He was the British-German professor of Islamic studies at Columbia University. He wrote about Ahmadiyya in Ghana. He specifically reviewed the work by Fisher. His review was published in the Bulletin of the School of Oriental and African Studies (1964). We haven’t found his book as of yet, however, we have found quotes from an Ahmadiyya website.
“I have, however, some reservations to make… Firstly: Mr Fisher is, of course, aware of the differences which divide the two branches of the Ahmadiyya, the Qadian branch and the Lahore branch, but I do not find a clear distinction made in the book…
“I cannot accept some of Mr Fisher’s statements and assumptions, e.g. his assumption that the first aim of orthodox West African islam should be ‘gradual growth within a pagan setting’, as opposed to the ‘reforming energies’ of the Ahmadiyya (p. X); several of his explicit or implied assertions as to the teaching of orthodox Islam as opposed to the doctrine of the Ahmadiyya (pp. 35 ff); or his apparent lack of understanding of the issue involved in the teaching of the so-called Quranic People (p. 92)…
“I also regret that the spread of Ahmadiyya is not set more against the background of the spread of ‘orthodox’ Islam; it comes as a surprise to read on p. 97, without having been prepared for it in any way, that at a certain, not clearly identified period, the Muslims constituted ‘already nearly half of the Lagos population’ (p. 97)…
“My third reservation concerns the validity of Mr Fisher’s method of collecting information on the spot. It appears from Mr Fisher’s account that the effort of the Ahmadiyya in Sierra Leone has been practically unsuccessful (pp. 121-5) and, we must infer from other passages in his book, rejected by orthodox Muslims; now imam Abd al-Karim Ghazali of Sierra Leone speaks highly of the Ahmadi mission which came to his country in 1945, whereas according to Mr Fisher, ‘it was about 1948 that Ahmadiyyah finally found a noticeable foothold in Freetown… but thus far progress has been very slow’. I merely state this difference. Appendix II (p. 191) is concerned with the Ahmadiyya in East Africa; in these two pages, too, I found a few inaccuracies, and I should have liked to see a reference to Damman’s paper on the Swahili translation of the Quran…”
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