If any country, including Pakistan, ever invades India in the name of Ghazwa-e-Hind, they will find Indian Muslims defending their homeland

Among the many ideas that have found their way into the modern Islamic revivalist narrative, few are as persistently misunderstood—or dangerously misused—as the concept of Ghazwa-e-Hind. Popularized in contemporary times by figures like the late Dr. Israr Ahmed, it has come to be viewed not as a historical episode or a symbolic metaphor, but as a yet-to-be-fulfilled call to military conquest. This interpretation, though emotionally charged, is divorced from Islamic orthodoxy, historical context, and contemporary political reality.

This misreading of Islamic eschatology has become especially potent in Pakistan, where it has been weaponized by a segment of the clergy and even military-linked media. But what the masses often don’t see is that such a vision not only contradicts Islamic legal tradition, but also threatens the harmony of the Indian subcontinent, especially the future of Indian Muslims.

A Historical View—Not a Military Manual

The hadith that mentions Ghazwa-e-Hind is reported in Sunan an-Nasa’i (Hadith 3175), Musnad Ahmad (Hadith 23804), and al-Tabarani’s al-Mu’jam al-Kabir. The narration speaks of two groups saved from Hellfire—one that fights in India and another that accompanies Jesus, the son of Mary, during his second coming. However, Islamic scholars have long disagreed about the authenticity, context, and timeline of these narrations.

Renowned Hadith scholar Shaykh Nasiruddin al-Albani graded some of the chains as weak (da’if), while others like Ibn Hajar al-Asqalani in Fath al-Bari considered them authentic but possibly fulfilled during the early Islamic conquests. Ibn Kathir, in Al-Bidaya wa’l-Nihaya, also noted that the interpretation of these ahadith was limited to earlier periods of conquest.

Classical historians like al-Baladhuri in Futuh al-Buldan detail the campaign of Muhammad bin Qasim into Sindh (712 CE) as a response to an appeal from Muslim merchants and not as a sweeping religious war. The conquest was confined to a narrow region and did not reflect any systematic plan to convert India. Furthermore, the Chachnama, a semi-legendary Persian text documenting this campaign, narrates how religious freedom was granted to local Hindus and temples remained operational under Islamic rule.

Islamic scholar Dr. Ayesha Jalal, in her book Partisans of Allah: Jihad in South Asia, asserts that Ghazwa-e-Hind has been inflated in Pakistan’s religious discourse not because of religious necessity, but due to state-sponsored ideology. She writes that this hadith has “resurfaced with renewed intensity in Pakistan’s strategic imagination, filtered through a millenarian lens.”

The Qur’anic Command: No Compulsion in Religion

The most authoritative source in Islam—the Qur’an—states unequivocally: “There is no compulsion in religion” (Qur’an 2:256). This verse, supported by the consensus (ijma’) of scholars, has been interpreted as a foundational principle of religious freedom. In Tafsir al-Qurtubi, Imam al-Qurtubi elaborates that Islam forbids coercion because belief requires conviction, not force.

The Prophet Muhammad (peace be upon him), when inviting tribes to Islam, used persuasion, kindness, and exemplary character—not threats. As recorded in Sirat Ibn Hisham and Tabaqat Ibn Sa’d, his approach to da’wah was rooted in wisdom, not warfare.

Moreover, Tafsir al-Tabari on verse 16:125—“Call to the way of your Lord with wisdom and beautiful preaching…”—explains that this verse sets the tone for all Islamic outreach. Any idea that religious dominance can be achieved through military force runs counter to the Qur’anic message and Prophetic model.

Prophecy ≠ Policy

Yes, Islam contains eschatological prophecies—many of which describe dramatic geopolitical changes in the end times.

The Prophet (peace be upon him) never told Muslims to build strategies around ghazwaat of the future. Instead, he focused on justice, reform, and internal purification.

Consider the Ghazwa of Abwa and Ghazwa of Ushayrah—expeditions that ended without a single arrow being shot. As documented in Al-Maghazi of al-Waqidi, many ghazwaat were precautionary or diplomatic. This is supported by Imam al-Nawawi’s commentary on Sahih Muslim, where he notes that military action in Islam is conditional on ethical, legal, and political necessities—not eschatological ambitions.

The Spread of Islam: A Moral Project, Not a Military One

Historically, Islam’s most significant growth occurred in regions where armies never marched. Southeast Asia, East Africa, and large swathes of India were introduced to Islam not through conquest but through trade and spiritual invitation.

Dr. Richard Eaton, in his landmark study The Rise of Islam and the Bengal Frontier, highlights how Sufi saints and local rulers facilitated Islamization in Bengal through land reforms, spiritual guidance, and social integration—not through war. Similarly, Syed Abul Hasan Ali Nadwi in Islam and the World emphasizes that Islamic civilization at its best was spread through service, justice, and education.

The Prophet himself said: “I was sent to perfect noble character” (Musnad Ahmad, Hadith 8595). This foundational hadith is echoed in the works of Imam al-Ghazali in Ihya Ulum al-Din, who taught that spiritual excellence—not militarism—is the soul of Islamic revival.

Pakistan’s Fantasy vs Indian Muslims’ Reality

One of the more troubling developments is the Pakistani state’s occasional use of Ghazwa-e-Hind as a symbolic justification for cross-border ambitions. In textbooks, speeches, and even TV dramas, the narrative of a future campaign to “liberate” Indian Muslims is floated as a divine responsibility.

But such narratives overlook one major truth: Indian Muslims are not waiting for salvation. They are proud citizens of India, heirs to over a thousand years of Islamic contribution to the subcontinent.

India has produced towering Islamic scholars—Shaykh Abdul Haq Muhaddith Dehlawi, Shah Waliullah al-Dihlawi, Maulana Azad, and countless others. Its institutions—from Darul Uloom Deoband to Nadwatul Ulama—have trained generations of global scholars. The Indian Muslim identity is not subordinate to any external power. It is deeply rooted in the land, language, and ethos of India.

If any country, including Pakistan, ever invades India in the name of Ghazwa-e-Hind, they will find Indian Muslims defending their homeland, not cheering from the sidelines. As the Qur’an instructs: “Stand firmly for justice…” (4:135). That includes standing against unjust aggression—even if it’s done in the name of religion.

From Brigadier Muhammad Usman, the hero of Nowshera, to Captain Haneefuddin, who laid down his life in Kargil, Indian Muslims have proven their loyalty with blood.

Let no one mistake their silence for weakness or their faith for disloyalty. The Prophet loved Makkah. The Indian Muslim loves India.

Time for Responsibility, Not Rhetoric

Dr. Israr Ahmed’s intellectual legacy is mixed. While he awakened many to the idea of Islamic revival, his fixation on militarism—untethered from contemporary fiqh and political wisdom—misguided many. Today, young Muslims must be trained not in war slogans but in the Qur’an, Hadith, ethics, law, and service.

The return of a Caliphate, if it happens, must mirror the model of the Prophet—founded on justice, consultation, and mercy. Not through firebrand nationalism or weaponized hadiths.

Ghazwa-e-Hind has become more of a political trope than a theological reality. When read responsibly, Islamic tradition offers no justification for cross-border aggression dressed in prophecy. The real ghazwa we need today is against ignorance, sectarianism, and political manipulation.

Let us turn our energies toward rebuilding our societies—through knowledge, reform, and character. That is the legacy of the Prophet. That is the path of the righteous.

In a widely circulated video, Shaykh Rahmani warns the Muslim youth not to fall victim to what he calls a “foreign conspiracy” aimed at sowing religious confusion. Speaking in Urdu with restrained passion, he said, “The propaganda is coming from across the border — in English — camouflaged under Islamic scholarship to mislead Indian Muslims.”

Shaykh Rahmani’s comments come amid a social media campaign reportedly originating from Pakistan, which discourages Muslims in India from joining the armed forces, branding it un-Islamic.

“They could not establish Shariah in their own land,” he said, referring to Pakistan, “so now they are targeting Indian Muslims, creating doubt over something that has no basis in Islamic creed.”

The senior Salafi scholar made it clear that enlisting in the Indian Army is a personal and civic decision, not a theological dilemma. “This is not an issue of Islam versus Kufr. Joining the army does not turn one into a disbeliever,” he asserted. “It is about protecting the nation, just as any other country’s military defends its own borders.”

Shaykh Rahmani emphasized that the Indian Army is a national institution and not a religious one, and that its role should not be misrepresented through sectarian lenses. “There is a security matter between two countries — not between two faiths. Don’t confuse patriotism with blasphemy,” he cautioned.

This video has gained traction amid ongoing discussions about the role of Muslims in India’s armed forces. Many within the community serve with distinction in the military, and the government has repeatedly highlighted its secular credentials in national institutions.

However, voices that attempt to religiously polarize such national duties, whether domestic or foreign, raise concerns about the manipulation of faith for political or ideological gain.

Security analysts and interfaith scholars have also weighed in, warning that conflating national duty with religious betrayal is not only misleading but potentially destabilizing. “This narrative isn’t just misguided — it’s dangerous,” said one Delhi-based interfaith researcher. “It isolates Indian Muslims from civic responsibility and plays straight into divisive hands.”

The Abul Kalam Azad Islamic Awakening Centre, under Shaykh Rahmani’s leadership, has been vocal in countering extremism and religious misinterpretation, especially among urban Muslim youth. His recent statements are seen as part of a broader effort to reclaim religious narratives from geopolitical agendas.

As India navigates complex domestic and regional dynamics, scholars like Shaykh Rahmani are emerging as vital voices defending both Islamic integrity and national unity.

On April 27, 2025, Hijab posted on X: “If any Indian Muslim sides with India on Kashmir, he betrays the ummah. If he desires Hindutva’s triumph over Muslims, he has fallen into disbelief. Whoever allies with them is of them. And Allah does not guide the wrongdoing people. (Surah Al-Ma’idah, 5:51).”

Indian Muslims Strike Back

The response from Indian Muslims to Hijab’s latest statement has been swift, sharp, and unapologetic, showcasing their deep-rooted commitment to India and their rejection of divisive, external narratives.

Zahack Tanvir, a counterextremism writer and founder of Milli Chronicle UK, cleverly turned Hijab’s logic on its head, pointing out the hypocrisy of his argument. Tanvir wrote, “How about the Islamic Republic of Pakistan that gave bases to the US against Taliban during ‘war on terror’? Have they become disbelievers too? Is ‘whoever allies with them is of them’ applicable on Pak ISI? Then according to you, they are Kafir! So technically Indian Muslims aren’t allying with Pakistan on Kashmir! ”

Kashmiri writer and educationist Arshia Malik delivered a scathing rebuke, telling Hijab to mind his own business. “Hasn’t your ex-wife filled criminal charges against you for domestic abuse? Indian Muslims have enough problems with the dog whistler Zubair and the DJ activists like Sayema, Arfa, Rana and the Safvis and Naqvis. We don’t need your advocacy, oaf. India is a liberal democracy, it doesn’t give space to takfirism, something even the Kashmiris are learning post-2019,” she wrote.

Malik emphasized the diversity of Indian Muslims—atheist, agnostic, cultural, liberal, progressive, and more—all of whom coexist under India’s Constitution alongside the Hindu majority.

Famous debater Mohammed Shoaib didn’t hold back, responding with raw emotion: “M** ***** **** apni pakistani umma ke saath. As an Indian Muslim, I stand with my India and its elected Hindutva govt. F*** your ***.” His unfiltered anger reflects the sentiment of many Indian Muslims who feel insulted by Hijab’s attempt to dictate their loyalties.

Zaira Nizam echoed this sentiment with a succinct yet powerful statement: “Fck your Pakistani Ummah. I am Indian and I stand with my country that is Bharat.” Her words encapsulate the fierce national pride that runs through the Indian Muslim community.

Advocate Shoeb Siddiqi, General Secretary of All India Pasmanda Muslim Mahaz (AIPMM), challenged Hijab’s interpretation of the Quranic verse, arguing, “He’s doing takfir of 200 million Indian Muslims for allegiance to their nation. Also (5:51) speaks of alliances during war with hostile enemies. Kashmir was, is, and will be an integral part of India—cry harder. You have no business poking your dirty nose here.”

Muslim activist Zafar Nama took a more confrontational tone, writing, “Hey *****, Kashmir belongs to India. If I have to choose between Hindu Rashtra and ‘Muslim Brotherhood Ummah Chutiyapa’, I will choose Hindu Rashtra any day. And yes, Allah has guided me to be in support of India and Humanity.”

Kashmiri journalist and geopolitical expert Raja Muneeb didn’t mince words, calling Hijab a “despicable vermin” and accusing him of hypocrisy. “You used the same Ummah argument to bed displaced Palestinian women. Didn’t you, you shameless son of a *****!” Muneeb’s response highlights the personal disdain many feel toward Hijab’s moral posturing.

Afghanistan’s human rights activist Wazhma Sayel brought a broader perspective, invoking Islamic teachings to counter Hijab’s divisive rhetoric. Quoting Surah Al-Ma’idah 5:32—“Killing one innocent person is as if killing all of humanity”—she criticized Hijab for supporting forces that have shed innocent blood in Afghanistan. Sayel also referenced the Prophet Muhammad’s last sermon, emphasizing equality across races and condemning Hijab’s hypocrisy.

Policy analyst Amana Ansari underscored the agency of Indian Muslims, stating, “The people of Kashmir have their own chosen leaders. Indian Muslims know our faith teaches justice (Qur’an 4:135). We stand, we speak, we sacrifice—for our country, for our people, for truth. We have our voice. We don’t need foreign agents. Never did. Never will.”

Saif Siddiqi added, “Indian Muslims need no certificate from anyone. Kashmir is India’s pride, and we proudly stand with it. Supporting India doesn’t betray the Ummah—betraying India would betray our own identity. Stop dividing us with lies.”

Lawyer Aman Wadud delivered a particularly pointed critique, accusing Hijab of fueling hatred against Indian Muslims. Quoting Surah Al-Ma’idah 5:8 and 5:32, Wadud wrote, “People like you have done the greatest disservice to Islam. You are doing the greatest disservice to 200 million Indian Muslim citizens. Give up your Oxford degree! Delete your account! SIT DOWN!”

Mohammed Hijab’s Controversial Past

Hijab, a British-Egyptian YouTuber and self-proclaimed scholar with a significant online following, is no stranger to controversy. His history of incendiary remarks and actions has often placed him at the center of polarizing debates.

In September 2022, Hijab was widely criticized for his role in inciting violence against Hindus in Leicester, UK, following tensions sparked by an India-Pakistan cricket match. According to a report by The Tribune, he was seen leading a mob of masked Muslim men, mocking Hinduism, and encouraging violence against Hindus.

In a video that surfaced on social media, Hijab was heard saying, “If they (Hindus) believe in reincarnation, what a humiliation of them to be reincarnated into some pathetic, weak, cowardly people like that.” He further taunted, “Deep down, they know we got the truth. If you want respect, then, learn to respect,” while warning Hindus against protesting the violence.

Hijab’s radical views extend beyond anti-Hindu rhetoric. He has a documented history of anti-Semitic and anti-Israel sentiments. In 2021, the Community Security Trust (CST) identified him as an “influential Islamist Youtuber” involved in anti-Israeli demonstrations in London.

During one such protest, he was recorded threatening violence, stating, “If those dogs come close to us again, we will see it as an act of aggression and we will kill those dogs! We’ll put them down,” as reported by Firstpost. He also reportedly led marches where crowds chanted, “We will find some Jews, we want their blood,” further cementing his reputation as a serial provocateur.

What’s From Pahalgam

The backdrop to this controversy is the recent terror attack in Pahalgam, Jammu and Kashmir, on April 22, 2025, which claimed 26 lives, mostly tourists, in one of the deadliest strikes in the region since 2019. The National Investigation Agency (NIA) has taken over the probe, deploying multiple teams to investigate the massacre in Baisaran Valley.

Security forces have launched a massive crackdown, demolishing the homes of four identified terrorists and detaining hundreds of overground workers. The attack has heightened tensions between India and Pakistan, with India suspending the Indus Waters Treaty and closing border crossings. Amidst this, Indian Muslims continue to stand united with their nation, rejecting external voices like Hijab’s that seek to sow discord.

In this moment of crisis, the voices of Indian Muslims ring loud and clear: their loyalty lies with India, and they will not be swayed by divisive rhetoric from abroad.