Lawal Basil Agusto is the pioneer of the Ahmadiyya Movement in Nigeria. In 1916, he sent 21 membership forms to Qadian. However, at this point in time, he didn’t know that MGA had claimed to be a prophet. In 1920, he traveled to London and learned that MGA became a prophet, he seems to have converted to Lahori-Ahmadiyya at this point. He graduated in 1924, and returned to Nigeria and created the 4th ever sect of Ahmadi’s, the Islamic Society of Nigeria, which morphed into the Jamat-al-ul Islamiyya of Nigeria (1964).
While Agusto was in London, and per Ahmadiyya sources, in 1921, Maulvi Abdur Rahim Nayyar arrived in Lagos, Nigeria and immediately went to the central mosque and took it over. Along with the mosque came 10,000 Muslims who were unaware of who and what Ahmadiyya was (see Devotion of Life, page 485). They only joined since it was advantageous of them to join a group of people who were getting funding from the British Government, who were the colonist. Nayyar seemed to have converted many “Quranist” type Muslims from the Okepopo mosque, they split away from Nayyar in May of 1922, they remained seperate until 1932, when they joined the “Independents”.
Another important member was Jibril Martin, who was the second nigerian lawyer, he studied and graduated from London. By 1940, he quit the Qadiani-Ahmadi’s and created his own splinter sect of Ahmadiyya wherein he denied the prophethood of MGA.
Members of the Ahmadiyya Movement are predominantly from Western Nigeria. As part of its social service scheme, the movement has built up to ten schools and two hospitals in located in Apapa and Ojokoro, Lagos. There have been 4-5 splits in the Nigerian Ahmadiyya Movement, since 1930. Obviously, the Khalifa has kept all of this quiet. Ahmadiyya in West Africa was mostly amongst the Yoruba people, who are even til this day, mostly Sunni-Muslims (see Fisher).
Out of nowhere, Lawal Basil Agusto sends 21 membership forms, fully signed (See Fisher, page 97). Jibril Martin seems to have joined around this time. This is the beginning of the Ahmadiyya jamaat in Nigeria. Agusto opens up a small Muslim school at No. 62, Bamgbose Street, Lagos island. He seems to have ran and operated this school himself for about a year. Ahmadiyya ideas were secondary, a secular education was primary (see Fisher).
Nayyar sailed from London to Freetown, in Sierra Leone. While in Freetown Nayyar delivered a lecture at a mosque in Fourah Bay, in the east end of the city at the request of the city’s chief Imam. Although at least six people are said to have conveyed their adherence to the Ahmadiyya movement in Sierra Leone as early as 1916 after being influenced by the circulation of Ahmadiyya literature from neighbouring West African nations, no conversions were recorded following Nayyar’s visit.
After the brief Hiatus in Freetown, Nayyar continued towards Saltpond in the Gold Coast where he arrived in March 1921. Following a lecture, the Fante community “believed there and then”, following which an oath of allegiance was held. In the history of the Ahmadiyya Muslim Community, Mahdi Appah, the leader of this group, is regarded as the first Ghanaian to become an Ahmadi Muslim. Despite resistance from northern clerics, the Fante Muslims converted en masse, giving immediate rise to the Ahmadiyya movement in the region. Nayyar also toured Accra and Kumase. Having established the movement in the Gold Coast, Nayyar left within a month for Lagos, in Nigeria, before returning again in fall of 1921.[8
Per Ahmadiyya sources, it seems that Nayyar walked into Nigeria and was given control by the British government of the central mosque in Lagos, the capital of Nigeria. This is a fishy story.
One of the many people present in the mosque said that Alfa Ayanamo, a former Imam of the mosque, before he passed away, narrated to them a dream in which he saw Hadrat Imam Mahdi (as) who told him that he himself would not be able to visit this country, however, one of his disciples would come here and guide the Muslims. The next day after this incident, two representatives of the mosque visited him and gave him the message that all of the members of their community would like to enter the fold of Ahmadiyyat. He sent a message and asked the Chief Imam and forty representatives of the community to come to him to take an oath of allegiance as representatives of the whole community. Thus, in this way, the whole community belonging to their sect numbering ten thousand entered the fold of Ahmadiyyat by taking an oath of allegiance simultaneously (see Devotion of Life, page 485-486).
In the beginning, Ahmadis were challenged by orthodox Muslims, a cleric, Adamu Animashaun used his printing press to attack the movement, a sustained vitriol directed towards the Ahmadis was alleged to have caused an assault on members in 1921. Animashaun and other Muslims were found responsible for instigating hostilities against the Ahmadis and were handed three-month sentences in prison, thereafter physical confrontation against the members stopped.
Among members closing the gap in education between Christians and Muslims in Lagos was one of their unifying interests. Adherents of the movement were among the earliest Lagosians to embrace Western education, two prominent members, Jibril Martin and Mohammed Agusto are the pioneer Muslim lawyers from Nigeria while another member, Abdul Hamid Saka Tinubu was the earliest trained Muslim doctor in the country. To promote its interest in education, in 1922, the movement established a primary school in Elegbeta, Lagos Island, Lagos.
Prior to the establishment of the school, a request for an Ahmadi teacher from India was placed in 1921, Maulana Abdur Rahim Nayyar, a representative of the Ahmadiyya movement in colonial India and who was an associate of Ghulam Ahmad  was sent to Nigeria as missionary in charge. Colonial authorities were initially suspicious about the presence of Nayyar within the fragile Muslim community in Lagos which had split into five groups, the Lemomu group, the Quranic group, the Ahmadis, Jamaat party, and the Ogunro group. Suspicions were doused after Nayyar gave an interview stating he was in Lagos to preach adherence to the customs written in the Quran and also to the laws of the colonial government.  He delivered his first lecture at the non Ahmadi Shitta Bey mosque and was active in bringing in new members to the movement. Nayyar did not make inroads within the other factions with the exception of the Quranic group, primarily based in Okepopo and Aroloya. After an agreement to merge with Ahmadiyya, Imam Dabiri of the Quranic group was selected as Chief Imam. Dabiri was succeeded in the 1930s by Imam Ajose.
Nayyar’s stay in Lagos coincided with the establishment of additional branches in Ebutte-Meta and Epe. Movement activities commenced in Yaba in 1921, and within two years, members had established missions in Ibadan, Kano and Zaria. Expansion into Ado-Odo, Otta, Ijede and Ondo was completed by the mid 1930s.
AGIDINGBI MISSION: 1922
Ahmadiyyat was introduced into Agidingbi by Alhaji Imam Abu Bakar Yusuf who joined Ahmadiyyat at the hands of Alhaji Maulana Abdur-Raheem Nayyar in 1922. From this, it is inferred that Ahmadiyyat reached Agidingbi in 1922.
Thus, the first Ahmadiyya Mosque in Nigeria built outside Lagos Island was that at Agidingbi.
The prominent early members of the Jama’at were the late Alhaji Imam A. B. Yusuf Eyebiokin and the late Papa Saka Adamu. They went through great difficulties to get the Jama’at established.
Alhaji A. B. Yusuf passed away in Median on 17th September, 1974 while performing pilgrimage.
The Jama’at suffered a lot of deprivations from the immediate and remote non-Ahmadi members of their families to make them renounce their faith in Ahmadiyyat. Nevertheless they remained firm to the cause of Ahmadiyyat. Imam A. B. Yusuf was once promised the status of Imam Ratibi of Agidingbi and environs around 1947 if he would renounce Ahmadiyyat but he declined the offer to the disappointment of the non-Ahmadis.
EPE MISSION: 1922
AHMADIYYA Muslim mission was introduced to the people of Epe between 1921 and 1922 through the intiative of Alhaji Akodu who brought Maulana A. R. Nayyar in the company of other converts, Imam Ope and Alfa Ismail Ayinde Shitta, for the first time to Epe.
The first lecture took place in front of Imam Kaka’s house being the seat of learned Mallams and Quranic Centre in the town. Most people were not satisfied with the Maulvi’s lecture. They did not accept that the Mahdi had come. They became unruly and even threw stones at the Ahmadiyya delegation. Alfa Busari Egberongbe, Alfa Abdul Yekini Abaniwonda and others from among them insisted that the lecture should continue for they were satisfied with the way in which various questions put to the Ahmadiyya members were answered.
Another date was then fixed for the debate. Maulana Nayyar came from Lagos again to attend the debate. The people assembled in front of Bunofano’s house at Oke-Balogun. Maulvi Nayyar started his lecture by sighting the Hadiths relating to the advent of the Promised Messiah and Mahdi which were read to their hearing.
When the non-Ahmadi groups were asked to produce their own evidence, they brought out “Muwatta Imam Maliki” which did not relate to their argument. The Maulvi asked them to produce any evidence that contradicted his standpoint or the books he brought. They could not produce any such to substantiate their position.
As a result, Alfa. Y. S. Abaniwonda, Nofiu Biliaminu, Busari Egberongbe and others decided that they would sign the Baiat (Oath of allegience to the Promised Messiah and Mahdi). Maulvi Nayyar was invited for further lecture by these men, but he sent Imam Ope to represent him. The men signed the Baiat when Imam Ope came and delivered lecture.
Alfa Shitta always come to Epe to give lectures and to train the new members. Alfa Salem also contributed to the progress of Ahmadiyya in Epe. Alfa Y. S. Abaniwonda had become well trained that he used to lead the Jama’at in prayer and organise public lectures regularly. He was so successful in his preaching that the Jama’at gained the upper hand over other religious groups and the Jama’at increased in large numbers. The first mosque was built at Oke-Owode Street, Epe.
The Jama’at preached freely in the town and extended their missionary activities to neighbouring towns and villages like Iwopin, Omu, Ode-Omi, Ise, Ibeju, Orimedu, Iji and Ijebu-Ode. The Jama’at marched forward under the leadership of Alfa Yekini Abaniwonda, Alhaji A. G. Kuku, and Maulvi Janjuwa and Missionary Jamiu J. Bada.
Ile-Ife Mission- 1922:
It was in 1922 that the Ife people came to know about Sadr – Anjuman – Ahmadiyya,. This was the second town Ahmadiyya got to in Nigeria outside the then Lagos area.
In the year 1930 the same year Oba Adesoji Aderemi the Ooni of Ife was crowned as the 49th Ooni of Ife, the following Muslim brothers started the establishment of Sadr-Anjuman – Ahmadiyya in Ife.
They are Alhaji Sunmola Akanni Laramo (Ile-Seru) Allinson Eluyera (Ita-Agbon), Kasali Silva Akintibubo (Orunto Adogbodo) ,Salami Agunbiade (Enuwa) , Muritala Adeojo (Ile Adagba) , Bello Akintibubo (Orunto Adogbodo) ,Yahaya Fatunmise (Gidiogbo), Salami Fatunmise (Gidiogbo), Buremo Areago (Ilare), Kasali Adeyemi (Ogbon Oya), Shittu Adenekan (Atiba), Yahaya Hassan (Atiba), Kasali Akanni (Seru), Saliu Ojo (Ikogun), Alhaji Sunmola Akanni became the first Ife Branch President, Alfa Yahaya Hassan become the first Imam while Allinson Eluyera was the principal financier of the new Jama’at.
He latter led a delegation of Lagos in 1932 to arrange for visit of the formally launch of the Jama’at in Ile -Ife.
Allinson Eluyera by then was the Executive Secretary to the Local Government Council known as Ooni –In- Council. He was a powerful man in Ife land and very close to the Ooni of Ife.
This was the period during which the Nigerian Jama’at was left alone without an expatriate Missionary after Hazrat Maulana A.R. Nayyar (r.a) had left. The Jama’at had to take care of themselves. During this period the Ahmadiyya Jama’at spread to Agidingbi, Epe, Yaba, Ibadan, Ijede, Ota, Ebute-Metta, Omu-Ijebu and Ado-Odo. We now relate in turn historical accounts of the establishment of these missions.
ZARIA MISSION: 1922
Although divergent opinions were expressed as to the exact date of establishing the Mission in Zaria, it is however clear that the Mission was established in the early part of 1920’s. Some said that it was established in 1922 during the visit of Maulana Abdur Raheem Nayyar.
The Nigerian Railway Corporation (NRC), with Zaria as a junction, played a supportive role for the early converts to Ahmadiyyat. There were many Yoruba workers some of who were Ahmadi Muslims who preached Ahmadiyyat at Zaria. The few people that formed the Jama’at then were able to organise Arabic classes with Alhaji A. Q. Shinaba, Pa B. .M. Giwa and Alhaji Aminu as Arabic Teachers. They made the mosque a unique place for Islamic religious activities in Sabon Gari, Zaria at that time.
During the tenure of Maulvi F. R. Hakeem as the second Ahmadiyya Missionary to Nigeria from 1929 – 1933 and 1935, he visited Zaria from time to time. His stay in Zaria further enhanced the Tabligh activities of the Jama’at through the question and answer sessions and free distribution of pamphlets.
His fascinating method of preaching won the sympathy of the late Alhaji Muhammadu Aminu, who later became the Emir of Zaria and his successor, the late Iyan Gari as well as Alhaji Saidu Zango and a host of other Hausa speaking elites. The Hausa speaking elites held Maulvi Hakeem in high esteem.
Maulvi Muhammad Afzal Qureshi took off where Maulvi F.R. Hakeem left in 1946. He was made a resident Missionary based in the North between 1946 and 1951 and he shuttled between Zaria and Kano during the period. He was the only whiteman riding on a bicycle with a galloping turban which always attracted the admiration of children who usually followed him for a long distance while he was on his way to the preaching venue.
He further improved upon the Quranic Classes and transformed it to a nerve centre of religious activities. Many children, Ahmadis and non-Ahmadis alike, benefited immensely from these classes.
Some of the early notable figures of the Jama’at were late Pa Ipaye, Pa Shonibare, Alfa Sanni, Alhaji Aminu (an Arabic Teacher), Pa Alimi Johnson, Pa O. Gbadamosi, Imam Al-Hassan Dankoli, Pa Anibaba, Pa Y. A. H. Akilapa.
In fact, some sources reported that the land for the Mosque at 50 Yoruba Street was donated by late Pa Shonibare during the tour of Maulana Nayyar to the North in 1922. It is also pertinent to mention the name of Alhaji Waheed Folawiyo (of Lagos) for his untiring efforts at spreading Ahmadiyya in Zaria particularly among Railway workers.
Between 1933 and 1940
Internal wrangling caused a split within the mission into two factions. A group was loyal to Imam Ajose and another group was loyal to F. R. Hakeem a Pakistani and representative of the Khalifa who aspired to replace Imam Ajose as lead Imam. Unlike, Nayyar’s mellow demeanor, Hakim was heavily involved in the affairs of the Ahmadi’s and his presence caused dissension in the group. A faction surrounded Imam Ajose and sought some form of local autonomy while Hakeem wanted strict adherence to the Ahmadi doctrines. The Khalifa withdrew recognition of the Ajose group and in 1940, the Hakeem led Ahmadiyya Muslim Mission was formally inaugurated in the country with the support of the Khalifa. The Ajose group maintained the name, the Ahmadiyya Movement in Islam and the Hakeem group was launched with the name Ahmadiyya Muslim Mission. The Ahmadiyya Muslim Mission later came to represent the core of the Ahmadi’s in Nigeria. The movement split again in the 1930s over the issue of foreign control. A Nigerian branch of the Ahmadiyya Movement in Islam took shape under the leadership of Alhaji Jibril Martin, a leader of the Nigerian Youth Movement.
After the split, both groups gained members within the Yoruba Muslim communities and also among Muslims in Etsako, Edo State and in Nasarawa. In Egbado division, the support of a local produce merchant led to the establishment of a mission in Ilaro. A plot of land was acquired in the Sabo area of town and on the land a mosque was built to hold jumat services and Quranic lessons for children. Proselytizing activities of this group strengthened a young mission in Abeokuta. 
A mission house located in Idumagbo was completed in 1945 and in 1951, the mission began distributing a weekly newsletter, The Truth, to proselytize the ideals of the movement.
Extract of the Judgment Reads:-
In the West African Court of Appeal holding at Lagos, Nigeria on Saturday, the 7th day of May 1949 before their honours.
Sir, Henry Walter Butter Blackall, K.C. President
Sir, John Verity, Chief Justice, Nigeria
Charles Abbott, Puisne Judge, Nigeria
BETWEEN W.A.C 2822
1. Alhaji Jibril martin Plaintiffs
2. B.A. Fanimokun Appellants
3. S.I. Ayeni
1. Alhaji F.R. Hakeem Defendants
2. H.O. Sanyaolu Respondents
3. O.G. Kuku
This is an appeal from a decision, giving in the Supreme Court of Nigeria at Ibadan, by Jibowu J. The appellants, who were the plaintiffs at first instance, failed in their claim for the Exclusive possession of certain premises, known as the Ahmadiyya Mosque at Ife. Their claim was founded upon the contentions that the Mosque is the property of a religious community, of which they are members, within he faith of Islam and that they are lawfully appointed trustees of the Mosque. In the year 1916 there came into existence in Nigeria a branch of a religious movement known as the Sadr-Anjuman-Ahmadiyya, which movement has its Headquarter at Qadian in India and owes spiritual allegiance to one Hazrat Mirza Bashirud-Din Mahmud Ahmad, known as His Holiness the Khalifatul Masih. The appellants and the respondents were members of this movement and of its branch in Nigeria.
In 1938 the Mosque was acquired by the movement unhappy difference into which it is not necessary to go arose within the Nigerian branch of the movement with the result that on the 29th of December 1939, the Khalifatul, through the first respondent as his agent in Nigeria, withdrew his recognition of certain members of the movement, among whom were the appellants. The appellants, however, continued to regard themselves bound by the tenants of the movement in all respects except one; they no longer regarded the Khalifatul as their religious leader.
In 1913 the appellants brought into existence a new constitution to replace the earlier constitution, to which they had previously subscribed and which enjoined allegiance to the khalifatul. In the 1913 constitution all reference to the Khalifatul disappeared and whereas under the old constitution the Khalifatul was the final arbiter in matters of appeal, under the 1913 constitution the first applicants, as president of the new movement became final arbiter.
It was argued both here and in the court below that the applicants, by superimposing a new constitution, had withdraw from the parent movement and the learned trial judge, in a long and careful judgment held that this was so. I see no reason to disturb his findings of fact, which are borne out by the terms of the 1943 constitution, in which it is worthy of note, the appellants ascribed a new name (that of Ahmadiyya movement-in-Islam) to the movement. The learned trial judge held that the appellants, by their own acts, seceded from the movement of which they were once members and that they were not entitled, by reason of their secession, to the property of the movement.
This, in my view was the correct decision; this appeal should be dismissed, with costs in favour of the respondents in the sum of £42:4:6d.
(Sgg) C.T. ABBOTT
Puisne Judge, Nigeria
I concur (Sgd) H.W.B. BLACKALL, PRESIDENT
I concur (sgd) HOHN VERITY
CHIEF, JUSTICE, Nigeria.
Certified True Copy
(Sgd) E.A. Bamgboye,
Acting Deputy Registrar,
West African Court of Appeal,
Paid 5/6d on CR. 157522/40/17.549
After the judgment the Jama’at started on a new platform at the present place No. 10 Iremo Road Ile-ife and the other side that seceded established their own mosque at Ilare Area of Ile-Ife under their new name Ahmadiyya movement in Islam. The other party retained Sadr-Anjuman Ahmadiyya.
After the crisis, these following people worked tremendously to the Jama’at effectively. They are Pa: Abdul-Salami Jimoh “aka SELEM”, Imam Yahaya Hassan, Alh. A.R.A. Oluwa, Pa. Kasali Akanmu Pa. Yahaya, Fatunmise, Pa. Salami Fatunmise, Alimi Akintibubo, Alfa M.J.O. Hassan Bro. M.B.A. Junaid, Yusuf Omope and Elder Brothers. Pa. Raji, a farmer at Odesomi village off Ilesa Road in Ile-Ife. He was instrumental to the establishment of Agric Mission’ in the early fifties with the assistance of Alfa Oluwa.
Alfa A.R.A. Oluwa left indelible mark on the Ife Jama’at during his stay in Ile Ife .During the period a lot of missions were established outside Ile Ife.. From the late seventies towards the end of Eighties, the following people carried on the good work of Alfa A.R.A. Oluwa, they were Bro. M.B.A. Junnaid, Alfa, Ameen from Ede town, Bro. Lasisi Olarewaju, Lasisi Ayinde Bro. Salaudeen A. Lawal, Alhaji. Isiaq Lawal, Bro. S.D.A. Ahmad, Alh. Yusuf Amuda Hassan, A.K. Durodola, Bro. Adegboyega, Bro. Lamidi Fakeye, Alh. Kamardeen Ayoade, bro. B.A. Okeleye, Bro. Tijani Ayan, Bro. M.M. Orabiyi among others.
Missionaries were always posted to Ife regularly including Central Missionaries. All the auxiliaries bodies of the Jamaat were fully established. These are, Lajna Imaillah, Khuddamul, Nasrat, Atfal and Majlis Ansarullah.
We shouldn’t forget the activities worthy of emulation of three of our leaders in Ife Jama’at. Alfa A.R.A. Oluwa who donated the whole of iron sheet meant for his proposed building in Ile-Ife to Roof the Mosque. Brother B.A. Okeleye who donated the present praying mates to the Mosque in seventies which we still use presently and (3) Alfa Jihmoh Abdul Salami (a.k.a. SELEM) who came from Abeokuta and actively participate in Tabligh Activities in Ife land and later asked the Jama’at to bury him in Ife if he dies, He was buried behind the central Mosque in Ife according to his wishes.
By the 1950s there were three separate sections of the Ahmadiyya Movement in Lagos. Martin was also a cofounder and chairman of the Pilgrims’ Board of Nigeria’s western region, which administered the hajj pilgrimage following independence.
The Ahmadiyya Movement began establishing centers in the north in the 1960s, which was resisted among local Muslim leaders, including Abubakar Gumi, an Islamic legal scholar and future leader of the Islamist Yan Izala movement. Gumi translated several anti-Ahmadiyya works, including those by Pakistani Islamist Abul A’la al-Mawdudi, and supported the decision of the Islamic World League condemning the Ahmadiyya as heretical.
In 1970, Mirza Nazir Ahmad, the third Khalifa visited the country, he was hosted by in Lagos by General Gowon. Ahmad inaugurated a social service program to expand educational and medical facilities to be managed by the movement. He returned in 1980, this time not only meeting members in Lagos, Ilaro and Ibadan but members in other branches such as those in Benin and in Kano.
In the 1970’s, the Imam Ajose group further split with a section renamed Anwar ul Islam. Since the split, the majority of Ahmadis in Nigeria are predominantly members of the Ahmadiyya Muslim Mission, the faction loyal to the Khalifa’s choice of Hakeem as amir in 1940. 
In 1973, Saudi Arabia forbade Ahmadi Muslims from acquiring hajj visas, leading to violent protests in Nigeria during which Ahmadis occupied the Saudi embassy in Lagos.
In 1974, the Nigerian Supreme Council of Islamic Affairs and the Jama’atu Nasril Islam adopted the League’s resolution, requiring that Muslims seeking a hajj visa acquire a written certificate from a local imam affirming that he or she was not a member of the Ahmadiyya Movement. As a result, the Ahmadiyya Movement split again, one dissenting group adopting the named Anwar al-Islam (“Rays of Islam”) and aligning itself with mainstream Sunni Islam.
There is a famous Ex-Ahmadi named Professor Dr. Is’mail A.B. Balogan, B.A., PH.D. (London) University of Ibadan, Nigeria. He was a Professor of Islamic and Arabic Studies at the University of Ibadan, Algeria, Dr. Balogun had dedicated his life to the cause of Ahmadiyyah and had raised through the ranks to become a top spokesman and ambassador for the Movement. Throughout the years, his well articulate and emotional speeches had motivated many young Ahmadis. Similarly, his public departure and the commotion and debates that pursued caused many educated individuals to realize the truth and abandon Ahmadiyyah. He wrote about Ahmadiyya in the early 1970’s. He also wrote in the Sunday Times about the dangers of Ahmadiyya. He verbally jousted with high ranking Ahmadi Murrabi’s in Nigeria. Molvi Ajmal Shahid, then the Amir of Ahmadiyyah movement in Nigeria, provided an extremely short reply in which he expressed his dismay at the “spiritual death of a brother (ibid., p. 97)” and Moulvi Naseem Saifi, the chief Ahmadiyyah missionary for West Africa, confirmed that Dr. Balogun had been very close and high in the administration and expressed his sadness that Dr. Balogun had abandoned Ahmadiyyah in favor of Islam (ibid., p. 99); other Ahmadi missionaries questioned his public withdrawal and, in an attempt at damage control, advanced a number of unbecoming and unproved accusations. This book seems to have been published in 1977 and from Lahore, Pakistan.
In 1988, the fourth Khalifa visited the country, he appointed Abdul Rasheed Agboola as the first Nigerian Missionary in Charge.
Links and Related Essay’s
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#mkanigeria #nigeria #ahmadiyyainnigeria
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