Coming back to the question of the hadith about the ghazwat ul-hind, some aspects of the report deserve particular scrutiny. Firstly, as mentioned earlier, this report is mentioned only in the collection of al-Nasai from among the six collections of Hadith which most Sunnis regard, to varying degrees, as canonical. However, considering the merits or rewards of the ghazwat ul-hind that it talks about, it ought, one might think, to have been narrated by many more companions of the Prophet. But that, as it curiously happens, is not the case.
Secondly, and this follows from above, it is possible that this hadith report is not genuine and that it might have been manufactured in the period of the Ummayad Caliphs to suit and justify their own political purposes and expansionist deigns. On the other hand, if this hadith report is indeed genuine—which it might well be—in my view, the battle against India that it predicted was fulfilled in the early Islamic period itself, and is not something that will happen in the future. This, in fact, is the opinion of the majority of the ulema, qualified Islamic scholars. And this view accords with reason as well. It is quite likely that the ghazwat ul-hind that this report predicted took the form of the attack by an Arab Muslim force on Thana and Bharuch, in coastal western India , in the 15th year or the Islamic calendar in the reign of the Caliph Umar. Equally possibly, it could have been fulfilled in the form of the missionary efforts of some of the Prophet’s companions soon after, in the reign of the Caliphs Uthman and Ali, in Sindh and Gujarat . Some other ulema consider this hadith to have been fulfilled in the form of the attack and occupation of Sindh by Arab Muslims led by Muhammad bin Qasim in the 93rd year of the Islamic calendar, which then facilitated the spread of Islam in the country. This might well be the case, for the hadith report about the ghazwat ul-hind contained in the Masnad of Ahmad ibn Hanbal, a well-known collection of Hadith narratives attributed to the Prophet, mentions that the Muslim army that would attack India would be sent in the direction of Sindh and Hind.
Thirdly, this hadith
mentions only a single or particular battle (ghazwa), and
not a series of continuing battles, unlike what the author of the article in the ‘Muhaddith’
( a pakistani magazine), referred to above, echoing the arguments of Pakistani self-styled jihadists, claims.
Fourthly, it must be remembered that it would have been very easy for Muslim conquerors of India in the past, men like Mahmud of Ghazni, Shihabuddin Ghori, Timur, Nadir Shah and so on, to present the hadith about the ghazwat ul-hind and wield it as a weapon to justify their attacks on the country. The corrupt ulema associated with their courts could well have suggested this to them had they wished. However, no such mention is made about this in history books. In the eighteenth century, the well-known Islamic scholar Shah Waliullah of Delhi invited the Afghan warlord Ahmad Shah Abdali to invade India and dispel the Marathas, which he accepted, but yet Shah Waliullah, too, did not use this hadith as a pretext for this.
It is also pertinent to examine how some well-known contemporary Indian ulema look at this hadith report. Maulana Abdul Hamid Numani, a leading figure of the Jamiat ul-Ulema-i Hind, opines that this hadith was fulfilled at the time of the ‘Four Righteous Caliphs’ of the Sunnis, soon after the demise of the Prophet Muhammad, when several companions of the Prophet came to India, mainly in order to spread Islam. Mufti Sajid Qasmi, who teaches at the Dar ul-Uloom in Deoband, is also of the same opinion, although he believes that it might also refer to the invasion of Sindh by the Arabs under Muhammad bin Qasim in the eighth century. On the other hand, Maulana Mufti Mushtaq Tijarvi of the Jamaat-i Islami Hind believes that it is possible that this hadith report is not genuine at all and that it might have been fabricated at the time of Muhammad bin Qasim’s invasion of Sindh in order to justify it.
Whatever the case might be, the misuse by radical groups of this hadith report to spearhead war in Kashmir in the name of so-called jihad and to foment conflict between India and Pakistan is tragic, to say the least. It is nothing sort of a crime against God and the Prophet. In their worldviews and in their actions as well, the self-styled jihadist outfits seem to have gone the way of the Khawarij, a group that emerged in the early period of Islam and who were rejected by other Muslims. The Khawarij believed that they alone were Muslims and that all others, including those who called themselves Muslims, were infidels and fit to be killed. With reference to the Khawarij, the Prophet predicted that they would depart from Islam in the same way as an arrow flies out of a bow. About the Khawarij the Caliph Ali mentioned that they take the word of truth and turn it into falsehood (kalimatu haqqin urida beha al-batil). This he said in the context of the Khawarij misinterpreting the Quran and claiming that Ali and his followers were infidels who deserved to be killed.
It is imperative, and extremely urgent, for Muslim scholars, particularly the ulema, to take strict notice of, and stridently oppose the radical self-styled jihadists, who are distorting and misunderstandings Islamic teachings, following in the footsteps of the Khawarij of the past, and spreading death and destruction in the name of Islam. Jihad, properly understood, is a struggle to put an end to strife and conflict, not to create or foment it, as is being done today. The general public, particularly Muslims themselves, should be made aware of the dangerous deviation of the self-styled jihadists and the horrendous implications of their acts and views. In this regard, a major responsibility rests with the ulema of India and Pakistan . These days, ulema groups in India are very actively involved in organizing conferences and holding rallies seeking to defend themselves and Islam from the charges terrorism leveled against them. This is a very welcome thing. However, they must also stridently speak out against and clearly and unambiguously expose and denounce the self-styled soldiers of Islam who are promoting terrorism in the name of Islam. At the same time, it is also urgent to promote re-thinking of some medieval notions of jihad, such as that of offensive jihad, which does not actually have any Islamic legitimacy. This is essential for Muslims to live in today’s times and to come to terms with democracy and pluralism. Simply verbally defending Muslims and Islam from the charges of terrorism is, clearly, not enough. Nor is it adequate to simply condemn terrorism in very general terms. The truth is, and this cannot be disputed, that today there is also a pressing need to unleash a ‘jihad’ against the self-styled jihadist outfits themselves. And in this jihad, undoubtedly, the ulema and Muslim intellectuals have a central role to play and a major responsibility to shoulder.
MADRASA REFORMS IN INDIA: January 2009
Maulana Waris Mazhari, a graduate of the Dar ul-Uloom at Deoband, is the editor of the Delhi-based ‘Tarjuman Dar ul-Uloom’, the official organ of the Deoband Graduates’ Association. He can be contacted on w.mazhari@gmail.com
