Mubeen Ahmed Jamai

In Indian politics, Ghazwa-e-Hind is often discussed in the context of Muslims. Some people claim that Muslims are preparing for Ghazwa-e-Hind; they want an Islamic state to be established in India through Ghazwa-e-Hind. Generally, this discussion can be attributed to a certain section of Muslims, including right-wingers.

According to the scholar of Hadith and Seerat (Prophet Muhammad's biography), Ghazwa refers to the war in which the Prophet participated, and if he does not participate and sends one of his companions to fight the enemy, then it is sariyya (Saraya). Be aware that the number of Ghazwa is 27. [Seerat-e-Rasool-e-Arabi- Muhammad Noor Baksh Tawakkali]

According to this, no Ghazwa-e-Hind has happened nor can it happen in the future. This terminology seems to be coined, in which the important role of Pakistani Ulema is visible, who at the behest of ISI started it. Hadith are the details describing the sayings, actions, or habits of the Prophet.

First of all, let us clarify what are Hadith-e-Sahih and Hadith-e-Hasan. A Sahih Hadith is one whose narrators are Adil (Just), Siqqa, Authentic, Muttaqi (Pious), Kamil-ul-Zabt (patience) and Quwwat-e-Hafiza (Memory). This hadith is considered to be of the highest category 'Sahih Hadith' if it has chain by chain.

Hadith-e-Hasan tells him that all the conditions of a Sahih Hadith are found, but there is a lack of Zabat (recollection) and warning. There are four types of Maqbool (accepted) hadith

1) Sahih Lizatihi: That Hadith whose narrators are 'Khafif-ul-Zabt' (light in memory) in comparison to the narrators of Sahih Hadith, the rest of the conditions are the same.

2) Sahih Lighairihi: When a Hasan Hadith has more than one hadith, it is promoted from the status of Hasan to the status of Sahih. It is called 'Sahih Ligairihi', because it reaches the status of Sahih because of its Ghair (other sanads). There is zoaf (weakness) in every sanad of this hadith. But due to the many sanads, the lack of zoof is fulfilled.

3) Hasan Lizatihi: The hadith whose narrators are 'khafif-ul-zabt' (light in memory) in comparison to the narrators of the Saheeh Hadith, the rest of the conditions being the same.

4) Hasan Lighairihi: The hadith which has many sanads. Every sanad has a minor zoof (weakness), but due to many sanads, if that weakness is compensated, then it reaches the status of 'Hasan Lighairihi'. is found, he is called 'muttafaq alaihi'. This is the highest category of hadith.

Abu Hurairah quotes the Prophet as saying, “The Prophet had promised us that Muslims would wage Jihad (holy war) in India. If that Jihad takes place in my presence, I will sacrifice my life and wealth in the way of Allah. If I become a martyr, I will be among the best of martyrs. If I remain alive, I will be that Abu Hurairah who has been freed from the punishment of Jahannam.

[Nesai, Al-Sunan 3:28, No. 4382, Daru-al-Qutb-ul-Ilmiya, Bairut/Bayhiqi, Al-Sunan-ul-Kubra, 9:176, No. 18310, Maktaba Daru-ul-Baz, Maize]

In other hadith books, quoting Abu Hurairah, it is recorded in such a way that the Prophet, while referring to India, said that one of your Army will fight with India, Allah will give victory to those Mujahideen, even he (according to another tradition) The kings there will be brought in shackles and Allah will forgive them.

Then when those Muslims turn back, they will find Isa ibn-e-Maryam in the evening. Hazrat Abuhuraira said, “If I get that fortune, I will sell all my new and old goods. I will participate in this and when Allah gives us victory and we return, I will be a free Abu Hurairah.

when this Lashkar will come to Mulk-e-Sham (Syria), it will find Isa ibn-e-Maryam there. O Messenger of Allah! At that time I would have a great desire to reach him and tell him that I am your friend. Hazrat Abuhurairah said that the Prophet smiled and said that the Paradise of the Hereafter (after death) would not be like the Paradise of the world.

Man will meet him (Hazrat-e-Isa) in a state of fear. Like the fear of death. He will touch the faces of the men and give them the good news of the ranks of Paradise. [Musnad Ishaq bin Rahwaih, 1/462, No. 537- Maktabatul Imaan, Al-Madinah]

The narration of Abuhurairah is in three ways. It is Za'eef (weak) in all three ways, that is, it is not in the Mustanad (Authentic) books of Hadith "Bukhari" and "Muslim". Its narrators are also Zaeef (weak) and no order or decision can be taken from Zaeef (weak) Hadith, therefore no order or decision can be taken from this Hadith of Ghazwa-e-Hind.

Although this hadith is narrated in more than one way, it will not reach the status of "Hasan", because this narration is not getting any strength from anywhere, because in each of them there is an irrelevant narrator in the sanad (Mubaham Raavi). is present.

The fourth narrator of the narration of Abu Hurairah is the one from whom Safwan bin Amr has taken the narration, but Safwan bin Amr did not mention his name, rather he narrated the narration by saying the word 'Shaykh', while this Shaykh's court, saqah and zabt (Nothing is known about his character and ability to remember), so this narration is weak because of this shaykh being mubham (not known).

As Ibn-e-Hajr has openly written that unless the name of the narrator is mentioned in the sanad of the narration, his narration will not be accepted. Il-Fikr, page: 231, Matabaa Safir Birriyaz]

Meaning of Hind and its area?

Ancient Egyptian geographers used the word Hind for the regions east of Sindh, India also meant the country of South East Asia, so when it was said about the king of India or the regions of India, it meant only it was not only India but Indonesia, Malaya, etc. were considered to be included in it.

When it was called Sindh, it was considered to include Sindh, Makran, Baluchistan, a part of Punjab, and the North-West Frontier Province, there was no such name by which the whole of India, India, and Sindh were known together.

When India's geographical conditions were described in Arabic and Persian, both India and Sindh were in the north, this statement is also said before the arrival of Muslims in India. There was no such name which applied to the whole country.

Each province had its name. In the name of Sindh, as it is now called Hindu, because in Pahlavi and Sanskrit, the ancient language of Iran, 's' and 'h' were interchanged, so the Persians called Sindh Hindu, while the Arabs called Sindh Where is Sindh? But apart from this other regions of India came to be called Hind and eventually this name spread all over the world.

In the 1st century Hijri/8th century AD, Sindh was a much larger country than it is today. In addition to the present Baluchistan, the eastern district of Makran was also included, its border was till the confluence of Jhelum and Chenab in the north. Some areas of Jaisalmer and Marwar in the south were also included in it.

Examples of the word Hind mentioned in the holy hadith include the area east of the Indus River for the Arabs and Persians, which in the context of the current geographical division includes India, Pakistan, and Bangladesh. Secondly, the word 'Hind' used in the hadiths does not refer to India specifically, but to the Indian subcontinent or the surrounding region and specifically to Basra (the city of Iraq).

This is further strengthened by the fact that according to the Companions of the Prophet, 'we used to call Basra Hind' [Fatwa Darul Uloom Deoband 047- 000/37=20/1438].

Ghazwa is that army (army) in which Prophet-e-Islam himself is included. In this context, no Ghazwa-e-Hind has happened nor can happen in the future, rather this terminology is coined and the evidence cited cannot be trusted.

The word Hind was also used to refer to Basra (the city of Iraq) in the time of the Prophet. According to ancient history, Arabs and Persia, the eastern areas of the Sindh River, including Indonesia, Malaya, Myanmar, Bangladesh, Pakistan, and India, were called Hind.

If Hind is considered as Basra, then Ghazwa-e-Hind has happened. Even if Sindh is accepted, as is the opinion of most Muslim scholars, Ghazwa-e-Hind has taken place under the leadership of Muhammad bin Qasim.

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Therefore, the theory of Ghazwa-e-Hind is completely a myth. To name any possible war in the future as Ghazwa-e-Hind is 'straightening one's hooves' and is an act of malicious hatred.