Intro
He is mentioned in the Aug-Sep-1919 edition of the ROR (see page 282). Mr. Pedro is paying the travelling expenses for Mufti Muhammad Sadiq, who is scheduled to be sent to West Africa soon (roughly Ghana, Liberia and Nigeria). Per Hanson, Amadu Ramanu Pedro started the Ahmadiyya Jamaat in Ghana via his businesses and etc., he was previously a member of Ahmadiyya in Nigeria. From 1916 to 1919, Amadu Ramano Pedro was fast friends with Lawal Basil Agusto aka L.B. Agusto, and joined Qadianism via a letter in roughly 1916 (See the ROR of June-1916). Agusto was one of the pioneers of Ahmadiyya in Nigeria, both of these guys eventually left Ahmadiyya altogether in the 1920’s (See Hanson). By 1919, he was working as the liason between the Fante Muslims of Ghana (barely 300-400 people) and the Qadiani-Ahmadi’s of British India (London office?).
He is mentioned 61 times by Hanson’s in his famous book (The Ahmadiyya in the Gold Coast: Muslim Cosmopolitans in the British Empire”). Hanson alleges that it was Amadu Ramano Pedro who got Ahmadiyya a foothold in Ghana. In fact, when the Qadiani-Ahmadi Maulvi Nayyar landed in the Saltpond, Ghana aka the Gold Coast (1921), it was Amadu Ramano Pedro who received him. Amadu Ramano Pedro who himself had arrived recently at Saltpond from Lagos (Nigeria)to start a trading venture (a business). Pedro was an Afro-Brazilian Muslim who accepted the Ahmadiyya after reading the movement’s English-language publications and mailing a membership form to India, as did other Muslims in Lagos during the mid-1910s. In 1921, Maulvi Nayyar informed British officials at Saltpond, as he returned to Lagos, that Amadu Ramanu Pedro was the secretary of the movement and my representative till reinforcement (See Hanson).
Amadu Ramano Pedro was also fast friends with Lawal Basil Agusto aka L.B. Agusto, who was one of the pioneers of Ahmadiyya in Nigeria, both of these guys eventually left Ahmadiyya altogether in the 1920’s (See Hanson).
Details of the Fante Muslim meeting at Mankessim are sketchy. Memories focus on a copy of the Review of Religions, which Mahdi Appah received from Amadu Ramanu Pedro; Appah reportedly needed it to find an address for the Ahmadiyya in India. Evidence suggests that Pedro was more consequential than as a source of information; at the very least, he and not Appah wrote to the Ahmadiyya to arrange the Gold Coast stopover.” Pedro also may have addressed the assembled Fante Muslims to convey the Ahmadiyya’s message. In addition to the End Times claims, Pedro’s address might have referenced aspects of Ahmadiyya
reformism, such as its educational initiative and it’s criticism of amulets and esoteric
healing. Whether Pedro presented or not, the outcome of the Mankessim meeting hinged on Mahdi Appah’s views. Only a general memory of what Appah communicated endures. Appah may well have argued for Ahmadiyya schools: he had had helped Sam found schools in the 1890s, including one near his cocoa farm in Bedum, and two decades later likely advocated forcefully for another Muslim educational initiative to teach both English and Arabic. What is remembered is Appah’s offer to contribute his own funds to defray some of the Ahmadi missionary’s travel costs. This gesture convinced others with wealth from the cocoa boom to contribute.
Local memories identify two persons influencing the interpretation of Yusuf Nyarko’s dream. In most accounts, Nyarko made contact with Amadu Ramanu Pedro after his dream and then informed Mahdi Appah; in others Nyarko recounted his dream first to Appah, who then interacted with Pedro. Although the precise sequence of action is unclear, the narrative thread in all memories connects Appah and Pedro to the interpretive process. Pedro’s role may well have been more pronounced than current memories allow, such as proselytizing the Ahmadiyya to Nyarko before he had his dream. Whatever Pedro’s specific involvement with Nyarko, he passed information to Appah, who was central to interpreting Nyarko’s dream for the Fante Muslim community. Appah had been a personal friend of Binyameen Sam and a leader of the Fante Muslim community, but at the time of Nyarko’s dream, Appah resided in Bedum near his cocoa farm where he had been for nearly two decades.
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Links and Related Essay’s
The history of the #Ahmadiyya Movement in Nigeria – ahmadiyyafactcheckblog
Who is the Ahmadi mullah, Abdur Rahim Nayyar? – ahmadiyyafactcheckblog
The history of the #Ahmadiyya Movement in Nigeria – ahmadiyyafactcheckblog
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#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadiyyat #trueislam #ahmadianswers #ahmadiyyamuslimcommunity #ahmadiyya_creatives #ahmadiyyatthetrueislam #ahmadiyyatzindabad #ahmadiyyatrueislam #ahmadiyyamuslim #mirzaghulamahmad #qadiani #qadianism
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