Biography of Maulvi Syed Muhammad Ahsan Amrohi R.A.

English Biography

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.

Major Ahle Hadith Scholar

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, the founder of the Ahle-Hadith sect in India, had a deepinterest 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-i- Rabbani 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.

Alam an-Naas

Although there was no dearth of vicious and caustic opponents and evil-minded clerics striving to counter Hazrat Mirza Ghulam Ahmad day and night with all their might, Allah was manifesting Hazrat Mirza Ghulam Ahmad’s righteousness on those with goodness and integrity in their heart. One such person was Syed Muhammad Ahsan Amrohi, a renowned scholar of the Quran, the Hadith, and Islamic jurisprudence. In particular, his knowledge of the Hadith was exceptional, and for this reason, although he came from the town of Amroha, he was gainfully employed in Bhopal as an advisor to Nawab Siddique Hassan Khan. When a flyer in which Hazrat Mirza Ghulam Ahmad had announced his claim to be the Promised Messiah reached him, his pious soul immediately recognized it as the truth, and he became convinced that the claimant was a righteous person and an appointee of God. He had not even met Hazrat Mirza Ghulam Ahmad, but was so convinced of his genuineness that he wrote and published a pamphlet entitled Alaam un Nas (Public Announcement) in support of Hazrat Mirza Ghulam Ahmad’s claim. When that pamphlet reached Hazrat Mirza Ghulam Ahmad, Pir Nomani writes that Hazrat Mirza Ghulam Ahmad asked him to read the pamphlet to him. He read out the first few pages, and subsequently, two other readers, Munshi Zafar Ahmad of Kapurthala and Maulvi Mahmood Hassan of Delhi, completed the reading. After listening to the pamphlet in its entirety, Hazrat Mirza Ghulam Ahmad remarked:

The ideas expressed by Maulvi sahib in this article show a remarkable congruity with the ideas in my own writing. Look at his perception and the depth of his knowledge that he has understood that which God explained to me, although I have not yet published any book on the subject, neither put out a flyer laying down all the arguments, nor has he read any of my books on the subject; this cannot be but through the assistance of the Holy Spirit.

A short period after this, Mirza Ghulam Ahmad received a revelation in Persian:
“Muhammad Ahsan will have to leave his job for you,” and so it transpired. Syed Muhammad Ahsan became the target of people’s criticism in Bhopal because of the favorable light in which he had portrayed Mirza Ghulam Ahmad in his writings. However, his righteous soul was not of the type to be cowed by evil. He resigned from service, and proceeded to join Mirza Ghulam Ahmad in Qadian. Mirza Ghulam Ahmad had so much confidence in his knowledge and virtue that he declared him a Mufti, i.e., one authorized to give a decree about contentious issues of religion, and said that any opinion expressed by him in a religious debate was to be construed as an opinion expressed by Mirza Ghulam Ahmad himself.

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 Nur- ud-Din, who was also made the President of the Anjuman.

Moved to Tears by the Promised Messiah’s Speech

Pir Siraj-ul-Haq Nomani has rendered an account of one of the initial gatherings of Jalsa. A large number of Hazrat Mirza Ghulam Ahmad’s disciples came to Qadian for the Annual Gathering; additionally, there were other sympathizers of the Movement, as well as opponents of the Movement. In those times, a large carpeted wooden dais was used in place of the stage. Hazrat Mirza Ghulam Ahmad came on the dais to make his speech and he was flanked by the stalwarts of the Movement, including Maulana Nur-ud-Din, Maulvi Burhan-ud-Din of Jehlum, Maulana Syed Ahsan Amrohi, Pir Siraj-ul-Haq Nomani, and others who were also seated on the dais. The scene was reminiscent of the moon surrounded by stars.

Hazrat Mirza Ghulam Ahmad’s speech dealt with the section of his book Tauzih Maram, where he had covered the issue of angels, an issue which the clerics had criticized because of their ignorance. He explained the subject comprehensively, and his speech was so illuminating that Maulana Syed Muhammad Ahsan Amrohi was moved to tears and wept openly. The mood was catching and members of the audience, too, felt themselves gripped by strange and wonderful emotions. Those who had harbored any doubts before now became true believers.

Maulana Muhammad Ahsan Amrohi’s migration to Qadian

Several prominent personalities migrated to Qadian in the year 1892. The most outstanding of these personalities was Maulana Maulvi Muhammad Ahsan Amrohi. He had written an article in the magazine Alaam un Naas supporting the claims of Hazrat Mirza Ghulam Ahmad and as a result had fallen out of favor with his employers and the general populace in the state of Bhopal. Persecution followed, but Maulana Amrohi was a man of integrity and not likely to be cowed down. Rather than compromise his faith, he resigned and migrated to Qadian. Even before these events unfolded fully, Hazrat Mirza Ghulam Ahmad had received a revelation: “Am seeing Muhammad Ahsan leaving his livelihood for you.” He was thus given foreknowledge of the impending migration.

Maulana Amrohi was a great scholar and, in particular, an expert of Hadith. He left behind all manner of worldly luxuries to come and live in Qadian. He was given a small room in the house of Hazrat Mirza Ghulam Ahmad next to the Masjid Mubarak, and that sufficed him for an abode. One of his great virtues, observed personally by this author, was that he wished everybody well and never spoke ill of anybody to Hazrat Mirza Ghulam Ahmad. In all that he said, he always had the welfare of others in his mind.

Shams al Bhazigah – Refutation of Pir Mehr Ali Shah

Maulana Muhammad Ahsan Amrohi wrote a book Shams-e-Bazgha in reply to Pir Golarwi’s book Shams-ul-Hidaya. In this book he demolished the arguments made by Pir Golarwi in his book Shams-ul-Hidaya.

Spokesman for Review of Religions

Held in great honor 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.”

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 the first person who proposed Mirza Bashiruddin Mahmud Ahmad’s name for Khilafat.

Later end of his Life and his love for Musleh Maud RA

Hazrat Aqdas (the Promised Messiah) received a revelation about you:
“For that, Muhammad Ahsan—see the recluse.”

(Haqiqatul Wahi, first edition, page 333).

In the latter part of his life, when his circumstances had changed, he was compelled to associate with the Ahmadiyya Anjuman Isha’at-e-Islam Lahore. Despite this, he maintained affection and love for Hazrat Khalifatul Masih II (may Allah assist him). He often wrote letters to him and, near the end of his life, frequently remembered him. He even requested Hazrat Khalifatul Masih II (may Allah assist him) to send someone to him.

Hazrat Khalifatul Masih II (may Allah assist him) led his funeral prayer in Qadian and remarked:

“Despite living in a state where he was dependent on others for his livelihood, the minor weakness he displayed is forgivable. He was one of the senior companions of the Promised Messiah (peace be upon him). Although he later had differences with us, his devotion and sincerity towards the Promised Messiah (peace be upon him) were unique in their way.”

(Al-Fazl, August 3, 1926).

He passed away on July 15, 1926, and was buried in Amroha. The Paigham-e-Sulh dated July 21, 1926, page 3, mentions this.

He took the pledge of allegiance (Bai’at) on April 29, 1889, and again in May 1889. His name is the first among the 313 esteemed companions of the Promised Messiah. He passed away in 1902. Maulana Syed Muhammad Ahsan Amrohi passed away in Amroha when he was in his late eighties.

The Promised Messiah (peace be upon him) stated regarding him:
“He was our unique and unparalleled friend.” (Al-Hakam, April 1939).

Hadhrat Musleh Maud RA said:

“After this, I also announce that the day before yesterday news came that Maulvi Muhammad Ahsan Sahib has passed away. Our disagreement with him occurred at such an age when human intellect becomes weak and national consciousness becomes disturbed. However, despite our differences, he continued to write letters to me and maintained his connection. Even in these final days of his illness, he wrote asking to send someone. But I deliberately maintained silence so that no new discord would arise. The person who reported about his death writes that near his death, he would repeatedly remember you. He had certain constraints as well. His condition was like that of a person affected by paralysis. He could neither use the bathroom nor urinate by himself. And in old age, such things happen. In this condition, when he was living with others’ support, the weakness he showed could be forgivable. He was an old companion of Hazrat Masih Maud (peace be upon him), although later he developed differences with us. But the devotion and sincerity he had for Hazrat Masih Maud (peace be upon him) was unique in its own way. He would derive proof of Hazrat Sahib’s truthfulness from everything.”

It was said that if he was asked to describe even a brick, he would derive from it an aspect supporting Hazrat Sahib. In short, he was an old companion of Hazrat Sahib. And if he showed any weakness in his old age, he was to some extent helpless in this. He made one significant mistake concerning me, which I forgive. The mistake was that he had said about me, ‘I made him Khalifa, and I will dismiss him.’ In my opinion, he has received sufficient punishment for this in this world. And receiving punishment at such a time, I believe his fault would have been forgiven. At this time, after prayers, I will lead his funeral prayer. Everyone should join me.

Some people think that it is not right to offer funeral prayers for such faults. But until one is forbidden from offering a funeral prayer, and until there is no explicit command against it, it is necessary to offer it. The Holy Prophet (peace be upon him) even offered the funeral prayer for Ubayy ibn Salul, who was a hypocrite. Some people extend this so far as to say that even Christians’ funeral prayers should be offered, but since this is the voice of only one or two, I fear to act upon it. Moreover, there is no religious evidence for it. If there was, I would have made an effort for that too.

Maulvi Sahib was, after all, a companion of Hazrat Masih Maud (peace be upon him). Today after prayers, I will lead his funeral prayer. All friends should join in this. Although these people hold differences with us, on such occasions we should also pray that Allah grant them death in such a manner that when offering their funeral prayer, no hesitation arises that would prevent praying for them, and that they do not carry the sin of denying the Khilafat and other matters of disagreement with them.

(Al-Fazl, August 3, 1926)”

Urdu Biography

List of Books and Short Descriptions

1. Al-Fawaid Al-Aaidah
2. Al-Furqan fi Jawab Al-Burhan
3. Al-Mu’iza-tul Hasanah bil-Kitab wa Al-Sunnah (No. 1)
4. Al-Qaul ul-Mumummujid fee Tufseer Ismo-hoo-Ahmad
5. Al-Qistas-ul-Mustaqim
6. Al-Siraj-ul-Wahaj fee Bayan-ul-Miraj
7. At-Tibyaan
8. Bil-Shams
9. Fak al-Shak
10. Izhaar-un-Nisaa-ay
11. Misk-ul-Aarif
12. Mobaahisa Satta Zarooree ba Taqreeb Rampuri
13. Sawa’ al-Sabil
14. Sirr-ush-Shahadatain fee Bayaan Zibah-ush-Shaatain
15. Zaruri I’lan

Muhammad Ahsan Amrohi, who belonged to the Ahl al-Hadith sect written a response to the book, Adillah Kamilah by the founder of Darul Uloom Deoband, Maulana Muhammad Qasim Nanotwi, titled Misbah al-Adillah. In turn, this was answered by Sheikh-ul-Hind, Maulana Mahmood Hasan Deobandi, with a book called Izah al-Adillah.