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 4-5 splits in the Nigerian Ahmadiyya Movement, since 1930. Obviously, the Khalifa has kept all of this quiet.

The Ahmadiyya Movement was introduced in Lagos in 1916 and became popular among young intellectuals.

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 [10] 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. [11] 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.[6] 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.[6] Expansion into Ado-OdoOtta, Ijede and Ondo was completed by the mid 1930s.[6]

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.[12] 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.[6] 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. [6]

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.

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.[3]

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. [3]

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.[3]

Links and Related Essay’s


#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian
#mkanigeria #nigeria #ahmadiyyainnigeria


Roman Loimeier, Islamic Reform and Political Change in Northern Nigeria (Chicago: Northwestern University Press, 1997).

Richard L. Sklar, Nigerian Political Parties: Power in an Emergent African Nation (Princeton: Princeton University press, 1963).


  1.  “Achievements of Ahmadiyya Muslim Jamaat in Nigeria
  2. ^ ” Ahmadiyya movement nigeria
  3. Jump up to:a b c d e says, Mudathir ridwan (1989-12-18). “History of Ahmadiyyat in Nigeria”Review of Religions. Retrieved 2020-06-07.
  4. ^ “About us, Khuddam
  5. ^ “About us, Dawah Nigeria
  6. Jump up to:a b c d e f g “Full text of “CENTURY OF AHMADIYYA MUSLIM JAMA’ AT Retrieved 2020-06-06.
  7. ^ Humphrey 1963, p. 97.
  8. Jump up to:a b Hanson, John H. (2017). The Ahmadiyya in the Gold Coast : Muslim cosmopolitans in the British Empire. Bloomington, Indiana: Indiana University Press. pp. 131–138. ISBN 978-0-253-02951-5OCLC 971020961.
  9. ^ Humphrey 1963, p. 104-105.
  10. ^ Fisher, Humphrey J. (1963). Aḥmadiyyah: a study in contemporary Islām on the West African Coast. Nigerian Institute of Social and Economic Research.
  11. ^ Humphrey 1963, p. 98.
  12. ^ Humphrey 1963, p. 109.