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Maulvi Muhammad Ahsan Amrohi lived exclusively in MGA’s house

Intro
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, I am not sure which volume, however, Nawab Siddiq Hasan Khan tore up the book and sent it back to MGA in that condition.

The references
“””This misfortune encountered by Navvab Siddiq Hasan Khan was the result of a prophecy of mine which is mentioned in Barahin-e-Ahmadiyyah. He had torn up my book Barahin-e-
Ahmadiyyah and sent it back to me in that condition. I had then prayed that his honour might be torn up and that is what came to pass. [Tatimma Haqiqatul-Wahi, p. 37 footnote, Ruhani Khaza’in, vol. 22, p. 470 footnote].””” (also see Tadhikah, 2009 edition, online edition, pages 186-187).

“””Navvab Siddiq Hasan Khan… threatened non-Muslims with the sword of the Mahdi and was at last seized. His title of Navvab was revoked and he wrote very humbly to me requesting me to pray for him. Considering his situation pitiable, I supplicated for him and God the Almighty
addressed me and said:

[Urdu] His honour has been saved from being shattered.

…Finally, after some time he received orders of the Government to the effect that Siddiq Hasan Khan’s title of Navvab should be restored. [Tatimma Haqiqatul-Wahi, p. 37, Ruhani Khaza’in, vol. 22, p. 470] (also see Tadhikah, 2009 edition, online edition, pages 186-187).

Some brief commentary on this statement of MGA from 1907
MGA was fond of claiming to made prophecies many years before and then claiming then afterwards…there are many instances of this type of behavior.  Nawab Siddiq Hasan Khan seems to have fell out of favor with the British govt. in the mid-1880’s.  However, MGA was silent….MGA must sent him the Braheen before that..most likely 1879, nonetheless, MGA never published this prophecy til roughly 20 years later.

Maulvi Muhammad Ahsan Amrohi knew of MGA thru the correspondance with Navvab Siddiq Hasan Khan
This is the context from wherein Maulvi Muhammad Ahsan Amrohi knew MGA or had heard of MGA.  Maulvi Muhammad Ahsan Amrohi was a follower of the Ahle-Hadith sect, he also knew Maulvi Nazir Hussain, who had read out MGA’s nikkah in 1884 in Delhi, he was the founder of the Ahle-Hadith sect.

The rulers of the state of Bhopal contributed heavily to the financing of the Braheen-e-Ahmadiyya in 1878
In Braheen e Ahmadiyya vol. 1 (1879), MGA published a list of contributors, these are those people who sent MGA money for 50 volumes of material, and 300 arguments on Islam (see page 3, BA-vol-1, online edition, https://www.alislam.org/library/books/Barahin-e-Ahmadiyya-Parts1-2.pdf).

The list
1. Nawwab Shah Jahan Begam, GCSI, CI, Ruler of Bhopal
2. Nawwab Alauddin Ahmad Khan Bahadur, Ruler of
Loharu
3. Maulavi Muhammad Charagh Ali Khan, Assistant
Deputy to the Prime Minister of the State of Hyderabad
Deccan
4. Ghulam Qadir Khan, Minister of the State of Nalagarh,
Punjab
5. Nawwab Mukarramud-Dawlah Bahadur, Hyderabad
6. Nawwab Nazirud-Dawlah Bahadur, Bhopal
7. Nawwab Sultanud-Dawlah Bahadur, Bhopal
8. Nawwab Ali Muhammad Khan Bahadur, Ludhiana,
Punjab
9. Nawwab Ghulam Mahbub Subhani Khan Bahadur, Ra’ise-
A‘zam, Lahore
10. Sardar Ghulam Muhammad Khan, Ra’is, Wah
11. Mirza Saeed-ud-Din Ahmad Khan Bahadur, Extra
Assistant Commissioner, Ferozepur

(See BA-vol.1, page 3)

Nawab Siddiq Hasan Khan died in 1890 and Maulvi Muhammad Ahsan Amrohi lost his job
As soon as Maulvi Muhammad Ahsan Amrohi’s employer died…he was thus out of a job, he immediately wrote an essay in support of MGA and moved to Qadian later in mid 1891.

15 years after Maulvi Muhammad Ahsan Amrohi moved to Qadian for employment, MGA fabricates a prediction that he claims to have had in 1891
Once it so happened that I was reading the poem of N‘imatullah Wali in which he has prophesied about my advent, has even mentioned my name, and has foretold that
the Promised Messiah would appear at the end of the thirteenth century of the Hijrah. Moreover, he has written a couplet concerning me [in Persian]: It means that the one who is
destined to come will be both the Mahdi and ‘Isa; both names will apply to him and he will make both these claims. While I was reciting this verse, I received the revelation:

This meant: [Persian] I see Maulavi Sayyed Muhammad Ahsan of Amroha has given up his
post in Bhopal State so as to pass his time near the Promised Messiah appointed by God and to strive in support of his claim.

This revelation is also mentioned in the paper “”Qadian”” dated
September 1, 1902, but the first line has instead of . Unless the narrator made a mistake, it seems that this revelation has two renderings. Allah knows best. [Mirza Bashir Ahmad]

This was a prophecy that was very clearly fulfilled afterwards. [Haqiqatul-Wahi, p. 333, Ruhani Khaza’in, vol. 22, p. 346] (see also Tadkirah, 2009 edition, online edition, page 227).

Amrohi was at the first Jalsa Salana in 1891, he was seated on the stage, right next to MGA
See page 417—http://www.muslim.org/bookspdf/tgr1/tgr1.pdf

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, starting in late 1892, he then began touring the countryside and helping MGA with debates.

Maulvi Muhammad Ahsan Amrohi and his 2 sons were listed in MGA’s list of 313 in 1896
His two sons were Muhammad Ismael Ghulam Kibria and Ahmad Hasan.

In 1900, he disagrees with the new prophethood of MGA
https://ahmadiyyafactcheckblog.wordpress.com/2016/09/30/maulvi-abdul-kareem-claims-prophethood-per-mga-maulvi-amrohi-disagrees/

In 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.

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 other…

He died in 1919
His books remain in Urdu and unexplored, https://www.google.com/search?q=amrohi&sitesearch=aaiil.org


Life sketch of Maulvi Syed Muhammad Ahsan Amrohi

Taken from: http://www.aaiil.org/text/articles/hope/2007/hope200712_lifesketchsyedmuhammadahsanamrohi.pdf

(Part I of a two-part article.)

[English translation by Choudry Masud Akthar, Secretary, AAIIL, Hayward, California of Yaad-eRuftagaan

(Biographies of Prominent Members of the Lahore Ahmadiyya Movement), Volume 1.]

Maulana Syed Muhammad Ahsan Amrohi was one of the stalwarts and leading ‘Ulama of the Ahmadiyya Movement. He was one of the favoured persons who stood in the closest circle of the supporters and followers of the Promised Messiah. During his stay in Qadian, which used to be for quite long periods, he used to be the khateeb and imam of Masjid-i-Mubarak, where the Promised Messiah used to offer his Friday prayers behind him. His khutbahs were like an ocean of Qur’anic subtleties which quenched the spiritual thirst of hundreds of those who offered their Friday prayers in that masjid. His khutbahs were published in the Ahmadiyya Movement’s newspapers and are available in the Jama‘at’s library for all those who would like to benefit from the spiritual and intellectual power of his sermons.

Before joining the Ahmadiyya Movement, Maulana Amrohi was an elect member of the Majlis-i-Ulema of Nawab Siddique Hassan Khan of Bhopal State in India. Nawab Siddique Hassan Khan had a deep  – 5 – interest in religious knowledge and had gathered around him a majlis from amongst the eminent ‘Ulama of the time from the Indian Sub-continent by employing them on high salaries. These ‘Ulama used to provide him with research material from which he wrote and published some outstanding books on Hadith and the teachings of the Qur’an. Maulana Amrohi was one of these research scholars and was held in high esteem for his learning. The Qur’anic verse, “Allah grants knowledge to whom He likes from amongst His slaves,” applies perfectly in the case of Maulana Mohammad Ahsan Amrohi. Those who had the good fortune of seeing him or keeping company with him attest that he was one of the ‘Ulama-iRabbani
whose hearts were full of the light of iman. Whatever deductions he made from the Qur’an and
the Hadith was so outstanding that no opponent could ever dispute his arguments. He had not only a deep insight into the teachings of the Qur’an and Hadith but was also an accomplished scholar in Sarf, Nahve, Fasalat, Balaghat, Mantiq and Philosophy.

Sign of the truth of the Promised Messiah
When in 1891 Hadhrat Mirza Ghulam Ahmad claimed to be the Promised Messiah, prophesies about whose advent were to be found in the Hadith, the ‘Ulama of India became his sworn enemies and issued a fatwa of kufr against him. The Promised Messiah received an ilham in the form of Persian verse, which reads:

“””Az Pae aan Muhammad AhsanRa- Tariq-i-Roozgar mei Benaam””

“”(For that purpose I see Muhammad Ahsan giving up his worldly subsistence or worldly desires)””

This ilham of the Promised Messiah proved true when, soon after, Maulana Syed Muhammad Ahsan Amrohi quit his high-paying job with Nawab Siddique Hassan Khan and joined the Ahmadiyya Movement and settled down at Qadian. This further shows that Maulana Ahsan Amrohi was held in great honour in Nawab Siddique Hassan’s Majlis-e-‘Ulama but that was also held in great honour in the sight of Allah that He chose him for this service of the Promised Messiah and filled his heart with the light which enabled him to recognize the Truth of the claims of the Promised Messiah. At a time when joining the Ahmadiyya Movement meant not only being subjected to the worst type of ostracization but also facing all types of hardships, giving up one’s means of income and subsistence, especially when there were no other apparent means in sight of earning a livelihood, was not a mean sacrifice. But without any
care for all these considerations Maulana Syed M. Ahsan Amrohi gave up quite a richly remunerated position and, acting on the Divine Command of “Kunu Ma as Sadiqeen” [Be with the truthful (or righteous ones)] he became the supporter and follower of the one who was raised by Allah as the Promised Messiah and Mujaddad of the 14th Century. He chose to exemplify preferring deen over one’s worldly gains and, giving up a life full of comforts and luxury, he preferred to become a dervish and pass his life in the state of derveshi.

In recognition of the eminence in learning, righteousness and spiritual qualities of Maulana Muhammad Ahsan Amrohi, the Promised Messiah declared him to be one of those angels about whom it is prophesied in the Hadith that the Messiah will appear resting his hands on the shoulders of two angels. The proof of this being that Maulana became a great support for the mission of the Promised Messiah in that he wrote such incontrovertible answers to the objections raised by the opponents of the Promised Messiah that they were silenced.

The Promised Messiah used to ask Maulana M Ahsan to write answers to these objections and his answers served to silence them. He ceaselessly wielded his pen in defense of the Promised Messiah by writing books and publishing replies in the newspapers and magazines of the Movement, thus passing his whole life in this sacred jihad. He wrote about 30 books which contain so much knowledge on the truth of Ahmadiyyat that seekers after truth can benefit from these in any era. Thus Maulana M Ahsan Amrohi shall ever remain a sign of the truthfulness of the Promised Messiah and his mission.

In Al-Wassiyat (The Will) the Promised Messiah has laid down that at least two persons who are scholars of the Deen (i.e. having deep insight in the teachings of the Qur’an and Sunnah and Hadith) should always be included in the Majlis-e-Motamadeen, the body which was authorized to manage and administer the affairs of the Ahmadiyya Anjuman which was declared by him to be his successor. The other condition for being a member of the Majlis-i-Motamadeen laid down by him was that only righteous persons who in right earnest prefer Deen above their worldly concerns should be chosen as members of the Motamadeen and it was further laid down that if were discovered that any member had any mixing of his worldly concerns in his objectives then such member shall be forthwith removed from the membership of the Motmadeen. To fulfil the condition of inclusion of two eminent righteous scholars in the
Motamadeen the Promised Messiah nominated Maulana Syed M Ahsan Amrohi along with Maulana Nurud-Din, who was also made the President of the Anjuman.

Held in great honour by Maulvi Nur-ud-Din
In his speech which he delivered at the passing away of the Promised Messiah, Maulana Nurrudin thus spoke about Maulana M Ahsan Amrohi: “Similarly amongst those who are rendering service to Deen Allah, Syed Muhammad Ahsan Sahib is man of great learning. He is a Syed too. He has rendered such great service to the cause of Deen Allah which renders a person like me feel small. In spite of his old age he has written a lot in support of the Promised Messiah. This is such a great service which only he was capable of doing.”

[In Part 2 we will cover “A few examples from his writings.”]

Life sketch of Maulvi Syed Muhammad Ahsan Amrohi

Intro
This entire entry is taken from the Lahori-Ahmadi newspaper, “The Hope Bulletin”, see the editions of Dec-2007 and Jan-2008.  This is obviously a cover-up-job.  The originals are in Urdu and Ahmadis are fond of mis-translating, editing or leaving out major details.

[English translation by Choudry Masud Akthar, Secretary, AAIIL, Hayward, California of Yaad-eRuftagaan (Biographies of Prominent Members of the Lahore Ahmadiyya Movement), Volume 1.]

Maulana Syed Muhammad Ahsan Amrohi was one of the stalwarts and leading ‘Ulama of the Ahmadiyya Movement. He was one of the favoured persons who stood in the closest circle of the supporters and followers of the Promised Messiah. During his stay in Qadian, which used to be for quite long periods, he used to be the khateeb and imam of Masjid-i-Mubarak, where the Promised Messiah used to offer his Friday prayers behind him. His khutbahs were like an ocean of Qur’anic subtleties which quenched the spiritual thirst of hundreds of those who offered their Friday prayers in that masjid. His khutbahs were published in the Ahmadiyya Movement’s newspapers and are available in the Jama‘at’s library for all those who would like to benefit from the spiritual and intellectual power of his sermons. Before joining the Ahmadiyya Movement, Maulana Amrohi was an elect member of the Majlis-i-Ulema of Nawab Siddique Hassan Khan of Bhopal State in India. Nawab Siddique Hassan Khan had a deep interest in religious knowledge and had gathered around him a majlis from amongst the eminent ‘Ulama of the time from the Indian Sub-continent by employing them on high salaries. These ‘Ulama used to provide him with research material from which he wrote and published some outstanding books on Hadith and the teachings of the Qur’an. Maulana Amrohi was one of these research scholars and was held in high esteem for his learning. The Qur’anic verse, “Allah grants knowledge to whom He likes from amongst His slaves,” applies perfectly in the case of Maulana Mohammad Ahsan Amrohi. Those who had the good fortune of seeing him or keeping company with him attest that he was one of the ‘Ulama-iRabbani whose hearts were full of the light of iman. Whatever deductions he made from the Qur’an and the Hadith was so outstanding that no opponent could ever dispute his arguments. He had not only a deep insight into the teachings of the Qur’an and Hadith but was also an accomplished scholar in Sarf, Nahve, Fasalat, Balaghat, Mantiq and Philosophy.

Sign of the truth of the Promised Messiah

When in 1891 Hadhrat Mirza Ghulam Ahmad claimed to be the Promised Messiah, prophesies about whose advent were to be found in the Hadith, the ‘Ulama of India became his sworn enemies and issued a fatwa of kufr against him. The Promised Messiah received an ilham in the form of Persian verse, which reads: Az Pae aan Muhammad AhsanRa- Tariq-i-Roozgar mei Benaam (For that purpose I see Muhammad Ahsan giving up his worldly subsistence or worldly desires) This ilham of the Promised Messiah proved true when, soon after, Maulana Syed Muhammad Ahsan Amrohi quit his high-paying job with Nawab Siddique Hassan Khan and joined the Ahmadiyya Movement and settled down at Qadian. This further shows that Maulana Ahsan Amrohi was held in great honour in Nawab Siddique Hassan’s Majlis-e-‘Ulama but that was also held in great honour in the sight of Allah that He chose him for this service of the Promised Messiah and filled his heart with the light which enabled him to recognize the Truth of the claims of the Promised Messiah. At a time when joining the Ahmadiyya Movement meant not only being subjected to the worst type of ostracization but also facing all types of hardships, giving up one’s means of income and subsistence, especially when there were no other apparent means in sight of earning a livelihood, was not a mean sacrifice. But without any care for all these considerations Maulana Syed M. Ahsan Amrohi gave up quite a richly remunerated position and, acting on the Divine Command of “Kunu Ma as Sadiqeen” [Be with the truthful (or righteous ones)] he became the supporter and follower of the one who was raised by Allah as the Promised Messiah and Mujaddad of the 14th Century. He chose to exemplify preferring deen over one’s worldly gains and, giving up a life full of comforts and luxury, he preferred to become a dervish and pass his life in the state of derveshi. In recognition of the eminence in learning, righteousness and spiritual qualities of Maulana Muhammad Ahsan Amrohi, the Promised Messiah declared him to be one of those angels about whom it is prophesied in the Hadith that the Messiah will appear resting his hands on the shoulders of two angels. The proof of this being that Maulana became a great support for the mission of the Promised Messiah in that he wrote such incontrovertible answers to the objections raised by the opponents of the Promised Messiah that they were silenced. The Promised Messiah used to ask Maulana M Ahsan to write answers to these objections and his answers served to silence them. He ceaselessly wielded his pen in defense of the Promised Messiah by writing books and publishing replies in the newspapers and magazines of the Movement, thus passing his whole life in this sacred jihad. He wrote about 30 books which contain so much knowledge on the truth of Ahmadiyyat that seekers after truth can benefit from these in any era. Thus Maulana M Ahsan Amrohi shall ever remain a sign of the truthfulness of the Promised Messiah and his mission. In Al-Wassiyat (The Will) the Promised Messiah has laid down that at least two persons who are scholars of the Deen (i.e. having deep insight in the teachings of the Qur’an and Sunnah and Hadith) should always be included in the Majlis-e-Motamadeen, the body which was authorized to manage and administer the affairs of the Ahmadiyya Anjuman which was declared by him to be his successor. The other condition for being a member of the Majlis-i-Motamadeen laid down by him was that only righteous persons who in right earnest prefer Deen above their worldly concerns should be chosen as members of the Motamadeen and it was further laid down that if were discovered that any member had any mixing of his worldly concerns in his objectives then such member shall be forthwith removed from the membership of the Motmadeen. To fulfil the condition of inclusion of two eminent righteous scholars in the Motamadeen the Promised Messiah nominated Maulana Syed M Ahsan Amrohi along with Maulana Nurud-Din, who was also made the President of the Anjuman.

 

Held in great honour by Maulvi Nur-ud-Din

In his speech which he delivered at the passing away of the Promised Messiah, Maulana Nurrudin thus spoke about Maulana M Ahsan Amrohi:

“Similarly amongst those who are rendering service to Deen Allah, Syed Muhammad Ahsan Sahib is man of great learning. He is a Syed too. He has rendered such great service to the cause of Deen Allah which renders a person like me feel small. In spite of his old age he has written a lot in support of the Promised Messiah. This is such a great service which only he was capable of doing.”

A few examples from his writings

As already stated, the Promised Messiah used to ask Maulana M Ahsan Amrohi to write answers to the questions which were asked or sent in writing to the Promised Messiah. Further, very often, answering the objections of opponents was also handed over to him. A few of such answers, as an example of his learning, may be of interest to readers: 1. When, on the publication of Ek Ghalati Ka Izala (A Correction of an Error) was published in 1901, some opponents alleged that Hadhrat Sahib had laid a claim to prophethood. The Promised Messiah asked Maulana M. Ahsan Amrohi to write a reply thereto. [This reply was published in Al-Hakm in 1901 and Sheikh Yaqoob Ali, its editor, had written about it that it was written with the support of ruh-alqudus.] This reply was approved by the Promised Messiah. In it, by giving seventeen quotations from Aik Ghalti ka Azala wherein there is a denial of any claim to prophethood, Maulana goes on to explain that in that ishtahar word Nabi (Prophet) and Rasul (Messenger) had been used in the same sense in which they were used in prior books, that is, simply in their dictionary or partial meanings, and no new claim had been made (in Ek Ghalati Ka Izala). (The English translation of this reply is available in The Ahmadiyya Case.) This reply, as a matter of fact, is the final word on the differences of the Ahmadiyya sections on the matter of the Nabuwat or Mujaddiyat. 2. In 1902, someone asked the Promised Messiah whether the use of the word muhaddath only about Promised Messiah is not proper or permissible. In Al-Hakm 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.

3. In one of his articles which appeared in Al-Hakm of 21 October and 10 November 1903, Maulana wrote:

“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.”

After the passing away of Maulana Nur-ud-Din, Maulana Muhammad Ahsan Amrohi took bai’at at the hand of Mirza Bashiruddin Ahmad. He was one of those persons who proposed Mirza Bashiruddin’s name for Khilafat. He did not know that Mirza Bashiruddin Mahmud considered the Promised Messiah a full-fledged nabi and considered those who had not accepted full-fledged nabuwat of the Promised Messiah as kafir and outside the pale of Islam. When Maulana M. Ahsan’s book Mubahsa-e-Rampur was published, Qazi Akmal 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. This awakened him and he conducted research on the beliefs of Mirza Mahmud Ahmad and found that they were against the beliefs and teachings of the Promised Messiah. He started correspondence with Mirza Bashiruudin Mahmud Ahmad advising him to bring his beliefs in line with those of the Promised Messiah. In view of Maulana’s views, 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 Promised Messiah’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. Afterwards, Maulana M. Ahsan Amrohi 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. Maulana Syed Muhammad Ahsan Amrohi passed away in Amroha when he was in his late eighties. Some of his descendants presently reside in Karachi, Pakistan.

 

 

Maulvi Abdul Karim claims Prophethood per MGA, Maulvi Amrohi disagrees

Intro

I wanted to post some references from Mahmud Ahmad’s 1915 book , “Reality of Prophethood” aka “Haqiqatun Nubuwwat”.  In this reference, Mahmud Ahmad gives the very first announcement of MGA’s prophethood in 1900.  He also explains how only Maulvi Abdul Kareem knew about it and how Maulvi Amrohi was in the dark.

The reference

“At last that event did take place. In the year 1900, Maulavi ‘Abdul Karim, the preacher of the Friday sermon, gave a sermon in which he, used the words Nabi (Prophet) and Rasul (Messenger) for the Mirza. This caused great irritation to Maulavi Sayyid Muhammad Ahsan Amrohawi. When Maulavi ‘Abdul Karim came to know of this, he gave another Friday sermon in which be addressed the Mirza, requesting him to contradict his belief, if he was wrong in considering him to be a prophet and Messenger of God. Afterthe Friday prayers were over, Maulavi ‘Abdul Karim caught hold of the skirt of the Mirza’s apparel and requested him to correct him in his beliefs if they were erroneous. The Mirza turned around and said that he, too, held the same belief. Meanwhile, Maulavi Muhammad Ahsan had been greatly agitated by thesermon and in anger was pacing the floor of the mosque. On Maulavi ‘Abdul Karim’s return, he began to quarrel with him. When their voices rose very high, the Mirza came out of his house and recited theQur’anic verse: “O ye who believe! Don’t raise your Voice above the voice of the Prophet.”

(This event is based on the report of a speech of Sayyid Sarwar Shah Qadiani at an annual conference held in Qadian, and published in al- Fadhl, Vol. X, No. 51, dated january.4,1923)

(See also Haqiqat al- Nubuwat, p 124.[published in 1915])

Conclusion

MGA had multiple ghost writers and scribes.  They didnt all agree on MGA’s claims and it is obvious that they disagreed with each other on the prophethood of MGA.  In fact, after “Correction of an Error” was published in 1901, Maulvi Amrohi wrote a detailed response to an inquiry that MGA may have claimed prophethood….The Maulvi refuted it.  He wrote that MGA had only denied independent prophethood, nothing else.  However, after the split of 1914, Amrohi had initially sided with Mahmud Ahmad and the people at Qadian, in fact, he was the Maulvi who had nominated Mahmud Ahmad for Khalifa, however, after Mahmud Ahmad wrote “Qaul al Fasl” and “Haqiqatun Nubuwwat” (1915)...a few months later, Amrohi had a change of heart and claimed that even though his sons had read these books out to him, he hadnt understood them, he then proceeded to do a 180 degree switch and became a Lahori-Ahmadi, and that was how he was buried.,  

Further, in Aug of 1908, Maulvi Sanaullah accused MGA of only being a prophet for 6 1/2 years.

 

During the writing of Braheen-e-Ahmadiyya, MGA masked his beliefs, he was already asserting that Esa (as) died

Intro
MGA was very sneaky.  All of his claims were revealed slowly and with intentNew information tells us that MGA actually claimed that he was the “promised-messiah” as early as 1889 (see Friedman).  Ahmadiyya leadership has lied about this for years and years and years, they have always edited MGA’s writings to work out the inconsistencies.  Just recently, we posted an essay wherein MGA asserted that Inni-Mutawafeeka, wa Raffa as I shall give you full reward and shall raise you towards Me.   This was on page 398, MGA quoted 3:55 again on page 434, just 36 pages later, this time he defines it as per Sir Syed, and per the opinion that he took in 1891, in Izala Auham.

Braheen-e-Ahmadiyya, Vol-4, page 434
MGA writes out a revelation that he claims came from his GOD to him, this revelation that MGA received is actually 3:55 of the Quran.  MGA claimed over 30+ revelations from his God which were actually verses of the Quran, this behavior of MGA caused him to be declared as a Kafir by the ulema.

یا عیسٰی انی متوفیك و رافعك اليَّ )و مطھرك من الذین كفروا( 2۔ وجاعل الذین اتبعوك
فوق الذین كفروا الٰی یوم القیٰمة۔ ثلۃ من الاولین و ثلۃ من الاٰخرين۔

“”O ‘Isa, I shall give you full reward or cause you to die and shall raise you towards Me, meaning that I shall raise your status or will raise you from the life on earth towards Me, and I shall
grant predominance to your followers over those who disbelieve, until the Day of Judgment.””

See Braheen-e-Ahmadiyya, vol. 4, online english, page 434, edition, https://www.alislam.org/library/books/Barahin-e-Ahmadiyya-Part-4.pdf

MGA gives his commentary on what this revelation means directly underneath it
“””This means that I shall give supremacy to those who follow your beliefs and religion over others in arguments, reasoning, and blessings, until the Day of Resurrection.”””

Or die???  and raise your status?
Per Ahmadiyya leadership, in this era, MGA believed that Esa (as) was alive and allah lifted Esa (As) physically into heaven.  However, as can be easily seen, MGA was already trying to change the meanings of this verse, i.e. 3:55.

MGA missed a sentence when he quoted the verse 3:55
MGA made mistakes all the time, this is probably why he took on ghost writers like Nooruddin, Mufti Sadiq, Maulvi Abdul Kareem and the Amrohi.  Did MGA really miss a sentence or was this verse revealed differently to MGA?  It’s a mystery.  The urdu edition of BA-4 still has 3:55 quoted and as missing the sentence.  Nonetheless, the publishers in 2016, under the order of Mirza Masroor Ahmad have add this note:

“””The Promised Messiah as has written about و مطھرك من الذین كفروا in Barahin-e-Ahmadiyya, vol. 5, Urdu edition, p. 73 (Ruhani Khaza’in, vol. 21, p. 94): ‘This sentence was inadvertently missed in Barahin-e-Ahmadiyya; it means: “And shall clear you of all the accusations and calumnies of the disbelievers.” This revelation has been revealed many times.’”””

^^^Footnote on page 434

The same reference from the 2009 edition of Tadhkirah, page 127
“””[Arabic] O ‘Isa [Jesus] I shall give you full reward or cause you to die and shall raise you towards Me, meaning that I shall raise your status or will raise you from the life on earth, and shall clear you of all the accusations and calumnies of the disbelievers and shall raise your followers above those who disbelieve, till the Day of Judgment. This means that: ‘I shall give victory to your followers and companions over others in arguments, reasoning, and blessings.’ There is a group from among the first ones and a group from among the last ones. In this revelation this humble one is meant by the word ‘Isa.”””

[Barahin-e-Ahmadiyyah, part 4, pp. 556–557 sub-footnote 4,
Ruhani Khaza’in, vol. 1, pp. 664–665 sub-footnote 4]

MGA’s private letters to Mir Abbas Ali on 3:55–from the 1883–1884 era
“””The revelation (3:55) has been repeated so many times that Allah alone knows the count. Sometimes I received it continuously from mid-night till the Fajr time.”””
[Maktubat-e-Ahmadiyyah, vol. 1, p. 67, Letter no. 35, dated November 20 to Mir ‘Abbas ‘Ali Shah]

As a result of receiving 3:55 as a revelation sooooo many times, MGA was urged by Noorudin to claim to be Maseel-e-Masih, aka “The like of the Messiah”
https://ahmadiyyafactcheckblog.com/2016/11/14/mga-confuses-all-of-his-readers-in-1891-as-he-claimed-to-be-the-promised-messiah/

https://ahmadiyyafactcheckblog.com/2017/06/17/nooruddin-urged-mirza-ghulam-ahmad-to-make-the-claim-of-being-like-the-messiah-1882-1884-era/

MGA never wrote that Esa (as) was alive in heaven
It should be noted that MGA never technically wrote that Esa (As) was alive in heaven, ever.  He never wrote it.  He did write that he Esa (As) would return, however, he didn’t give specifics.

https://ahmadiyyafactcheckblog.com/2016/11/12/dard-lied-about-mgas-views-on-esa-as-pre-1891/

Later on, in 1907, MGA explains that his God was trying to tell him that he was the Messiah, but MGA refused to accept
https://ahmadiyyafactcheckblog.com/2016/09/30/mga-explains-how-he-misunderstood-his-prophethood-in-1880-and-realized-it-later-on/

MIrza Ghulam Ahmad vs. Batalvi–1891-1892 era, MGA sent 10 Lanats on Batalvi

Intro
After claiming to be the Messiah in 1891, Batalvi turned on MGA and his team of ghost writers.  Batalvi began his beef with MGA which lasted til MGA died.  MGA even made predictions that Batalvi would eventually join Ahmadiyya and etc, however, like all of MGA’s predictions, those also failed.

A summary of this situation, written by a friend

MIRZA’S FAILED PROPHESY AND 10 CURSES TO MOLANA MUHAMMAD HUSSAIN BATALVI

In his book Aina Kamalat e Islam at page 601-604, Mirza Ghulam Qadiyani writes that Molana Muhammad Hussain Batalvi always criticise me and says i am an uneducated man , incompetent in Arabic language knowledge. He also says that Molvi Nooruddin is only a Hakim and Molvi Ahsan Amrohi is only a munshi. (Clerk). So he Mirza challenged Batalvi to have a contest of writing tafsir of 80 verses from Quraan and writing poetry (Naat). Few months ago the date of which i don,t remember, I saw an article by Muhammad Hussain Batalvi wherein Batalvi calls me dajjal, liar and dishonest. Beside this he says I am ignorant of religious knowledge. He insulted me like this repeatedly.

Then I cried before Allah swt for help, after this prayer I received Ilham “UDOONI ASTAJIB LAKUM” meaning pray to Me I will accept . So i prayed for victory against Batalvi, my heart got cleared I understood that my prayers have been answered. The Ilham “ INNI MAHEENUN MAN ARAD AHANTIKA
(I will humiliate those who intend to humiliate you) seems to have materialised. For this contest i prayed before Allah to destroy the liar. I have prayed for the contest fixing a time period of 40 days.

Now if i lose and my prayers are not answered then non acceptance of my prayer will prove my ilham as lie. I may be treated as liar and shall be prepared to accept any punishment. If Batalvi loses the contest his ignorance and humiliation shall be revealed to the world. But if he runs away from the contest he would receive 10 curses from Allah swt. After writing this MGQ writes words “Laanat” 10 times in his book.

Qadiyanis propagated this 40 days prayer of Mirza far and wide at that time. Every follower of Mirza was anxiously waiting for a heavenly calamity or accident to fall upon Molana Muhammad Hussain Batalvi days in and days out. As the time goes by without any such news many were of the opinion that Batalvi could fall prey to such a mishap at the eleventh hour.
Finally the 40 days time line passed but to the disappointment of qadiyanis nothing happened to Batalvi. Qadiyanis felt very sad to know that neither Mirza,s Ilham proved true nor his prayers were answered .

After this Batalvi wrote in his Magazine IShaatussunnah :

“Dear readers it is 30th April 1892 today , three days have passed after the expiry of 40 days time line. I am flourishing and am better than Mirza in health, wealth and in children. May be Mirza would justify his failed prophesy by telling his Mureeds that It was meant a metaphoric AZAB would fall on me on qayamah or he could say look Batalvi felt great distress during fasting or see Batalvi ,s son has suffered from cold and cough and in this way my prophesy has fulfilled with extreme grace.””

The scans


Qadiani Jamaat Against Lahori-Ahmadi’s in Shimla Debate Of 1915

Intro
I left Ahmadiyya mainly because of what I read about the Lahori-Qadiani split in the Ahmadiyya movement.  I was disgusted by the behaviors of the Mirza family.  In my research, I found an old debate by these two groups in 1915 and published in 1916.  In this debate each party put forward its arguments before an impartial, non-Ahmadi Muslim arbitrator as to its interpretation of the claims of  Mirza Ghulam Ahmad. The arbitrator’s verdict, printed in this book, is presented to show that he ruled that the Qadiani explanation of his claim, that he claimed to be a prophet, was correct.

The debate
You can find it here also: http://wiki.qern.org/ahmadiyya/publications/mubahitha-shimla

This debate is the definitive reference on what the Qadiani group of the Ahmadiyya think about Mirza Ghulam Ahmad as a prophet, and how the Lahori groups deflect the issue.

This debate on the innovative and complicated theology of the Ahmadiyya groups was conducted at a conference held in Shimla that was called by the Ahmadis of Shimla.  Shimla being a rich resort, these Ahmadis invited both parties and appointed Shaikh Muhammad Umar BA, LLB, as the arbitrator.

The debate took place on 23rd December 1915 and was published in Qadian as Qaul Faisal, Mubahatha Shimla (8.5MB PDF) on 4 June 1916. These proceedings represents the closest we will get to the original positions and it includes many very interesting references and interpretations.
The arbitrator concluded:
  1. Mirza Sahib is not a permanent (i.e. direct) prophet, nor is he a real prophet in the sense related to being legislative, but he is a indirect non-legislative prophet.
  2. According to Mirza Sahib, he is a real prophet in the sense that he attained the office of prophet via Muhammad (saw).
  3. According to Mirza Sahib, no other person has been bestowed this office in 1300 years Hijri.
  4. According to Mirza Sahib, he is entered into the group of prophets and between him and past prophets, the only difference is the means by which he became prophet, and not in the essence of being a prophet.
  5. According to Mirza Sahib, as he himself is a prophet, he has superiority, with all aspects of glory, over Jesus (as).
Urdu original:
Mubahatha Shimla Conclusion

Lahori Defense

Although the Lahori group has never been vocal about this debate, after this article was published, Dr. Zahid Aziz has written a defense of the verdict against the Lahori group on the Lahore Ahmadiyya Web site, available at http://www.ahmadiyya.org/qadis/shimla-debate.htm.  None of the three points he raises — deferred matter of takfeer, Qadiani debater becoming Lahori, and Qadianis retracting their beliefs — is a rebuttal.  As we wrote above about the Lahori position, the article is indeed a deflection.
Dr. Aziz’s point is valid that the Lahori doctrine has been consistent.  This is so because it was explicitly engineered by M. Ali and K. Kamaluddin as to not offend Muslims and try to stay within the realm of Islam.  During the British raj, the Qadianis went full-bore with Mirza Ghulam Ahmad’s claims of being a prophet, and then they have had to retract or back-pedal their views in the face of Muslim opprobrium.
There are two distinct phases of Mirza’s prophetic career: before 1901 and after 1901.  Right in that year when the Mirza staked his claim to being a prophet, two of his stalwart followers, Ahsan Amrohi and Abdul Karim Sialkoti publicly argued about the matter.  Hence, the Lahori view that there was no change at all is contrived.  And that is exactly the point that makes this debate, held within a year of the Split, so important.

The Debate
Mubahatha-Shimla

Mirza Ghulam Ahmad acknowledged the “death-prediction” of Dr. Abdul Hakeem Khan in 1907

Intro
This is an interesting book…it was basically a speech that was pre-written.  Ahmadis claim it was written by MGA, however, it wasnt.  It was most likely written by Noorudin.  And since Maulvi Abdul Karim was dead, Maulvi Noorudin gave this speech, which happened in Dec of 1907.  Ahsan Amrohi was also there, and Mirza Basheerruddin Mahmud Ahmad.  The Ahmadis lost the speech/debate, whatever it was.  See here: https://www.alislam.org/library/books/Hidden-Treasures-of-Islam.pdf, pages 409-413.
More to come on this speech or the lack thereof.  Further, the publish date for this book is unknown.  It may have been published in May of 1908, however, I need some data to confirm.

See here for more data on Abdul Hakeem Khan: https://ahmadiyyafactcheckblog.com/?s=Hakeem

Summary of this scan
MGA says that one of his opponent who was part of his religion for 20 years and now is against him had predicted that mirza qadyani will die before 4 august 1908 , but god will save him and opponents of mirza qadyani will die himself as , as god will save him from his evils and whoever is right will be saved as decision is in the hand of god.

The scan—-Roohani khazyian. 23 . Page 337 CheshmmAa Marffffatt

Online link
https://www.alislam.org/urdu/rk/Ruhani-Khazain-Vol-23.pdf

Introductory comments by Ahmadis on this book
“””Hadrat Jalal-ud-Din Shamsra in his introduction to this book says “the
Promised Messiahas wrote this book on May 15, 1908, in eleven days
before his demise. This book also includes an essay on pages 373-436
that the Promised Messiahas wrote and which was read at the a
religious conference held by Aryah Samaj Movement in December
1907 in Lahore. Wherein the Promised Messiahas made a fervent plea
to Aryah Samaj Movement for stopping vile attacks on Holy
Prophetsa, but nonetheless they continued attacks, so in this book he
drew a comparison between the teachings of Vedas and the Holy
Quran and enumerated the signs of a living religion.
The other part of the book stated that Guru Baba Nanak was a
Muslim divine and adduced proofs in support of his contention from
the holy book of Sikh religion.””””

Some various quotations
It is not within the power of man to comprehend all the activities of
the Divine. They are above reason and intellect and imagination. A
man should not be proud of his pittance of knowledge that he has to
some degree comprehended the system of cause and effect, inasmuch
as that knowledge of his is very limited, as if it were a millionth part of
one drop out of the ocean. The truth is that as God Almighty Himself
is unbounded His activities are unbounded also. It is beyond and
above human power to reach the reality of every activity of God.
Contemplating His eternal attributes we can, however, affirm that as
Divine attributes have never fallen into disuse, therefore, in God’s
creation some species have always come into existence; but any
personal co-existence is false. It is to be remembered that, like His
attribute of creation, His attribute of destruction has always been in
operation all the time and that also has never fallen into disuse. The
philosophers have put forth every effort to bring the creation of
heavenly and earthly bodies within the purview of their physical laws
and to establish the source of all creation, but they have utterly failed
to do so. Whatever they have gathered together as the result of their
physical research is quite incomplete and defective. That is why they
have not been able to adhere to their theories throughout and have
always changed them about. As their research is confined entirely to

their reason and speculation and they receive no help from God, they
cannot emerge out of their darkness. No one can truly recognize God
till he understands that there are numberless activities of the Divine
which are far beyond and above human power and reason and
speculation. Before reaching this stage of understanding a person is
either an atheist and has no faith in God, or if he does believe in God,
that God is the result of his own reasoning and is not the God Who
manifests His own Being and the mysteries of Whose powers are so
numerous that human reason cannot encompass them. Since God has
bestowed upon me the knowledge that His powers are wonderful, that
they have depth upon depth and are beyond of beyond, and are
outside comprehension, I have always held the philosophers as
disbelievers and secret atheists. It is my personal observation, and I
have had experience of such wonderful Divine powers, that we can
only describe them as something coming into existence out of
non-existence. I have described some instances of these signs at some
other places. He who has not observed this wonder of Divine power
has observed nothing. We do not believe in a God whose powers are
limited by our reason and speculation and there is nothing beyond.
We believe in the God Whose powers, like His Being, are unlimited,
unconfined and unending (Chashma’-e-Ma‘rifat, pp. 268-269, Ruhani
Khaza’in, vol. 23, pp. 280-282)

Ahmadiyya leadership published books by Maulana Sayyid Muhammad Ahsan of Amroha on 30th May 1907–See Al-Badr

The al-badr newspaper of 30th may, 1907 tells us:

  1. A book by Maulana Sayyid Muhammad Ahsan of Amroha is reported as having been published in which he has related the martyrdom of Sahibzada Abdul Latif in terms of a story in Surah Yasin (Ch. 36) of the Quran. The name of the book is Sirr-ush-Shahadatain. [One wonders if this is available somewhere.]
  2. There is an announcement by a printer that Maulana Nur-ud-Din has given him his translation of the Quran to print and publish, and he has now published the first Part. [Such a translation never appears to have been heard of again.]
  3. Hazrat Mirza sahib’s book Haqiqat-ul-Wahy had just been published on 15th May.

    http://aaiil.org/urdu/books/others/muhammadahsanamrohi/sirrushshahada

    The book Sirr-ush-Shahadatain by Hazrat Maulana Sayyid Muhammad Ahsan of Amroha is now available on line at : http://www.aaiil.org/urdu/books/others/muhammadahsanamrohi/sirrushsha

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