What is Ghazwa e Hind?

Before I begin deliberating on the topic, I must issue some caveats. I am neither a religious scholar nor am I here to attack anyone who disbelieves or believes in Ghazwa e Hind.

The purpose of this article is twofold: 

1) To ascertain if Ghazwa e Hind’s religious basis is justified.

2) To examine if the Ghazwa is a future event.

Ghazwa e Hind is said to be a battle between Muslims and the non-believers of India. There are three main camps vis-à-vis the Ghazwa – one states that this battle is to be fought between Pakistan and India and has not materialized yet, the second claims that this Ghazwa transpired centuries ago, while the third says that there is no such thing as Ghazwa e Hind.

In Pakistan, the concept and narrative of Ghazwa e Hind have seen a shift in perception and popularity. Pre-9/11, it was heavily associated with Islamic fundamentalist groups, and therefore, many average citizens were apathetic, disbelieved, or viewed it as terrorist propaganda. However, due to Indian atrocities and aggression since the BJP’s takeover in 2014, there has been a resurgence in its discourse and an overall positive shift in its perception in Pakistan (and not just in fringe communities). Due to this renewed interest, this article wants to explore the Ghazwa’s religious basis. 

Ghazwa e Hind in Hadees Literature

Ghazwa e Hind is rooted in several sayings of the Prophet (PBUH). Although there are many ahadith on the Ghazwa, the article will examine a few of the more popular ones.

Let us first examine the most authentic hadith that are a part of the Kutub al-Sittah – the six books of ahadith that are almost universally accepted as part of the official canon of Sunni Islam.

Classification of ahadith is as follows:

• Sahih (sound)
• Hasan (good)
• Da’if (weak)
• Mawdu (fabricated)

In one of these six books, Sunan an-Nasa’i, there are a few major hadiths in the chapter The Book of Jihad and the subchapter “Invading India.”

1) It was narrated that Thawban (RA), the freed slave of the Messenger of Allah (PBUH), said:

“The Messenger of Allah (PBUH) said: ‘There are two groups of my Ummah whom Allah will free from the Fire: The group that invades India, and the group that will be with Isa bin Maryam, peace be upon him.'” (Sunan an-Nasa’i 3175). 

This hadith is also present in Masnad Ahmad. The well-respected late Dr. Israr Ahmad states this hadith is Sahih. In their article on the Ghazwa, Dr. Mufti M. Aslam Raza Memon and Mufti Abdul Rasheed Humayoun state that the hadith is Sahih and the narrators trustworthy. The hadith is also acceptable according to Shaykhul Hadith (expert of hadith), Maulana Haroon Abasoomar, and Maulana Suhail Motala. Shaykh Al Albani also reiterates its authenticity in As-Silsilah as-Saheehah (no. 1934). In his book written specifically on Ghazwa e Hind’s ahadith, Maulana Niaz Ahmad Okarvi affirms that this hadith is Sahih, as does Sheikh Nasiruddin. It is considered Hasan by Zubair Ali Zai.

The next hadith is narrated in Sunan an-Nasai and Masnad Ahmad.

2) It was narrated that Abu Hurairah (RA) said:

“The Messenger of Allah (PBUH) promised us (a) battle expedition (in) India. If I live to see that, I will expend myself and my wealth in it. If I am killed, I will be one of the best of the martyrs, and if I come back, I will be Abu Hurairah Al-Muharrar. (Sunan an-Nasa’i 3173).” “Al-Muharrar” means the one freed from the fire of hell.

The late scholar and hadith expert Shaykh Ahmad Shakir considers the narration in Masnad Ahmad as “rigorously authenticated.” Dr. Mufti M. Aslam Raza Memon and Mufti Abdul Rasheed Humayoun state that the hadith is Sahih and the narrators are trustworthy. It is also categorized as Sahih by Maulana Niaz Ahmad Okarvi, who says its chain fulfils the conditions set by Sahih Bukhari and Sahih Muslim. It is acceptable according to Shaykhul Hadith (expert of hadith), Maulana Haroon Abasoomar and Maulana Suhail Motala. It is considered Da’if according to Darussalam and Shaykh Shu’ayb Arna’ut.

There are also other ahadith that are not in Kutub al-Sittah. One such hadith, similar to the 2nd hadith, can be found in the famous Masnad Ahmad. 

3) Hazrat Abu Hurairah (RA) narrated:

“The Prophet (PBUH) said, ‘An army from my nation will go to Sindh and India.'”

After narrating this hadith, Hazrat Abu Hurairah (RA) says, “If I live to see that time and am martyred, it will be great. If I return alive, I will be Abu Hurairah the liberated one, free from the fire of hell.” (Masnad Ahmad 8823)

This hadith is Hasan, according to Dr. Mufti M. Aslam Raza Memon and Mufti Abdul Rasheed Humayoun. It is also Hasan, according to Maulana Niaz Ahmad Okarvi, as well as Darussalam. 

A few ahadith on the Ghazwa are also mentioned in Kitab al-Fitan. This book was authored by Imam Naim ibn Hammad (RH), the teacher of Imam Bukhari (RH) and one of the first compilers of hadith collections. However, there are certain religious authorities that have cast their doubt on the Kitab al-Fitan as well as its author.

4) It was narrated that Hazrat Abu Hurairah (RA) said:

“The Messenger of God (PBUH) said and mentioned India: ‘An army of yours will raid India, with God conquering for them, until they bring its kings in weighted down in chains. God will forgive their sins, so they will depart wherever, then find [Jesus] son of Mary (AS) in Syria.'”  (Kitab Al Fitan [English translation], Hadith 1197)

This hadith’s chain is considered weak by Moulana Muhammad Abasoomar and Moulana Suhail Motala. The chain is considered weak by many other scholars as well. 

The aforementioned and other ahadith on the Ghazwa are also present in other hadith collections such as Imam Bukhari’s (RH) Tareekh-e-Kabir, Imam Abu Bakr’s Kitab al-Jihad, Imam Hakim’s Al-Mustadrak, Imam Behiqi’s Sunan al-Kubra and many others.

Consensus on Ghazwa e Hind Ahadith

In summary, the first hadith is generally categorized as Sahih. The second one is considered Sahih by many while weak by a few. The third hadith is considered Hasan. Therefore, the majority opinion is that these three ahadith are legitimate, making the Ghazwa real.

The Kitab al-Fitan hadith, on the other hand, is more controversial, with some supporting the book’s author’s veracity while others rejecting it. Here, the debate further proliferates – i.e., scholars state that if a hadith is classified as da’if, it does not mean it is not correct or should be rejected. According to Shaykh Jamir Meah, “The reliable opinion is that weak hadiths can be acted upon for virtuous supererogatory deeds, for religious exhortation, stories, and similar things that are not connected to legal rulings and tenants of belief. It should also be noted that the meaning conveyed in a weak hadith may still be considered sound and supported by other related texts.” 

The preceding sentence is especially integral as Maulana Niaz Ahmad Okarvi, while deliberating on two Kitab al-Fitan ahadith (including the one cited above), says that although their chain of transmission is weak, their meaning is completely sound as Sahih and Hasan ahadith on the Ghazwa support them. This, I verified from a Khatib who agrees with both these gentlemen and informed me that the da’if ahadith on Ghazwa e Hind can, therefore, be accepted.

However, other scholars state that while the weak ahadith on the Ghazwa don’t address creed, law, or worship, they still should not be accepted since there is a risk of misinterpretation, among other things. 

At the end of the day, the Ghazwa is divisive – if you ask, for example, Dr. Israr Ahmad or Ajmal Raza Qadri, the Ghazwa is real and will take place. In fact, Dr. Israr adamantly asserts that the first hadith (in this article) mentioning the two groups who will be free from hell is indicative that the Ghazwa is yet to take place and that the Ghazwa and Hazrat Isa’s (AS) war with Dajjal will be “simultaneous” or not isolated from one another. Furthermore, he says Pakistan and Afghanistan will be pivotal actors in this. On the other hand, if you ask Mr. Ghamdi, the ahadith are not authentic, and there is no such thing as Ghazwa e Hind nor the descent (return) of Hazrat Isa (AS). For others, the Ghazwa is real but has already taken place (scholars cite M. Bin Qasim’s conquest of Sindh, among other events). 

In my humble opinion, there seems to be more than enough religious and scholarly evidence to support the existence of the Ghazwa based on the first three ahadith. The other important question is: Hasn’t the Ghazwa already transpired? How do we know that Pakistan will fight this Holy War? Is Dr. Israr correct to state that this is a future war, and any prior conquests of India are not the Ghazwa? To answer these questions and to further reinforce the Ghazwa’s validity, its proponents cite the work and prophecies of Sufi saints.

Ghazwa e Hind in Light of Sufism

Hazrat Naimatullah Shah Wali (RH)

Many Sufis have corroborated the ahadith on Ghazwa e Hind. One of the primary and oft-quoted ones is Hazrat Naimatullah Shah Wali (RH), a Sufi saint born in 1330. He was the founder of the Nimatullahi tariqa (Sufi order).

Over 850 years ago, the saint, through his poetry, accurately and astonishingly foresaw the emergence of many major historical figures and future events in chronological order. He correctly predicted the arrival and names of a plethora of major personalities, including Timur, Babar, Akbar, Guru Nanak, etc. The saint also presaged both World War I and World War II and accurately foretold their victors. 

Moreover, he predicted that when the British left the subcontinent, two nations would be formed – one a Muslim nation, the other a non-believing one. He even foresaw that these two nations (Pakistan and India) would fight a 17-day war, in which Pakistan would have the favour of Allah (1965 War), and in the next encounter, Pakistan would lose its Eastern part (1971 War). The Sufi’s clairvoyant poetry has enthralled the minds of millions, with videos and commentaries on his work still being produced today. 

The part of his poetry that corroborates the Ghazwa e Hind ahadith is that he mentions a decisive war between the two neighbors. He says:

• This event will take place after Eid al-Azha and before Eid al-Fitr’s prayers. 
• Three times, the river of Attock will run with the blood of the deniers.
• Punjab, the city of Lahore, the State of Kashmir, Do-Aab (Ganga-Jamna rivers), and the city of Bijnor will be captured by the Muslims.
• After this, the deniers will fully lose the war. The brave army will be happy and shall be victorious.

The Saint says that to aid Pakistan, Turkey, China, Iran, and the people of Kabul will come together and that India will be conquered with Islam reigning supreme. The saint was so adamant that Pakistan would defeat India that he wrote, “I swear by the Almighty Allah that the Muslim nation will be the victor.”

Hazrat Allah Yar Khan (RH)

Hazrat Allah Yar Khan (1904-1984) was a Sufi mystic belonging to the Naqshbandia Awaisia order. He, like so many Walis before him, made accurate predictions – for example, in 1974-75, he presaged that the USSR would invade Afghanistan and that the USSR would disintegrate. The statements below are taken from his biographical book, Hayat-e-Tayyiba, of which chapter 28 is dedicated to Ghazwa e Hind:

In an annual gathering in 1980, one of the saint’s companions, Colonel Gulzar, inquired whether the USSR would attack Pakistan (this was the time of the Soviet invasion of Afghanistan, and many Pakistanis were fearful of this happening). Decisively, the saint said, “I saw in state of meditation (Muraaqba), that from the right & left of ‘Minbar-E-Rasool (PBUH),’ horse riders headed fastly towards Pakistan. A wall appeared in the center of Pakistan and Afghanistan, like a mountain. Russian tanks would come and would bounce back after collision with it.” After this, the saint said the USSR would never attack Pakistan.

He also stated, “The boundaries of Pakistan would expand; big war with India would occur; Kashmir would get freedom; Delhi would be freed. The victorious general would be our companion. At this success, he would be so happy that his heart would collapse and would not see his own victory.”

Before making these statements, he was asked, in 1972, whether another war would take place between Pakistan and India (this was after the 1971 war). He replied, “After the war of 1971, there would not occur any war amongst Pakistan & Hindustan other than that of Ghazwa Tul Hind, in which the success would be ours.”

Mohtrama Atiya Maujood

She was a spiritual personality and a seer. She has been mentioned in Alakh Nagri (one of the most well-known books in Pakistan) by the intellectual and spiritual stalwart Mumtaz Mufti. She knew Mumtaz Mufti as well as his good friend and a monolithic personality himself, Qudratullah Shahab. It is written in Alakh Nagri (page 481) that she said, “I have seen innumerous times that as a result of a very gory war, East Pakistan will be severed from us…” Therefore, she presaged the fall of Dhaka around 10 years prior to the tragedy. She also said that Kashmir will become part of Pakistan and that “The geographical boundaries of Pakistan will expand. We will take Delhi.” 

In another book by M. Iqbal Diwan, “Woh Warq Tha Dil Ki Kitab Ka,” the author writes that tensions were high in Sindh, and there were talks about separating Sindh from Pakistan. An army officer was discussing this situation with Mohtrama Atiya and said that it seems like Pakistan will break apart. She laughed out loud and then suddenly became serious and stated that she had seen the Holy Prophet (PBUH) in a dream some time ago, riding a white horse and holding the flag of Pakistan in his (PBUH) hand. First, he (PBUH) crossed Sindh and kept walking, and then, where Hyderabad Deccan, that is, Andhra Pradesh’s border, meets the border of Maharashtra, there is a station called Poswan. There, he (PBUH) planted that flag on the ground and said, The new border of Pakistan will be up to here.

Other contemporary and living spiritual personalities like Sarfaraz A. Shah and Baba Irfan Ul Haq also believe in Pakistan’s role in Ghazwa e Hind. Sarfaraz A. Shah states that the war that has been mentioned will definitely happen, and there is no doubt that Pakistan will be victorious. When asked whether this Ghazwa had already taken place in the past invasions of India, he said that the prior battles with India did not meet the requirements that satisfy Ghazwa E Hind.

While it is obvious that these saintly predictions would not be accepted by everyone in society, it is still fascinating that so many spiritual personalities (especially ones that accurately foresaw future events) have lent their support to the Ghazwa and the expansion of Pakistan. There were many other saints that I have been unable to mention here due to the length of the article. The rabbit hole is truly deep if one wanders inside.

Conclusion

There are a few takeaways. First, the ahadith (especially the first three) are generally considered authentic. This means that Ghazwa e Hind is real. To elucidate whether it has transpired or will unfold in the future, one can infer from the 1st hadith that the Ghazwa might be close or relatively close to Hazrat Isa’s (AS) return, and so is a future event – this was Dr. Israr’s take as well. Secondly, based on the prophecies of Sufi saints, the Ghazwa is also yet to happen, and Pakistan is a pivotal player in this future war. However, again, believing or not believing in saintly prophecies is dependent on one’s religious and spiritual inclinations. Therefore, the ultimate proof would be to wait and see if a decisive war will take place between the two countries. Allah knows best.

(The terms “Hadees,” “Hadith,” and “Ahadith” have been used interchangeably.)

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