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Template:Over-quotation Mohammadi Begum (or Muhammadi Begum) (death 1966), a lady from the Punjab region of India, was the daughter of Mirza Ahmad Baig, who was a cousin of Mirza Ghulam Ahmad (the founder of the Ahmadiyya Movement).According to Hafiz Mazhar ud din it was published in Newspaper NawaiWaqt that Muhammadi Begum and her family became spiritual follower of Maulana Nawab ud din Ramdasi(RA) and Maulana arranged marriage with his spiritual disciple Mirza Sultan Baig and .Still descendents of Maulana Ramdasi are living in Lahore and other places.Mirza Akram Baig of Raiwind Pakistan was a great follower of Maulana Ramdasi and nephew of Muhammadi Begum.
- 1 Biography
- 2 Prophecies regarding marriage to Mohammadi Begum
- 3 See also
- 4 Sources and references
This prophecy served to be a point of controversy and contention between followers of Mirza Ghluam Ahmad and his critics. Muslim critics argue that Mirza Ghulam Ahmad's intentions were to marry Muhammadi Begum because of her alleged beauty and her father's wealth. Further, that the marriage was alleged as a divine prophecy which never occurred and that subsequent clarifications were after-the-fact explanations. Lastly, that Mirza Ghulam Ahmad continued to make marriage prophecies and proposals upon a married woman, which is extremely disrespectful in Muslim-Indian culture. While Mirza Ghulam Ahmad's followers claim that Muhammadi Begum was neither beautiful nor wealthy and the intention behind the proposal was related to reforming Muhammadi Begum's family who were turning away from Islam. The critics also claim that Mirza Baig was a devoted Muslim, and hence had repeatedly refused to wed his daughter to one whom he believed to be a non-believer. Mirza Ghulam Ahmad's followers claim that Mohammadi Begum's family were openly abusive towards Islam and the prophecy containing the proposal was remedial in nature.
Prophecies regarding marriage to Mohammadi Begum
Background and prophecy
One of the objections against Ahmadiyyat is that the Founder of the Movement had made a prophecy that Muhammadi Begum, daughter of Mirza Ahmad Beg, would be married to him, but that the marriage did not take place and this prophecy was proved false.
Mirza Ahmad Beg, the father of Muhammadi Begum, wanted Mirza Ghulam Ahmed's assistance in a matter requiring some family property in regard to Mirza Ahmed Beg's sister whose husband had been missing. Mirza Ghulam Ahmed claimed to receive a revelalation regarding this matter making it conditional on Mirza Ahmed Beg giving his daughter to Mirza Ghulam Ahmed:
Tell him to establish a relationship with you by giving his elder daughter in marriage to you and thus to obtain light from your light. Tell him that you would agree to the transfer of the land as he has requested and show him other favors in the event of this marriage taking place. Tell him that this would be a covenant between you and that if he accepts it he will find you the best acceptor on your side and that if he does not accept it and his daughter is married to someone else that marriage would not prove a blessing either for his daughter or for himself. Tell him that if he persists in carrying out any different design he will become subject to a series of misfortunes, the last of which would be his death within three years of the marriage of his daughter to someone else. Warn him that his death is near and will occur at a time when he does not expect it. The husband of his daughter will also die within two years and a half. This is a divine decree. (A'ina-i-Kamalat-i-Islam, p. 572)
Mirza Ghulam Ahmed also claimed that Muhammadi Begum's family was irreligious.
These people wrote a letter to me in which they reviled the Holy Prophet, peace and blessings of Allah be upon him, and denied the existence of God and demanded proofs of my truth and of the existence of God. They published this letter and supported the non-Muslims of India and exhibited extreme wickedness.(A'ina-i-Kamalat-i-Islam, p. 568)
In 1888, Mirza Ghulam Ahmed wrote:
The Omnipotent and Omniscient God has asked me that I should seek the hand of the elder daughter of this man (Ahmad Beg); should tell him that good conduct and courtesy to be shown to him would depend on this (i.e. his acceptance of the marriage proposal) ; her marriage with me would be a source of blessing and a sign of mercy for her father; and that he would have his share in all those blessings and mercies which have been laid down in the leaflet dated 20 February 1886 but if he declines to marry her, then the girl would meet an extremely tragic end. The other person to whom she would be married would die within two and a half years after the day of wedding,' and so would die the father of the girl within three years, and her household would be afflicted with discord and poverty and adversity, and during the intervening period the girl would encounter several events of unpleasant and grievous nature.(Ai'na-i-Kamalat-i-Islam, pa 286. It has also been reproduced by Qasim Ali Ahmadi in Tabligh-i-Risalat, Vol. 1, pp. I I 1–18.)
Criterion between truth and falsehood
Mirza Ghulam Ahmed also claimed this prophecy as a criterion of judging the veracity of his religious claims:
"This should be clear to the people that there, can be no better criterion of testing our truth or falsehood than our prophecy. ( Ai'na-i-Kamalat-i-Islam, p. 288.)
The prophecy was further emphasized in various revelations of Mirza Ghulam Ahmed such as:
"And they ask thee if this is true. Say: Yes, by my Lord, it is true and you cannot prevent it from taking place. We have Ourselves wed thee to her. There is none to change My words. And on seeing the sign they will turn their faces aside and will say: This is a thorough deception, and a thorough magic." (Asmani Faisla, p. 40. )
The claim of the prophecy appears even more emphatically as
By way of prophecy the Exalted God revealed it to this humble one that ultimately the elder daughter of Mirza Ahmad Beg, son of Mirza Ghulam Beg of Hoshiarpur would be married to me. These people would resort to great hostility and would place obstacles in the way, but in the end, it would surely take place. The Exalted God would, by all possible means, bring her to me, whether as a virgin or a widow, and would remove all impediments, and would, of necessity, fulfil this task, and none would be able to prevent it. (Izal-i-Awham, p. 198. )
Mirza Ghulam Ahmed also attempted to put pressure on the part of the family that was in opposition to his proposed marriage with Muammadi Begum. He asked his son, Fadhl Ahmed to divorce his wife Izzat Bibi since she was opposed.
"After Muhammadi Begum's marriage, Fazl Ahmad did divorce Izzat Bibi. Another son of the Mirza, Sultan Ahmad, and his mother, were also of the same view as the members of Muhammadi Begum's family. Hence, consistent with what he had said earlier, the Mirza declared Sultan Ahmad to be no longer regarded as his son. Besides, he disinherited him and divorced his mother." (Tabligh-i-Risala, Vol, Il, p. 9.)
Efforts for a married Muhammadi Begum
The prophecies did not end with the Begum's marriage. After her marriage, Mirza Ghulam Ahmed maintained his stance.
It is true that that woman has not been married to me. But she will certainly be married to me as has been stated in the prophecy. She has been married to Sultan Muhammad, I, say truly that in this court (i. e. the world) where people have laughed at things which were not from me, but from God, a time will come when the events will take a strange turn and the heads of all will be downcast with remorse.
The woman is still alive. She will inevitably come to my wedlock. I expect this to happen, rather, I have full faith in this. These are divinely-ordained matters and are bound to-occur. (Al-Hukm, 10 August 1901, also cited in Qadiani Mazhab and Tahqiq-i-Lathani)
First Khalifatul Masih amends the prophecy
The first successor (Khalifatul Masih) to Mirza Ghulam Ahmed and his disciple, Hakeem Noor-ud-Din defended the prophecy on the grounds that it can be fulfilled via marriage at any point in the future with a descendent of the female line of Muhammadi Begum marrying someone from the male line of Mirza Ghulam Ahmed:
Now, I would like to remind all the Muslims who have had and still have faith in the Noble Qur'an that since those addressed in it include also their offsprings, successors and those like them, then, can this prophecy not include the daughter, of Ahmad Beg, or the daughter of that daughter ? Does your law of inheritance not apply the regulations regarding daughters to their daughters ? And are the offsprings of the Mirza not his agnates ? I had often told dear Mian Mahmood (Mian Bashiruddin Mahmood, a son of the Mirza and the second head of the Qadiani movement after Hakim Nuruddin. ) that even if the Mirza were to die and this girl did hot enter into his wedlock, my adoration of him would remain unshaken. (Review of Religions, Vol. VII, no. 726, June and July, 1908, p. 279 (cited from Qadiani Mazhab).
However, Ghulam Ahmad’s followers contend that the historical facts about this particular prophecy are in favour of his truth as the Prophecy was in parts and conditional upon the status quo of certain circumstances and future attitude of the individuals about whom the prophecy was made, hence did not require absolute fulfillment.
Ghulam Ahmad’s followers claim that the background of the prophecy was related to the scenario wherein the family of Mohamamdi Begum had begun to turn away from Islam, adopting an atheistic attitude and under influence of Hindu customs had begun to regard marriage among cousins as foul. Moreover, they had also begun to abuse and denounce The Prophet Muhammad, particularly criticizing his marriage to Zaynab bint Jahsh (daughter of Muhammad’s aunt). Even a book to this effect was distributed widely by these people, about which Mirza Ghulam Ahmad wrote:
When the scurrilous book came to my hands I read therein such a grossly abusive language against the Most High God and His Holy Prophet as would lacerate the hearts of the believers and rip open and rend the Muslims' minds. The profane words, it appeared to me, would tear asunder the very heavens. So I shut myself in a room and prostrated before the Great God of the heavens and the earth and prayed most humbly: O my Lord, O my Lord, help Your servant and disgrace Your enemy. Respond to me, O Lord respond to me. How long will they mock you and your Messenger? I beseech you of your mercy, O Ever Living, Self Subsisting Helper!
(A'inah Kamalat Islam, p. 569)
It is claimed his prayer was answered and God revealed to him
We have seen their wickedness and transgression, because of which a grievous punishment shall come upon their heads. Their women, We shall make them widows, and orphan their children. Their places of residence We shall destroy and demolish, so that they may bear the fruit of their deeds. But We shall not strike them with a single blow, but slowly that they may turn to the truth and become repentant.
(ibid., page 569-570)
His followers point out the Ghulam Ahmad repeatedly published his prophecies to be conditional upon repentance and 'turning to the truth' and repeatedly admonished Muhammadi Begum's family to seek forgiveness.,
It is also pointed out that consequently, Muhammadi Begum's uncle, Mirza Nizamud-Din suffered greatly when his twenty-five-year-old daughter died leaving behind an infant child. Then Nizamud-Din died himself leaving behind a son and a daughter, both of whom accepted Islam at the hands of Ghulam Ahmad. Nizamud-Din's brother, Mirza Imamud-Din was also survived by one daughter, Khurshid Begum who, consequently, like her cousins also swore allegiance to Mirza Ghulam Ahmad. Another brother of Mirza Nizamud-Din, Mirza Kamalud-Din left Qadian to become a recluse and spend the rest of his days in the graveyards of India. He is said to have repented later for his actions.
It so happened that Muhammadi Begum's father, Ahmad Beg required some assistance from Mirza Ghulam Ahmad in matters of estate, hence he turned to him seeking his assistance. Ghulam Ahmad though willing to assist him, undertook an Istikhara (special supplication) as was his custom, before returning to Ahmad Beg and claimed that "The All Powerful, the All Wise directed me to ask for the hand of the elder daughter of Ahmad Beg in marriage" (Tazkirah, p. 202).
Muhammadi Begum's brother lost his life at which occasion Mirza Ghulam Ahmad offered his condolences to the boys father, stating:
You might be feeling ruffled at heart on account of me, but the Omniscient knows that the heart of this humble one is absolutely pure and I wish you well in every way. (Life of Ahmad, p. 245)
Muhammadi Begum's grandmother and one of her sisters are also said to have become the victims of the prophecy even though they were very old and died their natural deaths. Then shortly after Mirza Ahmad beg married his daughter, Muhammadi Begum to someone else he himself died of typhoid hence fulfilling the prophecy to the effect that he would 'die within three years of the marriage of his daughter. After his death the family are said to have repented, had ceased to be abusive and had turned towards Islam. 
Followers of Ghulam Ahmad say that the prophecy was further elaborated as:
I am making not one, but six predictions: (1) I will be alive at the time of the wedding of Muhammadi Begum (2) Mirza Baig will also be alive at the time of the wedding of his daughter (3) Mirza Baig will die within three years of the date of the wedding (4) The Groom will also die within two and half years of the date of the wedding (5) Muhammadi Begum will remain alive until she becomes my wife (6) Despite disagreement of all her relatives, she will finally marry me.
His followers claim that the prophecy read in totality shows that it was in parts and with the aim to bring the family of Muhamadi Begum to “turn to the truth and become repentant” even though there is no such thing mentioned in the overall prophecy. (A'inah Kamalat Islam, page 569), and hence was conditional upon them not repenting. In fact Mirza Ghulam Ahmad was personally averse to the idea of this marriage as he wrote in a letter dated 20 June 1886, “Come what may, I am determined to keep away from and avoid this marriage until I am forced unto it by an express command of the Most High God." His followers point out that after Muhammadi Begum’s marriage parts 1–3 of the prophecy were fulflled as predicted, culmnating in the death of Muhammadi Begum’s father within 6 months of her marriage. It is claimed that after fulfillment of the 3 parts, the stated conditions changed, i.e., the remaining family of Muhammadi Begum repented from turning away from Islam and hence the remaining parts of the prophecy did not to pass. In the word of Mirza Ghluam Ahmad:
I have in earlier announcements mentioned some of the letters which reached me from these people [relatives of Muhammadi Begum], expressing repentance, fear and turning to truth. If this principle is not true according to the Quran and the Bible that the period specified in a prophecy of threatened punishment can be delayed, then the objection of every critic is right and justified. But if from the Quran and the Bible it is repeatedly proved that the time of punishment can be postponed if repentance and fear is shown then it is the height of dishonesty for anyone calling himself a Muslim or a Christian to object to this which is proved from the Holy Quran and earlier scriptures....
The matter can be easily decided. Persuade Sultan Muhammad to publish an announcement charging me with falsehood. Then if he should survive whatever term is appointed by God the Most High, I may be condemned as a liar. ... It is essential that the threatened death be withheld from him until that time comes which makes him bold and audacious. If you want to make it come quickly, then go and embolden him and make him a denier and bring an announcement from him, and then see the spectacle of Divine power.
(Anjam Atham, pp. 29 and 32)
The husband of Muhammadi Begum himself wrote in 1921, some years after Mirza Ghulam Ahmad’s death.
My father-in-law, Mirza Ahmad Beg, in fact died precisely in accordance with the prophecy. But God the Most High is also the most merciful. He listens to other men also, and showers His mercy on them. ... I state upon my conscience that the prophecy relating to the marriage has not left any doubt whatsoever in my mind. As for the bai`at [i.e. taking the Pledge to join the Movement], I declare upon solemn oath that the trust and faith which I repose in Hazrat Mirza sahib is, I think, not possessed even by you who have entered the bai`at.
(Al-Fazl, 9 June 1921)
Unfortunately the critics of this prophecy have mentioned that Alfazl was the official news paper of Ahmadiyya Jamaat and they actually forged this letter. The conclusive proof of the prophecy being unfulfilled is that Mohammadi Begum was never divorced.
The son of Muhammadi Begum also expressed his acceptance to the fulfilment of the prophecy in the following words:
My grandfather, Mirza Ahmad Beg died as a result of the prophecy and the rest of the family became frightened and hence reformed themselves. An undeniable proof of this is that most of them joined Ahmadiyyat (Al Fazal:26 February 1923)
It is pointed out that amongst those who repented and pledged their allegiance to Islam at the hands of Mirza Ghulam Ahmad were: Omrun Nisa Bibi (widow of Mirza Ahmad Beg and mother of Muhammadi Begum), Inayat Begum and Mahmooda Begum (sisters of Muhammadi Begum) and their brother Mirza Muhammed Beg, Mirza Isaac Beg (son of Muhammadi Begum), Mirza Ahmad Hassan (son in law of Mirza Ahmad Beg), Mirza Gul Muhammad and his sister (the only surviving children of Mirza Nizamud-Din), Hurmat Bibi (maternal aunt of Muhammadi Begum) and her daughter, Khurshid Begum.
Sources and references
-  "His Holiness" X-rayed by Mirza Masum Beg, p. 47–48
- The False Prophecies of a False Prophet, irshad.org
-  Prophecies of Hadhrat Ahmad, A critical Study, Naeem Osman Memon, Pages 10-23
- The Prophecy about Muhammadi Begum: Compiled by Dr. Zahid Aziz
- http://irshad.org/qadianism/propheca.php Mohammadi Begum's point of view
- Mirza Ghulam Qadiani's predictions on Muhammadi Begum, irshad.org. (a) Aaiana-e-Kamalat-e-Islam Dar Khazain, Vol. 5, P. #572, (b) Tableeg-e-Resalat, Vol. 1, p. 61 -- Collection of Posters-102, Vol. 1 -- Hashia; Feb. 20,1886, (c) Aaina-e-Kamalat-e-Islam Dar Roohani Khazain, P. 325/57
- Original references in (Urdu): Qaumi Digest - Qadiani number p-85, from khatm-e-nubuwwat.org
- Original references in (Urdu): Haraf-i-Muhrimana by Ghulam Jilani Barq p. 220, from khatm-e-nubuwwat.org