Dear readers, we have found some new data on the murder of the Ex-Ahmadi, Fakhar-ud-din Multani, which happened in 1937, in broad daylight in Qadian. We have a document which is the official judgement from the Lahore high court, wherein an Ahmadi was punished with the death penalty. This breaks the Ahmadi argument that Qasim Rashid keeps making that “not a single act of terror” by any Ahmadi. This document proves that the Khalifa radicalized Ahmadi’s to kill any people who opposed the Mirza family Khilafat.
I recently had the Irish-Ahmadi-Mullah, Ibrahim Noonan respond to one of my essays wherein I reported on some Ahmadis in Germany as they killed their daughter in an honor killing in 2015. The Mullah, Ibrahim Noonan commented that these Ahmadis were Ex-Ahmadis and made other derogatory remarks towards Ex-Ahmadis. However, these people were not Ex-Ahmadis, they were Ahmadis up to the day wherein they killed their daughter, the Khalifa hasn’t even issued any public statement of ex-communication. Further, even if the Khalifa has ex-communicated these people, it has been in a silent format, so as to hide the story. If this is the case, we would be happy to read the inside report, however, Noonan will never provide it.
In 1937, he asked for a public inquiry into the moral character of Mirza Mahmud Ahmad. Since Mirza Mahmud Ahmad had established a personality cult around his person, he took a very dim view and started to incite his followers to ostracize, harass and harm the dissenters.
He was stabbed by a fanatical Ahmadi on the 6th or 7th of August, 1937 and succumbed to his injuries on the 13th of August, 1937. The murderer, Aziz Ahmad, was lauded by the Ahmadiyya community, as well as by Mirza Mahmud Ahmad.
Eventually, the Deputy Commissioner of Gurdaspur had to intervene and strongly encouraged Mirza Mahmud Ahmad to renounce violence in his Friday sermons, or else the authorities would have to take action against him. Mirza Mahmud Ahmad relented, spoke out against violence, and backed off from the legal defense of the murderer, who was subsequently convicted and hanged. After the hanging, his funeral prayers were still conducted with fanfare in Qadian.
The other dissenters had to leave Qadian on the best advice of the authorities.
Recently released documents from the British government of the time, reproduced below, corroborate the above sequence of events and also vindicate the story of Bashir Ahmad Misri, the son of Abdur Rahman Misri, one of the three main dissenters.
Deputy Commissioner of Gurdaspur to the Governor, 14th August, 1937
Para.1. There has been further trouble with the Ahmadi community at Qadian which is likely to have wider reactions. Three prominent followers of the head of the community have lately seceded, and have been making charges against the private life of the head and demanding an enquiry. The rival section of Ahmadis at Lahore and the Ahrars are combining to foment trouble, with the result that one of the seceders was murderously assaulted and subsequently died. The assailant was arrested and charged promptly, and the head of the community has promised to announce in his next sermon that violence must be avoided at all costs. Such a pronouncement will no doubt have a good effect, but it would seem probably that there will be further trouble. An interesting d.o. letter from the Deputy Commissioner, Gurdaspur, giving a full report on the whole matter forms one of the enclosures to the Governor’s letter.
Confidential Letter to the Viceroy, 14th August, 1937
CONFIDENTIALBarnes Court, Simla E,
14th August, 1937.
My dear Lord Linlithgow,
There is little to report for the past fortnight, but what there is relates to a communal or sectarian feeling. A brief reference is made in the official fortnightly report, a copy of which is enclosed, to further trouble in the Ahmadi community at Qadian. Although internal in its origin, it is likely to have wider reactions. It appears that two or three fairly prominent followers of the head of the community have lately seceded for reasons which are not quite clear. At any rate, for some weeks past they have been engaged in making charges against the private life of the head, and in demanding an enquiry in them. They have, I gather, not made specific charges, but the allegations have been of such a character as to cause a great resentment among the Ahmadi community, together with some uneasiness. The opportunity has, of course, been seized by the enemies of the Ahmadis. The Lahore section, which broke away from Qadian many years ago, are using the difficulties of their rivals to improve their own position, while the Ahrars are joining with the seceders in stirring up trouble. The affair came to a head a week ago when a murderous assault was made on two of the seceders in Qadian by a fanatical Ahmadi. The victims do not appear to have received serious injuries, but for a few days there was great excitement and the end has probably not been heard of the affair.
Confidential Letter to the Viceroy, 16th August, 1937
Barnes Court, Simla E,
16th August, 1937.
My dear Lord Linlithgow,
In continuation of my letter of the 14th, I enclose a copy of a letter from the Deputy Commissioner of Gurdaspur, dated the 11th of August, regarding the trouble at Qadian. A later report has come in that Fakhar-ud-Din, the seceder who was stabbed, died on the 13th August.
Sd. H.W. Emerson.
Copy of a demi-official letter No. 190/S.T., dated the 11th August, 1937, from the Deputy Commissioner, Gurdaspur, to the Commissioner, Lahore.*******
I described the recent events at Qadian briefly in my last fortnightly report and am now, after spending yesterday at Qadian, sending you a fuller report and appreciation of the situation.
The trouble, as you know, started with the ex-communication of two prominent members of the Ahmadiyya community, Abdur Rahman Misri, Head Master of the Ahmadiyya High School, and Fakhar-ud-Din Multani who were dissatisfied with the leadership of the present Khalifa and had begun to agitate against him. Their published allegations are that he is a man of bad personal character, but they have not publicly given particular instances of his alleged immorality. In actual fact, the most important definite instance alleged is that the Mirza Sahib as had an immoral connection with the son of Abdur Rahman Misri. I cannot, of course, say whether there is any truth in this, but Misri told me the story privately with a wealth of circumstantial detail, and he has certainly got a number of persons to believe him. The Mirza Sahib attributes his defection to jealousy and personal ambition. The split is of profound importance to the Ahmadiyya community, because although at present only about a dozen persons have followed the seceders it is believed that if there was no interference of intimidation from the Khalifite party. A large number of persons, perhaps about 100, would follow Abdur Rahman Misri. It is to be noted that there is no talk of renouncing the Ahmadiyya faith, but it is simply a revolt against the personality of the Head of the community.
With the publication of posters and holding of meetings on either side relations between the two parties became more and more strained. The seceders were boycotted and their houses were at first picketed. Later, the picketing was reduced to an un-obstrusive watching of the houses, the object of which was not to prevent other Ahmadis seeing the seceders but to report the names of any such persons to the Khalifa and his lieutenants. Some extra police was sent to Qadian and arrangements were made to guard the houses of the seceders from attack. The orthodox Ahmadis took the line that they would withdraw the boycott and all propaganda against the other party as soon as they stopped their campaign of vilifying the Mirza Sahib, and they demanded that proceedings should be started under section 153-A, I.P.C. against Abdur Rahman Misri and Fakhr-ud-Din. I pointed out that as the campaign was in no sense an attempt to bring the Ahmadiyya religion into contempt but was simply a personal attack on the character of the Mirza Sahib, it would be more appropriate for the latter to seek a legal redress by means of a defamation suit and if he was not willing to take action himself I did not see why Government should incur the odium of closing the mouths of his personal enemies and undertake the onus of defending his reputation. Meanwhile, I warned the Ahmadiyya leaders that unless the Mirza Sahib made a public pronouncement in clear terms prohibiting any violence I should consider him and the community as a whole responsible in the event of any outrage being committed on the persons of Abdur Rahman Misri or Fakhar-ud-Din.
The Mirza Sahib made a very half-hearted pronouncement to this effect, but later on his speeches, and those of his lieutenants became very provocative and contained oblique threats against those two persons. The Mirza Sahib prophesied that as has previously happened at Qadian, this prophesy soon found its fulfilment through a human instrument. On Saturday evening, Fakhar-ud-Din Multani was proceeding through the bazar, accompanied by two other persons, to make a report at the Police Post to the effect that he apprehended a breach of the peace from the other party when one Aziz Ahmad made a sudden fanatical attack upon him and wounded him severely in the chest with a knife. One of his companions was lightly wounded with the same weapon. The assailant was arrested almost at once and the Resident Magistrate and the Deputy Superintendent of Police were soon on the spot. A procession of Ahmadiyya volunteers was formed but was persuaded to disperse by these officers, and next morning, after consulting me on the telephone, the Resident Magistrate issued an order prohibiting meetings, processions and the publication of posters at Qadian for a week.
This order under section 144, Criminal Procedure Code has had an excellent effect, especially as it has prevented the Ahrars of Batala from intervening. They had called a meeting on Sunday the 8th, and the order was just in time to stop this. They are still proposing to send jathas of volunteers to Qadian and in order to prevent this it will probably be necessary to extend the order for another week. Meanwhile, everything is absolutely quiet at Qadian. Only one person, an Ahrar, who was found distributing posters, has been arrested for defiance of the order. An ample force of police is continuing at Qadian for the present.
The rapidity with which the challan was put into court is also likely to have a reassuring effect. The outrage took place on Saturday evening and the challan was put in with witnesses on Monday morning. In order to gain time, probably to intimidate or tamper with the witnesses, the Ahmadis, who had undertaken the defence of the accused, at once asked for an adjournment to be put in a transfer application. I countered this move by transferring the case at once from the court of the Resident Magistrate to that of the Additional District Magistrate, and the latter took the case Tuesday and completed the prosecution evidence and framed a charge on that same day. Meanwhile, the Ahmadiyya leaders state that after further enquiries, they admit the guilt of the accused and are not undertaking his defence, and have advised him to plead guilty. It is probable, therefore, that he will produce no defence and orders will be passed today or tomorrow.
The general feeling is that the Ahmadiyya community has come very badly out of this affair, and have shown that the life of anyone who attacks the community or its leader is not safe at Qadian. It is thought in some quarters that the assailant was definitely instigated to commit the offence, and although there is no proof of this, the Ahmadiyya leaders must morally share his guilt in view of their inflammatory speeches. On the other hand, it must be admitted that, assuming that they believe the allegations of Abdur Rahman Misri to be unfounded, they had a strong provocation, and the seceders were asking for trouble by carrying on a campaign of vilification against the Head of the community while continuing to live at the headquarters of that community.
The chief problem from the administrative point of view at present is to protect the lives of the seceders from further fanatical attacks. This is is likely to happen so long as the order under section 144, Cr.P.C. continues in force. After that, it will be difficult, and I have told Abdur Rahman Misri that we cannot guarantee his safety so long as he continues to carry on his present campaign at Qadian. He is not, however, willing to leave the place as this will be regarded as a triumph for the Khalifa. The only other thing we can do is to start proceedings under section 107, Cr.P.C. but in practice, these will not form a real safeguard, as the actual assailants are likely to be insignificant persons and we cannot put whole of the population at Qadian on security. After careful consideration, however, the Superintendent of Police and I have decided that it would be a good gesture to start cross cases under section 107 Cr.P.C against the Misri party on the one side and the leaders of the Khalifite party on the other. We shall select those leaders whose speeches have most nearly approximated to incitement to violence. Though incidentally there would be an equally strong case against the Khalifa himself, it would no doubt be impolitic to include him in the proceedings, and we shall not do so unless the Government desire it. I may add that the Mirza Sahib has admitted that his community is ashamed of the occurrence and he has promised to announce in his next Friday sermon that violence must be avoided at all costs and any body who resorts to it will be turned out of the community. If he makes this statement in unequivocal terms, as I believe he will, it should have an excellent effect.
I am sending a copy of this letter direct to the Chief Secretary.
Deputy Commissioner of Gurdaspur to the Governor, 28th August, 1937
Governor’s Situation Report Dated 28th August 1937
Paragraph 1. The situation at Qadian where there is trouble within the Ahmadi community remains much the same as at the time of the last report. The head of the Ahmadis has condemned acts of violence by his followers.
Secret Letter to the Viceroy, 28th August, 1937
Barnes Court, Simla E,
28th August, 1937.
My dear Lord Linlithgow,
The position at Qadian has changed little since my letter of the 16th of August. On pressure by the Deputy Commissioner of the district, the head of the community condemned violence by his followers, and said that he would ex-communicate any one who resorted to it. Feeling is still strong at Qadian itself, but so far there has been no serious reactions elsewhere.
Confidential Report of the Situation in the Punjab for the First Half of August, 1937
Muslim Affairs. — Dissensions among the Ahmadis at Qadian in the Gurdaspur District culminated in a murderous outrage on the 7th of August. For some time past, dissatisfaction against the head of the community has been growing. A few weeks ago a section of the Ahmadis published a number of denunciatory posters against the Mirza Sahib and after proclaiming one of its members as the new AMIR, seceded from the Ahmadi fold. The secessionists were ex-communicated and their heretical conduct was condemned in strong terms by the Mirza Sahib and other orthodox Ahmadis. Finally on the 7th of August an Ahmadi fanatic stabbed two of the excommunicated Ahmadis with a knife, causing fatal injury to one of them. The assailant was arrested and is now undergoing trial. The Deputy Commissioner of Gurdaspur is of the opinion that the outrage must be considered the direct result of inflammatory speeches made at Qadian a day before and on the day of the attack. Police reinforcements have been despatched to Qadian and an order under section 144 of the Criminal Procedure Code prohibiting meetings and publications of the provocative literature has been enforced in the town as a precautionary measure.
Governor’s Situation Report Dated 14th September 1937
The excommunicated Ahmadi, who was wounded on the 7th of August, died, but there has been no further trouble in Qadian.
Approximately 36 years ago, the Promised Messiah, peace be upon him, settled the nikah of our younger brother, the late Mubarak Ahmad, with Maryam Begum, daughter of Dr Syed Abdus Sattar Shah Sahibra. The purpose behind the nikah was probably to see the practical fulfilment of some dreams and eliminate any subsequent cautionary aspects. However, Allah’s decree came to pass and Mubarak Ahmad returned to his Lord.
The young girl, who was completely oblivious to the concept of marriage owing to her age, began to be referred to as a widow. At the time, Maryam was two and a half years old. She would often leave the Gol Kamra [the round room – best known for being a guest room in the life of the Promised Messiahas] where the late Dr Syed Abdus Sattar Shah Sahibra would reside, and along with her niece, Naseera, she would come upstairs [to the main part of the house] and play. At times, they would become somewhat perturbed and start crying and thus, I would sometimes pick up Maryam or Naseera and take them back to the Gol Kamra.
On such occasions, it was unimaginable that the girl I had picked up to take back downstairs would one day become my wife. What was even more unimaginable was that I would one day have to pick her up and lower her, not towards the Gol Kamra, but towards her final resting place; not with the thought that I would see her face again, but with the certainty that the face I saw before me in the coffin would be the last time I would see it with my physical eyes and that I would never be able to speak to her again.
1907 to 1917
The young Mubarak Ahmad passed away and Dr [Syed Abdus Sattar Shah] Sahib’s leave had come to an end. He returned to his work in Raya, District Sialkot. Syed Waliullah Shah Sahib and Dr Syed Habibullah Shah Sahib were studying at school at the time. Both were my friends, but Dr Habib was closer than most friends. We were both very similar and inseparable as peers, but I had never imagined that their sister would again be a part of our family.
My friendship with him was only because of him and not because their sister and our brother were, for a short period, married. Many days and many years had passed and Maryam’s name was erased from our memories.
One day – either in 1917 or 1918, after the demise of Hazrat Khalifatul Masih Ira – I was in the house of my late wife Amatul Hayy. As I left the washroom and approached our room, at the edge of the courtyard that was in between both rooms I noticed a very thin girl dressed in white and, after seeing me, move back against a wooden wall and wrapping herself [as if to hide]. As I entered our room, I asked my late wife, “Amatul Hayy, who is that girl standing outside?” to which she replied, “Did you not recognise her? She is Maryam, daughter of Dr Syed Abdus Sattar Shah Sahib.”
I was surprised and said that she had covered herself and that even if she had been in front of me, I would not have been able to recognise her. After 1907, that was the first time when Maryam came into my thoughts.
Nikah with Maryam
Now, I began enquiring whether her marriage had been settled anywhere, but I received the response, “We are Sadat [belonging to the Syed family – the lineage of Hazrat Fatima and Hazrat Ali, Allah be pleased with them]; our widows do not remarry. If she is to marry in the
household of the Promised Messiahas then we will allow it, otherwise she will spend her entire life as a widow.”
This came as a shock to me. Therefore, I tried my utmost to arrange Maryam’s Nikah elsewhere, but it came to no avail. Eventually, I attempted to convince my brothers through various means. I would tell them, “Her life should not go to waste in this manner,” and would urge them to consider marrying her, but I always received a negative response.
It was at that point that the thought occurred to me: No action of the Promised Messiahas should prove damaging to a person. Thus, it was for this reason (and because I had a cordial friendship with Syed Habibullah Shah Sahib and Syed Mahmudullah Shah Sahib) that I decided to marry Maryam myself.
Thus, in 1920, I sent my proposal through the late Dr Syed Abdus Sattar Shah Sahib, which was accepted and on 7 February 1921 our nikah took place in the old part of Masjid Mubarak [Qadian]. It was more of a house of mourning than a nikah ceremony; all that could be heard was the wailing of worshippers; tears streamed down all faces.
Eventually, I brought Maryam to our home in a very simple manner and left her at the house of Hazrat Ummul Momineen [wife of the Promised Messiahas, Hazrat (Amma Jan) Nusrat Jehan Begum Sahibara]. She allocated a room for her where I would stay with her frequently. The room where Maryam Siddiqa now resides was the same room where she resided for five years and where her first child was born – Tahir Ahmad (the first, who died at a young age).
It was after his birth that she fell extremely ill and this illness eventually led to her demise.
Early days of marriage
In the early days of our marriage, [Maryam] was extremely thin and had certain facial features that were not very pleasant to me. Similarly, she had a strong Punjabi accent and I detest the usage of Punjabi in our home. She was somewhat facetious in nature and while speaking in Urdu, she would often deliberately mix Punjabi words in her sentences to irritate me.
As she was her parent’s favourite child, if she did not like something, it would irritate her and make her cry profusely, causing a stream of tears. At times, she would cry incessantly for a couple of days. Perhaps this was due to traces of hysteria. When I travelled to England, there was some sort of friction between her and the late Amatul Hayy and as a result, I became somewhat displeased with her. Upon my return, I found that most of the fault actually lay with Amatul Hayy. Due to that displeasure, in the initial part of the journey, I did not write to Maryam but, Alhamdolillah, Allah soon enabled me to realise the reality and I saved her from any further hurt.
I wrote a loving letter to her from Italy, which she preserved. I wrote a couplet in it also, the gist of which is that Rome is a beautiful city, but without you, it appears in ruins. One day, that couplet was mentioned in 1930, seven years after my journey to Europe. As soon as she heard the couplet, she shot up and brought the letter to me saying, “I have kept that letter ever since!” I sent the same couplet to Amatul Hayy. It is strange that God’s will had it that they would both pass away, leaving me alone not just in Rome but to live in this world.
Final promise to Syeda Amatul Hayy
A few days after returning from England, Amatul Hayy passed away. I could not find anyone to care for her young children. Right before her demise, Amatul Hayy expressed great concern for her children’s upbringing. She would express her concern especially for Amatul Qayum Begum [along with the rest of the children] by saying, “[Amatur] Rashid, being brought up by a wet-nurse, will not remember me after I am gone. Khalil is only a month-old and will never know me. Amatul Qayum is the eldest; What will become of her?”
She would glance at each of her children one after the other, but on this subject, she never glanced at me. Perhaps she thought to herself, “What does a man know about raising children?” I would repeatedly look towards her to say something but would supress my feelings in the presence of other people.
Eventually, when we got a moment of privacy, I said to her, “Amatul Hayy, why do you worry so much? If I live, I will look after your children and Insha-Allah will not let any harm come their way.” For her solace I uttered those words, but in reality, I hadn’t a clue what to do.
Fulfilment of a promise
The night after Amatul Hayy’s demise, I asked Maryam, “A heavy burden has been placed on my shoulders. Can you help me?” Allah bless her soul a thousand times over for she immediately replied, “Yes, I will take care of them! Just as a mother brings up her children, I will raise them.”
The following day, I brought [Amatul] Qayum and [Amatur] Rashid to Maryam as a way of passing them on to her. Both of us were oblivious that we were, in fact, giving consent to her death, because as a consequence of this responsibility, both of us endured many hardships. However, it was a result of those hardships that we remained hopeful of Allah’s blessings.
Amatul Hayy was very dear to me and still is to this day. But I cannot truthfully say for sure that if she remained alive, she would have attended to her children when they fell ill in the same way as Maryam attended to them. May Allah raise her soul to the closest possible station to His threshold and may Allah show mercy upon me too. It was no ordinary thing for a 19-year old girl to suddenly become a mother of three. However, she readily and enthusiastically took up the responsibility and helped me in a time when nobody in the world could. She relieved me of a promise I had made at a time when I saw no way of fulfilling it. That moment is still before my eyes when I took Qayum and Rashid to Maryam and she embraced them with tearful eyes, saying, “From now on, I am your mother.” The girls, who were still weeping and scared, immediately jumped into her arms.
A prayer for love that God accepted
At that moment, I made a pledge to her:
“Maryam, if you raise these children, I promise that I will love you immeasurably”. I cried and cried before God, praying that Allah developed love in my heart for her, which He heard. From that day onwards, I had great love for her. Any reservations I ever had were removed and she won my heart over. A face that was unpleasant for me became the most beautiful face in the world and her carefree attitude which once offended me became her birth right.
Maryam was not very literate, and her handwriting was very untidy. She could not read or write very fluently. She would take lessons for a few days before dropping them, however she was remarkably intelligent. She could take a hint through the subtlest of facial expressions and body language. One would think that she had her very own way of acquiring knowledge of the unseen. She possessed a very sensitive temperament. Where sarcasm was not the motive, she knew how to extract it; where displeasure was not intended, she would still sense it. If she was treated better than others, even then she would feel as though she was being subjected to injustice.
This was all something that I was the prime subject of, and this was where her intelligence would be rendered useless.
Her pure faith in Ahmadiyyat
Maryam had true faith in Ahmadiyyat. She had a deep love and dedication for the Promised Messiah, peace be upon him. She loved the Holy Quran and would recite it melodiously. She learnt the recitation of the Quran from a hafiz and for that reason – albeit with slight overemphasis – she could pronounce the Arabic t’s and q’s very well. She was not capable of initiating intellectual discussions but would thoroughly enjoy thought-provoking talks.
On Fridays, if the sermon was on a special subject, after the sermon, I would enter our house with the certainty that Maryam’s face would be beaming with pleasure and that she would immediately overwhelm me with compliments, saying that she had really enjoyed it. This certainty would very rarely be proven wrong. I would always find her waiting for me at the door. Her whole being would be buzzing with ecstasy at such moments.
He went to the Jalsa in Rabwah, he was barely 14-15 years old.
He graduated with an MBBS from King Edward Medical College in Lahore. He became a Waqf-e-Zindagi thereafter.
He worked a “house job” as a junior doctor, this was normal for new doctors. In December, he was planning to travel to Africa to work as a doctor there, however, the war between India and Pakistan broke out and this changed his plans. Mirza Nasir Ahmad ordered him to join the Pakistani Army. He was roughly 23-25 years old. Mirza Nasir Ahmad told him that his life in the Army would be a WAQF, in other words, he would be working for Ahmadiyya while in the Pakistani Army.
After joining the Pakistani-Army, he claims that he was sent to the USA for extended training.
He seems to have made it up to Lt. Colonel, Zia seems to have promoted him quickly.
1984 In April of 1984, Mirza Tahir Ahmad had some medical issueds and was in Islamabad and getting tests done at what appears to be the Army Surgical Unit. Dr. Mahmood ul Hassan Noori claims that he took the Khalifa to Rawalpindhi, however, he doesn’t say where. A few weeks later, Ord-XX passed and Mirza Tahir Ahmad fled Pakistan for good. Lt. Gen. Mahmud-ul-Hassan was most likely also there.
Nov–1999 to April 2003
Dr. Mahmood ul Hassan Noori claims that Mirza Tahir Ahmad’s final illness lasted 3 1/2 years. He claims to have went back and forth 13 times from London to Pakistan to attend to the Khalifa. He seems to have had no problems getting a visa. He logged roughly 130 days as the Khalifa’s personal doctor. He tells us that the Khalifa mad multiple heart attacks. He claims that the Khalifa didn’t want anyone to know about his illness, it was all a big secret.
Any victims of sexual abuse here? I was. The person who molested me is a relative but, they cannot be classified as a Muslim of any kind. However, all the relatives, including my father, who told me to shut up about it are definitely card-carrying, Jalsa-attending, chanda-paying members. What I would learn years after I came forward was that they already knew this person was a sexual predator because there were other victims. And literally nothing was done to protect the other children. I disowned my father’s family and I only see my father because my parents are not divorced. My father is very good at hiding his feelings. I was so hurt when I found out that he was actually furious that I refuse to acknowledge his family. It felt like a knife through my heart. I stopped speaking to him that day.
I’m not ignorant. I know sexual abuse happens everywhere. What really grinds me about most Ahmadis I’ve known is the belief in their own superiority over everyone. I know many people of different religious groups may have this same attitude but, Ahmadis are who I was raised around so that’s what has affected my life. And I know that culture is a massive contributor to the problem. Some non-Ahmadi family friends who are Muslims found out about this and I did not get any support from them either. They continue to fraternize with my father’s family like they never heard the story.
Anyone else have a similar experience or know of any?
Edit: I just recalled an article by Qasim Rashid talking about how Islamic principles would prevent sexual abuse. Perhaps they should be applied to Ahmadi families before preaching to the rest of the world. And the premise of his article suggests that sexual abuse only happens between members of the opposite sex as his solution is extreme gender segregation. Just something I wanted to throw in there.