles . . . In New York she would only be the ‘woman who spoiled Webb,’ here she is a representative of American Islam.”

In 1895 (Apr-25), 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.

Continue reading “Who is Nafeesa Keep?” →

Intro
In various newspapers of 1894, Haji Abdullah Arab (See Singleton) was described as a wealthy business-man from Jeddah (See the New York Herald of Tue, Jul 17, 1894 ·Page 2). However, he seems to be a British agent. Alexander Webb described Hajee Abdullah Arab as a grand old man from Medina (ref under construction). Simultaneously, a woman named Nafeesa Kemp had worked in an official capacity under Webb as the editor of the “Voice of Islam” newspaper, was barricaded inside of Webb’s business office and refuses to leave, this is at 30 East 23rd St. NY.

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

In 1892, Mohammed Alexander Webb and Haji Abdullah Arab toured Burma and then
India all the way to Lahore. Webb visited Poona, Bombay, Calcutta, Hyderabad, and Madras and gave speeches in each town. In India, he repeatedly expressed his dislike of Westernization and its effect on colonized Muslims. He viewed Muslims who were blindly imitating the West, adopting its style of clothing, and abandoning their own as servile and unworthy of their rich heritage. He saw them as far removed from a genuine Islamic ethos, stating: “The only Mohammedans in all the East who drink intoxicating beverages are those who have been educated in England and wear European clothes. Their contact with Christian nations has demoralized them, and they have drifted away from their religion” (See Abd-Allah, Umar Faruq [2006]. A Muslim in Victorian America : the life of Alexander Russell Webb. Oxford University Press. p. 10. ISBN 0195187288. Retrieved 6 April 2020).

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

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

In 1893 (Dec-11), via the New York Herald of Mon, Dec 11, 1893 ·Page 1, Islam in Union Square is reported on. Allegedly, Muezzin Nabakoff (aka Emin L. Nabakoff), gave the adhan (call to prayer). The headline tells the world that there seems to be a split in the white Moslems of New York, however, Webb says that he is the only Sheikh with the money and the others don’t count.

On Dec-10-1893, at 10am, at 8 Union Square, NY, on the top of a stoop of an unpretentious brick building, was a grey bearded and of full figure was Emin L. Nabakoff, he recited the adhan. Muhammad Webb has called Nabakoff a fakir. A split in the white Moslem community is expected. It is mentioned how Islam in America has been financed by Haji Abdullah Arab (allegedly a merchant prince from Jeddah). The newspaper mentions how this money was used to start the Moslem World newspaper and the offices at 458 W. 20th St, Ny, NY. The newspaper explains how Webb isn’t interested in holding the 5 daily prayers, instead, Webb gives lectures on Friday evenings and on Sunday, meetings of inquiry are held. Western tours are being made by Webb’s team. Within a few weeks, 4 teachers from India will be arriving and will help Webb with translations. Webb is not alarmed by Emin L. Nabakoff and his break-away group of white Moslems. Webb explains how he met Emin L. Nabakoff, Webb alleges that Nabakoff is 45 years old and is Russian and was vouched for by Quilliam. Webb even alleges that Quilliam is running an office for Webb in Liverpool. Webb accuses Nabakoff of being a “nickel-in-the-slot machine” which would yield a love letters and fortunes. Webb alleges to have received letters of warning about Nabakoff too. Webb alleges that he told Nabakoff to “get-lost” and he hadn’t heard from him until his adhan in Union Square. Webb also mentions John A. Lant and how he “conveniently” converted to pseudo-Islam when he heard how much money Webb had been given. Webb alleges that the newspaper reported that Webb had been given 100k and even 1 million (however, the currency is not mentioned, dollars or rupees?). Webb alleges that Lant showed up looking for work and is from Tarrytown, wherein he was running a newspaper. Webb alleges that Lant wanted $25 a week as salary and Webb refused, which caused Lant to leave and now team up with Nabakoff (aka the Union Square Movement). Webb is called “Sheikh ul Islam” in the USA. Webb scoffed at the adhan at 10am and called it blasphemy. Webb explains how 10am is never time for any daily prayer. Webb confessed that the daily prayers are not offered at his business offices. The Turkish consul in NY had heard about this meeting in Union square and sent a representative, who eventually made it to Webb’s office (See also Democrat and Chronicle of Tue, Dec 12, 1893 ·Page 9)(See also Passaic Daily Herald of Mon, Dec 11, 1893 ·Page 1).

In 1894 (Jan-5), when reports of the split between American Muslims reached abroad, the news discomforted most observers. Webb’s original backers never fully supported either party in the
quarrel, hoping instead for reconciliation. Upon hearing the news of the split, Hajee Abdulla Arab wrote to Lant, “[I] am very glad to see that you have also made a firm resolution of propagating the Islam in America. If you and Mr. Webb would conduct this missionary work together, it would I suppose, bring forth a more happy and satisfactory result than what your single, and individual efforts would do (See Haji Abdulla Arab to John A. Lant, 5 January 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton). A few weeks later, Haji Abdulla Arab was displeased with insults that Webb leveled at Lant. He wrote: As to Mr. Webb’s strictures against you, you must not be dejected at heart—our brother Webb is a plain hearted gentleman, and having no sufficient funds at his command he sometimes loses the presence of mind—but you, through the favor of God, are not so. You are possessed of means and firmness of character. From such a man much can be expected—I trust therefore you will not go against Mr. Webb in matters of religion. In that respect you & him are one and the same, and must therefore work together. Otherwise the Christian missionaries will make capital of this split (See Hajee Abdulla Arab to John A. Lant, 25 January 1894 and 5 January 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton).

In 1894 (Mar-16), Hajee Riazudin Ahmed and his colleague Mirza Birjis Kader were influential Indian supporters of Islamic missionary activities in the West. Kader wrote to Lant, “my religionists are forming various opinions regarding the dissension that has taken place between you and Mr. Mahamad Webb. All of the Mohamadans of India feel discontented with the procedure of propagating Islam in America but as for me I pray sincerely daily that God may help you and prosper you in your hard undertaking (See Mirza Birjis Kader to John A. Lant, 16 March 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton). Explaining the situation in India, Snow wrote, “The Committee here seems tied to Webb & altho’ they distrust him are afraid to now own that they have been deceived or our people here will hold him responsible & they fear political complications. Quilliam writes me clearly that Webb is not to be trusted & gives good reasons . . . I have suggested to Hajee Abdulla Arab . . . that if he and Webb effect a reconciliation it should be on the condition that duties should be separated & you have charge of funds.” He further wrote, “M’d Webb has also written to Hajee Riazudin Ahmed repenting his conversion, saying that he has lost a lucrative post & is now about [to] starve, Lie! This does not show any delicacy of feeling let alone Islamic spirit” (See Hamid Snow to John A. Lant, 16 March 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO.,via Singleton).

In 1894 (May-18), Hamid Snow is mentioned in the Pittsburgh Post-Gazette of Fri, May 18, 1894 ·Page 1 as someone who was working with Alexander Webb in New York. It seems that Hamid Snow was accusing Alexander Webb of fraud and misappropriation of funds and created a new organization called “The Church of Islam”. Haji Abdullah Arab was also mentioned, he seems to have given Alexander Webb 34,000 rupees (See also “The World News” of May-17-1894).

In 1894 (July-19), the Altoona Tribune of Thu, Jul 19, 1894 ·Page 1 reports that Muhammed Webb was barred out of his business office vs. Mrs. Nafeesa M.T. Keep. Mrs. Keep used to be a Theosophist. Hajee Abdullah Hajee Arab is described as a wealthy oriental merchant, who lives Jedda. Arabia and has extensive commercial connections throughout India. Mrs. Keep alleges that Webb has been stealing money.

In 1895 (Dec-1), The New York Times of Sun, Dec 01, 1895 ·Page 2 dedicated an entire page to the failures of Alexander Russell Mohammad Webb in America entitled, “The Fall of Islam in America, ” New York Times, Dec. 1, 1895, p. 2. In 1895, the Nawab of Basoda was Nawab Omar Ali Khan, who ruled the small Central Indian principality until his death that year. Nevertheless, the Nawab of Basoda alleged that he gave Webb 40-50,000 british pounds. However, Webb says that it was only 2000 British pounds. The newspaper alleges that Webb is living in poverty. It seems that the Nawab of Basoda was in the USA and was wanting to see what was the result of his investment. Nawab of Basoda didn’t see much and never met Webb either. The Nawab of Basoda was accompanied by Mr. William Mackinnon (hard headed, a shrewd-spoken scotch man, secretary to the Nawab and interpreter). Before leaving America, the Nawab of Basoda told the New York Times all of this via Mr. William Mackinnon. The newspaper mentions how Webb travelled thru India and to Hyderabad, India, and how wealthy Indian’s had paid for him to do so. Among one of these was Haji Abdullah Arab, who personally gave 5000 British pounds. It is alleged that the Nizam of Hyderabad (Mahboob Ali Khan?) gave a huge sum of money for Islam to spread in America. The Nawab of Basoda confessed that he hadn’t given Webb any money, nevertheless, he wanted to see an update and was shocked to see nothing. The Nawab of Basoda also said that some of the money was given to Webb in India and lots of it was sent to America and all the records of that are missing. A man named J.A. Lant of Tarrytown-on-the-Hudson met with The Nawab of Basoda and Mr. William Mackinnon. Lant alleged that Webb owed him 600 British pounds for services rendered in connected with Webb’s newspaper. Webb’s failures in America are highlighted. Webb hoodwinked Indian Muslims! Webb’s business address in Ulster Park, NY is mentioned in detail. The newspaper mentions how Webb looked nothing like a Muslim who had been to India, he looked like a common farmer in New York in 1895. The reported for the newspaper met Webb and gave these observations. Webb said that he didn’t know that the Nawab of Basoda was in town, Webb questioned why the Nawab didn’t come to Ulster Park to see for himself. Webb denies receiving 40-50,000 British pounds. Webb alleges that 20k US dollars have been spent by himself and his mission in this pursuit. Webb denies that Haji Abdullah Arab gave him 5000 British pounds. Webb alleged that the Nizam of Hyderabad never gave him a penny, nor did any other Indian. Webb alleged that he never personally received even a single rupee and that he never received money in-person, whatever was given to him via “offering” was turned over to Haji Abdullah Arab. Webb alleges that he was offered 32k US Dollars in incremental payments of 13k for the first year, 10k for 2nd and 3rd year. This payment included maintenance for Webb and his family. Webb alleges that people thought he came to the USA with 1 million dollars and began to try to leech off of him and failed. Webb alleges that Lant was one of these leeches. Webb alleges that Hamid Snow was another. Webb alleges that Lant and Snow caused Haji Abdullah Arab to break his contract with Webb and thus left Webb in poverty. Webb alleges that a single Moslem in India is supporting him financially right now. Webb admitted to not preaching Islam in Ulster Park.

In 1896 (Mar-20), Haji Abdullah Arab wrote a letter to the editor of the NY Times of Mar 20, 1896 ·Page 4, this was from Dawood Kuzi Street, Bombay, India, Feb-22-1896. In this letter Haji Abdullah Arab wrote that the him and the Mohammedans of India is 38,738 rupees, including 15,247, which was given by Haji Abdullah Arab. The article was entitled, “Webb‘s supply of Rupees”.

In 1896 (Mar-27), 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 was 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 British pounds. Which is roughly 12,000 US dollars, however, in 2026, it is 1.5 million 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).

Continue reading “Who is Haji Abdullah Arab?” →

Intro
In 1893, a book of his was published in Lahore, British-India via “The Mohammadan Tract and Book Depot, Punjab entitled, “The Merits of Islam”. His full name was Maulvi Abdul Hamid Snow. The Mohammadan Tract and Book Depot, Punjab also published “The Prayer Book for Muslims” (Prayer Book For Muslims Hamid Snow (1893)). Hamid Snow mentioned MGA as “the laughing stock” of the Muslims of India (See page 29).

In roughly 1895-1897 he was arrested and detained for attempted murder in British India of a Muslim who had been supporting him (See page 6). He was released after a few years.

In 1894 (Jan-16), The Dungog Chronicle: Durham and Gloucester Advertiser of Tue, Jan 16, 1894 ·Page 2, reported that Reverend Hamid Snow created a new sect (firqa) in Bombay, India. Hamid Snow alleges that this is specially for white people.

In 1894 (Mar-20), Riazudin Ahmed confided in Snow, “in this dispute between Mr. Lant and Mr. Webb we should not side with either unless we can get a thorough knowledge of the whole affair” (See Riazuddin Ahmed to Hamid Snow, 20 March 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton).

In 1894 (May-18), Hamid Snow is mentioned in the Pittsburgh Post-Gazette of Fri, May 18, 1894 ·Page 1 as someone who was working with Alexander Webb in New York. It seems that Hamid Snow was accusing Alexander Webb of fraud and misappropriation of funds and created a new organization called “The Church of Islam”. Haji Abdullah Arab was also mentioned, he seems to have given Alexander Webb 34,000 rupees.

In 1894 (Apr-May-Jun), Hamid Snow, an Indian confederate, wrote to Lant, “The Moslem world now knows that the attempt to equivocate in calling you an ‘ex-convict’ was a dastardly outrage, for the word, in your case should be synonymous with ‘patriot’ or ‘martyr” (See “Send us Eastern teachers,” American Moslem, April, May, June 1894, p. 2, via Singleton).

In July 1894, Hamid Snow arrived in Lahore to take up a position as English lecturer at the newly established Islamia College.

In 1894 (Aug-26), 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. Hamid Snow is mentioned as a tipster who told the world about the fraud of Webb. This report also refers to the Liverpool Muslim Institute and how Webb criticized it’s financials. Webb, allegedly commented that with 300 pounds, a make-shift mosque could have been erected in Liverpool. The verbal attacks of Mrs. Nafeesa Maria Theresa Melissa Keep are also mentioned as the final nail in the coffin for Webb‘s mission. It seems that Mrs. Keep was able to get the press that Webb was using. The newspaper infers that Webb seems to be out of business aka bankrupt. A letter from John C. Sundberg (U.S. Consul in Baghdad) was read out which commented on the mission of Webb. It seems that Webb had argued in 1893 that American would accept polygamy, however, Webb contradicted this and shocked Sundberg and others. The newspaper alleges that thousands of rupees were stolen by Webb and his fake mission. Sundberg alleges that Islam could solve all the problems in the USA, including woman’s suffrage. 

In 1894 (Sep-8), the Malvern Item of Sat, Sep 08, 1894 ·Page 4 reports that a man named Haji Abdullah Arab owns the “The Mohometan Society in India” and seems to be dissatisfied with the work of Alexander Webb. However, Webb alleges that Hamid Snow is spreading false rumors.

In 1894 (Nov-24), Indians did begin taking sides in the quarrel; a concerned Riazuddin Ahmed wrote, “The dissension raging in America should not spread over India as this will give capital for the Church Christians to rejoice” (See Riazuddin Ahmed to Hamid Snow, 24 November 1894, John A. Lant Papers, Missouri Historical Society, St Louis, MO., via Singleton).

In 1895 (Mar-16), a letter by H. Musa Khan appeared in The Daily News (Perth, Australia) of Sat, Mar 16, 1895 ·Page 1, wherein a letter from Mr. Hamid Snow (Professor at Islamia College, Lahore and editor of “The Philanthropist” in Ludhiana, India) is posted. The unlawful shooting of 2 Aghan’s by a person named Knowles is highlighted and how Knowles was acquitted of murder and manslaughter. Hamid Snow alleged that this ruling has caused a stir amongst Muslims. Snow asked Afghan’s to ask for help from their Sultan, H.H. Ameer Abdur Rahman Khan.

In 1895 (May), in America, the First Society continued meeting, but by April 1894, attendance was falling. They were forced to end the Sunday meetings due to the disruptions by Davidyan’s group, and according to the proprietor of the lecture hall, they had fallen behind in paying rent (See Theodore F. Price to John A. Lant, 10 April 1894, John A. Lant Papers, Missouri Historical Society, St Louis, via Singleton). At about this time, Hamid Snow sent a letter to the editor of the New York World trying to expose Webb as a fraud. However, he unintentionally drew negative attention upon himself and the First Society. The letter emboldened the World to investigate the state of both Islamic movements. Although Snow thoroughly castigated Webb, Webb in turn excoriated Snow and his American associates in an interview with the World. Webb said, “I know this man Hamid Snow, and he is not of the least consequence. He is a half-breed Mussulman, and is running a sort of independent church at Agra Fort. He is out for all the money in sight.” He further reminded readers of Lant’s run-ins with Comstock and reprised his version of the story of Lant’s departure from the American Islamic Propaganda. Webb said of Nabakoff, “He used to be an ice-cream peddler at Brighton, England, and knows no more about the religion of Islam than any other street fakir (destitute person).” Furthermore, he related, “When I turned Lant and Nabakoff out of my place they tried to establish a mission in Union Square. They made a failure of that, and now they are trying to injure me in India by writing to persons whose names Lant obtained from my personal papers.” He went on to chide them as “leeches,” “frauds,” and “sycophants.” Webb then focused his rage on Sheik Abdullah Quilliam, calling him “a charletan [sic] of the worst possible character” (“Far India wants to know,” New York World, May 17 1895, p. 8, via Singleton).

In 1895 (Dec-1), The New York Times of Sun, Dec 01, 1895 ·Page 2 dedicated an entire page to the failures of Alexander Russell Mohammad Webb in America entitled, “The Fall of Islam in America, ” New York Times, Dec. 1, 1895, p. 2. In 1895, the Nawab of Basoda was Nawab Omar Ali Khan, who ruled the small Central Indian principality until his death that year. Nevertheless, the Nawab of Basoda alleged that he gave Webb 40-50,000 british pounds. However, Webb says that it was only 2000 British pounds. The newspaper alleges that Webb is living in poverty. It seems that the Nawab of Basoda was in the USA and was wanting to see what was the result of his investment. Nawab of Basoda didn’t see much and never met Webb either. The Nawab of Basoda was accompanied by Mr. William Mackinnon (hard headed, a shrewd-spoken scotch man, secretary to the Nawab and interpreter). Before leaving America, the Nawab of Basoda told the New York Times all of this via Mr. William Mackinnon. The newspaper mentions how Webb travelled thru India and to Hyderabad, India, and how wealthy Indian’s had paid for him to do so. Among one of these was Haji Abdullah Arab, who personally gave 5000 British pounds. It is alleged that the Nizam of Hyderabad (Mahboob Ali Khan?) gave a huge sum of money for Islam to spread in America. The Nawab of Basoda confessed that he hadn’t given Webb any money, nevertheless, he wanted to see an update and was shocked to see nothing. The Nawab of Basoda also said that some of the money was given to Webb in India and lots of it was sent to America and all the records of that are missing. A man named J.A. Lant of Tarrytown-on-the-Hudson met with The Nawab of Basoda and Mr. William Mackinnon. Lant alleged that Webb owed him 600 British pounds for services rendered in connected with Webb’s newspaper. Webb’s failures in America are highlighted. Webb hoodwinked Indian Muslims! Webb’s business address in Ulster Park, NY is mentioned in detail. The newspaper mentions how Webb looked nothing like a Muslim who had been to India, he looked like a common farmer in New York in 1895. The reported for the newspaper met Webb and gave these observations. Webb said that he didn’t know that the Nawab of Basoda was in town, Webb questioned why the Nawab didn’t come to Ulster Park to see for himself. Webb denies receiving 40-50,000 British pounds. Webb alleges that 20k US dollars have been spent by himself and his mission in this pursuit. Webb denies that Haji Abdullah Arab gave him 5000 British pounds. Webb alleged that the Nizam of Hyderabad never gave him a penny, nor did any other Indian. Webb alleged that he never personally received even a single rupee and that he never received money in-person, whatever was given to him via “offering” was turned over to Haji Abdullah Arab. Webb alleges that he was offered 32k US Dollars in incremental payments of 13k for the first year, 10k for 2nd and 3rd year. This payment included maintenance for Webb and his family. Webb alleges that people thought he came to the USA with 1 million dollars and began to try to leech off of him and failed. Webb alleges that Lant was one of these leeches. Webb alleges that Hamid Snow was another. Webb alleges that Lant and Snow caused Haji Abdullah Arab to break his contract with Webb and thus left Webb in poverty. Webb alleges that a single Moslem in India is supporting him financially right now. Webb admitted to not preaching Islam in Ulster Park. 

In 1897, the “The Mohammadan Tract and Book Depot, Punjab published “The Gospel of Ahmad: the great Arabian prince, prophet and philosopher” by Maulvi Hamid Snow.

In 1900 (Dec-26), Hamid Snow sent a letter to the “Crescent” announcing “J. Muhammed Lant” as the first pastor of the American branch of the Church of Islam, Snow’s India-based mission (See “A voice from India,” Crescent, December 26 1900, p. 407, Via Singleton).

In 1901 (Sep-1), the St. Louis Post-Dispatch of Sun, Sep 01, 1901 ·Page 3 reported on an Islamic mission in the Philippines. The newspaper alleges that there are currently 9 Moslem missionaries in Manila, of which 3 are white, 2 are Philippinos and 2 Malay’s. The head of the mission is Emin Nabakoff. Nabakoff had a brother in the Russian military 15 years ago. Nabakoff was previously a bishop in the Greek Church of Sitka, Alaska. Nabakoff allegedly converted to Islam by himself in Alaska. It is mentioned how Nabakoff was previously working under Webb and how they collapsed. After Webb, Nabakoff got involved with the “International Muslim Union” or “Young Turks Party”. Nabakoff was hired by the “International Muslim Union” in Ludhiana, British India to manage their missions in Malaysia and the Philippines. Mohammed Price and Ali Lant are working closely with Nabakoff (both are native born Americans and veterans of the civil war). It is reported that Hamid Snow will run the mission from Ludhiana and Nejib Selim from Singapore.

Continue reading “Who is Hamid Snow?” →

Intro
In 1913-1914, Dusé Mohamed Ali was attending the Woking Mosque and was working under the tutelage of Khwaja Kamaluddin. In Feb of 1914, Khwaja Kamaluddin and Dusé Mohamed Ali (of the African Times and Orient) wrote a letter to the “The Times” about Christian missionary activity in East Africa (See “The Times”, newspaper, Feb-20-1914). Marcus Garvey was a student of Dusé Mohamed Ali in this era, 8-9 years later, he worked with Mufti Muhammad Sadiq in Chicago. Even in a recent interview with Qasim Rashid, Fanusie alleged that Khwaja Kamaluddin taught Islam to Dusé Mohamed Ali who then taught Marcus Garvey, this can also be found in her dissertation (see page 238). Fanusie quoted Ian Duffield, “Duse Mohamed Ali and the Development of Pan-Africanism, 1866-1945”, unpublished Ph.D. Dissertation, University of Edinburgh, 1971, 420-425. The young Marcus Garvey, then studying in London from Jamaica, frequently visited Ali’s Fleet Street office and was mentored by him David Dabydeen, John Gilmore, Cecily Jones (eds), The Oxford Companion to Black British History, Oxford University Press, 2007, p. 25). Garvey briefly worked for Ali and contributed an article to the journal’s October 1913 issue of the African Times and Orient Review. 

In 1921, following the demise of the African and Orient Review, Dusé Mohamed Ali travelled to the United States, never returning to Britain. In Oct-Dec-1921, Dusé Mohamed Ali’s name and photo appeared in over 20 U.S. newspapers. His arrival was announced as-if it were a marketing campaign (See the photo in the below). The newspapers also ran the headline that explained how Dusé Mohamed Ali represented a 25-million-dollar trading company, organized to export vegetable oils and fats from the West Coast of Africa. In the US, he worked with Garvey’s Universal Negro Improvement Association (UNIA) movement. He also contributed articles on African issues to UNIA’s the Negro World. He taught in a department of African affairs.

In 1985, via the “Garvey Papers” by Hill, a man named George Farr was pointed out as a member of the Universal Negro Improvement Association (UNIA) in San Francisco (See the scans in the below). There seems to be a weekly report by J.J. Hanigan (a commandant, 12th Naval District, in a letter to the Director of Naval intelligence)(Dated as 12-3-1921) wherein he reports of one of his informants having met George Farr and described him as a well educated Negro. However, this informant also says that George Farr spoke like an American educated Hindu, he didn’t speak English like the Negroes in the South. This informant also says that George Farr looks like a Hindu, not like a Negro. Interestingly, a letter by Duse’ Mohammed was also mentioned in this report. However, the Ahmadiyya connection is not made at all.

Continue reading “Marcus Garvey’s connection to the Ahmadiyya Movement (1913-1920)” →

Intro
In 1859, Henry Edward John Stanley fake converted to Islam while working for the British Government as an agent in Constantinople, Ottoman Empire. He may have adopted the name Abdul Rahman. He then travelled under his new Muslim identity as Shaikh Morad to British possessions in Asia, shocking colonial society in Ceylon and Singapore (See “Straits Times”, 2 July 1859)(See also“An Englishman Turned Turk”. The Daily Delta (quoting The Times of Ceylon). No. 79. New Bern, North Carolina, USA (quoting a paper from Colombo, Sri Lanka). 6 July 1859. Retrieved 17 September 2020).

In 1903. when Lord Stanley of Alderley died, many newspaper told about his life, however, they left out the Muslim part (See Holyhead Anglesey Mail of Fri, Dec 11, 1903 ·Page 8).

In 1904, in the issue of the Review of Religions for February 1904, the death of Lord Stanley was reported;

“Death of a Muslim member of the House of Lords That the late Henry Edward John Stanley, third Baron Stanley of Alderley, was a sincere and devout Muslim, was known to very few men. Readers of the Safwat-ul-Itbar (Travels of Sheikh Muhammad Bairam Fifth of Tunis), however, knew very well that Lord Stanley had long been a sincere believer in the principles of Islam. But his faith was not limited to a profession by word of mouth. The author of the Safwat-ul-Itbar relates incidents which show how deeply Islam had entered into his heart. He found him not only regular in the five daily prayers, but also constant at tahajjud (the midnight prayers); and what is still more wonderful, he found him very humble in his prayers, and far above most born Muhammadans. When he talked of the Holy Prophet, it was with profound love and deep respect that he mentioned or named him. He found him also very well versed on the principles of Muslim theology, and in his conversation with him he found that the deep conviction of his mind was the result of a comprehensive knowledge of the principles of Islam. This was about the year 1880. Who could imagine that such a sincere and devout worshipper of the true God was living in the heart of Christendom?”

Continue reading “Henry Edward John Stanley and the Ahmadiyya Movement” →

Intro
In 1882-1884, MGA spoke ill of the “Wujudi’s”, MGA specifically said that because they fail to recognize the eternal distinction between the Creator and the created. They have been grievously misled by their dubious visions which are often experienced in a condition
of imperfect devotion or result from austerities which induce a type of insanity, or when someone who, in a condition of intoxication or ecstasy—which is a type of insanity—overlooks the difference between the spirit of God and spirit of man in respect of powers, faculties, perfections, and holiness (See “Barahin-i-Ahmadiyya”, V-4, online English edition, page 254). 

In 1897, MGA and his team of writers quoted 2:255 of the Quran (2:256 in the Kadiani Koran) and alleged that this verse disproves the “Wujudi’s”. MGA alleged that “Wahdat-ul Wujud” is an ideology that has gone far from the truth and has failed to grasp the attributes of God (See Malfuzat-1, online English edition, pages 111-112, via Report on the Jalsa Salana of 1897, p. 130-167)(Read about MGA and Tauhid herein). On page 190, MGA alleged that “Wujudi’s” are unaware of matters divine, and have failed to understand the true meaning of divine nearness (See Malfuzat-1, online English edition, pages 190, via Al-Hakam, vol. 5, no. 29, dated 10 August 1901, pp. 1-2). MGA inferred that the “Wujudi’s” believe that that every dog and donkey in the world is Allah (See Malfuzat-1, online English edition, pages 196, via Al-Hakam, vol. 5, no. 30, dated 17 August 1901, pp. 1-3).

In 1901, MGA and his team of writers quoted 53:3 of the Quran (53:4 in the Kadiani Koran) and connected it with the concept of Wahdat-e-Wujudi [Unity of Being]. MGA alleged that the person who discards the mantle of their human nature and cloaks themselves under the mantle of divinity, so as to become a reflection of the divine, fulfills 53:3 of the Quran (53:4 in the Kadiani Koran). MGA alleges that some Sufi’s are ignorant of this and have went into an error and have went too far and then considered themselves to be God. MGA also quoted 53:8 of the Quran (53:9 in the Kadiani Koran) and alleged that when “Wahdat-e-Wujud” is achieved, Allah comes close to his servant. MGA then argues that until one keeps the attributes of Allah Almighty in the forefront of their heart and honours them, and shows a reflection of them in one’s own state and morals how can one be admitted in the presence of God? (See Malfuzat-2, online English edition, page 129, via Al-Hakam, vol. 5, no. 10, dated 17 March 1901, pp. 1-4).

In 1901, MGA spoke ill of the “Wujudi’s”. MGA said that the Wujudis claim to have allegedly discovered the secrets of God, although this is utterly false and disrespectful. MGA quoted 6:103 of the Quran (6:104 in the Kadiani Koran) and argued that eyes cannot reach Allah, MGA then quoted 42:11 of the Quran (42:12 in the Kadiani Koran) and alleged that there is nothing like Allah. MGA argued that instead of trying to be God, it would have been better for them to strive to become a Messiah. MGA alleged that the Wujudi sect have overstepped the bounds of respect. MGA alleged that those who believe in this concept known as Unity of Being (wahdat-e-wujud) are extremely insolent and arrogant. They do not correct their mistakes; and how would they when, God forbid, they consider their own selves to be God? (See Malfuzat-4, online English edition, via Al-Hakam, vol. 5, no. 36, dated 30 September 1901, pp. 1-3).

In 1905, MGA and his team of writers made a distinction between “Wahdat-e-Wujudi” [Unity of Being] vs. “Wahdat-e-Shuhudi” [Unity of Manifestation]. MGA called “Wahdat-e-Wujudi” [Unity of Being] as incorrect and “Wahdat-e-Shuhudi” [Unity of Manifestation] as incorrect. MGA argued that “Wujudi’s” think of themselves as God, whereas the “Shuhudi’s” only believe themselves as being a manifestation of God. MGA called “Wujudi’s” as atheist. MGA also mentions how some followers of Abdul Qadir Jilani have created a sect (Qadri) which are in reality “Wujudi’s” (aka Atheist)(See Malfuzat-7, online English edition, page 390, via Al-Hakam, vol. 9, no. 35, p. 5–12, dated 10 October 1905).

In 1905 (Sep-Oct), MGA commented on the Sufi’s and their extreme beliefs. Specifically that of “Wahdut al-wujud”. MGA specifically mentioned the Muslims of Doaba (Bist Jalandhar) and explained how they are mostly Wujudi’s. MGA alleged that these “Wujudi’s” are part of a “Ibahadi” sect. MGA alleged that these people think that they are God themselves. MGA then explains “Wahdat-e-Shuhudi” [Unity of Manifestation] and alleges that this is slightly different than “Wahdut al-wujud”.  The fact is that there are two doctrines: Wujudis and Shuhudi.
Wujudis, like philosophers, have understood God to be nothing besides man, or that there is nothing besides God. However, Shuhudis are distinct from them and they are in the right. They
came to know that God exists from the predominance of love and manifestation of Divine attributes. They annihilated their own existence and being in front of His Existence and Being,
and they became the embodiment of من تو شدم تو من شدی [I became you and you became me—two hearts united in one being]. In truth, from among the fruits of love, annihilation of one’s being is essential. There can be no objection against it. Rather, this appears to be validated by the Holy Quran. This is verily that state which is called fana fillah [self-annihilation into Allah], but this is not the state of the Wujudis. Their situation is—in a manner of speaking—as if doctors explaining, they have seen God Almighty. That is why they themselves also become God (See Malfuzat-7, online English edition, page 390, via Al-Hakam, vol. 9, no. 35, p. 5–12, dated 10 October 1905).

Continue reading “Mirza Ghulam Ahmad on Wahdat-e-Wujudi [Unity of Being] vs. “Wahdat-e-Shuhudi” [Unity of Manifestation]” →

Intro
A few years ago, I bumped into Qadiani-Ahmadi-Israeli TikToker Nur ul Haq (@Ahmadi_Muslim) aka Basel Khalifa (@basel.khalifa0). He is clearly a citizen of Israel and told me that he was in-fact the son of Maulvi Shams ud Din Malabari? Maulvi-in-charge at Kababir, Haifa, Israel. However, in 2026, he has totally denied it. Maybe it was a language issue?

In Aug-2025, Nur ul Haq spoke to Brother Omar, Arise and Warn, Sher-e-Khuda and Ibn Hajar. Full review in the below. At 3:14, Sher-e-Khuda asked Nur where and when he lied. Nur said that Sher-e-Khuda lied when he said that Mirza Basheer ud Din Mahmud Ahmad wrote in his Tafsir that it wasn’t a real fire, it was metaphoric (in terms of the fire and Ibrahim [as])(See 21:69, 21:70 in the Kadiani Koran). At 55:55, Ibn Hajr proves that Nur is lying since MGA wrote in 1893, via “Barakatud Du‘a” aka “Blessings of Prayer” (see online English edition, page 45)(Arabic edition, page 30), MGA argued that the same word (يتصرف) in the Arabic version of the book (Barakatud-Dua’) corresponds to (Exercise control) “Tasurruf”. Sheikh Abdul Qadir Jilani is mentioned in this book and MGA was arguing that Godly affairs are known only to godly persons (like the Sufi saints)(See page 25). In this book, MGA clearly stated more than once that it’s not just about du’a’ being answered. He even stated that besides du’a’, a Wali can control the world using his mind. He can disable the burning property of fire and walk on water.

In Nov-2025, Qadiani-Ahmadi-Israeli TikToker Nur ul Haq (@Ahmadi_Muslim) aka Basel Khalifa (@basel.khalifa0) alleged that Mirza Ghulam Ahmad was the “Khatam un Nabiyeen” for “Zilli-Nubuwwat” (See the clip on TikTok and Twitter). This was on the live stream of Free Palestine and sister Meem. However, it should be noted that Ahmadi’s believe that “Khatam un Nabiyeen” means one who does “Tasdiq” of the next prophet (naozobillah). Thus, Qadiani-Ahmadi-Israeli TikToker Nur ul Haq (@Ahmadi_Muslim) aka Basel Khalifa (basel.khalifa0) was indirectly alleging that MGA has already done Tasdiq of the next “Zilli-Nabi” (See 33:7, 33:8 in the Kadiani Koran). However, he didn’t give a proper reference to MGA, but we know, it is via the concept of the 3rd Messiah (See page 403 of the online English edition)(See RK-5, page 346)(Listen to Bro Imtiaz, 4:47:12 time stamp)(The Jalalee Nabi) in Ahmadiyya which Mirza Tahir Ahmad revitalized in 1984 when he moved to the UK on asylum (See also Tafseer-e-Sagheer on 3:82 and 33:7).

Continue reading “Who is the Qadiani-Ahmadi tiktoker Nur ul Haq (@Ahmadi_Muslim) aka Basel Khalifa (@basel.khalifa0) ?” →

Intro
In 1893, MGA mentioned Taqiyya in a letter to Sir Syed Ahmad Khan (See “Ainah Kamalate Islam, online English edition, page 296) and accused him of hiding his beliefs.

In 1901, MGA and his team of writers argued that since Shias do Taqiyyah, very few God-fearing people exist amongst them (See Malfuzat-1, online English edition, page 183, via Al-Hakam, vol. 5, no. 28, dated 31 July 1901, pp. 1-3).

In 1905 (Oct), MGA alleges that some weak cowardly Ahmadi’s do Taqiyya, this is wrong (See Malfuzat-7, online English edition, pages 167-169, via Al-Hakam, vol. 9, no. 35, p. 5–12, dated 10 October 1905).

In 1908 (Feb), MGA was talking about the Shias and how they exaggerate their beliefs and mentions Taqiyya and how it is wrong. MGA criticizes Ali (ra) for not being able to handle his Khilafat (See Malfuzat-10, online English edition, pages 167-169, via Badr, vol. 7, no. 10, p. 4, dated 12 March 1908).

In 1908 (Mar), MGA was asked about Ali (ra) and whether he did Taqiyya or not. Firstly, MGA argued that Shias incorrectly accuse Sunni’s of altering the Quran, MGA says that this isn’t possible. MGA infers that the Shias accuse Ali (ra) of disingenuously praying behind 3 Khalifa’s and called it Taqiyya, MGA says this is not possible. MGA then says that his own followers are thus not allowed to pray behind non-Ahmadi’s (See the Ahmadiyya Takfir timeline)(See Malfuzat-10, online English edition, pages 215-221, via Al-Hakam, vol. 12, no. 20, p. 7–8, dated 18 March 1908). MGA compared Taqiyya with Ahmadi’s praying behind non-Ahmadi’s. 

Continue reading “Mirza Ghulam Ahmad and Taqiyya” →

Intro
In Oct-2025, disgruntled semi-Ahmadi Maulvi Asrar Ahmad posted a video on Tiktok wherein he interviewed an Ahmadi in Malaysia named Farhan Ahmad Butta. Maulvi Asrar Ahmad tells the world that Farhan Ahmad Butta is the “Refugee Committee Co-Ordinator for the UNHCR” in Malaysia, he has also worked as “Secretary of the Refugee Committee” and as “External Affairs” in Malaysia. Maulvi Asrar Ahmad reports that Farhan Ahmad Butta has been in Malaysia for a long time and was there when the Ahmadiyya Movement was officially registered with the UNHCR of Malaysia. Maulvi Asrar Ahmad reports that there are Ahmadiyya schools and its employees who are working under the UNHCR of Malaysia.

Maulvi Asrar Ahmad reports that he has been in Malaysia since 2013 and Farhan Ahmad Butta has also been there with him. Maulvi Asrar Ahmad reports that when he first started questioning the Ahmadiyya operation, Farhan Ahmad Butta was also involved.
These are eyewitnesses.

In this video, Farhan Ahmad Butta says that he and Maulvi Asrar Ahmad are still Ahmadi. He still believes in MGA as a prophet and still loves the Khalifa, Mirza Masroor Ahmad. Nevertheless, Farhan Ahmad Butta says that Maulvi Asrar Ahmad has told the truth, he has never lied. Farhan Ahmad Butta says that Ahmadi women are willing to come forward and talk about the crimes of Ahmadiyya elders in Malaysia like rape and forced divorce. Farhan Ahmad Butta says he has never charged any Ahmadi any money for help.

Continue reading “Farhan Ahmad Butta, Maulvi Asrar Ahmad talk about the plight of Ahmadi’s in Malaysia (Oct-2025)” →