Muhammad Husayn Batalwi

Abū Sayyid Muḥammad Ḥusayn Baṭālvī(c. 1840–1920) was an Indian Islamic scholar of theAhl-i Hadithmovement during the late 19th and early 20th-century inBritish India.A native ofBatalain thePunjab,he became a student ofSyed Nazir Husain Dehlawiand is considered one of the founders of the Ahl-i Hadith alongside Dehlawi andSiddiq Hasan Khan.Batalvi was the editor of the magazineIsha'atus Sunnahand is best known for being a major antagonist toMirza Ghulam Ahmad,the founder of theAhmadiyyamovement.

Muhammad Hussain Batalvi
Title	Mawlawi,Shaykh
Personal
Born	1840(1840) Batala
Died	1920(1920-00-00)(aged 79–80) Batala
Religion	Islam
Region	Punjab,India
Denomination	Sunni
Creed	Athari
Movement	Ahl-i Hadith

Early life

Muhammad Hussain Batalvi was born around 1840 inBatala.His father, Sheikh Rahim Bakhsh, was an apothecary. In his childhood, he received elementary education, from Molvi Gul Ali Shah, a Shia, these were the times whenMirza Ghulam Ahmadalso attended the same teacher. The two were to become lifelong friends, but intellectual foes.He received further religious education fromAbdullah Ghaznaviat Amritsar, before proceeding to Delhi where he studiedHadith,logic and grammar fromSyed Nazir Husain. After completing his religious studies, he returned to Batala in 1868.Muhammad Hussain married twice, he had seven sons and three daughters.

Literary career

In 1878 he started publishing the magazineIsha‘atus Sunnah.It was a voice of theAhle Hadithmovement in the Punjab of the time. The magazine became quite popular and was recognized by notable scholars and Government Officials. When SirCharles Umpherston Aitchison,Governor of the Punjab from 1882 to 1887,left the area in April 1887, he gave Muhammad Hussain, a certificate testifying to his ability and learning. Muhammad Hussain proudly records this fact.Batalvi was also involved in theological debates with scholars of theDeobandischool and theQuranistscholar Abdullah Chakralawi.

The term Ahle-Hadith

The Punjab had been a seat of violent insurgent activities by theWahhabisfor about fifty years from 1830 till 1880. The government had to send twenty expeditions to subdue theWahhabimovement.The term Wahhabi had assumed a rather derogatory connotation in India and in the later parts of the Nineteenth Century. Wahhabism had been associated with militant insurgency in the Punjab and North West Frontier of British India. It was in this context that Batalvi requested that they be 'un-linked' from an unwanted impression of being Wahhabis. Batalvi wrote an application to the thenViceroy of IndiaRobert Bulwer-Lytton, 1st Earl of Lyttonthat they be calledAhl-e-Hadithrather than Wahhabi, which was granted on 19 January 1887.

Views on jihad

Batalvi advocated "to wield the pen" rather than resorting to the use of force and militant means, He wrote:

Some of our Muslim brothers believe that the present misfortunes of the followers of Islam cannot be removed without the sword. It is no use acquiring worldly education. However, looking at the present condition of the Muslims, this belief appears improbable. "..." Brethren! the age of the sword is no more. Now instead of the sword it is necessary to wield the pen. How can the sword come into the hands of the Muslims when they have no hands. They have no national identity or existence. In such a useless and weak condition, to consider them as a nation is to exceed the imagination of Shaikh Chilli [a proverbial, comical figure in Urdu fiction].

In his book,Iqtisaad-fi-Massaiil-JihadMolvi Muhammad Hussain wrote: "It is haram [prohibited] to wageJihadagainst the British. "

Hostility to Mirza Ghulam Ahmad

Mirza Ghulam Ahmad, who later claimed to be the PromisedMessiahandMahdiin Ahmediyya, was a lifelong friend of Muhammad Hussain Batalvi. They had been attending the same teacher in childhood. Batalvi's father Sheikh Rahim Bakhsh also used to visit Qadian.When Mirza Ghulam Ahmad wrote his magnum opus, theBarahin-e-Ahmadiyya,Batalvi wrote a very favourable review upon it, covering a good two hundred pages, being serially published in his magazine. Muhammad Hussain Batalvi wrote:

In our opinion, from the point of view of the modern age, this book stands unique in the history of Islam. No book has ever been published like it in the past, and we cannot say anything about the future, which is known only to God. The perseverance of the author in the service of Islam, through his life, his energy, pen, tongue, and every form of activity is almost unprecedented amongst Muslims. This should not be taken as Asiatic exaggeration. We challenge anyone to show us the like of this book.And the author ofBarahin-e-Ahmadiyyais committed to theshariahof Muhammad, pious and upright in view of the experience and testimony of supporters and opponents alike.

Batalvi's opinion of Ahmad changed in 1891, when Ahmad published his various spiritual claims and declared thatJesusson of Mary had died his natural death and theSecond Comingwas a metaphor, referring only to the coming of a disciple ofMuhammadwho would be appointed to the spiritual station ofMessiah.This prophecy, he claimed, had fulfilled in his very own person. This marked the end of a lifelong friendship and Batalvi turned into an arch enemy of Ahmad and hisAhmadiyyaCommunity in his later life.

On 31 January 1891, Muhammad Hussain Batalvi wrote a letter to Ahmad asking him whether Ahmad had really claimed to be the promised Messiah. Ahmad thought it sufficient to write only "Yes" in answer. Because Muhammad Hussain had asked him to say "Yes or No".

In his later life Muhammad Hussain Batalvi took it for his life-mission to undo whatever Ahmad intended to do. He organised aFatwa[religious verdict] signed by hundreds ofUlemareligious scholars that Ahmad was an unbeliever, orkafir.He wrote about his former friend in his magazineIsha’t-us-Sunnah;that Ahmad was a "raving drunkard, intriguer, swindler, accursed, the one-eyed Dajjal, slave of silver and gold, whose revelation is nothing but a seminal discharge, shameless, the ring-leader of sweepers and street vagabonds, dacoit, murderer, whose followers are scoundrels, villains, adulterers, and drunkards."

"That the Qadiani is aDajjalof this time, a secondMusaylimah,perfidious, deceiver, cheat, liar and impostor, and that he is the enemy of the faith of Islam and all other heavenly faiths. "

He also admitted [In the Court the District Magistrate Gurdaspur (1899)] having published the following:

"Had we been under Muslim rule, we would have given you (Ahmad) a proper reply. We would have at once cut off your head with a sword and made you a dead body".

In the alleged murder lawsuitagainst Ghulam Ahmad, instituted byHenry Martyn Clarkin the Court of District Magistrate CaptainMontagu William DouglasMuhammad Hussain Batalvi, appeared on the side of the prosecution, and sided with Dr Clark of theChurch Mission Societyagainst Ghulam AhmadBatalvi also accused Ghulam Ahmad ofseditionand rebellious intentions towards the British Government,likening him to theMahdi of Sudanand warning the Government in the following words:

His deception is proved by the fact that in his heart he considers it lawful to put an end to the authority of a non-Muslim government and to plunder its belongings… Therefore, it would not be proper on the part of the Government to rely on him and it would be necessary to be aware of him, otherwise such harm might be suffered at the hands of this Mahdi of Qadian as was experienced at the hands of the Sudanese Mahdi.

— Ishaatus Sunnah, Vol VI, 1893

It is not possible to write about Muhammad Hussain Batalvi, without mentioning his lifelong struggle against the Ahmadiyya Movement of Mirza Ghulam Ahmad. Batalvi remained his major antagonist throughout his life. The Ahmadiyya missionaryAbdul Rahim Dardwho wrote theLife of Ahmad(1948) has termed him as the 'Caiaphas' of the latter days.

The Ludhiana debate

This debate is known as the "Ludhiana Debate". It took place between Molvi Muhammad Hussain Batalvi andMirza Ghulam Ahmad,lasting for twelve days, from 20 to 31 July 1891. The venue was the ‘Masjid Awanan’ (Awana's Mosque) at Ludhiana.

As stated above, the claims ofMirza Ghulam Ahmadto be the PromisedMessiahand declaring the death ofJesusson of Mary, had very much perturbed Muhammad Hussain Batalvi. A lengthy correspondence between the two, finally led to an agreement upon holding a debate, on the basic issue or dispute: i.e. IfJesusson Mary had died a mortal death OR was yet alive (to descend in the Latter-daysEnd time).

It was also agreed upon, that the debate had to be in the form of written papers, no oral argument or discussion will be allowed. It will be held in ongoing sessions, in the presence of the audience and judges. The papers would be read out and handed over to the other party for writing of a rebuttal. The debate lasted for twelve long days, and was attended by about 300 persons, including the local gentry and dignitaries like the editors of the Punjab Gazette, Sialkot, and the Nur Afshan, Ludhiana. Kh. Ahsan Shah, Hon. Magistrate of the town; M. Miran Bakhsh, accountant; Shahzada Abdul Majid, Dr. Mustafa Ali, Kh.Muhammad Sattar Shah, Kh. Abdul Qadir, Master Charagh Din, Munshi Muhammad Qasim, Master Qadir Bakhsh, and Miyan Shair Muhammad Khan.The sessions were presided over by independent Judges.

The issue of the life and death of Jesus did not come under discussion at all. The whole time was consumed by settling down the relative authority of theHadithand the Qur'an. Molvi Muhammad Hussain wanted the status ofHadithto be clarified first, before taking up the real subject of the debate. The debate appeared to have reached a dead end on 31 July 1891. The written papers of both sides were later published by Mirza Ghulam Ahmad asAl-Haq Mubahathah Ludhiana(Urdu). [i.e. Truth: the Ludhiana Debate]

The Prayer Duel

After the unfruitful debate, and the unceasing antagonism of Batalvi towards Mirza Ghulam Ahmad, the contest entered the domain of a ‘Spiritual Duel’. Muhammad Hussain Batalvi, used to say [as he] had raisedMirza Ghulam Ahmadto the status of aSaintand ‘Wali’ by attesting to hisRevelations(Divine Converse); and by writing a ‘Review’ over hisBarahin-e-Ahmadiyya,in the Isha’at-us-Sunnah; and had thus raised him in the eyes of the masses, so now he was under obligation to bring Ahmad down for his fresh claims.He had challenged Ahmad to Mubahala:

'If you are a man and have any courage, then prove both your claims in an assembly of learned men—you will not come into the field—I challenge you to a Mubahala. Come out into the field of Mubahala and take an oath'.

He had prophesied punishment and destruction for Ahmad when he said:

'Otherwise He [God] would send down the severest punishment upon you and drive you to destruction'

Mirza Ghulam Ahmadasked Batalvi's permission to publish his ‘Revelations’ [Divine Converse] about Batalvi's tragic endMuhammad Hussain Batalvi happily granted this permission.

Mirza Ghulam Ahmadpredicted:

اے پے تکفیر ما بستہ کمر، خا نہ ات ویران تودر فکردگر

[Transcription-Persian:Aye paye takfeer e ma bastha kamar, khana ath veeran too dar fikre digar]

'O thou, who hast girded up thy loins to have me declared an infidel, thine own house is desolate and ruined and thou art thinking of something else.'

Death and legacy

In December 1991, Hadi Ali Chudhryi, an Ahmadiyya, conducted a research to locate the tomb of Muhammad Hussain Batalvi. A large number of important and elderly people were interviewed. However, no clues were found of Batalvi's tomb. It was found that the Cemetery where Batalvi was reportedly buried (which was situated in the vicinity ofBaring Union Christian College) is now under use as agricultural land. Among the many important people interviewed, besides businessmen, local elders, newspaper reporters, government officials of the city of Batala, was also the eminent personality Prof. K N Thomas. Another significant government official of the Batala Wakf Board, Basit Ahmad Khan, expressed his complete ignorance of Batalvi's name or his Mosque, in the city of Batala.