Divine Marriage with Mohammadi Begum Part 1
Date: Wednesday, October 07 @ 03:31:35 CEST
Topic: The Prophecies of Mirza Ghulam

Anti Ahmadiyya Movement in Islam 31st March 2000

The Divine Marriage

by Dr. Syed Rashid Ali

Part I This problem relates to the family life of Mirza Ghulam and normally such problems should be of little interest to a historian. But the family lives of such people who proclaim a divinely-ordained status, no longer remains a private matter, for there are lessons to be learnt. There are millions of people who strive for the hands of ladies of their choice. Some succeed and some don't. If unsuccessful, they move on. But this claimant of prophethood, made it an issue out of it. He propagated this Divine Marriage as a sign of the truthfulness of his claims to prophethood. He even boasted: This should be clear to people that there can be no better criterion of testing our truth or falsehood than our prophecy. He failed miserably but he could not accept the marriage of this poor girl to someone else. This so-called claimant of prophethood over the years kept pursuing her with his repeated prophecies of her ultimate marriage with him before his death. But Alas! He passed away from this world with this desire unfulfilled.  

Mirza Ghulam married only two ladies during his lifetime. First at the age of 12 - 14 years with his maternal uncle's daughter. Sultan Ahmad and Fazal Ahmad were born out of this wedlock. Second marriage was done at around 50 years of age in Delhi with Nusrat Jehan Begum who sons were Mahmud Ahmad (the 2nd Khalifa), Basheer Ahmad (the author of Seerat-ul-Mahdi) and Mubarak Ahmad.

For several years after the second marriage, Mirza kept having floods of inspirations and dreams informing him of further marriages. But since Allah AlMighty wanted to show to the world that the Messiah of Qadian was devoid of Eternal Blessing of Divine Gnosis and Communion with Allah and that his source of inspirations and dreams were not Rehmani but shaitani in origin, therefore all such inspirations and dreams proved false. After the 2nd marriage with Nusrat Jehan Begum, no other woman could enter into his wedlock. However it is worth reading an account of his attempts to get married 3rd time because it sheds light on the character of this man but more so because he had made this 3rd marriage a sign of his truthfulness.

Now just read ahead the grandiose prophecies of Mirza Ghulam.

The Prophecy regarding marriage with two ladies - A Virgin and A Widow

According to Mirza Ghulam, before the 2nd marriage he had received an inspiration regarding two marriages: A virgin and a widow. Thus he wrote:

"Ask Shaikh Mohammad Hussein Batalvi under oath that is this not true that before this marriage which took place in Delhi, once I was present in his house. He asked me to relate some inspiration, I related to him a fresh inspiration which I had received in those days and proving this marriage and its second part. And it was this: 'Bikrun wa Thayabun' which means that it is destined that one marriage will be with a virgin and then after that with a widow. I remember this inspiration and I hope not that Mohammad Hussein has forgotten it. I remember his house where sitting on the chair I described this inspiration and there was no trace of Ahmad Baig's (daughter's) story in those days and there was no mention of this second marriage either. Thus if he thinks then he should know that this was a sign of God, whose one part he had seen (marriage with Nusrat Jehan Begum) and the second part concerning the widow, he will see it some other time." (Zamima Anjam-e-Atham P.14, Roohani Khazain Vol. 11 P. 298)

Mirza got married to Nusrat Jehan Begum, a virgin,  in 1884. First part of the inspiration was fulfilled, now only the second part of marriage with a widow remained. But two years later, on 20th February 1886, Mirza Ghulam got an inspiration informing him that several ladies would be coming into his wedlock. He wrote:

"Then God the Merciful gave me the gladtiding, saying: Your house will be filled with Barakah and I will complete my bounties on you and from the Blessed ladies, who will come to you after this (Nusrat), your family will grow greatly." (Tabligh-e-Risalat vol.1 p.60, Collection of Advertisement vol.1 p.102)

But after this inspiration, neither Mirza Ghulam got married again nor could he get hold of any blessed or un-blessed ladies. Had he somehow got married to Mohammadi Begum, probably he would have twisted and turned this inspiration to fulfill it, but the honorable Allah did not want to turn a fabrication into a fact. When Mirza published his inspiration regarding several ladies coming to him, someone by the name of Munshi Mohammad Ramzan ridiculed this inspiration in a local newspaper, Punjabi Akhbaar, dated 20th March 1886. Mirza Ghulam wrote:

"In the advertisement of 20th February 1886, this inspiration was published from God that He had given me the gladtiding that 'Several blessed women will come into your wedlock after this advertisement and they will bear children'. Regarding this inspiration Munshi Mohammad Ramzan Sahib says: Inspirations are of several kinds, for good people, good ones, and to adulterers, about women." (Tabligh-e-Risalat vol.1 p.90)

On 8th June 1886, Mirza wrote to Hakeem Nuruddin:

"The favours of God that are upon this humble-one, I always want to relate some of them to my friends. Thus to you as well, who are among the sincere friend, I want to describe this prophecy of one day. Probably 4 months ago, it was revealed to this humble-one that 'A son, strong with two powers, perfect in outer aspect and inside, will be given to you, his name will be Emanuil and Basheer'. Until this moment I had thought that this son would be born to this wife (Nusrat). But now frequent inspirations are indicating that 'soon you would have to marry again and it has been decided by Allah that a pious-natured and good-mannered lady would be given to you and will bear children.'  The surprising thing in this is that when I had this inspiration, then in the dream state 4 fruits were given to me, three of them were mangoes but one was very big green coloured, it did not resemble the fruits of this world. I think that that fruit which did not resemble the fruits of this world, is the same blessed son, because the meaning of fruits is sons. And when the gladtiding was given regarding this pious-natured wife and along with it four fruits were given in dream, in which one fruit was different, then its meaning is obvious. Now my opponents, who are blind, objects that why a son was not born this time. In my opinion before the birth of this son, it seems necessary that this 3rd marriage should take place, because in this 3rd marriage, there are indications of sons being born. Probably the time for this 3rd is near. Let us see where God intends this thing to take place. Numerous inspirations have been received in this regards and God's intention seems somewhat forceful." (Maktoobat-e-Ahmadiyya Vol.5 P.5-6)

On 20th June 1886, Mirza wrote to Hakeem Nuruddin:

"What this humble wrote to you, it was in friendly way to inform you about the secrets of inspirations, because it is the habit of this humble-one that to increase to power of faith of friends, some hidden things are told. And the real condition of this humble-one is that ever since I had received this divine indication about the 3rd marriage, I am worried and i cannot refrain from the Will of God... Initially I had tried to get cancelled this divine order, but repeated inspirations and dreams are proving that this is the Destiny (Qadhaa-e-Mubrim)." (Maktoobaat-e-Ahmadiyya vol.5 No.2 P.8)

It should be noted that destiny is of two types: Qadhaa-e-Mu'aliq (Hanging Destiny) and Qadhaa-e-Mubrim (Inevitable Destiny). Mu'aliq is something which can be altered by prayers, medicines, alms. Mubrim is something which is fixed and inevitable and will never be postponed. Thus the 3rd Marriage of Mirza was an Inevitable Destiny which could not be postponed under any cir*****stances. But despite admitting to the effect, Mirza did not marry 3rd time and that Inevitably Destined Marriage for which inspirations had been raining on him for a long time, never materialized, proving him to be a liar in his claims.

Now let us see how desperately Mirza Ghulam tried to fulfill these inspirations regarding 3rd marriage.

3rd Marriage 1888 to 1892

In 1888, Mirza Ahmad Baig, father of Mohammadi Begum, came to Mirza Ghulam seeking his help in the settlement of a piece of land. Mirza Ahmad Baig was a close relative:

He was the husband of his cousin (paternal uncle's daughter - Umerun Nisa)He was the brother of his brother in law. Mirza's sister was married to the brother of Ahmad Baig.He was the maternal uncle of Izzat Bibi, wife of his son, Fazal Ahmad.His wife was the sister of Mirza's brother, Ghulam Qadir.He was the brother in law of his another maternal cousin, Mirza Ali Sher Baig. Ali Sher was the brother of Mirza Ghulam's first wife, whom Mirza had left without even divorcing her.His sister was married to Mirza's another paternal cousin, Ghulam Hussein.Mother of Mohammadi Begum, Umerun Nisa, was the daughter of Mirza Ghulam's paternal uncle, Ghulam Mohiuddin. Thus she was the niece of Mirza Ghulam (and therefore had been having an eye on her for a long time)

The above account shows in detail the relationship between Mirza Ghulam's and Mohammadi Begum's family. Mohammadi Begum was the niece of paternal cousins of Mirza Ghulam, used to stay with her mother mostly in Qadian where their house was adjacent to Mirza's house. Some books mention that she used to be very beautiful, staying adjacent to Mirza's house, he had lot of opportunities to see her. That may be one reason for his desire to marry. However there was no way of getting her parents to agree to give her hand in his. After all who would marry their teenage daughter to an old man who already has two wives with a lot of children. Besides they were Sunni Muslims and as such opposed his religious claims. But the beauty of Mohammadi Begum was over powering and may be the motivating factor behind these so-called divine inspirations.

When her father came seeking help of Mirza to solve the problem of some disputed land, Mirza, who had been having an eye on his daughter, Mohammadi Begum, saw his chance. He agreed to help him but asked for her hand in marriage in return, although she was half his age.  He therefore wrapped it in the form of a Divinely Inspired Act. The letter of Mirza Ghulam which was published in the 10th May 1888 edition of Nur Afshan Newspaper and later in his advertisement of July 1888 gives a detailed account of this story.

"The uncle of Mohammadi Begum who consider me liar and cunning in my claims, had been seeking a heavenly sign from me. Therefore several times prayers were made for them. thus that prayer was acknowledged and God made this arrangement that the father of this lady (Ahmad Baig) came to beg me for a necessary task. Its details are this that the one sister of Ahmad Baig was married to one of my cousin, Ghulam Hussein. Ghulam Hussein vanished some 25 years ago and there was no news about him. His land, whose ownership rights are mine, was endorsed in government papers in the name of sister of (Ahmad Baig) (who was the wife of Ghulam Hussein). Presently this man (Ahmad Baig), with the permission of his sister, wanted that that land, whose value is Rs 4000 - 5000, get transferred to his son, Mohammad Baig, as a gift. Therefore the gift deed was written by his sister and since this deed without my permission was useless, then this man (Ahmad Baig) came to us with great humility, so that we may sign it. Just when I was about to sign, ... I thought of doing a Istikharah ( a way to find Allah's willingness in any act). Then after repeated request from this man, Istikharah was done. That istikharah turned out to be the time of showing the Heavenly Sign, which God showed in this manner." (Roohani Khazain Vol. 5 P.285-286; Collection of Advertisements vol.1 p.156-157)

In the advertisement of 10th July 1888, he wrote further:

"The Omnipotent and Omniscient God has asked me that I should seek the hand of the elder daughter of this man (Ahmad Baig); should tell him that good conduct and courtesy to be shown to him would depend on this; 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 February 20, 1886 (about the promised son), 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." (Roohani Khazain Vol. 5 P.285-286; Collection of Advertisements vol.1 p.156-157)

In his another book, he said regarding this prophecy:

"By way of prophecy the Exalted God revealed it to this humble one that ultimately the elder daughter of Mirza Ahmad Baig, son of Mirza Gaman Baig Hoshiarpuri, would be married to me. These people would resort to great hostility and would place obstacles in the way, but in the end, it surely would 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, fulfill this task and none would be able to prevent it." (Izala-e-Auham, Roohani Khazain vol.3 p.305)

Heavenly Sign: The Divine Reason for this Marriage The reason that Mirza Ghulam tells us for this divine marriage was the following:

"These people considered me LIAR and CUNNING in my claims of inspirations and used to make various kinds of objections on (Mirza's) Islam and (Mirza's interpretation of) Holy Quran and asked me for a Heavenly Sign. For this reason several times prayers were conducted for them. Thus that prayer was granted and to show the sign God created this opportunity that the father of this girl came to me for a necessary task....... (and Mirza grabbed the opportunity)" (Aina-e-Kamalaat-e-Islam, Roohani Khazain vol.5 p.285)

Divine Marriage - A Test of Mirza's Truth and Lies Thus after publicising this prophecy, he declared:

"This should be clear to people that there can be no better criterion of testing our truth or lies than our prophecy." (Roohani Khazain Vol. 5 P.285-286; Collection of Advertisements vol.1 p.156-157)

The prophecy however did not materialised. One might think that there might be a misunderstanding on the part of Mirza to interpret the Divine Inspirations. But there was no question of such a possibility. Mirza Ghulam was so full of confidence, so full of arrogance, and challenging the opponent with such dire consequences on the strength of his inspirations that any presumed mistake was out of question. In his own words:

"The prophecies which are presented before the opponents for the purpose of vindicating some claim, contain a peculiar kind of light and guidance, since the inspired ones who, by concentrating their attention on God, generally succeed in having a clear concept of their meanings and nature." (Izala-e-Auham p. 202, Roohani Khazain vol.3 p.  )

Mirza not only made this prophecy a yard stick of his truth and lies but also a criterion of victory or defeat of Islam:

"Then when I repeatedly meditated in order to seek clarification and elaboration of the prophecy, it was made known to me that God has decreed that the elder daughter of the addressee (Ahmad Baig) will ultimately be married to this humble one (after all impediments have been removed) and this event will make irreligious people Muslims, and provide guidance to the misguided." (Roohani Khazain Vol. 5 P. 285-286; Collection of Advertisements vol.1 p.156-157)

The exact inspiration that was revealed in Arabic on this occasion was this:

"They have rejected Our signs and they were ridiculing them from before. So God will be your helper in dealing with those who are obstructing this task and ultimately We will bring this girl back to you. There is none who can put off the words of God. Your God is that Omnipotent, whatever He Wills that happens. You are with me and I am with you; and you shall shortly reach the stage whereat you shall be praised. This means that even though the stupid and ignorant people indulge in vilification and utter unbecoming words for you, out of their inner corruption and invidious understanding, but they will ultimately feel ashamed after they have witnessed the succour of God and as a result of the manifestation of the truth, there will be praised for you all round." (Roohani Khazain Vol. 5 P.285-286; Collection of Advertisements vol.1 p.156-157)

Father of Mohammadi Begum rightly felt offended with such publicity about his daughter, which in Indian culture is considered to be extremely shameful. His only fault was that he went to Mirza Ghulam seeking a favour. And this so-called prophet/messiah behaved in a manner which even an ordinary man would be ashamed to act. He did not consider his relationship, his age nor even his self proclaimed religious status. He shamefully tried to take advantage of the situation. People might have still forgiven him and forgotten the matter, had Mirza left it alone. And worst was still to come.

He was so full of confidence, that he kept reiterating it in an increasingly forceful manner. He boasted:

"Wait for the (fulfillment) of prophecy mentioned in the announcement of 10th July 1888, along with which there is also appended this inspiration: 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 and will say: This is thorough deception, and a thorough magic." (Asmani Faisla p.40, Roohani Khazain Vol.4 P.350)

 In his letter addressed to the ulema and spiritual leaders (Pirs) of India, Mirza wrote in Arabic:

“Predestination is bound to prevail and God has finally decreed it and so the time for it (i.e. marriage) will inevitably come. By the One who has sent to us Muhammad al Mustafa and made him the best of  Messengers and the best of creatures, verily this is truth and you will see it and I shall make this news the criterion of my truth and falsehood. And I did not say this until I was informed about it from God.” (Anjam-e-Atham P.223)

Emphasizing the significance of this prophecy and stressing it to be the sign of God, he said:

“In respect of this (Prophecy) some of the fair minded Arya authors have also borne witness that if this prophecy  were fulfilled it would  indeed be an act of God. And this prophecy is against harsh people who it seems have drawn the sword of enmity and spite, and  whosoever knows  the state they are in, will be well aware of the great significance of this  prophecy. Everyone who will read the announcement, no matter how prejudiced he is, is bound to agree that the content of the prophecy  is beyond the capacity of man.” (Izala-e-Auham p.199)

April 16,1891 - Mirza started having doubts about the prophecy but his god reassured him

Once he became ill and he thought that he was going to die. He was apprehensive about the fulfillment of this prophecy, he received  fresh inspiration reassuring him. He wrote:

“ Soon after this prophecy was revealed and was yet to be fulfilled, just as it has not been fulfilled as yet, that is by April 16,1891, this humble one encountered a severe ailment bringing me so close to death that I got even my will drawn up. At that critical moment the prophecy almost came before my eyes and it appeared that the last moment had come and that the next day would be my day of funeral. At that time I thought of this prophecy that may be it had some other meaning which I had not understood. Then in that  critical condition I received the inspiration:

'This thing is truth from thy Lord. Why do you doubt?' " (Izala-e-Auham P.199)

Once again he was reassured. Mirza's marriage with Muhammadi Begum was a settled matter, a matter which had been decided upon in the heavens and hence there was no possibility of any alteration. He announced  that this was not only the criterion of his veracity but also of the veracity of the One who had communicated it to him. And since he considered himself  to be the  true representative and advocate of Islam and his own prestige to be synonymous with the prestige of Islam, he regarded the matter as one involving the victory of Islam itself.

Mirza stoops to Conquer

But as luck would have it Mirza Ahmad beg spurned the proposal and decided to give his daughter in marriage to another of his relative, Mirza Sultan Muhammad. Mirza Ghulam came to know of it. Owing to his exuberant enthusiasm and his intense confidence in regard to his ultimate success, the matter had already been widely publicised. It had been mentioned in newspapers and magazines and had become talk of the town. Hindus, Sikhs and Muslims all were keenly interested in the developments of this case. Mirza's divine marriage affair had suddenly become more important than any royal marriages. Numerous challenges that he had published from time to time had rendered the matter extremely delicate and complex. The members of the girl's family, who had religious differences with Mirza Ghulam and whose self-respect had been hurt by public announcements by Mirza, categorically rejected Mirza's proposal. However from Mirza's point of view the matter had become so serious that the establishment of matrimonial relationship had become a matter of grave importance for him, a test of his truthfulness and lies. He had announced the prophecy in such categorical and definite terms that it was hard for him to back out of that position or even to reinterpret the prophecy to mean something else  than what it apparently meant.

Theoretically, however, Mirza believed that the inspired person should strive for the fulfillment of his own prophecies and that there was nothing incompatible between this effort and his position as the recipient of an inspired prophecy.  It was because of this view that he himself had the eastern  minaret constructed at Qadian for it had been mentioned in the Hadith concerning the return of Jesus.

"If divine revelation makes something known as prophecy, and if it is possible that a man should fulfill it without fanning up a fitnah and resorting to illegitimate means, then making efforts for the fulfillment of such a prophecy is not only permissible, but also commendable (masnoon)." (Haqeeqat-ul-Wahi p.191)

Following the same principle, he set out to persuade, by all possible means, the father and other relatives of Muhammadi Begum to accept his proposal. He resorted to all the means of inducement and intimidation which he could possibly employ. In his request as  well as the announcement  of July 10 1888, both these aspects of inducement and intimidation are quite evident. In the event of the acceptance of the proposal of marriage he had promised Divine reward, whereas in the case of its rejection, he had threatened them with wrath of God.

Letters to various relatives

Once it became clear that father of Mohammadi Begum is determined to get her married to Mohammed Sultan, a man from Lahore, he started writing letters to various relatives. He wrote letters to her father Mirza Ahmad Beg, to her uncle Mirza Ali Sher Beg, to her aunt and to other relatives, anyone who could have  exerted some influence on the decision about this marriage. He asked all these people with great  meekness and humility to use  their good offices in his favor.

Mirza Sher Ali Baig was the son of Mirza Ghulam's real maternal uncle. Mirza Ghulam's first wife who was the mother of his two sons, Sultan Ahmad and Fazal Ahmad, was the sister of Mirza Sher Ali. Mirza Ghulam had kept her 'mu'aliqa' for years. Mu'aliqa means hanging, Mirza Ghulam had literally kept her hanging for a number of years; neither would he keep her in his house nor he would divorce her with ther result that for years the poor lady was staying with her parents. Mirza Ghulam also refused to pay for her sustenance allowance. Mirza Sher Ali was also uncle of Mohammadi Begum, his wife was the sister of father of Mohammadi Begum. In addition he was also the father of Izzit Bibi, the wife of Fazal Ahmad son of Mirza Ghulam.

Because of the manner in which Mirza Ghulam had treated his 1st wife, all these relatives were quite angry with him. However when Mirza Ghulam came to know that Izzat Bibi, his daughter in law and wife of his son, Mirza Fazal Ahmad, and the  mother of Izzat Bibi, the wife of Mirza Ali Sher Baig (who was  also the aunt of Muhammadi Begum), were opposed to his proposal and favoured the marriage of the girl to Mirza Sultan Muhammad, he was infuriated and he wrote letters to them. Qazi Fazal Ahmad Ludhianvi had printed these letters in his book 'Kalima Fazl-e-Rehmani'. These letters were preserved with Mirza Sher Ali Baig, from whom Shaikh Nizauddin of Raahol obtained them and gave it to Qazi Sahib. These letters are reproduced here to shed light into the mentality of this man who claimed to be the Divinely appointed reformer of Islam/Messiah/Mahdi. (Raees-e-Qadian by Abul Qasim Dilawari p.142-147; Qadiani Mazhab by Prof Ilyas Burni)

1st Letter:

On 2nd May 1891 Mirza Ghulam wrote to his brother in law, Mirza Sher Ali Baig:

“My Affectionate Mirza Sher Ali Sahib. Assalamo alaikum wa rehmatullah. God knows very well that I had never treated you as separate and I consider you a nice mannered, good natured person and steadfast on Islam. But now what I am going to tell you, it will hurt you a lot. For the sake of God I want to break my relations with them who consider me who think of me as small and do not care about religion. You know that regarding Mirza Ahmad Baig's daughter, how much my hostility is there with them. Now I have heard that on the 2nd or 3rd of Eid that girl is going to get married and people of your household are included in these discussions. You understand that the participants of this marriage are my stiff enemies, rather they are enemies of Islam. They want Christians to ridicule, and please the Hindus and do not care about the Religion of Allah and His Rasool. And they have firmly decided about me that I should be disgraced and blackened my face. They are about to use the sword from their side. NOW IT IS GOD's WORK TO SAVE ME. IF I AM FROM HIM, HE WILL DEFINITELY SAVE ME. If the people of your household had joined together and tried to persuade your brother, why should he not have given his consent? Do I belong to a low caste so that it would be a shame to marry the girl to me? On the other hand he kept on seconding my propsal, but quite recently I have been left at the mercy of his bother and now all have united on the question of the girl’s marriage. What do I have to do with a girl? She might be married to anyone. This was merely a test, those whom I considered to be my own and from whose daughter I wanted to have offsprings and my heirs are now thirsty of my blood. They are now after my honour and want me to be put to shame and to have a blackened face. It is up to God to dishonour whomsoever He wills. But so far as these people are concerned, they indeed want to hurl me into the fire. . . . . . Since I am such a low-caste then there is no reason to keep relation with my son. Therefore I have written to them that if you do not abstain from your intention (of marriage of Mohammadi with someone else) and will not stop your brother with this marriage, then as you want, my son Fazal Ahmad will also not be able keep your daughter in his wedlock. Instead as on the one end Mohammadi's marriage with someone else is taking place on the other end Fazal Ahmad will divorce your daughter. If he does not divorce her, then I will disinherit him. But if you fight with Ahmad Baig for me and stop him from his intention, then I am yours with my heart and soul, and Fazal Ahmad, who is now in my control, I will correct him in every respect and will try to organise everything for your daughter and my wealth will be their wealth. Thus I am writing to you as well that take advantage of this opportunity, and write a strongest letter to Ahmad Baig that he should stop and instruct your household that they should fight their brother to stop him, otherwise I SWEAR UPON GOD, I WILL BREAK ALL THESE RELATIONSHIPS FOREVER. If Fazal Ahmad wants to become my son and inheritor then he will keep your daughter in his house when your wife's happiness is proven; otherwise as soon as I go, all relations are broken... From: Khaksar Ghulam Ahmad, Ludhiana, Iqbal Gunj dated May 2, 1891.” (Kalma-e-Fazl-e-Rehmani by Qazi Fazal Ahmad, collection of letters of Mirza Ghulam to the relatives of Mohammadi Begum. cited in Qadiani Madhhab and Raees-e-Qadian)

4th May 1891 Reply of Sher Ali Baig to Mirza Ghulam:

"My brother Mirza Ghulam Ahmad. Assalamo alaikum. I recieved your letter. It is your kindness that you consider me nice-natured and pious. But I do not accept your concocted prophethood and pray to Allah that may He keeps me on the way of pious ancestors and give death on it... What can I do about Ahmad Baig. He is a simple muslim. Whatever has happened, is because of you. Had you not spoiled your faith and started claiming to recieve inspirations, had you not threatened with death, nor would he have refrained from you. This is true that you proposed as a relative, but think yourself that if in your place is Ahmad Baig and you are in his place, then say by God, what things would you consider before accepting the proposal? If Ahmad Baig had asked for this marriage and he had been a collection of sickness, over 50 years of age and on top of that he had surpassed even Musailma Kazzab (Musailma Kazzab was a false claimant of prophethood) in his claims, then would you have given the hand of your daughter?

You should not have gone out of control while writing the letter. There are girls in every house and the system of the world progresses in such manner. There is no harm if you get her a divorce, this will be a new tradition of prophethood and you will have to accept the blackness of ignomony on your face. As far as the bread is concerned, God will provide it from somewhere, if not fresh, dried will do, but that dried is better which is earned by ones efforts.

I am writing to Brother Ahmad Baig, and I am also sending your letter alongwith. But I cannot do anything in his presence and what right does my wife has to ask for her brother's daughter the proposal of an eternally sick man whose mental illness has progressed to divinity .... yes if he accepts himself, then me and my wife will not object. You write to him personally, but your pen has become used to writing harsh and strong words. As much as it is possible, refrain from such writings and try to beg and request.

Khaksaar, Ali Sher Baig, Qadian dated 4th May 1891" (Nawishta-e-Ghaib by Khalid Wazirabadi pp.126-128, cited in Qadiani Mazhab by Prof Burni p.463)

4th May 1891 2nd Letter: Around same time he wrote following letter to the wife of Mirza Sher Ali Baig (she was paternal aunt of Mohammadi Begum)

"Mother of Izzat Bibi should know that I have received this news that within few days Mohammadi is getting married. I HAVE ALREADY SWORN UPON GOD THAT WITH THIS MARRIAGE I WILL BREAK ALL RELATIONS, NO RELATIONSHIP WILL REMAIN. Therefore I am telling in the way of advice that make your brother Ahmad Baig understand and cancel this intention and in whatever way you can make him understand do it. And if this does not happen then today I have written letters to Molvi Nuruddin and Fazal Ahmad that if you do not refrain from your intentions then Fazal Ahmad should send divorce paper for Izzat Bibi. And if Fazal Ahmad refuse to write divorce paper, he showed be disinherited and after me he should not be considered my heir and not a single paisa should he inherit. Thus I hope that a conditional divorce paper would come from him, whose text would be that if Mirza Ahmad Baig does not stops from marrying Mohammadi to someone else, then from the same day when Mohammadi marries someone else, Izzat Bibi gets three divorces. Thus writing like this, here as Mohammadi gets married to someone else, there Izzat Bibi will get divorce from Fazal Ahmad. Thus this is conditional divorce and I swear upon God, there is no other way except accepting it. And if Fazal Ahmad refuses, then I will immediately disinherit him and he will not get a single grain from my inheritence. And it would be better for you if you make your brother understand now. I am sorry that I wanted everything good of Izzat Bibi and with my efforts everything good would have turned out but destiny dominates a person. Remember I have not written anything in bluffing manner, I have sworn on God that I will do exactly as it is and God is with me. The day marriage takes place, marriage of Izzat Bibi will no longer remain valid.

From: Mirza Ghulam Ahmad, Iqbal Gunj, Ludhiana May 4, 1891"

4th May 1891 3rd Letter: From Izzat Bibi to her mother. It was written on the instructions of Mirza Ghulam.

"From Izzat Bibi to Mother. At the moment think of my destruction and ruin. Mirza Sahib treats me nicely. If you can talk to your brother, then you can convince him, otherwise, I will be divorced and I will be too much disgraced. If you do not agree then take me from this place soon, since it is not nice to stay here."

On this letter Mirza ghulam wrote with his pen: "As Izzat Bibi has stressed if the marriage cannot stop then without delay send someone from Qadian to take her away." (Mirza was staying in Ludhiana those days, and probably Izzat Bibi was also staying with him.)

Just in these three letters, one can discover so many un-Islamic statements - Fabrication in the name of God, Breaking the relations, Oppression, swearing for an oppresive act, making a false oath, taking revenge from an innocent person, ordering someone to divorce, to disinherit a legal heir, fabricating an inspiration etc. etc.

This article comes from Anti Ahmadiyya - Anti Qadyanis - Anti Mirza Ghulam Ahmad - Anti IslamAhmadiyya - Anti MTA TV - Anti Alislam.org

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