ahmadiyyafactcheckblog

Intro
In 2024, Abdul Azeez Alatoye is working as the Amir of all the Qadiani’s in the country.

Lawal Basil Agusto is the pioneer of the Ahmadiyya Movement in Nigeria (See also the ROR of Dec-1989). In 1916, he sent 21 membership forms to (See the ROR of Oct-1916 and Fisher page 97). 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 (See Hanson).

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). He seems to have been sent to West Africa as the first Ahmadi missionary in 1921, per the ROR of August-1921, he landed on 4-8-1921 also see the ROR of July-1921. 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 separate 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. About 4-5 (1926-ish) years after Nayyar left, Maulvi F. R. Hakeem showed up and seems to have stayed until 1946.

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).

The first ever Jalsa Salana was held in 1950.

In 1960 (Feb-20), The Afro-American of Sat, Feb 20, 1960 ·Page 9 reported that Billy Graham was in Nigeria and met with Qadiani-Ahmadi Maulvi Naseem Saifi who gave him a book, “Life of Mohammed”. Qadiani-Ahmadi Maulvi Naseem Saifi has written books vs. Christianity like “Five Points to Remember”, Saifi also challenged Billy Graham to a debate, however, Graham refused. 

In 1970, the 3rd Khalifa (Mirza Nasir Ahmad) paid an official visit to Nigeria (See Ahmadiyya Muslim Mosques Around The World – A Pictorical Presentation. Ahmadiyya Muslim Community; Khilafat Centenary Edition. 2008. ISBN 978-1882494514).

By 1979, the Ahmadiyya Movement was claiming to have 6 mission houses, 100 mosque’s, 5 hospital’s and 25 schools in the country.

The 4th Khalifa visited in 1988, the 5th Khalifa visited in 2004 and 2008.

In July-2025, on “This Week With Huzoor”, there was a delegation from Nigeria, not much was shown, they were there for the #2025UKJalsa.
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Ahmadiyya mosques in 2023
http://ahmadiyyamosque.blogspot.com/search/label/Nigeria

 

 

 

Abdul Hafeez asserts that Qadiani-Ahmadi’s have changed the Kalimah by substituting the name of the Holy Prophet of Islam, Hadhrat Muhammadsa with that of MGA (Ahmad), the Founder of the Ahmadiyya Muslim Community. The author of Two in One also includes an alleged photo of the mosque at Ijebuode in Nigeria.

• Baitur-Raheem Mosque in Ibadan inaugurated in 2008^[98]
• Ahmadiyya Central Mosque in Sabo Quarter, Ilaro Town, Ogun State^[97]
• Mubarak Mosque in Abuja, which is the last Ahmadiyya mosque, built in the first century of the Ahmadiyya Caliphate.^[99][100]
• Tahir Mosque in Ojokoro^[100]
• Ahmadiyya Mosque in Orita, Ilaro Town, Ogun State^[100]
• Owode Mosque in Ogun State^[100]
• Hadeeqa-e-Ahmad, a plot of land bought for Annual Conventions.^[101]
• Auxiliary Guest Houses in Lagos^[101]
• Ahmadiyya General Hospital in Apapa^[101]
• Ahmadiyya Muslim Weekly newspaper (first Muslim weekly newspaper in the country) called ‘The Truth’^[101]
• Jamia Ahmadiyya (Missionary Training College) in Ilaro, Ogun State^[101]
• The Qur’an translated into several Nigerian dialects, including Yoruba, Hausa, Igo, Etsako and Tiv^[101]
• Hafiz class in Nigeria (Class for the teaching of the memorization of the whole Qur’an).^[100]

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1916

The ROR of June-1916 alleges that Mr. A.A. Lawal of Lagos has accepted MGA as the Promised Messiah and Mahdi. 

The ROR of July-1916 alleges that Nigerians are eager for an ahmadiyya mission to be started. 

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).

The ROR of Oct-1916 reports that 21 nigerians have sent in Bait forms.

The ROR of Nov-1916 reproduces a letter from Agusto, he gives a list of 21 Ahmadi’s, including Qasim R. Ajose.

The ROR of Dec-1916 reports that a Nigerian man named L. Muhammad Lawal asked for english literature from the Ahmadi’s in Sri Lanka and they sent it to him. It also reports that two men named Jenad Yusaf Athman and a few others has sent letters to Qadian.
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1917

The ROR of Jan-1917 reports that 14 additional people from Lagos, Nigeria have joined the Ahmadiyya Movement.

The ROR of June-1917 reports that Ahmadiyya is thriving, however, it doesn’t say how. They claim that the 2nd Khalifa intends to send a missionary. 

The ROR of Aug-1917 has a report from the honorary secretary of the Ahmadiyya Anjuman, in this letter, he is confirming that if the 2nd Khalifa sends a missionary, there will be lots of success. Mr. L.B. Agusto is also briefly mentioned. 

The ROR of Oct-Nov-1917 reports that an Ahmadiyya missionary is being prepared for a trip to Nigeria. 

The ROR of Nov-Dec-1918 reports that Agusto gave the Eid Khutbah for a small group of Lagos Ahmadi’s on Sep-27-1917.
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1918

The Jan-1918 edition of the ROR posted a letter from a new Nigerian Ahmadi. It also mentions how Mr. M. Lawal Basil Agusto is the Ahmadiyya corespondant in the area.

The Feb-1918 edition of the ROR reports that Ahmadi’s in Nigeria are desperate for Ahmadi mullah to come to their country.

The ROR of Nov-Dec-1918 reports that Agusto gave the Eid Khutbah for a small group of Lagos Ahmadi’s on Sep-27-1917. It is also reported that Abdur Rahim Smith will be sent to Qadian soon.
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1919
https://www.reviewofreligions.org/21662/review-of-religions-october-november-1919-edition/

The Jan-Feb-1919 edition of the ROR reports that a bait form was given to many potential converts in Nigeria. Mufti Muhammad Sadiq also reports that some man named Taj Al-Adab, who is a scholar in arabic and has converted to Ahmadiyya, he also reports that a man named Abdur Rahim is preparing himself to go to Qadian. The ROR of May-Jun-July-1919 reports that a Nigerian man named Mr. Abdul Rahim Alabi Smith helped him in reading and writing. The ROR of Sep-Oct-1919 reports that Abdur Rahim Smith is in Qadian and wants be a Murrabi. They also claim to have 60 converts to Ahmadiyya in Nigeria and an anjuman. The ROR of Oct-Nov-1919 reports that Abdur Rahim Smith has learned some urdu, he arrived in Qadian on Sept-6-1919. It is also reported that a Nigerian prince named Mr. Thomas (Ahmad Ibrahim) converted to Ahmadiyya.
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1920
https://www.reviewofreligions.org/21699/review-of-religions-july-1920-edition/

The ROR of July-1920 reports that a Nigerian man named Abdur Rahim Smith visited Qadian. Lawal Basil Agusto is also mentioned as having left Nigeria to study law in the UK.
_____________________________________________________________________________________________1921

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.^[6] 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.^[6]

After the brief Hiatus in Freetown, Nayyar continued towards Saltpond in the Gold Coast where he arrived in March 1921.^[3][4] Following a lecture, the Fante community “believed there and then”, following which an oath of allegiance was held.^[2] 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.^[7] Despite resistance from northern clerics, the Fante Muslims converted en masse, giving immediate rise to the Ahmadiyya movement in the region.^[3][4] Nayyar also toured Accra and Kumase.^[5] 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 ^[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-Odo, Otta, Ijede and Ondo was completed by the mid 1930s.^[6]
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1921
https://www.reviewofreligions.org/21838/review-of-religions-december-1921-edition/

The Moslem Sunrise of July-1921alleges that Ahmadiyya has spread to West Africa and has a branch therein and gives the address as 62 Bangabose St, Lagos, West Africa. He is mentioned by Mufti Muhammad Sadiq as someone who has helped him immensely (see the Moslem Sunrise of July-1921, page 17). It also alleges that he has converted 4000 Africans to Ahmadiyya (See page 20).

The Moslem Sunrise of Oct-1921 alleges that Ahmadiyya has spread to West Africa and has a branch therein and gives an address, 62 Bangabose St, Lagos, West Africa. The Moslem Sunrise of Oct-1921 mentions that Nayyar is a Qadiani-Ahmadi Maulvi and working out of West Africa. He has allegedly converted 10,000 people to Qadianism. He seems to be giving lectures at the Ahmadiyya Hall every Saturday and is giving lectures at Campus Square, Lagos, Nigeria every Saturday. 

Via the ROR of Dec-1921, the 2nd Khalifa wrote an essay to the Ahmadi’s of Lagos. In the Oct-1921 edition of the ROR, it written how Nayyar gave lectures at an “Ahmadiyya Hall” in Lagos. He is now headed to the Gold Coast (modern day Ghana). They claim that he was in Lagos for 4 months. They also claim that he converted 4000 Fantee Muslims to Ahmadiyya. They further claim that an additional 15,000 West Africans have converted to Ahmadiyya.
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1922
https://www.alhakam.org/100-years-ago-a-special-correspondent-of-the-west-africa-writes-about-ahmadiyyat/

The Moslem Sunrise of Jan-1922 alleges that Ahmadiyya has spread to West Africa and has a branch therein.

The Moslem Sunrise (April-1922) alleges that Ahmadiyya has spread to West Africa and has a branch therein. 62 Bangabose St, Lagos, West Africa is given as the mailing address. The Moslem Sunrise (April-1922) reports that Nayyar is working in West Africa. They have his photo on page 93. His report is given, he alleges that he converted 200 people to Qadianism in the Gold Coast (aka Ghana). Nayyar claims to have attended/held an annual conference and announced plans to start a missionary training school. He has travelled all over the country (and paid for by the locals) and even worked in Salt Pond. He then talks about his work in Nigeria, he explains how for the first time ever, women came to Eid, this was allowed by the Ahmadi’s. He then mentions Mr. Ajose as the imam of old Ahmadi’s (what does that even mean?), he also mention’s his co-workers, Messrs, Shodeinde and Lawal. Jibril Martin is also mentioned as a convert and Imam Dabiri, who isn’t really sure about Ahmadiyya, he remains the imam, he died roughly 10 years later and Mr. Ajose took over as the main imam of the masjid.

The Moslem Sunrise (July-1922) alleges that Ahmadiyya has spread to West Africa and has a branch therein. Nayyar is also reported as working out of West Africa.

The Moslem Sunrise (Oct-1922) alleges that Maulvi Nayyar is working out of West Africa and busy educating alleged new converts. They also allege that Nayyar has converted 16,000 people to Qadianism (a lie). A location in Salt Pond (Ghana), a location in Lagos, at Bangabose St and a location in Sierra Leone.

The Al Fazl of 2 October 1922 reports that Ahmadiyya has spread to West Africa and 16,000 people have joined in only 12 months. It also reports that Professor AR Nayyar Phil B, as a missionary; in Lagos, at 62, Bangabose Street, Saltpond; and in Sierra Leone. [As mentioned before, Ahmadiyyat reached West Africa from London and not the other way around.] This was quoted by a newspaper called “West Africa” by its special correspondent. The aforementioned newspaper, under the title “The Ahmadia Movement in India, West Africa, and London”. 
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1922-1932 ERA

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.
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1923
May and June-ROR

The Moslem Sunrise of Jan-1923 alleges that an Ahmadi named Mr. A.L.A. Mustapha has received books and Nayyar has now converted 3000 people to Qadianism. They also report that Nayyar has contracted Malaria and will be leaving West Africa. Mr. A. A. Yusuf is also mentioned. 152 converts are reported. 

M. Muhammad Yacub is working as the President of the executive committee. An Imam Qasim is also present and wrote a letter to Nayyar, the ahmadi imam who pioneered the Nigeria mission. The Ahmadiyya Imam Maulvi F. R. Hakeem is also mentioned as working in the country as well as in Ghana (the gold coast).

The Moslem Sunrise of Apr. & July 1923 alleges Nayyar is back in London and getting medical treatment. A man named Imam Shodende seems to be carrying on the work in Lagos, Nigeria. They also report that a photo of Nayyar and Maulvi F. R. Hakeem is in a newspaper in London called, “The West Africa”. Maulvi F. R. Hakeem is working out of the Salt Pond, Ghana and covering Nigeria as needed. It also alleges that Ahmadiyya has spread to West Africa and has a branch therein. It also names Maulvi F. R. Hakeem as the only Ahmadi missionary in West Africa, the others are “honorary”. 
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1924
https://www.reviewofreligions.org/22054/review-of-religions-december-1924-edition/

The Moslem Sunrise of Jan-1924 alleges that Ahmadiyya has spread to West Africa and has a branch therein.

The Moslem Sunrise of Apr-1924 alleges that Ahmadiyya has spread to West Africa and has a branch therein.

In the Dec-1924 edition of the ROR, it is reported that A.I. Yakub had died, he was the President of the Ahmadiyya community in Lagos. 
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1925

In the December edition of the ROR, a picture of the Ahmadiyya temple at Kano is given. The ROR discusses the alleged growth of Ahmadiyya in British-West Africa (technically, modern day Nigeria).

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1926
https://www.reviewofreligions.org/22598/review-of-religions-january-1926-edition/

He wrote an essay in the January-1926 edition of the ROR.
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1927

Review Of Religions – January 1927 Edition

The english ROR of Jan-1927 reports that a nigerian was made an Imam by the Ahmadiyya movement, his name is listed as Imam Qasim R. Ajose, missionary-in-charge and school supervisor, Ahmadiyya Movement, Lagos. Ahmadiyya sources claim that he succeeded Imam Dabiri. Many years later, Imam Ajose would leave the Qadiani-Ahmadi’s and create his own form of Ahmadiyya. Is also report that reports that Jibril Martin was given a going away party, as he left the UK for Nigeria.

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1928

Jibril Martin shows up in the February-1928 edition of the ROR. Ahmadiyya sources claim that is in Lagos, Nigeria.

_____________________________________________________________________________________________ 1929–1933

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.

Photo from the English ROR of Nov-Dec 1929, you will see Maulvi F. R. Hakeem and Maulvi M. N. Ahmad, who would eventually replace him. 

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Between 1933 and 1940

Maulvi F. R. Hakeem has an essay in the ROR of May-1933 entitled, “Islam in West Africa”. In this essay, he talks about the educational system of Ghana (Gold Coast), Nigeria and Sierra Leone. 

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.
_____________________________________________________________________________________________
1934

In an official document presented to the Governor General of India, the Ahmadiyya Movement and the 2nd Khalifa claim to have many local converts to Ahmadiyya (See ROR of April-1934).

A letter by F. R. Hakeem is posted in the ROR of May-1934, F. R. Hakeem alleges that there are 20 new Ahmadi’s. Imam Ajose is also mentioned. In a second letter, F. R. Hakeem alleges that there are 127 new Ahmadi’s. He also tells the world that Ahmadiyya schools are getting financial aid from the British Government.

The ROR of Nov-1934 has a letter from F. R. Hakeem, dated August 17, 1934, F. R. Hakeem gives his report on his activities in Ghana (Gold Coast) and Lagos (Nigeria). F. R. Hakeem alleges that the Chief of Saltpond asked him for his blessing before becoming Chief. F. R. Hakeem also alleges that a Chief of Chiefs asked him to pray for his success. F. R. Hakeem claims to have met the Sutlan of a Muslim Empire in Northern Nigeria called “Sokoto”. F. R. Hakeem presented MGA as a Mahdi only as he met him. F. R. Hakeem claims that 136 people have joined Ahmadiyya since his last communication from Nigeria. F. R. Hakeem mentions Imam Qasim R. Ajose and how he has split from the Qadiani-Ahmadi’s. The ROR of Nov-1934 reports that Maulvi F. R. Hakeem arrived in Lagos, Nigeria on July 26th, 1934. There is a famous case of the Ahmadi’s fighting for control of a local Sunni mosque, which Ahmadi’s had won (Adepopo Mosque).
_____________________________________________________________________________________________
1935

The ROR of May-1935 mentions F. R. Hakeem and his work in Lagos, Nigeria. The photo in the below was the front-piece for the ROR. The ROR of June-1935 also mentions F. R. Hakeem and his work in Lagos, Nigeria. The ROR talks about how F. R. Hakeem is working with the local Talim ul Islam School and trying to get it up to government standards so that the British will give them money (grants). Imam Kasim R. Ajose is also mentioned.

The ROR of Jan-1936 alleges that Ahmadiyya has centers in many countries of the world, these were all represented at the 1935 Jalsa at Qadian. They are as follows: England, America, Japan, China, Syria, Palestine, Egypt, Java and Sumatra, Nigeria, Nairobi (Modern day Kenya), Afghanistan and Persia.
_____________________________________________________________________________________________
1936

The ROR of Jan-1936 alleges that Ahmadiyya has centers in many countries of the world, these were all represented at the 1935 Jalsa at Qadian. They are as follows: England, America, Japan, China, Syria, Palestine, Egypt, Java and Sumatra, Nigeria, Nairobi (Modern day Kenya), Afghanistan and Persia.

An Ahmadiyya Album alleges that 20k West African’s converted to Ahmadiyya in a single day.

_____________________________________________________________________________________________1940

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.

_____________________________________________________________________________________________
1943

The ROR of Aug-1943 has an advertisement from the Ahmadiyya Movement in Nigeria, they are looking for 2 Qadiani-Ahmadi’s to come to Lagos, Nigeria and be the President and Vice President at the “Muslim College”. Preference will be given to Qadiani-Ahmadi’s, this was signed off as “Joint Secretaries”, Ahmadiyya Secondary Education Committee, 53-57 Ojo Giwa Street, Lagos, Nigeria (British West Africa). However, this was corrected in the ROR of Jan-1944.

Via the Moslem Sunrise of First Quarter-1943, Zafrullah Khan is in Lagos, Nigeria (on March-12-1943) and opening the first ever Ahmadiyya Temple/Mosque in Nigeria. The address is 21 and 23 Ojo Giwa Street, Oko Awo. Sir Bernard Henry Bourdillon presided the ceremony. Maulvi F. R. Hakeem (written as Hakim Fadl-ur-Rahman by Fisher, see page 108) was there too. This opening was also mentioned in the Moslem Sunrise of 4th Quarter-1943.

Sufi Muti-ur-Rahman Bengali has an essay in the ROR of March-1943 entitled, “The Ahmadiyya Movement”. From Chicago! He also alleges that Ahmadiyya has spread around the world in countries/continents like England, North and South America (Trinidad and Suriname), various parts of Africa (mostly, Ghana, Nigeria, Sierra Leone, Uganda, Tanzania and Kenya), Italy, Palestine, Dutch East Indies (aka Indonesia), Straight Settlements (aka Malaysia), China, Japan and Mauritius.
_____________________________________________________________________________________________
1944

In the ROR of Jan-1944, the Ahmadi Mullah Alhaj F. R. Hakeem clarifies that the job advertisement in the ROR of Aug-1943 is wrong (misnomer) in terms of the title, Ahmadiyya Movement in Nigeria, Alhaj F. R. Hakeem alleges that there is no such organization in West Africa with that title, and that only he is the representative of the Ahmadiyya Movement in Nigeria. The Ahmadiyya Central Mosque in Lagos is opened by Alhaj F. R. Hakeem, allegedly, the 2nd Khalifa sent 5000 rupees from Qadian and the locals paid the remainder to get this mosque built. The mosque was build on 53-57 Ojo Giwa Street, Lagos, Nigeria (British West Africa). The famous ex-Ahmadi, L.B. Augusto was also there, he allegedly was the master of ceremonies, and he represented “The Islamic Society” as its president.

All previous Ahmadiyya mosques had been lost, this stood as the first Ahmadiyya mosque. In 1970, when Mirza Nasir Ahmad visited he came here he visited this temple.

http://ahmadiyyamosque.blogspot.com/search/label/Nigeria

 

 

 

F. R. Hakeem and his work in West Africa (Lagos, Nigeria) is mentioned in the ROR of May-1944. He is referred to as the Ameer of the Sadr Anjuman in Lagos, Nigeria. F. R. Hakeem organized some type of meeting wherein the daughter of a local politician.
_____________________________________________________________________________________________
1945

Via the Moslem Sunrise of the 4th Quarter-1945, on Aug-1945, the foundation stones were laid for an Ahmadiyya temple/mission house. Al-haj Maulvi F. R. Hakeem was there too. 

The ROR of Nov-1945 announces that a new Qadiani-Ahmadi mission house has opened in Lagos. A speech was given by Al-haj Maulvi F. R. Hakeem, Ameer of the Nigerian branch of the Sadr Anjuman Ahmadiyya, the new mission house is at Idunmagbo Avenue, Lagos and it was opened on Aug-6-1945. The ROR of Nov-1945 alleges that there is an active Qadiani-Ahmadi mission in Nigeria. The ROR of Nov-1945 mentioned Maulana Abdur Rahim Nayyar and his pioneer missionary work in Nigeria. The ROR admits that in 1940 many Ahmadi’s left Ahmadiyya, and again in 1943. The ROR of Nov-1945 mentions Dr. Sir Zafrullah Khan (Judge of a Federal Court of India), came to Nigeria and laid the foundation stone of the first ever Ahmadi temple in Lagos on March 12th, 1943, he was accompanied by Sir John Colville (the Governor of Bombay), and Sir Aziz Ul Haq (the high commissioner for India, in London). This was from a report written by Maulvi F. R. Hakeem.

Per the ROR of 1989, the first ever Ahmadiyya place of worship in Nigeria was at 45, Idumagbo Avenue, Lagos on and fully built and opened on Monday, August 6, 1945 (see page 26). You can find it here on Google maps.

_____________________________________________________________________________________________
1946

The ROR of Jan-Feb-1946 reports that in Aug-1945 the foundation was laid for the new Qadiani mission house in Idunmagbo Avenue, Lagos. It also reports that the Sadr Anjuman is connected to Qadian and led by Maulvi F. R. Hakeem (the dissident ahmadi’s went rogue). In 1943, the foundation stone for the Qadiani temple (under construction) at 21 Ojo Giwa Street, Lagos, Nigeria (British West Africa was laid by Dr. Sir Zafrullah Khan (Judge of a Federal Court of India), he was accompanied by Sir John Colville (the Governor of Bombay), and Governor of Nigeria, Sir Bernard Henry Bourdillon. 2 additional Qadiani-Ahmadi Maulvi’s showed up, N.M. Naseem (B.A.) and Maulvi M.I.U. Khan (it’s unclear where they came from).

The ROR of Oct-1946 has an essay from a man named N.M. Naseem (from Lagos, Nigeria), the essay is, “Christ and Christianity”.

Via the Moslem Sunrise of the 2nd Quarter-1946, Sufi Muti-ur-Rahman Bengali gave 220 South State St., Suite 1010 as the only mailing address for the Ahmadiyya Movement in the USA. “Life of Muhammad” by Sufi M.R. Bengalee is promoted heavily too. Khalil Ahmad Nasir was a Qadiani-Ahmadi murrabi arrived in the USA in the 2nd quarter 1946 (See Moslem Sunrise of 2nd Quarter-1946)(he was Missionary-In-Charge-USA from 1948 to 1959. Zafrullah Khan alleges that there are now large and flourishing Ahmadiyyah communities in the Dutch East Indies (Indonesia), the Malay States (Malaysia), Burma, Ceylon (Sri Lanka), Mauritius and the British Colonies of West Africa. In the Gold Coast alone (Ghana) there are 12 Ahmadiyyah schools and 88 mosques. While Sierra Leone alone has 3 schools and 12 mosques. There are large communities all over Nigeria, and to me was accorded the honour and privilege of laying the foundation stone of the Central Ahmadiyyah Mosque in Lagos in March of last year. In spite of the serious handicaps imposed by the war, the construction of the Mosque was completed within less than six months. There are active communities in East Africa (Uganda, Tanzania and Kenya) Egypt, Palestine, Syria, Iraq, Iran and Afghanistan. Two families of Ahmadis have migrated to Qadian from Turkestan.
______________________________________________________________________________________________
1949
https://islaminafrica.wordpress.com/category/ahmadiyya/ahmadiyya-muslim-jamaat-nigeria/page/3/

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

AND
1.         Alhaji F.R. Hakeem                              Defendants
2.         H.O. Sanyaolu                                      Respondents
3.         O.G. Kuku

Judgement
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.

____________________________________________________________________________________________
1950’s

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 first ever Jalsa Salana was held (See Ahmadiyya Muslim Mosques Around The World – A Pictorical Presentation. Ahmadiyya Muslim Community; Khilafat Centenary Edition. 2008. ISBN 978-1882494514).
_____________________________________________________________________________________________1960

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.

Famous boxer Muhammad Ali visited Nigeria and seems to have met Maulvi Naseem Saifi (Qadiani-Ahmadi missionary-in-charge for Nigeria).

_____________________________________________________________________________________________
1968–1972

Maulana Fazl Ilahi Anwari came for the first time in 1968 and stayed till 1972 (See ROR of Dec-1989). He was succeeded by Maulana Muhammad Ajmal Shahid in 1972 who remained in office till 1982.
_____________________________________________________________________________________________1970-1990

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]

The Muslim Sunrise of June-July-1970 was edited by Maulvi A.R. Khan Bengali. It reports on the 3rd Khalifa in London, and how he gave a speech on May-18-1970 via a Press Conference. 6 days earlier, the same Khalifa gave a press conference in Sierra Leone. The 3rd Khalifa was also in Abadan, Nigeria and made wild claims about converts. A speech by the 2nd Khalifa from 2-18-1945 is also presented, this was a speech in honor of the work of Maulvi Nazir Ahmad Mubasher in West Africa. The 3rd Khalifa’s escapades in Ghana are also mentioned. A lecture by a grandson of MGA is given (Mirza Mubarak Ahmad) while he was in Indonesia in 1969. A story from a daughter (Nawab Mubarika Begum) of MGA is related, she mentioned Mir Nasir Nawab. The 23rd Annual Jalsa Salana is announced to be held at the Dayton Mosque-temple at 637 Randolph St, Dayton, Ohio on Sep-5 and 6th. 4 Ahmadiyya locations are given out, the Dayton Mosque-temple at 637 Randolph St, Dayton, Ohio, the Fazl Mosque, 2141 Leroy Place, Washington D.C., the Ahmadiyya Mosque in Chicago, IL, on Wabash Ave and an Ahmadiyya mission in NY, on 147-20 Archer Ave, Jamaica-Queens.

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]

All previous Ahmadiyya mosques had been lost, this stood as the first Ahmadiyya mosque. In 1970, when Mirza Nasir Ahmad visited he came here.

http://ahmadiyyamosque.blogspot.com/search/label/Nigeria

 

 

 

______________________________________________________________________________________________
1973

In 1973, Saudi Arabia forbade Ahmadi’s from acquiring hajj visas, leading to violent protests in Nigeria during which Ahmadis occupied the Saudi embassy in Lagos.

Via the Muslim Sunrise of July-1973, the Ahmadiyya Movement has 5 locations in America, 2141 Leroy Place, Washington D.C. 20008, 637 Randolph St, Dayton, OH, 185 North Wabash Ave, Chicago, iL, 60601 (this seems to be down the street from the Ahmadiyya temple-residence at 4448 S. Wabash Ave), 604 Wandless St, Pittsburgh, PA, 15219, 2519 Arch St, Philadelphia, 19139, 4385 N. Greenbay Ave, Milwaukee, Wisconsin, 53209, 147-20 Archer Ave, Jamaica-Queens, 11435. It also gives out its global mailing addresses in Nairobi-Kenya, Tabora-Tanzania, Accra-Ghana, Kumasi-Ghana, Lagos-Nigeria, Freetown-Sierra Leone, Monrovia-Liberia, Bathurst-Gambia, Rangoon-Burma and Toronto,-Canada. A Friday sermon by Mirza Nasir Ahmad from May-4-1973 is given, this is the speech wherein he discusses the fact that Ahmadi’s were declared as Non-Muslim in Azad Kashmir. The next issue of the Muslim Sunrise (September-October issue) will be most probably distributed at the annual convention of the
Ahmadiyya Movement in Islam, to be held during August-31-September 2, 1973, at Forest College, Lake Forest, Illinois. Meanwhile, the subscribers are requested to send their subscriptions ($3.00 per year) to the Missionary-in-Charge, 2141 Leroy Place, N.W., Washington, D.C., 20008. Please send your complete mailing address to the Manager, Sister Rehana Salam, c/o the Dayton Mosque, 637 Randolph Street, Dayton, Ohio, 45408. Thank you. It has an essay by Muhammad Ali Chaudhri, who is the Principal, T. l College, Rabwah, Pakistan. It also has an essay from Dr. Qazi Muhammad Barkatullah. Ahmadiyya global missions are mentioned, in the UK, Denmark, Germany (Hamburg and Frankfurt), Holland (Netherlands), B.A. Orchard in Ireland, Sweden, Spain, Switzerland, Japan, Indonesia (Suva), Fiji, Guyana, Trinidad, Mauritius, Borneo, Sri Lanka, Syria and Singapore.

The EDITORIAL BOARD is as follows:
Editor— Mian Muhammad Ibrahim
Advisory Editor— Imam Sharif Ahmad Bajwa
Contributing Editors— Hasan Hakeem, Dr. Basharat Ahmad Munir, Dr. Qazi Muhammad Barkatulla.

Via the Muslim Sunrise of the Fall-1973, the Editor is Maulvi Mian Muhammad Ibrahim. The Co-editors are, Imam Sharif Ahmad Bajwa, Hasan Hakeem, Dr. Basharat Ahmad Munir, Dr. Qazi Muhammad Barkatullah and Dr. M.M. Abbas. This magazine was published from the Dayton Mosque, 637 Randolph Street, Dayton, Ohio, 45408. The magazine reports on the 1973, USA-Jalsa, which was held on August-31-September 2, 1973, at Forest College, Lake Forest, Illinois. The missionary-in-charge of the USA Imam Sharif Ahmad Bajwa gave a speech. MGA’s famous grandson (Mirza Muzzafar Ahmad) was also there, he seems to have recently moved to the USA, he gave the inaugural address. Dr. Qazi Muhammad Barkatullah also gave a speech. A speech by Imam Sharif Ahmad Bajwa is given. A speech by Hasan Hakeem is also given, it seems that he visited West Africa and stayed at Ahmadiyya houses. Hasan Hakeem converted to Ahmadiyya in 1968 and by 1971, he travelled to Lagos, Nigeria with no money (first he went to Morocco, then Nigeria, then Ghana and finally Senegal. Hasan Hakeem lived at the Ahmadiyya mission on Idumagbo Ave in Lagos, Nigeria with his wife and didn’t have to pay rent. Maulvi Mian Muhammad Ibrahim (Missionary, Midwest circle) has an essay on the financial schemes of Mirza Nasir Ahmad, his tour of West Africa in 1970 is mentioned. Mirza Nasir Ahmad introduced the “Nusrat Jehan Reserve Fund” and began to extort large amounts of from Ahmadi’s in the West. It is mentioned that Mirza Nasir Ahmad toured the UK in July/September of 1973. Al-Haj Abdur Rahim Zafar has an essay (From Dayton, OH) has an essay. A speech by Yusuf Iman Ali from the 1973-USA Jalsa is presented. MGA’s grandson (Mirza Muzzafar Ahmad) was also there, he seems to have recently moved to the USA, he gave the inaugural address. Dr. Qazi Muhammad Barkatullah also gave a speech. A speech by Imam Sharif Ahmad Bajwa is given. A speech by Hasan Hakeem is also given, it seems that he visited West Africa and stayed at Ahmadiyya houses. Hasan Hakeem converted to Ahmadiyya in 1968 and by 1971, he travelled to Lagos, Nigeria with no money (first he went to Morocco, then Nigeria, then Ghana and finally Senegal. Hasan Hakeem lived at the Ahmadiyya mission on Idumagbo Ave in Lagos, Nigeria with his wife and didn’t have to pay rent. Maulvi Mian Muhammad Ibrahim (Missionary, Midwest circle) has an essay on the financial schemes of Mirza Nasir Ahmad, his tour of West Africa in 1970 is mentioned. Mirza Nasir Ahmad introduced the “Nusrat Jehan Reserve Fund” and began to extort large amounts of from Ahmadi’s in the West. It is mentioned that Mirza Nasir Ahmad toured the UK in July/September of 1973. Al-Haj Abdur Rahim Zafar has an essay (From Dayton, OH) has an essay. A speech by Yusuf Iman Ali from the 1973-USA Jalsa is presented. The magazine announces that there will be an International Jalsa held at Rabwah in Dec-1973 and the USA jamaat is sending 9 members and 2 from Canada. The names are as follows: Rashid Ahmad (leader), Hasan Hakeem of Waukegan, Alhaji Abdur Rahim Zafar of Dayton, Abdur-Raqib Wali (Boston)(and his mother, Mubaraka Sadiq), Abid Haneef (Boston), Abdul Kareem of Boston, Dr. Malik Rab Nawaz (from Wisconsin)(and his wife Naeema Dard) and from Canada: A.M. Mirza (Brantfort) and M.M. Siddiq (Toronto). Mirza Nasir Ahmad demanded 790k from Tahrik-i-Jadeed on Nov-9-1973, with a deadline of Dec-31-1973. The magazine also reports on news from Rabwah, MKA-Pakistan held its annual convention (Nov 2-4-1973) wherein only 2200 Ahmadi’s attended. Maulvi Ataul Mujeeb Rashid was there and was appointed as the President of MKA-Pakistan. The “Nusrat Jehan Reserve Fund” is mentioned again. Maulvi Sharif Ahmad Bajwa is in the UK and getting new teeth, Imam Siddique is working in the USA in his absence. Maulvi Mian Muhammad Ibrahim is reported to have toured St. Louis on Nov-4-1973, Brother Munir Ahmad was the local Qadani Ameer, Rashid Ahmad was there too. Imam Siddique’s tabligh work was also mentioned. Dr. M. Yusuf Khan is mentioned. The office bearers of the Dayton jamaat of Qadiani’s are mentioned, Alhaji Abdur Rahim Zafar of Dayton was elected as the new Amir. The magazine reports that Eid was held on Oct-28-1973 and Maulvi Sharif Ahmad Bajwa gave the Eid Khutbah, it also reports on Eid in NY, how Maulvi Mian Muhammad Ibrahim held Eid in Dayton, and other centers of Qadiani activity also alleged to have held a celebration, i.e., Milwaukee, St. Louis, Pittsburgh, Baltimore and Detroit.

______________________________________________________________________________________________
1974

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.

Per the Muslim Sunrise of Summer-1974, only 4 locations are given for Ahmadiyya in the USA, and nothing in Chicago. The Ahmadiyya headquarters at 2141 Leroy Place, N.W., Washington D.C., 637 Randolph St, Dayton, Ohio (Ahmadiyya temple). A mission house at 1064 Union Street, Brooklyn, N.Y. 11225 and a mission house at Pomeroy Road , R.D. 5, Athens, Ohio 45701. It also gives global locations of Ahmadiyya missions, in countries like Canada, Guyana, Trinidad, Denmark, England, Germany, Holland (aka Netherlands), Spain, Sweden, Switzerland, Ghana, The Gambia, Ivory Coast, Kenya, Liberia, Mauritius, Nigeria, Sierra Leone, South Africa, Tanzania, Uganda, Ceylon (aka Sri Lanka), Fiji, Indonesia, Phillipines and Singapore. Mirza Muzaffar Ahmad gave the inaugural speech at the 1974 USA Jalsa (27th USA Jalsa), held at Wheelock College on Sep-1-1974. It also has an essay by Dr. Khalil Ahmad Nasir (Professor of Political Science, Long Island University). Muhammad Siddique Shahid Gurdaspuri also gave a speech at the at the 1974 USA Jalsa (27th USA Jalsa), another speech from the same Jalsa by Muhammad Ahmad Sadiq (from Boston) is also given. The Editor of the Muslim Sunrise is Maulvi Mian Muhammad Ibrahim. The Advisory-editor is, Imam M.S. Shahid (aka Muhammad Siddique Shahid Gurdaspuri). Contributing editors are Hasan Hakeem, Dr. Basharat Ahmad Munir, Dr. Qazi Muhammad Barkatullah, Rab Nawaz Malik and Dr. M.M. Abbas. This magazine was published from the Dayton Mosque, 637 Randolph Street, Dayton, Ohio, 45408.
_____________________________________________________________________________________________
1975

The Muslim Sunrise of April-1975 was published from Dayton, Ohio, via the Ahmadiyya Temple at 637 Randolph Street, Dayton, Ohio, 45408. The Editor of the Muslim Sunrise is Maulvi Mian Muhammad Ibrahim. The Consulting-editor is Imam M.S. Shahid (aka Muhammad Siddique Shahid Gurdaspuri). Contributing editors are Hasan Hakeem, M.M. Abbas PhD, Q. M. Barkatullah PhD, Rab Nawaz Malik PhD, Basharat Ahmad Munir PhD and Khalil Ahmad Nasir PhD. The headquarters of Ahmadiyya in North America is given as 2141 Leroy Place, Washington D.C. 20008. There is speech by Imam M.S. Shahid (Missionary-in-Charge, USA)(aka Muhammad Siddique Shahid Gurdaspuri) which was given on March-30-1975 at “University Campus” in Detroit (not sure where this might be), on Seerat un Nabi Day. There is also an essay by Qazi Muhammad Barkatullah (aka Q. M. Barkatullah) and Professor Khalil Ahmad Nasir PhD (Director International Studies, C.W. Post Center, New York). A speech by Yusuf Amin from the USA-Sep-1974 Jalsa is also given. Ahmadi’s in the UK also held a “Prophet’s Day” at the Al-Fazl Mosque in London on Sunday, April-13-1975, it is alleged that there more than 500 guests. Zafrullah Khan was there and gave a short speech. The Imam of the London Mosque (aka the Fazl Mosque) (B.A. Rafiq) was also there and also gave a short speech. Allegedly, the High Commissioner of the Gambia was also there. The Muslim Sunrise then gives locations of the Ahmadiyya Movement all around the world, starting with P.O. Box 39, Salt Pond, Ghana, P.O. Box 6, Banjul, the Gambia, P.O. Box 3416, Adjame, Abidjan, Ivory Coast, P.O. Box 40554, Nairobi, Kenya, P.O. Box 618, Monrovia, Liberia, P.O. Box 6, Rose Hill, Mauritius, P.O. Box 418, Lagos, Nigeria, P.O. Box 11, Bo and P.O. Box 353, Freetown, Sierra Leone, Mr. M.G. Ibrahim, P.O. Box 4195, Capetown, South Africa, P.O. Box 376, Darresalam, Tanzania, P.O. Box 343, Kampala, Uganda, 99 Driebergs Avenue, Colombo 10, Ceylon, P.O. Box 3758, Samabula, Suva, Fiji, Qadian, District Gurdaspur, Punjab, India, Djl, Balikpapan 1/10, Djakarta 1/13, Indonesia, Haji Muhammad Ebbah, Simunal, Bongao, Sulu, Philippines, 111 Onan Rd, Singapore 15, Eriksminde Alle 2, Hvidovre, Copenhagen, Denmark, 16 Gressenhall Road, London, S.W. 18 and 152 Nithsdale Road, Glasgow S1, United Kingdom, Die Moschee, Wiekstrasse, 24 Hamburg, Stellingen and Die Moschee, Babenhouser, Landstrasse 25, Frankfurt, Germany, De Moschee, Oostduinlaan 79, Den Haag, Holland, Mission Ahmadia del Islam, Colonja San Nicolas 19, Madrid 21, Spain, Islams Ahmadiyya Mission, All Manna Vagen 21, 41460, Goteborg, Sverige, Sweden, 323 Forchstrasse, 8008, Zurich, Switzerland. They also give 5 Ahmadiyya locations in the USA, 2141 Leroy PL, N.W. Washington D.C., 637 Randolph Street, Dayton, Ohio, 45408, 1064 Union Street, Brooklyn, N.Y., 112225, Pomeroy Road, P.O. Box 338, Athens, Ohio, 45701, 2522 Webster Avenue, Pittsburgh, PA, 15219 and 4448, S. Wabash Avenue, Chicago, ill, 60615.
_____________________________________________________________________________________________
1976

The Muslim Sunrise of July-1976 was edited/published by Mian Muhammad Ibrahim (a Qadiani-Ahmadi Maulvi) and from Dayton, Ohio. Imam M.S. Shahid (Missionary-in-Charge, USA) is the consulting editor and Dr. Khalil Ahmad Nasir is the contributing editor. The arrival of Mirza Nasir Ahmad is announced, he seems to have already arrived (he landed on July-20-1976) before the publishing of this edition. It is claimed that there are 10 million Ahmadi’s in the world. It is alleged that the attendance at the 1975 Jalsa Salana at Rabwah was the highest ever. Imam M.S. Shahid (Missionary-in-Charge, USA) has an essay. The Ahmadiyya Movement alleges to have 10 million members worldwide and alleges to be an International Organization. They allege to be operating in Ghana, the Gambia, Ivory Coast, Kenya, Liberia, Mauritius, Nigeria, Sierra Leone, South Africa, Tanzania, Uganda, Zambia, Canada, Guyana, Trinidad, the USA, Fiji, India, Indonesia, Japan, Philippines, Singapore, Sri Lanka, Syria, Denmark, Germany, Great Britain, Holland, Spain, Sweden, Switzerland, Yemen, Argentina, Australia, Burma, Bukhara (Uzbekistan), Egypt, Borneo (Brunei?), France, Gulf states (maybe Qatar or the U.A.E.), Hong Kong (China), Iran, Italy, Thailand, Lebanon, Muscat (Oman), Yugoslavia, Iraq, Turkey and Malaysia. It is alleged that in the USA there are 26 jamaats, 300 mosques in Ghana and over 100 mosques in Indonesia. A new mosque in Sweden is mentioned, the Fazl mosque in London is declared as the oldest mosque in Europe (a lie, the Woking is the oldest), 1 mosque in Holland (Netherlands) and 1 mosque in Switzerland, and 2 in West Germany (Frankfurt and Hamburg). The Ahmadiyya Movement then shows its 5 temple-mosques in the USA, St. Louis, Baltimore, Washington D.C., Ny and Dayton. The Dowie prophecy is mentioned. Dr. Khalil Ahmad Nasir has an essay on world peace. There is also a photo of all of the Jamaat Presidents from Feb-1976. A list of 27 jamaats in the USA are mentioned, my uncle Sharif Ahmad Shah is mentioned at 2001 Newton Way, Concord, Ca 94518, 415-687-0133.
_____________________________________________________________________________________________1977

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.
_____________________________________________________________________________________________
1978

The Jan-June-1978 issue of the Muslim Sunrise was edited by Dr. Khalil Ahmad Nasir with Maulana Ata-Ullah Kaleem (who is the missionary-in-charge, USA) as the consulting editor. Dr. Khalil Ahmad Nasir’s home address is given for private letters. Mian Muhammad Ibrahim’s departure back to Rabwah is announced. An essay by Zafrullah Khan is given. An essay by Maulana Ata-Ullah Kaleem is also given. An essay by Maulvi Shaikh Nasir Ahmad (Maulvi in Switzerland) is also given, he discusses the Yuz Asaf theory and the Shroud of Turin. Ahmadiyya locations around the world are given: Ghana, the Gambia, Ivory Coast, Kenya, Liberia, Mauritius, Nigeria, Sierra Leone, South Africa, Tanzania, Uganda, Canada, Guyana, Trinidad, Sri Lanka, Fiji, India, Indonesia, Philippines, Singapore, Denmark, Great Britain (2 locations), Germany, Holland, Spain, Sweden, Switzerland, and they also give 5 Ahmadiyya locations in the USA, 2141 Leroy PL, N.W. Washington D.C., 637 Randolph Street, Dayton, Ohio, 45408, 1064 Union Street, Brooklyn, N.Y., 112225, Pomeroy Road, P.O. Box 338, Athens, Ohio, 45701, 2522 Webster Avenue, Pittsburgh, PA, 15219 and 4448, S. Wabash Avenue, Chicago, ill, 60615.
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1979

By 1979, the Ahmadiyya Movement was claiming to have 6 mission houses, 100 mosque’s, 5 hospital’s and 25 schools in the country.

The March-June-1979 edition of the Muslim Sunrise was edited by Dr. Khalil Ahmad Nasir only. It’s unclear as to who was the missionary-in-charge in the USA. Dr. Khalil Ahmad Nasir’s private addres is given out for those who have questions about the subject matter, all questions about the business affairs of the Muslim Sunrise are addressed at 2141 Leroy Place, N.W., Washington D.C., at the American Fazl Mosque (which was the headquarters of the USA jamaat). It has essay’s by B.A. Munir on the Dead Sea Scrolls, Sheikh Abdul Qadir, Dr. Qazi Muhammad Barkatullah. It also discusses the “Yuz Asaf” theory and even mentions how it was published in “The Japan Times” of July 14, 1978. It also alleged that Prof. Yasin, head of the post-graduate department of history at Kashmir University, who they allege is a Sunni Muslim, admits that this is the tomb of Eisa (as). The book by German philosopher Andreas Faber-Kaiser whose book “Jesus died in Kashmir” is also mentioned. The Chief Kadhi of Kenya, Sheikh Abdalla Saleh Farsy is mentioned and his opinion on 3:144 is twisted. Ahmadiyya locations around the world are given: the Gambia, Ghana, Ivory Coast, Kenya, Liberia, Mauritius, Nigeria, Sierra Leone, South Africa, Tanzania, Uganda, Zambia, Canada, Guyana, Suriname, Trinidad, Burma, Fiji, India, Indonesia, Japan, Pakistan, Philippines, Singapore, Sri Lanka, Denmark, Germany, Holland, Spain, Sweden, Switzerland, and the United Kingdom. They also give 5 Ahmadiyya locations in the USA, 2141 Leroy PL, N.W. Washington D.C., 637 Randolph Street, Dayton, Ohio, 45408, 1064 Union Street, Brooklyn, N.Y., 112225 and 3336 Maybelle Way, Oakland, CA 94619.
____________________________________________________________________________________________
1980

The Jan-Apr-1980 edition of the Muslim Sunrise was edited by Dr. Khalil Ahmad Nasir only. It’s unclear as to who was the missionary-in-charge in the USA. Dr. Khalil Ahmad Nasir’s private address is given out for those who have questions about the subject matter, all questions about the business affairs of the Muslim Sunrise are addressed at 2141 Leroy Place, N.W., Washington D.C., at the American Fazl Mosque (which was the headquarters of the USA jamaat). In this editorial, Dr. Khalil Ahmad Nasir writes about the visit of the Pope to the USA in 1979 as well as Dr. Abdus Salam winning the Nobel Prize in 1979. A speech by Zafrullah Khan which was given in Oct-1979 at the University of Calgary (department of religious studies) is reproduced. Zafrullah Khan quotes 62:3 and alleges that Muhammad (Saw) was destined to come back into this world. There is also an essay by Abdullah A. Odeh (on Jihad)(from the Odeh family of Kababir, Haifa, Israel). An essay about the Shroud of Turin is also given. Ahmadiyya locations around the world are given: the Gambia, Ghana, Ivory Coast, Kenya, Liberia, Mauritius, Nigeria, Sierra Leone, South Africa, Tanzania, Uganda, Zambia, Canada, Guyana, Suriname, Trinidad, Burma, Fiji, India, Indonesia, Japan, Pakistan, Philippines, Singapore, Sri Lanka, Denmark, Germany, Holland, Spain, Sweden, Switzerland, and the United Kingdom. They also give 5 Ahmadiyya locations in the USA, 2141 Leroy PL, N.W. Washington D.C., 637 Randolph Street, Dayton, Ohio, 45408, 1064 Union Street, Brooklyn, N.Y., 112225 and 3336 Maybelle Way, Oakland, CA 94619.

The 3rd Khalifa (Mirza Nasir Ahmad) visits the country.

Mirza Nasir Ahmad traveled to Spain, where he laid the foundation stone of the Basharat Mosque in Pedro Abad. This is where he coined the famous slogan, “Love for All, Hatred for None”. The mosque was inaugurated posthumously in 1982 and was the first purpose-built mosque in Spain since the Reconquista and the Fall of Granada in 1492.

He also visited, England, West Germany, Switzerland, Austria, Denmark, Sweden, Norway, Holland, England, Nigeria, and Ghana. The trip started on June 26, 1980 and ended on October 28, 1980.

2 October 1980: Hazrat Khalifatul Masih III (rh) inaugurated the Bradford Mission House in the UK

He arrived arrived in Canada on September 4, 1980. In Canada, he stayed for 10 days in Toronto and Calgary. On September 11, 1980, he left Calgary by air for San Francisco, he chose the Hotel Amfac (See the Khilafat centenary of 2008).
_____________________________________________________________________________________________
1982
See ROR of Dec-1989

The Jan-1982 edition of the Muslim Sunrise was edited by Dr. Khalil Ahmad Nasir (named as the Editor in Chief), Mubasher Ahmad (M.A., L.L.B.) is named as the managing editor and there are 3 associate editors, Dr. Muhammad Abbas, Dr. M.H. Sajid and Dr. Bashir uddin Usama. Dr. Khalil Ahmad Nasir’s private address is given out for those who have questions about the subject matter, all questions about the business affairs of the Muslim Sunrise are addressed at 2141 Leroy Place, N.W., Washington D.C., at the American Fazl Mosque (which was the headquarters of the USA jamaat). A book by Zafrullah Khan is quoted, as well as an entire essay entitled, “The Concept of the Second Coming in World Religions”. A speech by Dr. Khalil Ahmad Nasir which was given at the Ahmadi USA-Jalsa of 1981 is reproduced (held on Sep-5-6-1981 in Washington D.C.), the essay was on the shroud of Turin. A quote is given from Tohfa Golarhviyyah, however, the page number is not given, this is about Ahmadiyya taking over the world. 7 locations of the Ahmadiyya Movement in the USA are given, 2141 Leroy PL, N.W. Washington D.C., 1064 Union Street, Brooklyn, N.Y., 112225, 637 Randolph Street, Dayton, Ohio, 45408, 4448 South Wabash Ave, Chicago, Ill, 60653, 4401 Oakwood St, St. Louis, MO, 63121, 8218 Wyoming, Detroit, MI, 48204 and 3401 Sitrus Ave, Walnut Creek, Ca 94598. Ahmadiyya locations around the world are given: Benin, the Gambia, Ghana, Ivory Coast, Kenya, Liberia, Mauritius, Nigeria, Sierra Leone, South Africa, Tanzania, Uganda, Zambia, Canada, Guyana, Suriname, Trinidad, Burma, Fiji, India, Indonesia, Japan, Pakistan, Philippines, Singapore, Sri Lanka, Denmark, Germany, Holland, Norway, Spain, Sweden, Switzerland, and the United Kingdom.

The July-1982 edition of the Muslim Sunrise was edited by Dr. Khalil Ahmad Nasir (named as the Editor in Chief), Mubasher Ahmad (M.A., L.L.B.) is named as the managing editor and there are 3 associate editors, Dr. Muhammad Abbas, Dr. M.H. Sajid and Dr. Bashir uddin Usama. Dr. Khalil Ahmad Nasir’s private address is given out for those who have questions about the subject matter, all questions about the business affairs of the Muslim Sunrise are addressed at 2141 Leroy Place, N.W., Washington D.C., at the American Fazl Mosque (which was the headquarters of the USA jamaat). Dr. Khalil Ahmad Nasir wrote about USA President Ronald Reagan and abhorred how he spoke about Jihad. The 2nd Qadiani-Ahmadi Khalifa’s speech at the Annual Jalsa of 1925 at Qadian is reproduced. An essay by Abdullah Nasir, who works as a Director of a Special Training College in Winneba, Ghana is given. Mubarak A. Malik has an essay wherein he alleges that there was a prophecy about Ahmadi’s moving out of Qadian in 1947, he quotes the Al-Fazl of August-16-1947, and July-20-1947. Mubarak A. Malik alleged (via Al-Fazl of July-20-1947), that a group of Sikhs attacked a train full of Qadiani’s. On Aug-21, allegedly, 50 men were killed in Qadian. The family of MGA left Qadian on Aug-25, allegedly, Mirza Nasir Ahmad stayed in Qadian. On Aug-29, the 2nd Qadiani-Ahmadi Khalifa gave his final sermon in Qadian (See Al-Fazl, Sep-1-1947). It was also alleged that 2000 Muslims from the surrounding areas are in Qadian and seeking refuge. 6 locations of the Ahmadiyya Movement in the USA are given, 2141 Leroy PL, N.W. Washington D.C., 637 Randolph Street, Dayton, Ohio, 45408, 4448 South Wabash Ave, Chicago, Ill, 60653, 4401 Oakwood St, St. Louis, MO, 63121 ,8218 Wyoming, Detroit, MI, 48204 and G.P.O. Box 1828 New York, NY,  10116 and 11584 Circle Way, Dublin, Ca 95466. Ahmadiyya locations around the world are given: Benin, the Gambia, Ghana, Ivory Coast, Kenya, Liberia, Mauritius, Nigeria, Sierra Leone, South Africa, Tanzania, Uganda, Zambia, Canada, Guyana, Suriname, Trinidad, Burma, Fiji, India, Indonesia, Japan, Pakistan, Philippines, Singapore, Sri Lanka, Denmark, Germany, Holland, Norway, Spain, Sweden, Switzerland, and the United Kingdom.

Maulana Muhammad Ajmal Shahid was replaced in June to December, 1982 by Maulana Muhammad Munawwar. His stay was only for 6 or 7 months as a result of ill—health and blood pressure.
_____________________________________________________________________________________________
1983

The Sep-Dec-1983 edition of the Muslim Sunrise was edited by Dr. Khalil Ahmad Nasir (named as the Editor in Chief), Mubasher Ahmad (M.A., L.L.B.) is named as the managing editor and there are 2 circulation managers, Nazir A. Ayaz and Saeeda Lateef. Dr. Khalil Ahmad Nasir’s private address is given out for those who have questions about the subject matter, all questions about the business affairs of the Muslim Sunrise are addressed at 2141 Leroy Place, N.W., Washington D.C., at the American Fazl Mosque (which was the headquarters of the USA jamaat). Dr. Khalil Ahmad Nasir wrote an editorial on “Current Trends in Islamic Thought”. The 1925 Jalsa speech by the 2nd Qadiani-Ahmadi Khalifa is given. An essay by Zafar Ahmad Chaudhry? (Air Marshall of the Pakistani Air Force) on “Ahmadiyya Beliefs: Some Allegations Corrected” is given, in this article he talks about Ahmadiyya Takfir, the Ahmadiyya violation of the Kalima, the Ahmadiyya violation on Jihad, the split in Ahmadiyya and etc. In the next essay, the Munir Inquiry of 1953-54 is mentioned, Zafrullah Khan is mentioned, this is an essay by Dr. Syed Barakat Ahmad. Jihad is also discussed via a newspaper from Ghana named “The Guardian” of Dec-1982. 5 locations of the Ahmadiyya Movement in the USA are given, 2141 Leroy PL, N.W. Washington D.C., 637 Randolph Street, Dayton, Ohio, 45408, 4448 South Wabash Ave, Chicago, Ill, 60653, 4401 Oakwood St, St. Louis, MO, 63121, G. P. O. Box 1828, New York, NY 10116. Ahmadiyya locations around the world are given; Benin, the Gambia, Ghana, Ivory Coast, Kenya, Liberia, Mauritius, Nigeria, Sierra Leone, South Africa, Tanzania, Uganda, Zambia, Canada, Guyana, Suriname, Trinidad & Tobago, Australia, Burma, Fiji, India, Indonesia, Japan, Pakistan, Philippines, Singapore, Sri Lanka, Denmark, Germany, Holland, Norway, Spain, Sweden, Switzerland, and the United Kingdom.

Maulvi M;A. Bismil who was then the Naib Amir acted as missionary from January to April, 1983. For the second time, Maulana F.L Anwari. came in as the Amir and missionary in-charge. He stayed till 1986 when Maulvi M.A. Qureshi became the acting Amir and Missionary in-charge
of the Ahmadiyya Muslim Community, Nigeria, until Saturday, February 20, 1988.
_____________________________________________________________________________________________
1984

The March-1984 edition of the Muslim Sunrise was edited by Dr. Khalil Ahmad Nasir (named as the Editor in Chief), Dr. Khalil Ahmad Nasir’s private address is given out for those who have questions about the subject matter, all questions about the business affairs of the Muslim Sunrise are addressed at 2141 Leroy Place, N.W., Washington D.C., at the American Fazl Mosque (which was the headquarters of the USA jamaat). Dr. Khalil Ahmad Nasir wrote an editorial vs. William Safire. Sheikh Mubarak Ahmad is announced as the Missionary-in-Charge for the USA, he also has a short essay wherein he mentions Zafrullah Khan. An essay by Zafrullah Khan is given thereafter, Sheikh Mubarak Ahmad wrote the forward. In this essay, the review by Batalvi is mentioned, Sufi Ahmad Jan is also mentioned, it is also alleged that there are 10 million Ahmadi’s in the world. Ahmadiyya locations around the world are given; Benin, the Gambia, Ghana, Ivory Coast, Kenya, Liberia, Mauritius, Nigeria, Sierra Leone, South Africa, Tanzania, Uganda, Zambia, Canada, Guyana, Suriname, Trinidad & Tobago, Australia, Burma, Fiji, India, Indonesia, Japan, Pakistan, Philippines, Singapore, Sri Lanka, Denmark, Germany, Holland, Norway, Spain, Sweden, Switzerland, and the United Kingdom.
_____________________________________________________________________________________________1988
(Ahmadiyya Muslim Mosques Around The World – A Pictorical Presentation. Ahmadiyya Muslim Community; Khilafat Centenary Edition. 2008. ISBN 978-1882494514).

In 1988, the fourth Khalifa visited the country, he appointed Abdul Rasheed Agboola as the first Nigerian Missionary in Charge.^[3]

Mirza Tahir Ahmad (the 4th Khalifa) paid a 10-day trip, from Feb-13 to the 22nd of 1988.
_____________________________________________________________________________________________
2004
(Ahmadiyya Muslim Mosques Around The World – A Pictorical Presentation. Ahmadiyya Muslim Community; Khilafat Centenary Edition. 2008. ISBN 978-1882494514).

The 5th Khalifa Mirza Masroor Ahmad visits Nigeria.
______________________________________________________________________________________________
2008
(Ahmadiyya Muslim Mosques Around The World – A Pictorical Presentation. Ahmadiyya Muslim Community; Khilafat Centenary Edition. 2008. ISBN 978-1882494514).

In an official jamaat publication, a Pakistani man, Mr. Abdul Haq Nayyar is working as the missionary-in-charge. A black man named Dr. Mashud A. Fashola is the Amir.

The 5th Khalifa Mirza Masroor Ahmad also visits again in May, he was there for the 58th Jalsa Salana.
______________________________________________________________________________________________
2021
The Khalifa has announced 125k new #ahmadis in 2021 – ahmadiyyafactcheckblog

The 5th Khalifa announced 25k conversions to Ahmadiyya in 2021. 
______________________________________________________________________________________________
2022
Ahmadiyya converts and progress announced at the 2022 #ukjalsa #jalsauk – ahmadiyyafactcheckblog

In 2022, 35k converts were announced from Nigeria.
______________________________________________________________________________________________
2023
Ahmadiyya converts and progress announced at the 2023 #ukjalsa #jalsauk – ahmadiyyafactcheckblog

Mirza Masroor Ahmad has announced the converts to Qadianism around the world at the UK 2023 Jalsa Salana. Mirza Masroor Ahmad lied and claimed that 217,168 people joined Ahmadiyya from over 100 countries in the world. He claimed 41k from Nigeria alone. It should be noted that in 2022, 35k converts were also announced from Nigeria, and in 2021 it was 25k. That’s 100k new Ahmadi’s in just 3 years. He also told about conversions from the UK at 153 and Canada had 88 conversions (this is on tik tok too). He didn’t give the number of conversions from any other country. It should be noted that this announcement covers from June 2022 to June 2023. Check out the utterances from the 2022 Jalsa herein. We have archived this clip on twitter too.

The 69th Jalsa Salana was held in Dec-2023. The Amir, Abdul Azeez Alatoye was in-charge. They alleged that 30,000 people attended (a total lie).

Scan

_____________________________________________________________________________________________
2024
https://championnews.com.ng/2024/12/04/re-evaluate-incentives-to-cushion-effects-of-economic-hardship-for-suffering-people-national-head-ahmadiyya-urges-govt-says-jalsa-salana-holds-from-dec-20-to-22-2024/

About the 2024 Jalsa.

______________________________________________________________________________________________
2025
Why is the Ahmadi Murrabi, Munir ud Din Shams also director of “AFRICA TRADE & INDUSTRIAL CORPORATION LIMITED”? – ahmadiyyafactcheckblog

In 2025, Munir ud Din Shams was flown to Nigeria as “MTA’s International’s Managing Director”. Accompanying him on this special occasion were the Missionary-in-Charge for Nigeria, Maulvi Adnan Tahir Sahib; the esteemed Director of MTA International and Africa Studios, respected Umar Safir Sahib; the Sadr Majlis Khuddamul Ahmadiyya Nigeria; and the MTA Coordinator for Nigeria Studio, Dr. Qaseem Akinreti Sahib and the Amir of Nigeria, Abdul Azeez Alatoye.
______________________________________________________________________________________________
2025
https://youtu.be/ng4EDZ5EJ7A?si=FgFv_cU1hmCBs1KXhttps://ahmadiyyafactcheckblog.com/2025/08/03/how-many-ahmadis-in-the-uk-attend-the-ukjalsa-jalsa-jalsauk-jalsasalanauk/

In July-2025, on “This Week With Huzoor”, there was a delegation from Nigeria, not much was shown, they were there for the #2025UKJalsa. There was another meeting too.

Scans

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Links and Related Essay’s

Who is Jibril Martin (1888-1959)? The Ahmadi in Nigeria who rejected the Qadiani Khilafat and created the 5th sect of #ahmadis

https://islaminafrica.wordpress.com/category/ahmadiyya/ahmadiyya-muslim-jamaat-nigeria/page/3/

Who is Abdul Azeez Alatoye? The main Qadiani-Ahmadi in Nigeria! – ahmadiyyafactcheckblog

https://ahmadiyyafactcheckblog.com/2021/11/20/who-is-maulvi-f-r-hakeem-a-pioneer-ahmadiyya-missionary-to-west-africa-1929-1935/

Who is Maulvi F. R. Hakeem? A pioneer Ahmadiyya missionary to West Africa (1922–1930)(1933–1946)

https://rlp.hds.harvard.edu/faq/ahmadiyya-movement-nigeria

https://ahmadiyyafactcheckblog.com/2018/09/24/ahmadiyya-a-study-in-contemporary-islam-on-the-west-african-coast-by-humphrey-j-fisher-1963/

https://ahmadiyyafactcheckblog.com/?s=Balogan

The history of Ahmadiyya in the Gambia

Dr. Balogan, the famous African-Ahmadi who left Ahmadiyya in 1974

Who is Jibril Martin (1888-1959)? The Ahmadi in Nigeria who rejected the Qadiani Khilafat and created the 5th sect of #ahmadis

Who is Farimang Mamadi Singhateh? The Governor General of the Gambia (1970’s) and an Ahmadi

Who is Humphrey J. Fisher? The writer who wrote extensively about Ahmadiyya in Africa

Who is Maulvi F. R. Hakeem? A pioneer Ahmadiyya missionary to West Africa (1922–1930)(1933–1946)

Who is Naseem Saifi? – ahmadiyyafactcheckblog

Re-evaluate incentives to cushion effects of economic hardship for suffering people –National Head Ahmadiyya urges govt……..Says: Jalsa Salana holds from Dec. 20 to 22, 2024

_____________________________________________________________________________________________Tags

#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 2““. archive.org. 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 978-0-253-02951-5. OCLC 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.