Mirza Ahmad Baig (also spelled Beg) from Hoshiarpur was the father of the famous Muhammadi Begum, she was his eldest daughter(see Dard pages 175-176), he died on 9-30-1892. He was married to the elder sister of Mirza Imam ud Din, Mirza Nizam ud Din and Mirza Kamal ud Din, her name was Umar un Nissa (possibly in 1874). Their father was Mirza Ghulam Muhi-ud-Din, this was Mirza Ahmad Baig’s father-in-law. Umar-un-Nissa and Ahmad Baig had 4 children, 2 daughters, Inayat Begum and Mahmooda Begum and 2 sons, Mirza Mahmud Baig (See Haqiqatul Wahy, online english edition, page 697)and Muhammad Baig. Ahmadiyya sources claim that they all eventually converted to Ahmadiyya (see Dard page 336 and See Haqiqatul Wahy, online english edition, page 697 ). The Mirza family at Qadian and the Baig family at Hoshiarpur knew each other very well, in fact, MGA’s sister (Murad Bibi) was married to Mirza Ahmad Baig’s elder brother, Mirza Muhammad Baig in roughly the 1840’s, she died and had no children. Mirza Ahmad Baig’s sister was also married to another cousin of MGA, Mirza Ghulam Hussain, the son of Mirza Ghulam Haidar, who was the brother of Mirza Ghulam Murtaza and Mirza Ghulam Muhi ud Din. In the below, we will give a chronological explanation of MGA’s interactions with Mirza Ahmad Baig, his brother-in-law. Finally, it is rumored that Mirza Ahmad Baig was a follower of Nawab ud din Ramdasi, as was Mirza Sultan Muhammad and Muhammadi Begum.
Mirza Ahmad Baig’s siblings
—-Elder brother—Mirza Muhammad Baig who was married to MGA’s only sister (Murad Bibi). They had no children at all. Mirza Ahmad Baig had wanted MGA to sign over the property to him in 1888. It is unclear whether MGA’s sister was still alive in 1888.
—-Sister–Imam Bibi, she was married to MGA’s first cousin, Mirza Ghulam Hussain in the 1850-60’s era. He was missing from roughly 1863 to 1888.
—-Sister—Hurmat Bibi, she was married to Mirza Ali Sher Baig from Iqbal Ganj, Ludhiana. They had a daughter that was married to MGA’s son (Mirza Fazl Ahmad) in roughly the early part of the 1880’s. Mirza Ali Sher Baig was thus MGA’s brother-in-law from his first marriage. Mirza Ali Sher Baig was MGA’s first wife’s (also named Hurmat Bibi) elder brother.
In 1888 MGA claims that he mentioned a prophecy to Mirza Ahmad Baig a few years back (See Dard, page 172). However, this is lie. MGA was on good relations with Mirza Ahmad Baig until his father died and court cases were issued between the Mirza family in terms of land disbursement wherein MGA lost (1884).
Feb, 20th 1886
MGA publishes his famous announcement vs. Lekh Ram and about the Promised Son. By 1888, MGA was connecting his proposed marriage with Muhammadi Begum to this prophecy also.
June 8th, 1886
MGA writes letters to Noorudin wherein he claims that his God is ordering him to marry again for a 3rd time, and to thus have 3 wives. These were published after MGA died , hence, they are tampered with.
June 20th, 1886
MGA writes another letter to Nooruddin wherein he says that he is afraid that he is commanded by his God to marry a 3rd time, and this is unavoidable (See Dard pages 173-174) .
February of 1888
Ahmadiyya sources tell us that in roughly February of 1888, Mirza Ahmad Baig seems to have came to Qadian and asked MGA to make a deal. The issue was that Mirza Ahmad Baig’s sister (Imam Bibi) had been married to MGA’s cousin: Mirza Ghulam Hussain. Mirza Ghulam Hussain had went missing for roughly 25 years (1863 to 1888). He had lots of land in his and his wife’s possession, his wife possessed it for 25 years, however, per the rules of the Mirza family (Not Islam), if a person died with no children his land would revert to other family members. However, this is unislamic, we are unsure where this tradition came from, however, the Mirza family was always playing this land-grabbing game. Mirza Ahmad Baig and his sister (Imam Bibi) knew that when Imam Bibi would die, the land would revert to MGA at 50% (+Mirza Sultan Ahmad) and 50% to his cousins (see Nuzul ul Masih, via the 2009 online edition of Tadhkirah, pages 190-191) . MGA knew that Mirza Ahmad Baig was desperate for concessions. MGA then asked for his daughter in exchange for signing over the property to Mirza Ahmad Baig’s sister.
May 10th, 1888
The maternal uncles of Muhammadi Begum, Mirza Nizam-ud-Din and Mirza Imam-ud-Din, and also others of their party, not only publicized this matter verbally but also had Hazrat Mirza’s letters printed in newspapers to ensure the widest publicity. Thus, the Nur Afshan published a letter from MGA to Ahmad Baig (See Dard, page 172).
The Arya Patrika, Lahore, page 5 also covered the story (See Dard, page 172).
July 10th, 1888
In his Ishtihar he declared that if she was not married to MGA her father would die within three years of her marriage to anyone else, and her husband would die within 30 months and that other calamities would also overtake the family. This was to be a sign for MGA’s cousins and relations, who dared to flout the authority of the Supreme Being (See Dard, page 330).
July 15th, 1888
MGA publishes another announcement about his cousins and their upcoming deaths.
By August of 1888, the entire Mirza family was against MGA and his marriage proposal for his niece. The list includes all family members of MGA, which includes both of his sons, and all of his cousins (see Mujadid e Azim, online abridged version, pages 228-268, specifically page 253).
Aug 1888 to July 1890
2 years of total silence on this topic.
July 17th, 1890
MGA wrote a letter to Mirza Ahmad Baig offering him condolence at the death of his son, Mahmud (See Dard, page 331).
April 7th, 1892
Muhammedi Begum was married to Sultan Muhammad (see Dard, page 334).
September 30, 1892
Mirza Ahmad Baig dies (See the 2009 online edition of Tadhkirah, page 188).
Ainah Kamalat-e-Islam is published which contains MGA’s prophecy about Mirza Ahmad Baig and Muhammadi Begum.
The winter of 1893
MGA and his team of writers mentions the death of Mirza Ahmad Baig as a sign of MGA’s truth. See “Shahada-tul Quran”, in english as “Testimony of the Quran”, see here a link to the english translation by the Lahori-Ahmadi’s.
“””(1) Mirza Ahmad Baig of Hoshiarpur should die within the limit of three years; (2) then his son-in-law, the husband of his elder daughter, should die within two and a half years; (3) Mirza Ahmad Baig should not die before the day of his daughter’s wedding; (4) the daughter too must not die before she is married, and then widowed, and then married a second time; (5) my humble self too should not die till all these events take place; (6) and then she should be married to myself. Obviously these events are not in human control. [Note 6]”””””
Ahmadiyya newspapers report on 18 August 1902: Mirza Ahsan Baig formally requested to be part of the Ahmadiyya Jamaat. He was the grandson of Mirza Ahmad Baig, son-in-law of Mirza Ahmad Baig and brother-in-law of Muhammadi Begum. He was married to one of the younger sisters of Muhammadi Begum.
“””About eighteen years ago, I had an opportunity to visit Maulavi Muhammad Husain Batalavi, Editor of Isha‘atus- Sunnah at his house. He asked me whether I had received any revelation lately and I mentioned to him the revelation, which I had already mentioned several times to my friends:
[Arabic] A virgin and a widow.
I interpreted this to him and to all others to mean that: God has intended to bring two women to me in marriage—the first time a virgin and the second time a widow. The first part of the revelation, relating to a virgin, has been fulfilled By Allah’s grace, I have four sons from that wife. I await fulfilment of the part about the widow. “””[Tiryaqul-Qulub, p. 34, Ruhani Khaza’in, vol. 15, p. 201](See Also, the 2009 online edition of Tadhkirah, pages 50-51).
November of 1902
In MGA’s book, “Ijazi i Ahmadi” or “The Miracle of Ahmad”, the 2019 online english edition, page 16:
“””What is more, when they speak of the son-in-law of Ahmad Baig, they never tell the people that a part of the prophecy has already been fulfilled within the stipulated period; i.e. Ahmad
Baig died within the given time-frame and that the second part of the prophecy awaits fulfilment. They also withhold the fact that it was a prophecy of wa‘id [warning] and was subject to certain conditions as is evident from the revelation:
توبی توبی فإن البلاء علٰی عقبك
Repent, repent for misfortune is about to befall your progeny.
Which had been published a number of times. It was obviously natural to be overcome by fear after witnessing a death like that of Ahmad Baig, and it was this fear that caused the deferment of the fulfilment of the second part of the prophecy. For indeed such is divine practice regarding the prophecies of wa‘id. However, the malicious opponents of mine never mention these facts; instead, like the Jews they distort facts and make speeches that create doubts in the hearts of ignorant people.””””
In “Haqiqatul Wahy”, MGA mentions Mirza Ahmad Baig on pages, 219-220, 231, 233, 237, 238, 280, 492, 493, 576, 577, 696, 697, 710, 714, 715. MGA basically says that even though Muhammadi Begum was still alive and married with children, the prophecy was conditional and thus fulfilled.
“… The fear of Ahmad Baig’s death overcame them, which resulted in him nullifying one part of the prophecy.” (Badr, 23 April 1908, p.4). http://www.alhakam.org/the-prophecy-of-ahmad-baig-a-great-sign/.
June-July 1908, Nooruddin comments on the failed prophecy of Muhammadi Begum
“””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).
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