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. 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. 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
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.
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.
Two of his letters show up in the November edition of the ROR, from Saltpond, Ghana.
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.
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.
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.
Between 1933 and 1940
Internal wrangling caused a split within the mission into two factions. A group was loyal to Imam Ajose and another group was loyal to F. R. Hakeem a Pakistani and representative of the Khalifa who aspired to replace Imam Ajose as lead Imam. Unlike, Nayyar’s mellow demeanor, Hakim was heavily involved in the affairs of the Ahmadi’s and his presence caused dissension in the group. A faction surrounded Imam Ajose and sought some form of local autonomy while Hakeem wanted strict adherence to the Ahmadi doctrines. The Khalifa withdrew recognition of the Ajose group and in 1940, the Hakeem led Ahmadiyya Muslim Mission was formally inaugurated in the country with the support of the Khalifa. The Ajose group maintained the name, the Ahmadiyya Movement in Islam and the Hakeem group was launched with the name Ahmadiyya Muslim Mission. The Ahmadiyya Muslim Mission later came to represent the core of the Ahmadi’s in Nigeria. The movement split again in the 1930s over the issue of foreign control. A Nigerian branch of the Ahmadiyya Movement in Islam took shape under the leadership of Alhaji Jibril Martin, a leader of the Nigerian Youth Movement.
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). Hakim Fadl-ur-Rahman stayed on and represented the Khalifa from Qadian and were called “Independents”.
By 1946, there were up to three Indian missionaries and five West African missionaries, and four teachers in the country. Hakeem left and was replaces by Naseem Saifi.
Extract of the Judgment Reads:-
In the West African Court of Appeal holding at Lagos, Nigeria on Saturday, the 7th day of May 1949 before their honours.
Sir, Henry Walter Butter Blackall, K.C. President
Sir, John Verity, Chief Justice, Nigeria
Charles Abbott, Puisne Judge, Nigeria
BETWEEN W.A.C 2822
1. Alhaji Jibril martin Plaintiffs
2. B.A. Fanimokun Appellants
3. S.I. Ayeni
1. Alhaji F.R. Hakeem Defendants
2. H.O. Sanyaolu Respondents
3. O.G. Kuku
This is an appeal from a decision, giving in the Supreme Court of Nigeria at Ibadan, by Jibowu J. The appellants, who were the plaintiffs at first instance, failed in their claim for the Exclusive possession of certain premises, known as the Ahmadiyya Mosque at Ife. Their claim was founded upon the contentions that the Mosque is the property of a religious community, of which they are members, within he faith of Islam and that they are lawfully appointed trustees of the Mosque. In the year 1916 there came into existence in Nigeria a branch of a religious movement known as the Sadr-Anjuman-Ahmadiyya, which movement has its Headquarter at Qadian in India and owes spiritual allegiance to one Hazrat Mirza Bashirud-Din Mahmud Ahmad, known as His Holiness the Khalifatul Masih. The appellants and the respondents were members of this movement and of its branch in Nigeria.
In 1938 the Mosque was acquired by the movement unhappy difference into which it is not necessary to go arose within the Nigerian branch of the movement with the result that on the 29th of December 1939, the Khalifatul, through the first respondent as his agent in Nigeria, withdrew his recognition of certain members of the movement, among whom were the appellants. The appellants, however, continued to regard themselves bound by the tenants of the movement in all respects except one; they no longer regarded the Khalifatul as their religious leader.
In 1913 the appellants brought into existence a new constitution to replace the earlier constitution, to which they had previously subscribed and which enjoined allegiance to the khalifatul. In the 1913 constitution all reference to the Khalifatul disappeared and whereas under the old constitution the Khalifatul was the final arbiter in matters of appeal, under the 1913 constitution the first applicants, as president of the new movement became final arbiter.
It was argued both here and in the court below that the applicants, by superimposing a new constitution, had withdraw from the parent movement and the learned trial judge, in a long and careful judgment held that this was so. I see no reason to disturb his findings of fact, which are borne out by the terms of the 1943 constitution, in which it is worthy of note, the appellants ascribed a new name (that of Ahmadiyya movement-in-Islam) to the movement. The learned trial judge held that the appellants, by their own acts, seceded from the movement of which they were once members and that they were not entitled, by reason of their secession, to the property of the movement.
This, in my view was the correct decision; this appeal should be dismissed, with costs in favour of the respondents in the sum of £42:4:6d.
(Sgg) C.T. ABBOTT
Puisne Judge, Nigeria
I concur (Sgd) H.W.B. BLACKALL, PRESIDENT
I concur (sgd) HOHN VERITY
CHIEF, JUSTICE, Nigeria.
Certified True Copy
(Sgd) E.A. Bamgboye,
Acting Deputy Registrar,
West African Court of Appeal,
Paid 5/6d on CR. 157522/40/17.549
After the judgment the Jama’at started on a new platform at the present place No. 10 Iremo Road Ile-ife and the other side that seceded established their own mosque at Ilare Area of Ile-Ife under their new name Ahmadiyya movement in Islam. The other party retained Sadr-Anjuman Ahmadiyya.
After the crisis, these following people worked tremendously to the Jama’at effectively. They are Pa: Abdul-Salami Jimoh “aka SELEM”, Imam Yahaya Hassan, Alh. A.R.A. Oluwa, Pa. Kasali Akanmu Pa. Yahaya, Fatunmise, Pa. Salami Fatunmise, Alimi Akintibubo, Alfa M.J.O. Hassan Bro. M.B.A. Junaid, Yusuf Omope and Elder Brothers. Pa. Raji, a farmer at Odesomi village off Ilesa Road in Ile-Ife. He was instrumental to the establishment of Agric Mission’ in the early fifties with the assistance of Alfa Oluwa.
Alfa A.R.A. Oluwa left indelible mark on the Ife Jama’at during his stay in Ile Ife .During the period a lot of missions were established outside Ile Ife.. From the late seventies towards the end of Eighties, the following people carried on the good work of Alfa A.R.A. Oluwa, they were Bro. M.B.A. Junnaid, Alfa, Ameen from Ede town, Bro. Lasisi Olarewaju, Lasisi Ayinde Bro. Salaudeen A. Lawal, Alhaji. Isiaq Lawal, Bro. S.D.A. Ahmad, Alh. Yusuf Amuda Hassan, A.K. Durodola, Bro. Adegboyega, Bro. Lamidi Fakeye, Alh. Kamardeen Ayoade, bro. B.A. Okeleye, Bro. Tijani Ayan, Bro. M.M. Orabiyi among others.
Missionaries were always posted to Ife regularly including Central Missionaries. All the auxiliaries bodies of the Jamaat were fully established. These are, Lajna Imaillah, Khuddamul, Nasrat, Atfal and Majlis Ansarullah.
We shouldn’t forget the activities worthy of emulation of three of our leaders in Ife Jama’at. Alfa A.R.A. Oluwa who donated the whole of iron sheet meant for his proposed building in Ile-Ife to Roof the Mosque. Brother B.A. Okeleye who donated the present praying mates to the Mosque in seventies which we still use presently and (3) Alfa Jihmoh Abdul Salami (a.k.a. SELEM) who came from Abeokuta and actively participate in Tabligh Activities in Ife land and later asked the Jama’at to bury him in Ife if he dies, He was buried behind the central Mosque in Ife according to his wishes.
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.
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