Intro
Mirza Basheer-uddin Mahmud Ahmad is said to be worse than MGA when it came to women/men and his sexual desires, in fact, the Lahori-Ahmadi’s have commented on this topic extensively. Nevertheless, in 1924, the Khalifa’s second wife (Amtul Hai) had died mysteriously. The Khalifa had just came back from his tour to England, it is said that this wife of the Khalifa had been writing letters to newspapers and telling them how bad her husband really is. She (Amtul Hai) seems to have lived with the Khalifa’s first wife and mother in MGA’s home in Qadian (as well as wife #3). This 14-15 year old girl, Sara Begum (the Khalifa’s wife #4) seems to have also met Amtul Hai (the Khalifa’s wife #2) in 1923, in the Khalifa’s house, the Khalifa heard her speaking about how she read the Ahmadiyya newspapers and etc. Sara Begum’s father was Abdul Majid Bhagalpuri (Central India). Sara Begum would become the Khalifa’s 4th wife. Abdul Majid Bhagalpuri is totally unknown in Ahmadiyya history, he seems to have been a professor in Arabic somewhere in Baghalpur, the Khalifa was in Baghalpur for a Jalsa in 1923, which led to the engagement. In urdu, the Khalifa describes his marriage to this “bachee”, which means female child. The quote in the below is from Anwarul Aloom on 23 June 1933. “meri sarah” was also published in 27 June 1933, just 4 days later. His wife died on 27 june 1933 as quoted in Al-Fazl. Al-fazal of 16 May 1933, “Date and time of death: Sarah Begum Sahiba died on Saturday, 13 May 1933 at 1.45 pm. Sarah had went into labor on the same day 13 May 1933, a girl was born, and after about 2 and half hour, she died of heart failure, (her heart stopped) in them days real cause of death was not ascertained. In any case she died. Anwarul Aloom vol 13 page 94, 95 and 96, that is where he says “purpose of writing this article” that women should stay at home and serve the man, and not go out to work.
_____________________________________________________________________________________________Pakistani’s disagree with the Khalifa
As we all know, Benazir Bhutto became the first ever elected female leader in the Muslim world. She was the daughter of the famous Bhutto who Ahmadi’s had voted for in 1970-1971, he also made Ahmadi’s as non-Muslims per the request of Mirza Nasir Ahmad in 1974. Thus, Pakistani’s have evolved faster than the Mirza family.
_____________________________________________________________________________________________The children of the Khalifa from this marriage were all controversial
There were 3 children, 1. Mirza Rafi Ahmad, son–Born on March 27, 1927, 2. Amatul Naseer Begum, daughter, born in roughly late 1930, was 3 1/2 years old when her mother died. and 3. Mirza Hanif Ahmad, son, born in 1932, died in 2014. Sara Begum was dead by 1934, she seems to have died while giving birth, both the child and the mother died tragically.
______________________________________________________________________________________________Who is Dr. Hashmatullah?
He accompanied the Khalifa to England in 1924. He was from Patiala. He seems to be the person who brokered the deal for the Khalifa to get married in this instance. Dr. Hashmatullah tells us that Sara Begum was a friend of of his own wife.
_____________________________________________________________________________________________Why was the Khalifa talking about this subject?
The Khalifa had already had been speaking to a new potential wife in 1923, when he seems to have visited Bhaghulpur. The Khalifa was speaking to the young daughter (aged 14-15) of Maulana Abdul Majid Bhaghulpuri via letters.
_____________________________________________________________________________________________The quote
1934
The quote typed out
“”””Many girls are studying just for earning and employment, although the work of a woman is not employment. This trend of employment is one reminiscence from the cursed reminiscences of western culture. Islam has placed the responsibility of providing income on men.””””(Anwar ul Ulum, vol. 13; Meri Sarah, page 23).
______________________________________________________________________________________________Some additional quotes from this same era, most likely this same essay
(See Fazl-e-Omar, online english edition, pages 219-220).
“…my own thought was turned towards this that to inculcate the habit of higher learning among women and to create a strong bond between them and the Organisation, I should marry a woman who should be educated and whom I could train to carry out the duties of education.”
“I have not forgotten my loss and to this day, I have not offered a single obligatory prayer in which I have not prayed for the late Amtul Hai…Seldom is there a soul who keeps alive the memory of the deceased. However, God has blessed me with loyalty and faithfulness…I believe that to keep alive the memory of the deceased is an edifying grief, a delightful sadness and a gratifying hardship. This grief is better than a thousand joys and this sadness better than a thousand delights. The pain of love is not a pain but an elixir. The pain of faithfulness does not burn rather it is like a kiln which cleanses the heart and leaves it shining and polished. And the soul of man becomes free of all impurities as it breathes at a superior blissful station where the air is remarkably pure and gentle. If I was not burdened with the leadership of a Community. If through foolishness or cleverness, I was not mindful of the progress of a small Community, far from marriage, the very idea and its thought would have been a blow for my wounded heart. But I am hopeful of the favours of Allah Almighty. “…I believe this (marriage) is also not a source of happiness for the other party. One cannot have high hopes from a man who is not very healthy, who is financially impoverished, who has no love for the world and whose first two wives
are alive…Therefore, I believe they are also making a sacrifice.
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Ahmadi Women and the Public Space
This article will look at the invisibilization of women from the public space in Jamaat Ahmadiyya’s theology and organizational practice. Before you read this, I would urge you to read Ahmadi womens accounts of their experience within Jamaat on this subreddit. u/_danishgirl10 has a great thread on this.
The idea of purda is a central teaching of Jamaat Ahmadiyya. Defending the idea of purda, the Jamaat relies on the notion that purda is equally applicable to men and women. In fact, it is often stated that the injunction for purda in the Quran first addresses men. Mirza Ghulam Ahmad says the following on the matter of purdah:
The Book of God does not aim at keeping women in seclusion like prisoners. This is the concept of those who are not acquainted with the correct pattern of Islamic ways. The purpose of these regulations is to restrain men and women from letting their eyes to rove freely and from displaying their good looks and beauties, for therein lies the good both of men and of women. It should be remembered that to restrain one’s looks and to direct them only towards observing that which is permissible is described in Arabic by the expression ghadde basar, which is the expression employed in the Holy Quran in this context. It does not behove a pious person who desires to keep his heart pure that he should lift his eyes freely in every direction like an animal. It is necessary that such a one should cultivate the habit of ghadde basar in his social life. This is a blessed habit through which his natural impulses would be converted into a high moral quality without interfering with his social needs. This is the quality which is called chastity in Islam.(The Philosophy of the Teachings of Islam, pp 23-25)
Note here that the purpose of purda is seen as equal upon both male and female; it is to prevent free mixing. Apart from the interpretation of purda in the matter of clothing, which obviously disproportionately affects women, I will go on to show how the actual interpretation and implementation of purda by Jamaat Ahmadiyya, burdens women far more than men. It disappears women from the public space. Women are essentially consigned to “women’s jobs”, particularly through Lajna Imaillah and in the private sphere.
Firstly, nobody needs any reminder that Ahmadi women are discouraged from pursuing careers, because women’s “primary responsibility” is childbearing and homemaking.
The first responsibility is the raising of children. If she is starving then she may work, but she should have enough resolve to go and come straight back from work and also raise her children. If she is working only to earn money to do fashion, then she should leave her job.
(Gulshan-e-Waqfe-Nau Nasirat- ul-Ahmadiyya & Lajna Ima’illah Class, Holland, October 10, 2015) https://askamurabbi.com/knowledge-base/should-married-muslim-women-be-ambitious-about-the-pursuit-of-careers/
The clearest articulation of the consequence of this gender role assignment is the following:
Women should “mostly confine themselves to their houses” (From Alislam: “Islam on Marital Rights” by Sheikh Mubarak Ahmad) https://www.alislam.org/library/books/Islam-on-Marital-Rights.pdf
Secondly, It is this aversion to women going into the public space which also controls women’s choice of career. This conservative interpretation of purda and exposure, puts a disproportionate focus on preventing free mixing and “public exposure” for Ahmadi women, where men are not so restricted.
Best careers for Ahmadi women – “According to Islamic teaching, firstly those careers which involve khidmat (service/sacrifice) should be given priority. And the preparation for such professions should be given priority in which the exposure of the women is as little as possible*.* Where public exposure is greater, it is definitely better to avoid such professions. There are lots of professions without exposure. Now there is lady doctor for example; she has no public exposure. She has a limited environment in which there is no question of such filth. Patients are dying, there is happiness, sadness. There, if there is a threat, it is from private gatherings where lady doctors and doctors sit down and gossip, or make plans to go here and there. From there, Ahmadi lady doctors should avoid. Because that is not a professional obligation, it is socialization. Therefore in the medical profession, if you put socialisation to one side, then for the Muslim women it is a position of honour and not one of threat. There are teachers as well. With them, they have such a distance between the teacher and their students, that the temperament of the teacher becomes different. In my view, [in teaching] there is as little exposure as possible compared to others. Thus there as well [teaching], if one wants or needs to choose a career, there is no harm…then after this you have law. In the field of law, there is also capacity for Ahmadi women. Because the kind of exposure a lawyer gets, there is no threat to her honour. In fact, the lawyers take a hawkish attitude. And then there are some firms, where in the office atmosphere, there is work done which is technically highly related to knowledge, and we see little socialisation. In solicitors firms I see no example of socialisation. Then there are some research fields. In this as purely research scholars Ahmadi women can do a lot of work. These professions are highly valued. There are risks in secretarial jobs; that is why i would prefer it the least. Shops are also jobs where relatively exposure is higher and there is less izzat (honour), so they should be avoided except when she needs to. https://www.youtube.com/watch?v=RbQ2QUlFS5Y&t=12s (for a summary/translation by an Ahmadi, visit https://ahmadianswers.com/marriage-posts/) Mirza Tahir Ahmad
Can a Muslim woman join the police force? – “Provided they feel safe. Safe in the sense that we pay a lot of attention, and pay a lot of value to the chastity of ladies. We want them to be kept pure, if this word means anything in the present context, but this is our community, If there are such hazards in any service, police or whatever, where either they are drawn into a wrongful conduct, gradually, through the greater influences of that particular service. Or they face danger from others, like a police constable walking along and she is molested or something, and because she has to keep hours which invite trouble. So in such cases the Ahmadi ladies would much rather not join that force. But no work is prohibited. Nothing which you can call the normal pursuit of life is…blocked out. Anything which belongs to normal pursuit of human activities is also permissible to ladies, but under the principle which I have just dictated” Mirza Tahir Ahmad http://www.askislam.org/society/women/question_811.html
Can girls go into the field of “Forensic Sciences”? – “You can go, you can go into anything, there is no harm. Only, do not become an active policeman, policewoman. Going there to do training, there is this that women and men have training together, that is why one should avoid this. Otherwise, there is no harm in studying it.. ” Mirza Masroor Ahmad https://www.youtube.com/watch?v=7KzM1rFXcsw
What careers should Waqifat e Nau go into? https://www.youtube.com/watch?v=_cm4asqA8m8 (50:47-52:30)- Huzur-e-Anwar(aba) said he does not approve of the legal field as a profession for Waaqifaat-e Nau. Huzur(aba) directed Waaqifaat-e-Nau that they cannot practice even if they study Law, because there is too much interaction and exposure with men in that field. You also have to deal with thieves and robbers etc. in the courts, whose morals are in fact not good. So leave this job to the men. (11 July 2012 AT BAITUL ISLAM, TORONTO, CANADA WAQIFAAT-E-NAU Class) (https://ahmadianswers.com/wisdom-of-the-khulafa/) Mirza Masroor Ahmad
Ahmadi Imam on women in the public sphere.
Ahmadi men are constantly encouraged to play sports. Ahmadi women who have a passion for becoming sportswomen? No.
An Ahmadi Muslim world won’t be boring because there will be Ahmadi athletes (men only)
Men can also apparently go into the performing arts. Women, no:
Women can only do “certain” types of careers.
The principles here are clear. A woman is something which must be kept pure from the outside world. Limiting public exposure and free-mixing is far more expected of Ahmadi women than Ahmadi men.
This topic technically comes under jobs, but I am putting it into a separate section because politics is more than just a career. Being a politician, whether national, local or regional, is a central role in democracies. All sections of society should be represented. According to Mirza Masroor Ahmad in this video
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Women would be able to participate in a shura to give their opinion (presumably, they would not have voting rights in any central shura, as is currently the case in Jamaat. Instead they would have a Lajna-only shura for Lajna only issues.)
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Ahmadi women acting as politicians do in the public sphere, giving speeches and holding rallies, is a prospect that he disapproves of.
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The society in this ideal Ahmadi state, including women themselves themselves would not want to take such a role.
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If a woman does want to become a politician, she would have to seek the permission of the Khalifa who will decide the specific extent to which this will he allowed.
In fact, the Khalifa goes further in another video.
In Germany a girl asked me if girls can go into politics or not. The ideas that you have, give them to your men. Don’t get directly involved in politics. Mirza Masroor Ahmad https://www.youtube.com/watch?v=_cm4asqA8m8 (50:47-52:30)
In other words, women should provide their talent and their ideas to men. Clearly, Mirza Masroor Ahmad has failed to reflect on the fact that men have not historically done well to represent women and their interests.
This is however reflective of Jamaat’s current organizational structure. Women do not have any positions (other than limited representation) in the vast Jamaat organization, as you can see here. Note these organizations within Jamaat serve the entire Jamaat and are not limited to men only.
Jamaat Ahmadiyya organisational structure
| Speak in front of a mixed-gender Ahmadi audience | Speak in front of a mixed-gender non-Ahmadi audience | |
|---|---|---|
| Ahmadi Men | Yes | Yes |
| Ahmadi Women | No | No |
Ahmadi women cannot do anything in front of men. Men on the other hand can lecture to women constantly:
Lajna: Don’t do anything in front of men, for they will surely be enticed by your charms!
Even when there are issues concerning both men and women – as recognized by having joint events – only men are allowed to speak. For example, on the vital issue of rishta nata, Jamaat Ahmadiyya USA thought it would be appropriate to exclude women from its rishta nata panel. When challenged on the lack of a female panelist:
“The response was that regardless of the validity and sentiment of the question, going the path of gender mingling is against the tenets of the religion, and the religion can not be changed even if people are not happy with it.” https://www.reddit.com/r/islam_ahmadiyya/comments/hgnvww/intermingling_of_genders_and_what_quran_says/
Rishta Nata manel.
External interfaith/tabligh events are even worse:
PURDAH GUIDELINES GIVEN BY HAZRAT KHALIFATUL MASIH V (ABA)http://lajnausa.net/web/webfiles/Huzoor%20(aba)%20guidelines/GUIDELINES%20GIVEN%20BY%20HAZRAT%20KHALIFATUL%20MASIH%20V%20a.pdf
PURDAH GUIDELINES GIVEN BY HAZRAT KHALIFATUL MASIH V (ABA) http://lajnausa.net/web/webfiles/Huzoor%20(aba)%20guidelines/GUIDELINES%20GIVEN%20BY%20HAZRAT%20KHALIFATUL%20MASIH%20V%20a.pdf
Do Ahmadi women have nothing of worth to contribute in the form of Jalsa speeches to both Ahmadi men and women? Do Ahmadi women have nothing to add to interfaith meetings with both men and women in the audience? Is this spiritual equality?
In fact, it seems that non-Ahmadi women have greater right to speak in front of Ahmadi male and female audiences than Ahmadi women. Someone should tell the non-Ahmadi women who speak at Jalsa that if they were to convert, they wouldn’t be allowed on stage.
Ahmadi men happily sitting in close proximity to and listening to non-Ahmadi women speaking.
Ahmadi women are strongly discouraged from posting public photos on social media. Even when Ahmadi women are the ones who do the work, the men take the credit on social media. u/Q_Ahmad pointed this out in a comment:
A current example of how ridiculous that is, the Lajna imaillah Germany have made over 70000 masks in the last weeks. Which is amazing, they deserve a ton of credit for that. But publicly there are only pictures of men providing them. If a woman is doing it, she is either out of focus or literally cropped out of the picture.
Women make masks – cropped out of the photo. Men hand out masks women made – in the photo.
The obsession with reducing women’s “public exposure” extends into every aspect of their daily lives. Unlike Ahmadi men, many of whom proudly go to gym, Ahmadi women are not allowed to join mixed gyms.
Ahmadi Muslim women should join women-only gyms or health clubs. Wear modest, loose fitting clothing with full-sleeves and a scarf. Dancing in the name of exercise should be avoided – Lajna Ima’illah USA Taleem & Tarbiyyat Workbook 2019 – 2021
Finally, I’d like to say that this is all obvious. Growing up as Ahmadis, we all accepted and internalized these rules guiding our behavior, purely on the basis of our gender. The culture of Jamaat is toxified with this extreme desire to limit womens autonomy and public exposure. This culture is exemplified by a recent tweet by an Ahmadi man:
In Jamaat Ahmadiyya, even images of women’s hands are sexualized and stigmatized. This is why purda is unequal and sexist, in theory, and practice.
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Should married Muslim women be ambitious about the pursuit of careers? | Ask A Murabbi
Should married Muslim women be ambitious about the pursuit of careers?
Careers in fields that benefit the Jama‘at or women are encouraged. Even if such a career interferes with her responsibilities to her children, such a career is still encouraged because it is a sacrifice for the greater good. Hadrat Khalifatul-Masih IVrta said:
Some ladies have such professions as are very important for the lady folk itself, for instance, lady doctors. Their profession also, perhaps, interferes to some degree with [the] primary purpose of [their] creation, yet it helps the women folk in general and that is in itself a very useful occupation. So, I’m all out for ladies to become lady doctors, particularly specializing in the diseases of ladies, so that they don’t have to go to men.
(Question Answer Session, Aug 6, 1985)
Hadrat Musleh Mau‘ud’sra own wife, Hadrat Sarahra, was not able to raise her youngest child because she was extremely busy in studying so that she could gain the education needed to educate the women of the Jama‘at (Anwarul ‘Ulum, vol 13, p. 79, Meri Sarah, p. 8).
However, when women’s careers are not beneficial to the Jama‘at or women, then such careers are discouraged because they interfere with their primary responsibility to their children. The high standard that Islam seeks to establish in homemaking requires a great deal of time and attention, and attaining this high standard generally cannot be done while working in a full-time career. Hadrat Musleh Mau‘udra said:
Thus we have to see what knowledge we are in need of. We are in need of the knowledge of religion. If a girl passes in M.A., but she does not know the training of children and homemaking, then she is not a scholar but is ignorant. The first obligation of a mother is the training of children and then homemaking. The one who studies Hadith and the Holy Quran, she is a religious and Muslim woman. If a woman progresses in studying general books so that she can become a teacher or learn medicine, then this is beneficial because we are in need of this, but all other subjects are vain.
(Anwarul ‘Ulum, vol. 13, p. 201)
Hadrat Musleh Mau‘udra also said:
Similarly, women say that we will have jobs, although if they have jobs, then their offspring will be ruined. How will they train their children? The real responsibility on women is the education and training of children, and this responsibility is no less than the responsibility of Jihad. If the training of children is done well, then the foundation of a people is firm and they progress. If their training is not done well, then one day or another those people are inevitably ruined.
(Anwarul ‘Ulum, vo.l 15, p. 28)
Employment for the sake of a career is discouraged because it goes contrary to the spirit of pride in homemaking that Islam seeks to create in women. Obviously, if the family depends on two incomes for its survival, then that is an exception. Otherwise, in Islam, women are encouraged to take pride in their role. Hadrat Musleh Mau‘udra wrote:
Many girls are studying just for earning and employment, although the work of a woman is not employment. This trend of employment of women is one reminiscence from the cursed reminiscences of Western culture. Islam has placed the responsibility of providing income on men.
Thus, rather than spending their time in some other way, righteous women should spend their time in the protection and guardianship of men, and in the absence of men when they are out earning a living, they should, with the help of Allah Almighty, safeguard those trusts that have been entrusted to them, as in, they should turn their attention to matters of homemaking, train the children, keep the morals of the home and neighborhood right, etc.
(Anwarul ‘Ulum, vol. 13, p. 94; Meri Sarah, p. 23)
Men are guardians over women because Allah has made some of them excel others, and because they (men) spend of their wealth. So virtuous women are those who are obedient, and guard the secrets of their husbands with Allah’s protection.
(Surah an-Nisa’, 4:35)
The Holy Prophetsas said:
The man is a guardian of his family, the woman is a guardian and is responsible for her husband’s house and his offspring.
(Sahih al-Bukhari, Book 93, Hadith 2; Sahih Muslim, Book 33, Hadith 24)
Hadrat Khalifatul-Masih Vaba advised women with children:
The first responsibility is the raising of children. If she is starving then she may work, but she should have enough resolve to go and come straight back from work and also raise her children. If she is working only to earn money to do fashion, then she should leave her job.
(Gulshan-e-Waqfe-Nau Nasirat- ul-Ahmadiyya & Lajna Ima’illah Class, Holland, October 10, 2015)
Hadrat Khalifatul-Masih IVrta said:
Islam has placed the responsibility on men to earn a living. It carries a profound wisdom in it. Although women are allowed to earn when necessary and fulfill their needs, but only if they are unable to avoid it. But to earn as a profession is men’s responsibility.
(Hawa ki Betian, p. 148)
If women pursue careers because in their heart they look down on the ideal of being a homemaker that is taught in Islam, then they have begun to suffer from an inferiority complex under the influence of Western cultural ideals. Defining one’s self-worth and seeking fulfillment in employment goes contrary to the spirit of pride and confidence that Islam seeks to create in women. Deeds are judged by motives.
Some wives choose to have a career so that the family can have a wealthier standard of living. However, Hadrat Khadijahra set the ideal example by being a homemaker and living within the means of her husband. Hadrat Musleh Mau‘udra said:
The intentions of Hadrat Khadijahra were very lofty. When the Holy Prophetsas married her, she quickly perceived that she had married a man who has self-respect. She realized that, “He does not have wealth and I have great wealth; when I place food before him then he will feel that his wife has given him food, if I have clothes made for him then he will feel that his wife had it made for him, if I give him money, he will feel his wife has given him money. He will not be able to bear this because God Almighty has made him a man with self-respect.” Thus, after marriage, Hadrat Khadijahra said to the Holy Prophetsas that, “I have a wish, please accept it.” Hesas asked what the matter was. Shera said, “I wish to call witnesses and give you all of my wealth, spend it as you wish.” Hearing this might have also been difficult for the Holy Prophetsas, but Hadrat Khadijahra said, “I also give all of my slaves to you.” Since the Holy Prophetsas did not like slavery, this also became a reason why hesas accepted the request of Hadrat Khadijahra. Hesas said, “Khadijah, think it over well lest you regret it afterward. I do not like keeping slaves, and if you give me your slaves, I will immediately free them.” Hadrat Khadijahra said that she accepted. Thus, Hadrat Khadijahra gave all of her wealth and all of her slaves to the Holy Prophetsas and hesas immediately freed all of them… Hadrat Khadijahra did not just marry a poor man. After marrying him, she also did not care for whether her wealth would be a source of comfort for her. She turned her wealth over to her husband as well so that he may give it away. This quality is the reason why the Holy Prophetsas had extreme love for her in his heart.
(Khutbat-e-Mahmud, vol. 3, Khutbat-e-Nikah, p. 667–668)
Throughout her life as the wife of the Holy Prophetsas, Hadrat Khadijahra chose to be a homemaker and to live within the means of her husband. Hadrat Khalifatul-Masih IVrta said:
The guiding principle I have told you [is] that you should think within you, what is the main purpose of your creation in a way which is different from men. Allah could make us exactly the same, but He has made us different and because our functions are different.
(Question Answer Session, Aug 6, 1985)
_____________________________________________________________________________________________Links and Related Essays
Mirza Basheer-uddin Mahmud Ahmad had 20+ children with 7 wives
https://www.alislam.org/friday-sermon/printer-friendly-summary-2011-11-18.html
In 1933, the Ahmadiyya Khalifa said that women should not work
How Mirza Basheeruddin Mahmud Ahmad killed his own wife, Amtul Hai, the daughter of Noorudin
How Mirza Basheer-uddin Mahmud Ahmad forcibly married Noorudin’s daughter Amtul Hai in 1914?
https://ahmadiyyafactcheckblog.com/2017/08/19/who-is-abdul-mannan-omar-the-youngest-son-of-noorudin/
Mirza Basheer-uddin Mahmud Ahmad had 20+ children with 7 wives
Hakeem Noor-ud-Deen – Khalifatul Masih I – The Way of the Righteous
https://www.alislam.org/friday-sermon/printer-friendly-summary-2011-11-18.html
The Establishment of Lajna Ima’illah and the Sacrifices of Early Ahmadi Muslim Women
Nooruddin married off his eldest son (Abdul Haye) in error, in roughly the 1906–1908 era
How Mirza Basheeruddin Mahmud Ahmad killed his own wife, Amtul Hai, the daughter of Noorudin
How Mirza Basheer-uddin Mahmud Ahmad forcibly married Noorudin’s daughter Amtul Hai in 1914?
https://ahmadiyyafactcheckblog.com/?s=Mannan
Maulvi Noorudin was an Ahl-e-Hadith aka Wahhabi type of Muslim
Nooruddin married off his eldest son (Abdul Haye) in error, in roughly the 1906–1908 era
https://ahmadiyyafactcheckblog.com/?s=Amtul+Hai
https://ahmadiyyafactcheckblog.com/?s=exclusively
Fauzia Faizi confirms that the Mirza family is full of incest and rapists
Maulvi Noorudin was an Ahl-e-Hadith aka Wahhabi type of Muslim
The Establishment of Lajna Ima’illah and the Sacrifices of Early Ahmadi Muslim Women
Who is Abdul Mannan Omar (1910-2006), the youngest son of Noorudin?
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