Maulvi Muhammad Ahsan Amrohi was initially working as a Mullah in the state of Bhopal, he worked exclusively for Nawab Siddiq Hasan Khan, who was the husband of the Queen of Bhopal, it seems that MGA sent him his Braheen-e-Ahmadiyya in 1880 or 1882, I am not sure which volume, however, Nawab Siddiq Hasan Khan tore up the book and sent it back to MGA in that condition. This could have been 1885 also. In 1890, Nawab Siddique Hassan Khan of Bhopal died and it seems that Syed Maulvi Muhammad Ahsan Amrohi was jobless. In 1891, he helped MGA with secret information about the debate with Maulvi Muhammad Bashir Bhopali. After Noorudin died (1914), he left Ahmadiyya and it is unclear what religion he joined, however, it seems like he became a Lahori-Ahmadi. Muhammad Ismail Ghulam Kibria, Ahmad Hasan and Sayyid Muhammad Ya‘qub were his sons, Nawab Muhammad Ali KhAshab-e-Sidq-o-SafaAshab-e-Sidq-o-Safauneration for Molvi Muhammad Ahsan. In a letter to Nawab, MGAQ writes “whatever remuneration (payment) you have fixed for Molvi Ahsan, plz send a sum of 20 Annas to him to Qadian and remaining amount may be sent to his son Syed Muhammad Ismail to Shah Ali Sarai Amroha. As per Ashab-e-Sidq-o-Safa, which was written by Nasrullah Khan Nasir and Asim Jamali, published by Ziaul Islam Press Rabwah in 2007 and 2011. Ahsan Amrohi died in 1926.
He was a member of the Majlis-i-Ulema of Nawab Siddique Hassan Khan of Bhopal State in India.
Syed Maulvi Muhammad Ahsan of Amroha was still living in Bhopal. He wrote letters to MGA and helped MGA with his debate with Maulvi Muhammad Bashir Bhopali.
_____________________________________________________________________________________________1891, December 27-29
Amrohi was at the first Jalsa Salana in 1891, he was seated on the stage, right next to MGA
See page 417—
Maulvi Muhammad Ahsan Amrohi lived exclusively in MGA’s house (1892)
Just like all the people in the inner circle of MGA, he lived exclusively with MGA and led prayers in the Masjid Mubarak, Maulvi Abdul Kareem and Noorudin also led the prayers in this tiny mosque which was the personal office of MGA(see page 430). MGA barely went into his own house and never taught his children anything about Islam. It is unclear whether or not Maulvi Muhammad Ahsan Amrohi’s children or wife also lived with him in Qadian, however, it seems unlikely.
In 1892, Maulvi Muhammad Ahsan Amrohi became a paid Mullah of MGA and took the lead in several debates
Ahmadiyya sources tell us Amrohi was the first paid mullah of Ahmadiyya (See Dard), starting in late 1892, he then began touring the countryside and helping MGA with debates. He also began editing MGA’s ilhams and other articles and books.
He disagrees with MGA’s claim of prophethood.
He defends MGA’s announcement of prophethood (Eik Ghalti Ka Izala), however, he only defends the part about MGA not being an independent prophet.
Al-Hakam of 24 May 1902, Maulana replied in these words:
“Mujaddad, Muhaddath, and Nabi, all these words (pertaining to the Promised Messiah) are
synonymous, therefore elucidation in any of the two ways is correct and both these elucidations are found in the Book and the Sunnah-e-Sahiha. This clearly means that the Promised Messiah, according to the terminology of the Shari‘ah, is a Muhaddath and only in the dictionary meaning can he be called a Nabi.
Al-Hakam of 21 October and 10 November 1903:
“In the hadith, ‘Lam yabqa min an nabuwat-e-illal mubashsharat’ (Nothing is left of
prophethood except mubashsharat [good tidings]). Exception is continual or uninterrupted and al in al-mubashsharat is beneficial for distinction. Thus, in brief, the meanings of the hadith are that nabuwat has two parts: one pertains to commandments, whether those about fariaz o wajbat (duties and obligations), or about halal and haram (permitted and unpermitted), and the other part, which are mubashsharat (good tidings), under which all mubashsharat (good tidings), whether those pertaining to anzarak (warnings) or bashsharat (good news) are included. From these two parts, the part or type which relates to mubashsharat continues till the Day of Judgement. Evidently, when out of the two parts of nabuwat (prophethood) one part is continuous, therefore nabuwat-e-juzvi (partial prophethood) continues. Yes, nabuwat-e-kulli (complete prophethood) has been terminated.” (See the Hope Bulletin, a Lahori-Ahmadi newspaper, retrieved on 12-26-2019).
Ahmadiyya leadership published books by Maulana Sayyid Muhammad Ahsan of Amroha on 30th May 1907–See Al-Badr.
Zikre Habib page No. 158-159. By Mufti Sadiq Qadiani
May 26th, 1908, Nooruddin nominates Amrohi as a possible choice for Khalifa
As we all know, Amrohi was highly praised in Ahmadiyya, this is another example, further, by 1909, almost all of MGA’s closest team of writers were forced to move out of MGA’ house, it is unclear if Amrohi also had to move out, however, by 1915, he was living in his ancestoral town of Amroha.
He comments on Mahmud Ahmad’s famous essay on Takfir from April (See “Truth about the Split”). “In my opinion, in the discussion on the subjects of Kufr and kafir, you have fully discharged your duty of conveying the message. Henceforth, there is no more need for you to devote your attention to this subject. As the Holy Quran says, ‘They can never do you any harm so long as you are yourself rightly guided’.”
He writes: “”Prophethood among the Followers of Muhammad”” by Maulana Sayyid Muhammad Ahsan of Amroha, Oct-1913, in Tashhizul Azhan.
When Nooruddin died (1914), Amrohi was the first to nominate Mirza Basheer-uddin Mahmud Ahmad for the Khilafat
However, just 2 years (1916) later he seems to have been bought out by the Lahori-Ahmadis, he switched sides even after reviewing Mirza Basheer-uddin’s books of 1915, which forcefully promoted the prophethood of MGA. Mirza Basheer-uddin Mahmud Ahmad covered this topic extensively here (see page 195) and many others…
1914, April to December
He seems to go missing.
His son, Sayyid Muhammad Ya‘qub, reads “Qaul Al_Fasl” to his father (see Truth About the Split) and he approves of the prophethood of MGA.
Mirza Bashiruddin Mahmud Ahmad sent a deputation of ‘ulamas to Maulana Amrohi. Maulana Abdul Rahman Misri was one of the members of this deputation. He wrote that one day in a one-on-one discussion with Maulana Amrohi, he asked him when he paid attention to the
beliefs of the Lahore Jama‘at. Maulana in reply mentioned the letter of Qazi Akmal which diverted his attention to research the beliefs of both sections, and that when he found out that Mirza Bashiruddin Mahmud Ahmad was not willingly prepared to make amends in his beliefs which ran contrary to the MGA’s then he published a declaration of the renunciation of the bai’at which he had taken at the hands of Mirza Bashiruddin Mahmud Ahmad, and thus he joined the fold of the Ahmadiyya Anjuman Ishaat-e-Islam, Lahore. Thereafter he also announced the dismissal of Mirza Bashiruddin Mahmud Ahmad from the Khilafat (See the Hope Bulletin, a Lahori-Ahmadi newspaper, retrieved on 12-26-2019).
1915, roughly December
He wrote “Mubahsa-e-Rampur”, Qazi Akmal (one of the Khalifa’s secretaries, he was also the editor of Tashizazul Adhan)wrote a letter to him saying that Maulana, in his book, had supported the views of Maulana Muhammad Ali. It came as a big surprise to him as what he had written in the book was a presentation of the beliefs of the Promised Messiah.
The grandfather of the Khalifa, Mir Nasir Nawab goes around British-India and defames Syed Muhammad Ahsan Amrohi. Insiders tell the world that these two had a business deal in place, Amrohi would help Mirza Basheer ud Din Mahmud Ahmad become Khalifa, and Mir Nasir Nawab would forgive his debt. It seems that Mir Nasir Nawab had let the Amrohi borrow lots of money in terms of a wedding, the Amrohi did not have the means to pay back the loan, he thought he could pay it back via getting the Khilafat for Mahmud Ahmad, he was wrong.
He seems to have written a letter wherein he denounced the Khilafat of Mirza Basheer ud Din Mahmud Ahmad. We are unsure where it was published, however it as published as an introduction to a book by Muhammad Ali entitled, “Two Sections of the Ahmadiyya Movement” which seems to have been published in 1966. See here–http://www.aaiil.org/text/books/mali/twosectionsahmadiyyamovement/twosectionsahmadiyyamovement.pdf
He wrote two books, “Khatam-an-Nabiyin” and “Ismohoo Ahmad”, in which he explained that the beliefs of the Promised Messiah were not contradictory to the belief of Khatam-an-Nabiyeen in any way and the prophesy of Ismohoo Ahmad in the Qur’an pertains to the Holy Prophet Muhammad, peace be upon him. He also wrote “Al-Qaul-Al-Mummajjid”.
_____________________________________________________________________________________________He died in 1926
As per Ashab-e-Sidq-o-Safa, he died in 1926. He was 80+.
His books remain in Urdu and unexplored:
- Al-Fawaid Al-Aaidah
- Al-Furqan fi Jawab Al-Burhan
- Al-Mu’iza-tul Hasanah bil-Kitab wa Al-Sunnah (No. 1)
- Al-Qaul ul-Mumummujid fee Tufseer Ismo-hoo-Ahmad
- Al-Siraj-ul-Wahaj fee Bayan-ul-Miraj
- Fak al-Shak
- Mobaahisa Satta Zarooree ba Taqreeb Rampuri
- Sawa’ al-Sabil
- Sirr-ush-Shahadatain fee Bayaan Zibah-ush-Shaatain
- Zaruri I’lan
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