Intro
Maulvi F. R. Hakeem (written as Hakim Fadl-ur-Rahman by Fisher, see page 108) first shows up in Ahmadiyya history as a missionary sent to West Africa (Nigeria)(Gold Coast) in 1922, in fact, Nayyar had asked for assistance from Qadian. Before Maulvi F. R. Hakeem, it was Nayyar who made in-roads in West Africa on behalf of the Qadiani-Ahmadi’s. In the ROR of Nov-1933, Maulvi F. R. Hakeem claims that he left Qadian on January 23rd, 1922 and arrived in Lagos, Nigeria in April of 1922. He returned to Qadian on Jan-27-1930. He is also mentioned in the ROR of Dec-1989, however, there seem to be many errors about his life therein.
By 1923, Al Hajj Fadl-ul-Rahman Hakim was mostly working out of Ghana as the first permanent missionary to Ghana. In 1923, Hakim started an elementary school in Saltpond. Further primary schools were opened in a number of other towns and villages, such as in Mumford and Potsin, all in the coastal regions. He stayed until 1929, at which point he was called back to Qadian.
His second tour happened in 1929-1931-ish (see Fisher), he returned to Ghana in 1933 (See ROR of Nov-1933). On his second tour, he first travelled from India to London with another Ahmadi imam (dard), they were on the SS Narkunda. They arrived in London on Feb-18, 1933.
He seems to have been relieved by another Ahmadi Mullah, Maulana Nazir Ahmad Ali, technically, he spent only the year of 1936 in Ghana and moved over to Sierra Leone, wherein he was the first ever permanent Ahmadi mullah on the scene (See Fisher). Fadl-ul-Rahman worked as the missionary in-charge of Ghana from 1935 to 1947.
He was there when the controversy with Imam Ajose happened (early 1930’s) and a split ensued and also when Jibril Martin seceded with his own group (early to mid 1930’s) of Ahmadi’s who were disloyal to the Khalifa, the matter even went to court and was decided on (see Fisher).
A man named Maulvi Muhammad Afzal Qureshi came to work in British-West-Africa (aka Nigeria) with Maulvi F.R. Hakeem left in 1946 (see Fisher). 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 white man 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. Another Ahmadi missionary showed up, Naseem Saifi, he would end up being in-charge until the 1970‘s.
He goes totally missing in the history of Ahmadiyya after 1949-1951. Fisher reports that he died in Lahore on 28 August, 1955 (see Fisher page 108).
_____________________________________________________________________________________________Al Hajj Fadl-ul-Rahman Hakim was the first permanent Ahmadi Muslim missionary in the Gold Coast
https://en.wikipedia.org/wiki/Ahmadiyya_in_Ghana
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1922
In the ROR of Nov-1933, Maulvi F. R. Hakeem claims that he left Qadian on January 23rd, 1922 and arrived in Lagos, Nigeria in April of 1922.
He is mentioned in the Moslem Sunrise of July-1922 as Maulvi Fazlur Rahman Hakeem. On page 113, he is reported to have reached West Africa to assist Maulvi Nayyar and has made in-charge of the Ahmadiyya mission in the Gold Coast, Saltpond, Ghana. Maulvi Nayyar is allegedly busy teaching the 1000’s of new converts therein.
During the tenure of Maulvi F. R. Hakeem as the second Ahmadiyya Missionary to Nigeria from 1922-29 – 1933 and 1935-1951, 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.
Maulvi Fazlur Rahman Hakeem is mentioned in the 6th edition of the Moslem Sunrise (Oct-1922) as working in the Gold Coast (Ghana) and allegedly has secured 117 converts. He also has a comment on page 151.
The ROR of Sep-1922 reports that joined Ahmadiyya, this is a total lie.
The ROR of October-November 1922 mentions him and his work in modern day Ghana.
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1923
The Moslem Sunrise of Apr. & July 1923 mentions how he is working out of Saltpond, Ghana. His photo is also given. 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. The Hakeem also has a note of appreciation.
The Moslem Sunrise of Apr. & July 1923 alleges that Ahmadiyya has spread to West Africa (Ghana, Nigeria and Sierra Leone). It also names Maulvi F. R. Hakeem as the only Ahmadi missionary in West Africa, the others are “honorary”.
The Moslem Sunrise of Oct-1923 alleges that Maulvi Fadl-ul-Rahman Hakim is still working out of Salt Pond, Ghana.
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.
Al Hajj Fadl-ul-Rahman Hakim was mostly working out of Ghana as the first permanent missionary to Ghana. In 1923, Hakim started an elementary school in Saltpond. Further primary schools were opened in a number of other towns and villages, such as in Mumford and Potsin, all in the coastal regions. He stayed until 1929, at which point he was called back to Qadian.
For the first decade, the Ahmadiyya mission had only a single missionary at any one time, supported by a Fante interpreter. During the 1920s, Hakim conducted open-air lectures across notable locations along the southern coast. In his efforts he adopted the Quran and the Bible. Many of these discussions revolved around the death of Jesus, a perspective at odds with the non-Ahmadi Muslim and Christian populations of Ghana. Titles included “The Bible Shows Jesus did not die on the cross” and “Jesus did not die on the cross, nor is he sitting alive in the fourth heaven at the right hand of God.” Such polemics, on the one hand, were a cause of confusion for the Christian peasants in the southern regions and on the other hand created a negative relationship between Hakim and some Christians. In some cases, polemics induced intra-religious violence directed towards Ahmadis.
From the very beginning, the Ahmadiyya movement adopted Western-style education system and at the same time advocated for Islamic curriculum.
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1924
The Moslem Sunrise of Jan-1924 alleges M.F.R. Hakeem is working out of Salt Pond, Gold Coast (aka Ghana). On page 16, the Moslem Sunrise tells us that Eid was held on July 25-1923 in Salt Pond, Ghana and M.F.R. Hakeem gave a long 2-hour speech. This was typed up and sent in by B.E. Keelson, Secy., Gold Coast Ahmadia Mission.
The Moslem Sunrise of Apr-1924 alleges that Ahmadiyya has spread to West Africa and has a branch therein and that M.F.R. Hakeem is working out of Salt Pond, Gold Coast (aka Ghana). It also alleges that a group of 50 Ahmadi’s are on a tour of Ghana (from Feb-14 to Feb-23) with M.F.R. Hakeem and have travelled 70 miles. 123 conversions are reported (lies). This report as signed off by: B.E. Keelson, Secretary Gold Coast.
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1925
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1926
https://www.reviewofreligions.org/22643/review-of-religions-november-1926-edition/
Two of his letters show up in the November edition of the ROR, from Saltpond, Ghana.
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1927
By 1927, the Community numbered 3,000 across forty localities in the southern regions and the Ashanti Empire. In 1927, an increased missionary outlook was adopted, which facilitated its spread among the Fante people in the south, the Wala people in the north, and the Ashanti people in-between.
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1928
In 1928, the Community requested the colonial government for permission to build a mosque and a secondary school in Kumasi. However, the government rejected the application, on the basis that there already existed a Muslim mosque and a school in the region. The following year, another letter was sent with over 400 signatures from Asante members of the Community.
_____________________________________________________________________________________________1929
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. Nevertheless, Maulvi F. R. Hakeem claims to have defeated Lahorism in 1929 in Sierra Leone (See ROR of Nov-1933).
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1930
In the ROR of Nov-1933, Maulvi F. R. Hakeem claims that he returned to Qadian on Jan-27-1930.
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1932
He gave a speech at the 1932 Jalsa at Qadian (See the ROR of Jan-1933).
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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.
Per the ROR of July-1933, Mr. F. R. Hakeem has arrived in the Gold Coast (aka Ghana) and has relieved Nazir Ahmad. The ROR of Nov-1933 reports that 2 Ahmadi missionaries (Dard and F.R. Hakeem) stopped in Cairo and were greeted by Maulvi Abu᾽l-῾Ata Jalandhari and his small group of Ahmadi converts, Sheikh Mahmud Ahmad Irfani is mentioned by name.
He is also mentioned in the ROR of Aug-1933 as being welcomed back to Qadian. Maulvi F. R. Hakeem relieved him. They alleged to have 369 students, 5 Ahmadi teachers and 8 Christian teachers. They alleged to have 5000-6000 Ahmadi’s in West Africa. 60 centers have been setup, there are 8 paid preachers who are Ahmadi. During Maulvi Nazir Ahmad Ali’s stay in the Gold Coast, he alleges that 243 persons became Ahmadi in 1929-1930, 384 in 1930-1931, 1119 in 1931-1932 and 847 in 1933 until he left. His second tour happened in 1929-1931-ish (see Fisher), he returned to Ghana in 1933 (See ROR of Nov-1933). On his second tour, he first travelled from India to London with another Ahmadi imam (dard), they were on the SS Narkunda. They arrived in London on Feb-18, 1933. From London, he travelled to West Africa. In the ROR of Nov-1933, Maulvi F. R. Hakeem claims to have stopped in Sierra Leone, he complains about Lahori-Ahmadi’s (most likely about West African’s who have denied the Khilafat). Nevertheless, Maulvi F. R. Hakeem claims to have defeated Lahorism in 1929 in Sierra Leone. Maulvi F. R. Hakeem claims to have landed in Ghana (Gold Coast) on April 4th, 1933 (See ROR of Nov-1933), Maulvi Nazir Ahmad and Mr. Bin Yamin were at the port to receive him.
The ROR of Dec-1933 reports the work of Maulvi F. R. Hakeem in the Gold Coast (Ghana). He alleges that he had opened a school in 1922 (in a village named Aboora, a few miles from Cape Coast) which had failed, he tried again, and not it is running and allegedly, 80 people are reading. He alleges that 30 people have converted to Ahmadiyya. Mr. Bin Yamin is also mentioned.
Internal wrangling caused a split within the mission into two factions. A group was loyal to Imam Ajose and another group was loyal to F. R. Hakeem a Pakistani and representative of the Khalifa who aspired to replace Imam Ajose as lead Imam. Unlike, Nayyar’s mellow demeanor, Hakim was heavily involved in the affairs of the Ahmadi’s and his presence caused dissension in the group. A faction surrounded Imam Ajose and sought some form of local autonomy while Hakeem wanted strict adherence to the Ahmadi doctrines. The Khalifa withdrew recognition of the Ajose group and in 1940, the Hakeem led Ahmadiyya Muslim Mission was formally inaugurated in the country with the support of the Khalifa. The Ajose group maintained the name, the Ahmadiyya Movement in Islam and the Hakeem group was launched with the name Ahmadiyya Muslim Mission. The Ahmadiyya Muslim Mission later came to represent the core of the Ahmadi’s in Nigeria. The movement split again in the 1930s over the issue of foreign control. A Nigerian branch of the Ahmadiyya Movement in Islam took shape under the leadership of Alhaji Jibril Martin, a leader of the Nigerian Youth Movement.
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1934
He (Maulvi F. R. Hakeem) is mentioned in the Jan-Feb edition of the ROR as working out of Saltpond (which is modern day Ghana). He explains how the people of Ghana are suffering through an economic downturn. The local population relies on cocoa farming. Maulvi F. R. Hakeem alleges that 151 people became Ahmadi.
He (Maulvi F. R. Hakeem) is mentioned in the ROR of May-1934. In fact, he wrote a letter to the ROR which was posted in the ROR. F. R. Hakeem alleges that there are 20 new Ahmadi’s in Nigeria. 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. F. R. Hakeem is mentioned in the ROR of June-1934. 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).
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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.
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In December of 1939, the problem of loyalty to the Khalifa at Qadian was so bad, Hakim Fadl-ur-Rahman was ordered by the Khalifa to force all Ahmadi’s to renew their bait (See Fisher). The majority of Ahmadi’s refused.
By January of 1940, there were 4 sects of #ahmadis in Nigeria. Jibril Martin officially quit the Qadiani-sect of Ahmadis and created his own sect. They were called “Independents” and “The Ahmadiyya Movement in Islam Nigeria” (see page 112 of Fisher)9See also the ROR of Dec-1989). Hakim Fadl-ur-Rahman stayed on and represented the Khalifa from Qadian and were called “Independents”.
The ROR of Dec-1940 reports that Maulvi F. R. Hakeem is the missionary-in-charge for all of West Africa. They also report that a special tabligh day was held on July 14th, and the dissident groups of Ahmadi’s didn’t show up.
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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.
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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.
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.
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1945
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 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.
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1946
By 1946, there were up to three Indian missionaries and five West African missionaries, and four teachers in the country. Hakeem left and was replaced by Naseem Saifi.
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.
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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.
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1950
A letter was written in 1946 to the Chief Commission of Ashanti, arguing that most rights and privileges are being afforded to Christians. It was not until 1950 that the colonial government first gave permission to establish an Ahmadiyya school in the Ashanti Empire. The T.I. Ahmadiyya Senior High School in Kumasi was founded on January 50, 1950.
The Ahmadiyya Gazette (June-1950) has some of the diary of Rashid Ahmad from March 4th to April 8th-1950 from Rabwah. Rashid Ahmad talks about all the water that is available in Rabwah. Om March-12, Rashid Ahmad gave a speech (he talked about American Ahmadi’s) at an Ahmadiyya event in Sarghoda. Rashid Ahmad explains how he rubbed shoulders with Sheikh Mubarak Ahmad and he told Rashid Ahmad about how clean Qadian used to be, it seems that Qadian was extremely dirty and had sewage in the streets in the early 1950’s. Mufti Muhammad Sadiq gave a Friday Sermon while the 2nd Qadiani Khalifa was in Lahore. Rashid Ahmad met Dr. Mirza Munawar Ahmad (son of the 2nd Qadiani Khalifa). Rashid Ahmad mentions how an Ahmadi Maulvi from Holland had just returned to the headquarters. Rashid Ahmad alleges that there was an Ahmadi from Sudan who was in Rabwah. Rashid Ahmad mentions how Maulvi F. R. Hakeem gave a speech at the school that Rashid Ahmad at on “Islam in West Africa”. Rashid Ahmad alleges that Maulvi Abdul Khaliq was sent to Iran as a Qadiani-Ahmadi Maulvi. Rashid Ahmad alleges that Saud Ahmad was sent to West Africa (either Liberia, Sierra Leone, Ghana or Nigeria). Rashid Ahmad alleges that money was collected in Rabwah for the American Fazl Mosque (which was a private residence). Rashid Ahmad explains how Ahmadi’s regularly did tabligh/dawah in their locale (a 15 miles radius around Rabwah). In April of 1950, Maulvi Muhammad Ibrahim returned from serving 3 years in Italy and 2 years in West Africa, he is the brother-in-law of Maulvi Ghulam Yaseen (who was working in the USA). The wife of Maulvi Muhammad Ibrahim had died in Rabwah and left 9 children to be raised by their father only, in these circumstances, Rashid Ahmad was allowed to marry one of his daughters. The 2nd Qadiani-Ahmadi Khalifa had severe gout in those days. Rashid Ahmad alleges that the 2nd Qadiani-Ahmadi Khalifa was sitting with his doctor in a Majlis-e-Shura and was constantly taking medicine. Mufti Muhammad Sadiq told Rashid Ahmad that he spoke 7 languages, including Esperanto (a total lie). Maulvi Nur Ahmad Munir (allegedly a Qadiani-Ahmadi Maulvi working in Syria) gave a speech at the school that Rashid Ahmad was attending. Rashid Ahmad alleges that Mufti Muhammad Sadiq led many Friday prayers in 1950 since the 2nd Qadiani-Ahmadi Khalifa was sick. Rashid Ahmad alleges that a German Ahmadi named Mr. Abdul Karim Duncker was in Rabwah. Rashid Ahmad alleges that Zafrullah Khan was in Rabwah in April of 1950.
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Links and Related Essay’s
https://en.wikipedia.org/wiki/Ahmadiyya_in_Nigeria#cite_note-:1-6
https://en.wikipedia.org/wiki/Ahmadiyya_in_Ghana
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