Biography of Allamah AbdulGhafar Hasan
Shaykh Abdul Ghaffar Hasan (1913-2007)
Shaykh ‘Abdul Ghaffar Hasan, father of Shaykh Suhayb Hasan, was born in a family of scholars.
Short presentation of Shaykh ‘Abdul Jabbar ‘Umarpuri, grand father of Shaykh ‘Abdul Ghaffar Hasan
Shaykh ‘Abdul Jabbar ‘Umarpuri (born in 1277H) was a great scholar and Muhadith. He studied from the following scholars:
Qari Abdul ‘Aliy from Amritsar, and other scholars from Amritsar
Shaykh Muhammad Mazhar An-Nanotwi from which he studied Fiqh, Usul Al-Fiqh and other books.
Shaykh Ahmad ‘Ali As-Saharanpuri from which he studied Fiqh, Usul Al-Fiqh and other books.
Shaykh Faydh Al-hasan As-Saharanpuri from which he studied Mantiq, Falsafah and other subjects.
Shaykh As-Sayid Nazeer Husayn Ad-Dehlawi with which he stayed for a long time and studied Tafsir and Hadith, Sahih Al-Bukhari, Muslim, An=Nasai, ibn Majah and others.
Shaykh ‘Abdul Jabbar ‘Umarpuri taught in the Madrasah Dar Al-Huda in Kishan Ganj (Hasan Ganj) in Dehli. He would give Dars of Tafsir everyday after Fajr prayer. He established the monthly magazine “Dhiya As-Sunnah” in which he refuted the Hadith rejector ‘Abdullah Chakralwi.
This magazine had many articles on topics: Islamic Khilafah, sending of the Prophet (saw), refutation of Qadiansim, refutation of Arians, ‘Ismah of Prophets, miracles of the Prophet (saw), particularity of the Arabic language, days of sacrifice, Fatwa on forbiddance of Mut’ah, Tasawauf and other topics.
Shaykh ‘AbdurRahman Al-Mubarakpuri (author of Tuhfatul Ahwazi), Shaykh AbdusSalam Al-Mubarakpuri (author of “Sirah Al-Bukhari), Hakeem ‘Ubayd Ar-Rahman ‘Umarpuri, Hafiz Abu Yahya Muhamad Shah Jahanpuri, Shaykh Abu Nu’man A’zam Ghari, Shaykh Zia Ar-Rahman ‘Umarpuri had articles in this prestigious magazine.
Shaykh ‘Abdul Jabbar ‘Umarpuri authored some books as well:
1) “Samsam At-Tawhid fir ad At-Taqlid”: this epistle of 32 pages refutes Taqlid Shakhsi
2) “Irshad As-Saailin ila Masail Ath-Thalatheen”: This is a small Majmu’ah of Fatawa gathering 30 different topics.
3) “Tazkeer Al-Ikhwan fi Khutab Al-Jumuah bi Kulli Lisan”: a 20 pages epistle about translating the Khutbah in other languages
4) “Irshad Al-Anam bi fareedhatil Jumu’ah fi Kulli Maqam”: a 30 pages epistle about the Jumu’ah prayer being obligatory in villages as well as cities. A refutation of Nizamudin, a Hanafi scholar’s epistle called “Tanbih Al-Anam”
5) “Tabsirah Al-Anam”: A 112 p book refuting the book “Siyanat Al-Anam” of the same Hanafi scholar Nizamudin who refuted “Irshad Al-Anam”.
6) “Nasihah Al-Ikhwan fi Hijab An-Niswan”: a 32 p epistle refuting the modernist Sayid Mumtaz ‘Ali Al-Lahori’s views on Hijab.
7) “Al-Baraheen Al-Qati’ah fi Rad Al-Anwar As-Sati’ah”: an epistle refuting the Mawlid. Shaykh Suhayb Hasan published this Risalah in different parts in the magazine “Sirat Al-Mustaqeem of Birmingham, and it has recently been pubslished as a single epistle by Dar Al-Khuld Lahore.
8) “Risalah fi Inkar Majlis Al-Mawlid wa Al-Qiyam”: refutation of the innovations of standing in the sittings of the Mawlid
9) “Diwan” (Arabic poetry)
10) “Kasoti”: A poem written about adhering to the Book and Sunnah.
Shaykh ‘Abdul Jabbar ‘Umarpuri was a great Arab and Persian poet. He would recite some of his poems in the annual conference held in Dar Al-Ulum Nadwah Al-Ulama and they were appreciated by scholars. Shaykh Abul Hasan An-Nadwi gave some of these poems to Shaykh Suhayb Hasan.
Shaykh ‘Abdul Jabber ‘Umarpuri passed away in Shawwal 1334H, 1916. He was buried near his beloved teacher Mian Nazeer Husayn Ad-Dehlawi in Shaydi Purah cemetery in Dehli.
Short presentation of Shaykh Abdus Sattar ‘Umarpuri, father of shaykh Abdul Ghaffar Hasan
Shaykh Abdus Sattar ‘Umarpuri was born in 1301H. He memorised the Quran in 3 onths and studied in Madrasah Ahmadiyah Salafiyah in Aarah, in province of Bahar. He completed the 8 years of Dars Nizammi there.
He studied from these famous scholars:
1) Shaykh ‘AbdurRahman Muin Ad-Deen ‘Umarpuri (maternal grand father of sh Abdus Sattar Hasan)
2) Shaykh ‘Ubayd Ar-Rahman ‘Umarpuri (Uncle from mother side of sh Abdus Sattar Hasan)
3) Shaykh Muhammad Basheer As-Sahsawani, author of “Siyanat Al_Insan ‘an Waswasah Shaykh Ad-Dahlan”
4) His father Shaykh ‘Abdul Jabbar ‘Umarpuri
5) Shaykh Muhammad Ibrahim Arwi
6) Shaykh ‘Abdul ‘Aziz Raheemabadi
Shaykh ‘Abdus Sattar ‘Umarpuri wrote an epistle against Qadianis entitled “Ithbat Al-Khabar fir ad Munkiri Al-Hadith wa Al-Athar”. He also authored some articles in the weekly magazine “Ahlul Hadith Amritsar”.
Shaykh Muhammad Isma’eel As-Salafi was among his students. Shaykh As-Salafi himself told Shaykh Abdul Ghaffar that he studied Tafsir Ibn Katheer from his father, and he also was given as a gift the book “Rawdah An-Nadiyah” of Nawab Siddiq Hasan Khan.
Shaykh ‘Abdus Sattar passed away at the age of 34 on the 2nd March of 1916, when Shaykh Abdul Ghaffar Hasan was 3 years old. This year was a year of sadness for Shaykh Abdul Ghaffar Hasan as his grand father Shaykh Abdul Jabbar ‘Umarpuri, his father, mother and brother Abdul Qahhar Hasan passed away in the same year. Shaykh Abdul Ghaffar was thus raised by his grand mother Amat Ar Rafi’, and he was the only child of Shaykh Abdus Sattar after the death of his brother Abdul Qahhar.
Amat Ar-Rafi was the wife of shaykh Abdul Jabbar ‘Umarpuri, but also her first cousin. She was the daughter of Shaykh ‘AbdurRahman Muin Ad-Deen ‘Umarpuri, whose elder brother Shaykh Badrudin was the father of Shaykh ‘Abdul Jabbar ‘Umarpuri. And Amat Ar-Rafi’s brother Ubayd Ar-Rahman was also a scholar. Thus Shaykh Abdus Sattar studied from his maternal grand father and maternal uncle. And Shaykh Abdul Jabber had only one son (Abdus Sattar) and two daughters, so this is why Amat Ar-Rafi took care of Shaykh Abdul Ghaffar Hasan at the age of 3.
Shaykh Abdul Ghaffar Hasan first studied in the Madrasah Dar Al-Huda in which his father, grand father and maternal uncle taught. At the age of 13 in 1925, he entered the famous Madrasah Rehmaniyah in Dehli and graduated from there in 1933. In 1928, his grand mother Amat Ar-Rafi passed away.
Jamiyah Rehmaniyah Dehli was the most important Salafi University in India. Shaykh Abdul Aziz Ar-Rahimbadi convinced two big Ahlul Hadith businessmen Shaykh AbdurRahman and his brother Shaykh Ata Ar-rahman to make a big university for Ahlul Hadith, and these two brothers bought some buildings for 1 Lakh Rupees and founded the University in 1921 with the advice and supervision of Shaykh Ibrahim Meer As-Sialkoti. Shaykh AbdurRahman passed away within a year and Shaykh AbdurRahman became the principal of the university.
Shaykh Abdul Ghaffar Hasan’s main teachers in Jamiyah Rehmaniyah Dehli:
Shaykh Ahmadullah Ad-Dehlawi, student of Mian Nazeer Husayn Ad-Dehlawi, from whom he learned Sahih Al-Bukhari, Sahih Muslim, Sunnan Abu Dawud, first half of Sunnan At-Tirmidhi, Sharh Nukhbat Al-Fikr, Ilm Al-Faraidh.
Shaykh Ubaydullah Al-Mubarakpuri from which he learned “Bulugh Al-Maram” and “Muwatta” of Imam Malik. The Shaykh would teach “Al-Muwatta” with explanations of Zarqani, “Musaffa” and “Musawwa” of Shah Waliyullah Ad-Dehlawi and others. Shaykh Abdul Ghaffar taught “Bulugh Al-Maram” in the Islamic university of Madeenah in the same manner as Shaykh Ubaydullah Al-Mubarakpuri. When Shaykh Ahmadullah Ad-Dehlawi left Jamiyah Rehmaniyah, Shaykh Ubaydullah Al-Mubarakpuri taught the two Sahih and Abu Dawud in the university. Shaykh Ubaydullah Al-Mubarakpuri had helped Shaykh AbdurRahman Al-Mubarakpuri to complete “Tuhfatul Ahwazi” and he himself authored “Mira’at Al-Mafatih Sharh Mishkat Al-Masabih” which he could only complete to the chapter of Business (Kitab Al-Buyu’).
Shaykh Nazeer Ahmad Ar-Rehmani, from which he learned some books of Arabic grammar and others. Shaykh Nazeer Ahmad Ar-Rehmani has authored many beneficial books among which “Rak’at At-Tarawih” refuting the Deobandi scholar Habib ur Rahman Al-‘Azami.
Shaykh Sakandar ‘Ali Al-Hazarwi from which he learned some chapters of the Hanafi book of Fiqh “Al-Hidayah”, some chapters of Tafsir Al-Baydawi, “Muthalam Ath-Thuboot” which is a book of Hanafi Usul Al-Fiq. The Shaykh was a very complete Hanafi scholar.
Shaykh AbdusSalam Al-Afghani from which he learned many books of Falsafah such as “Isharat” of ibn Sina, first part of “Tasawurat” and others. Shaykh Abdul Ghaffar said that he was not Salafi in creed rather Mutazili, but Salafi Universities would use such teachers or Hanafis to teach such subjects in which they were experts, and only Salafi teachers would teach Hadith and Aqidah.
Shaykh Shareefullah As-Sawati who also taught books of Falsafah after the death of Shaykh AbusSalam Al-Afghani. Shaykh Abdul Ghaffar completed “Isharat” and “Qadhi Mubarak” with him. He was a Hanafi scholar but not Muta’asib, and he also taught in Al-Jamiyah As-Salafiyah In Faysalabad after.
Shaykh ‘AbdurRahman NigarNahsawi Al-Bahari from which he learned “Mishkat Al-Masabih”, “Tarikh Al-Khulafa”, First part of “Jalalayn”, “Maqamat Hariri”, “Diwan Al-Mutanabi” and others
Shaykh Kabeer Ad-Deen from Bengal, from which he learned “Sunnan An-Nasai”
Shaykh Muhammad Sulayman Al-A’zami and Shaykh ‘AbdurRaoof Al-Bengali from whom he learned books of Arabic grammar.
Shaykh Abdullah An-Nadwi from which he learned some books of Arabic Adab.
Shaykh Muhammad Dawud Raghib Shah Jahanpuri, from whom he learned “Hidayah An-Nahw” and other books.
Shaykh Muhammad Surti from whom he learned the second part of “Sunnan At-Tirmidhi”
Scholars who would regularly come and do lectures in Jamiyah Rehmaniyah Dehli and from whom Sh Abdul Ghaffar Hasan listened and benefited:
Shaykh Abul Kalam Azad
Shaykh AbdurRahman Al-Mubarakpuri
Shaykh Thanaullah Al-Amritsari
Shaykh Dawud Al-Ghaznawi
Shaykh Muhammad Isma’eel Al-Ghaznawi
Shaykh Muhammad Ibraheem Meer As-Sialkoti
Shaykh AbdulQadir Al-Qasuri
Sayid Abdullah Al-Ghaznawi
Shaykh Abul Qasim Al-Banarsi
Shaykh Abdul Aziz Memon
Shaykh Jamaldin Pasha Al-Ghazi
Shaykh A’zaz ‘Ali
Shaykh Fad Ar-Rahman Ghazipuri
Shaykh Abu yahya Amam Khan Nosheri
Shaykh Muhammad Junagri
Shaykh Abdu Tawab ‘AlaGahri
Shaykh Ghulam Rasul Mehr
Shaykh Fadl Al-Haqq Khayrabadi
Shaykh Khawajah Abdul hay Faruqi
Shaykh Abdul Ghaffar Hasan’s close relation with Shaykh AbdurRahman Al-Mubarakpuri
Whenever Shaykh AbdurRahman Al-Mubarakpuri would come to Dehli for treatment of his eyesight, he would visit Shaykh Ubaydullah Al-Mubarakpuri in Jamiyah Rehmaniyah in Dehli and the students would gather in his room and benefit from his knowledge. He would help students to revise their lessons and give them many Ilmi benefits.
Shaykh Abdul Ghaffar Hasan said that Shaykh Taqiudin Al-Hilali, when they were teaching in the Islamic University of Madeenah, Shaykh Taqiudin told him that he went to Mubarakpur to learn books of Hadith from Shaykh AbdurRahman Al-Mubarakpuri, and after completing some books of Hadith, when Shaykh Taqiudin was leaving, Shaykh AbdurRahman Al-Mubarakpuri gave him 5 rupees, which was a big amount of money at the time, and Shaykh Taqiudin Al-Hilali first refused them, saying the Shaykh needs them more, but Shaykh AbdurRahman Al-Mubarakpuri started to have tears in his eyes, and Shaykh Taqiudin Al-Hilali then took the gift from his teacher and felt very touch by the behaviour of his teacher, who was not very rich though very generous and compassionate.
Shaykh’s teaching in Banaris and Mahir Kotlah
After completing his studies at Jamiyah Rehmaniyah Dehli in 1933, Qari Ahmad Sa’eed, brother of Shaykh Abul Qasim Sayf Al-Banarsi, invited Shaykh Abdul Ghaffar to teach in Dar Al-Hadith Banaris, and Shaykh Abdul Ghaffar taught there for 7 years in which he taught “Sunnan At-Tirmidhi”, “Mishkat Al-Masabih”, “Diwan Al-Mutanabi”, “Sab’ah Mu’alaqat”, “Hamasah”, “Maqamat Hariri”, “Tafsir Al-Baydawi”, “Jalalayn” and others.
During this time in Banaris, Shaykh Abdul Ghaffar Hasan went to different places with Shaykh Abul Qasim Sayf Al-Banarsi to give lectures.
In August 1942, Shaykh Abdul Ghaffar became Arabic teacher in a state school in Malir Kotlah, which he left after a year, and he established a Madrsah called “Kawthar Al-Ulum”. Shaykh Suhayb Hasan was born in this year in November. There, he requested a blacksmith to give him one of his children to become a scholar, and he gave him his child Nusratullah, who became the famous Ahlul Hadith scholar named as Asim Al-Haddad, who was also a member of Jamate Islami.
At this time, Shaykh Abdul Ghaffar was the local Ameer of Jamate Islami and local president of Jam’iyat Ahlil Hadith.
Shaykh’s role in Jamate Islami
Shaykh Abdul Ghaffar explained why he entered Jamate Islami. He said that Ahlul Hadith scholars became divided in India, some like Shaykh Ibrahim Meer As-Sialkoti, Shaykh Abdullah Ar-Ropuri, Hafiz Muhammad Al-Gondlawi supported Muslim league and Shaykh Dawud Al-Ghaznawi, Shaykh Isma’eel As-Salafi and Shaykh Abul Qasim Sayf Al-Banarsi supported the Congress. Shaykh Abdul Ghaffar asked them why they differed and it was said to him: “Politically, people of knowledge can choose whichever party they wish to support, this is left to them, this is a matter of Ijtihad and we cannot force anyone.”
At that time, there were political differences between Shaykh Isma’eel As-Salafi and Hafiz Muhammad Al-Gondalwi. Shaykh Abdul Ghaffar wrote that in one meeting presided by Hafiz Al-Gondalwi, a Brelwi Molvi said “Ya Ali” and “Ya Rasoola Allah” and Molana remained quite and was smiling. The Ahlul Hadith scholars supporting Congress criticised him for remaining quiet.
Shaykh Abdul Ghaffar Hasan did not like the leader of Muslim League Muhammad Ali Jinnah, neither Gandhi the leader of Congress, and thus he preferred Shaykh Abu ‘Ala Al-Mawdudi and his political group. Also Shaykh Abul Ghaffar said: “Ahlul Hadith were doing post mortem of innovators, Qadiyanis, Brelwis, Arians but in economical and social matters, I did not find anyone more proficient than Molana Mawdudi.”
Also as third reason, Shaykh Abdul Ghaffar Hasan said that reading Ibn Taymiyah’s “Raf Al-Malam” and Shah Waliyullah’s “Insaf” and “Hujjatullah Al-Balighah”’s chapter on Khilafah, he felt that there should be a Jamaat which does not insist on Furui matters rather focuses on Usul and tries to gather all groups.
So when Al-Mawdudi announced the creation of Jamate Islami in 1941, Shaykh Abdul Ghaffar became a member of it. He left this “Jamat” 16 years later in 1957 for many reasons, but main were that in Pakistan they focused more on electoral politics rather than Dawah and social work on level ground. Shaykh Abdul Ghaffar Hasan opposed elections and didn’t see them as a way to change rather he thought that emphasis should be change through Da’wah. Al-Mawdudi believed that elections were rigged that is why they were losing it, but Shaykh Abdul Ghaffar believed people were ignorant and they needed to be given Dawah first, and thus change would happen. Shaykh Abdul Ghaffar Hasan would vote in elections, but he opposed main focus of the Jamat being on elections rather than education and Da’wah.
Also Shaykh Abdul Ghaffar was not happy with nepotism in the Jamat, as disputes were not sorted out fairly.
In these 16 years, Shaykh Abdul Ghaffar said that he did not lose his identity, he was asked in an interview, as on p 443 of the book “Molana Abdul Ghaffar Hasan, Hayat wa Khidmat”:
“Did you remain upon the Maslak of Ahlul Hadith while in Jamte Islami?
Answer: My Ahlul Hadith personality (Tashakhus) remained intact, Naeem Siddiqi would argue with me some times: “Why you don’t leave Raful Yadayn, there is no Haraj?” and I replied to him: “Why don’t you increase your beard’s length? You oppose the Sunnah by shaving your beard and you ask me about Raful Yadayn?” Also I opposed Molana Al-Mawdudi’s Maslak Al-I’tidal (rejecting Ahadith against intellect) and would always argue about it and show him that the Maslak of Muhaditheen is stronger. I still have letters exchanged with him on such topics.”
Shaykh Abdul Ghaffar wrote in an interview as on p 461: “When I resigned from Jamate Islami, I wrote that the first reason was that it deviated from its policy. Molana Al-Mawdudi said in his pamphlet “Ilsami Hukumat Kis Tarah Qaim ho gi” (how will the Islamic government be established) that unless the society is reformed, there will be no Inqilab (revolution)”…After coming to Pakistan, his view changed. First he opposed democracy and then he became its supporter.”
Shaykh’s teaching in Pakistan
In 1948, one year after the creation of Pakistan, Shaykh Abdul Ghaffar emigrated to Pakistan. He was in charge of the branch of education of “Jamate Islami” and resided in RawalPindi and other cities after.
In 1957, after leaving Jamate Islami, Shaykh Abdul Ghaffar moved to Fayslabad where he taught in Al-Jamiyah As-Salafiyah the books: “Mishkat”, “Sunnan Abi Dawood”, “Muqadimmah ibn Khaldun” and others. Hafiz Muhammad Al-Gondlawi was teaching “Sahih Al-Bukhari” there at that time.
After Shaykh Abdul Ghaffar Hasan taught in another Madrasah in Faysalabad and after in “Dar Al-Hadith Rehmaniyah” in Karachi.
Shaykh Suhayb Hasan was accepted in the Islamic University of Madeenah in 1962, and after studying two years there, he came on holidays to be married in Paksitan in 1964. He and his elder brother Shoaib Hasan had their Waleemah on the same day and Shaykh Sohaib Hasan was surprised to see that his teacher of Hadith in Madeenah University Shaykh Abdul Qadir Shaybah Al-Hamd was present at the Waleemah, and he came to meet Shaykh Abdul Ghaffar to have him teacher at Madeenah University.
Shaykh Suhayb Hasan learned afterwards that Shaykh Isma’eel As-Salafi had recommended Hafiz Muhammad Al-Gondalwi and his father Shaykh Abdul Ghaffar Hasan to Sahykh Ibn Baz and Shaykh Isma’eel As-Salafi excused himself because of his role in the Markazi Jamiyat Ahlul hadith. And thus Shaykh Abdul Ghaffar went to Madeenah and his son Suhayb Hasan went to live with him in Madeenah. Shaykh Abdul Ghaffar Hasan remained teacher there up to 1980, while Hafiz Muhammad Al-Gondalwi only taught in Madeenah for two years and after wished to stay in GujranWala and teach there.
His famous students:
Shaykh Abdul Khaliq Ar-Rehmani
Shaykh Muhammad ‘Asim Al-Haddad
Shaykh Muhiyudin As-Salafi
Hafiz AbdulWaheed As-Salafi
His son Shaykh Suhayb Hasan
Shaykh Muhammad Basheer As-Sialkoti
Shaykh ‘Abdul Aziz ‘Alawi
Mufti Ubaydullah Afeef
Shaykh Mahmood Ahmed Al-Mirpuri
Shaykh Muhammad BinYameen Tur
Shaykh Muhammad Husayn Kaleem
Shaykh Akram Ad-Deen As-Salafi
Shaykh Muhammad Yusuf Anwar
Shaykh AbduKhaliq Al-Quddusi
Shaykh ‘Ali Muhammad Haneef As-Salafi
Shaykh Mahmud Ahmad Ghadhanfar
Shaykh AbdurRahman ‘Ajiz MalirKotli
His famous students from Madeenah University:
Shaykh Ehsan Ilahi Zaheer
Shaykh Dhiya Ar-Rahman A’-A’zami
Shaykh ‘AbdurRahman AbduKhaliq
Shaykh Muhammad Waili
Shaykh Rabee Al-Madkhali
Shaykh AbdulMuhsin Katabi
Shaykh AbdulQadir Habeebullah As-Sindhi
Shaykh Khalid Shareef
Shaykh Nihad Abdul Haleem ‘Ubayd (Lebanon)
Shaykh Ibrahim ‘Abdullah Yusuf (Ethiopia)
Shaykh ‘Abdul Aziz Abu Umar
Shaykh Yusuf Muhammad Abdullah Ad-Dukhayl
Shaykh Ahmad AbdusSalam (Sudan)
Shaykh Muhammad Habsh Jalal (Sudan)
Shaykh Rajab Abdul Hameed’Ali (Egypt)
Shaykh Abu Abdillah Kahlan (Iraq)
Shaykh AbdurRahman ibn Shaykh Ubaydullah Al-Mubarakpuri
Shaykh hasan Jan
Shaykh Abdullah Kakakhel
Shaykh AbdurRazaq Iskander
Shaykh Habeebullah Mukhtar
Shaykh Abdul Hameed Al-Bastawi
His son Shaykh Suhayl Hasan
Hafiz AbdusSalam Al-Kaylani
Hafiz Thanaullah Isa Khan Al-Madni
Shaykh ‘Abdul Khaliq tariq
Shaykh Muhammad Luqman As-Salafi
Shaykh Hilal Ahmad ibn Shaykh Nazeer Ahmad Ar-Rehmani
Shaykh Muhammad Ata Ur rehman Al-Bahari
Shaykh Muhammad As-Salafi ibn Shaykh AbdusSattar Ad-Dehlawi
Shaykh Salah Deen Maqbool Ahmad
Shaykh Wasiullah Abbas
Shaykh AbdurRahman Abdul Jabbar Al-Faryawi
Hafiz Fathi Muhammad Fathi
Hafiz Abdul Hameed Azhar
Hafiz Masood ‘Alim
Hafiz ‘AbdurRahman Al-Madni
His son Shaykh Raghib Hasan
His students from Jamate islami
Professor Khursheed Ahmad
Muhammad Mian ibn Muhammad Yunus Ad-Dehlawi
Khuram Jah Murad
Dr Anees Ahmad
Dr Umar Chapra
Qadhi Husayn Ahmad
Anecdotes during the Shaykh’s teaching at the Islamic University of Madeenah
Shaykh Abdul Ghaffar Hasan and Hafiz Gondlawi started teaching at the same time in Madeenah university. Shaykh Albani left Madeenah University after a year, and Shaykh Abdul Ghafar had taken his lectures. Shaykh Abdul Ghaffar was teaching “Bulugh Al-Maram”, “Al-Bahith Al-Hatheeth” in Usul Al-Hadith, and Ilm of Isnad from his own notes. The Shaykh there was also sitting in Dars Al-Bukhari of Hafiz Muhammad Al-Gondalwi in which many teachers of Madeenah would sit such as Shaykh Muhamamd Ibrahim Shaqrah anmd Muhammad Al-Majzub. After Shaykh Abdul Ghaffar Hasan would also teach Sahih Al-Bukhari in Masjid An-Nabawwi.
At that time Shaykh Suhayb Hasan learned from Shaykh Muhammad Ameen Ash-Shanqiti in Tafsir, Shaykh Abdul Muhsin Al-’Abbad in ‘Aqidah At-Tahawiyah, Dr Nurudin Al-Itr was also teaching Hadith there. Shaykh Sulayman Al-Ashqar was teaching “Bidayatul Mujtahid”, Shaykh Muhammad Ibrahim Shaqrah and Mahmud At-Tahhan were teaching Usul Al-Fiqh and Usul Al-Hadith. In Masjid An-Nabawwi, Shaykh Suhayb Hasan benefited from Shaykh Muhammad ‘Atiyah Saalim, Shaykh Muhammad Umar Fulatah, Shaykh Mukhtar Ash-Shanqiti, Shaykh Abu Bakr Al-Jazairi. Also outside the Jamiyah, he benefited from Shaykh Hammad Al-Ansari and other scholars.
All these teachers had great respect for Shaykh Abdul Ghaffar, and whenever Shaykh Suhayb Hasan or his brother Suhayl Hasan were to meet Shaykh Ibn Baz, Shaykh Al-‘Abbad, Shaykh Nasir Al-‘Uboodi or others after Shaykh Abdul Ghaffar left the university in 1980, they would enquire about him.
Shaykh Abdul Ghaffar told that once he debated with Shaykh Muhammad Ameen Ash-Shanqiti on the topic of dead hearing and Shaykh Abdul Ghaffar was denying such, and Shaykh Majzub was present there and smiling. Shaykh Abdul Ghaffar Hasan told that he was amazed by Shaykh Umar Fullatah’s behaviour, once Shaykh Umar even put his shoes straight for him.
Shaykh Abdul Ghaffar met once Kind Faysal when he visited Madeenah University and he met Shaykh Albani many times, and they talked on different issues. The Shaykh during his teaching in Madeenah would receive in his house Ahlul Hadith scholars of Indiua and Pakistan but also scholars of other schools of thought such as Abul Hasan An-Nadwi, Mufti Shafee Uthmani, Taqi Uthmani, Yusuf Al-Binnori and Mufti Mahmood (father of Fazlur Rahman), Hakeem AbdurRaheem Ashraf (Jamate islami), dr Israr Ahmad, Manzoor Nu’mani, Sami’ Al-Haq and others.
The Shaykh visited England in 1972, and he went to London where his son Suhayb Hasan was residing, Birmingham where he held a gathering with his student Shaykh Mahmud Ahmad Al-Mirpuri and other scholars, and Leicester where he visited an institute of Professor Khursheed Ahmad (Jamate islami) which was ran by his student Khuram Jah Murad (Jamate Islami).
After returning to Pakistan in 1980, during the rule of General Zia Al-Haq, he was made a member of Islami Nazriati Council. This institution in Pakistan which gathered scholars from different school of thoughts had the aim of suggesting the parliament to modify the Laws according to the Shari’ah, and review new laws and others. The Shaykh was a member from 1982 to 1984, then 1985 to 1987, and then 1988 to 1990.
The Shaykh when asked about greatest scholar he met, he replied that Shaykh AbdurRahman Al-Mubarakpuri was a great scholar and very pious person. In Saudia, he said he was particularly impressed by Shaykh ibn Baz, his knowledge and character.
Once, his son Suhayb Hasan told him he wanted to put title “As-Salafi” at the end of his name and Shaykh Abdul Ghaffar told him that name will not make him Ahlul Hadith but behaviour.
The Shaykh had one daughter and seven sons: Sho’aib, Sohaib, Khubayb, Sohail, Raghib, Ahmad and Hamid. Shaykh Sohail Hasan also graduated from Madeenah University and he was a professor in the Islamic University of Islamabad where he taught with Dr Fazl Ilahi and they are both retired nowadays. Shaykh Sohail Hasan said he did not have chance to study under Shaykh Albani unlike his brother Sohaib Hasan, as Shaykh Albani had left Madeenah University after a year, but once Shaykh Albani saw him in the Maktabah of the university and asked him what he was doing, and he said he was making a Fihrist, and Shaykh Albani sat with him and taught him how to make a Fihrist.
The Shaykh’s books and articles
1) “Azmat Hadith” (344 pages) in urdu refuting Hadith rejectors
2) “Intekhab Hadith” (350 pages): a collection of Ahadith about Akhlaq and Raqaiq. It has been trasnalted into English and published by Islamic Fundation UK.
3) “Din mein Ghulu”: a 40 pages epistle against extremism in the religion. It has been translated into Arabic by Raghib Hasan but is not yet published.
4) “Sunnat Quran e hakeem ki Roshni mein”: a 40 pages epistle on the status of the Sunnah as mentioned in the Quran.
5) “Ittihad e Milat or Sunnat”: 16 pages epistle.
6) “Islam mein Sunnat ka Maqam”: a 24 pages epistle on authority of Sunnah.
7) “Haqiqat Du’a or Ramadan Mubarak”: a 40 pages epistle on invocation and Ramadan.
8) “Mi’yar Khatun”: A 80 pages epistle on women in Islam
9) “Muslim Khatun”: a 94 p epistle which is in fact an addition to the previous book “Mi’yar Khatun.”
10) “Khutbah Nikah or Mulsim Maashere mein Khawateen la Azaz wa Ihteram”: Islamic Khutbah and respect of women in Islamic society.
11) “Quran Fahmy ke Bunyadi Usul”: a 42 p epistle on fundamentals to understand the Quran.
12) “”Dini Jamate or Intikhabi Siyasat” (religious parties and electoral politics): a 12 pages epistle.
13) “Nifaz e Shariat ki Barakat or Thamarat”: a 12 p epistle on the Barakah of Islamic Laws.
14) “Tarikh Rehmaniyah”: a 21 p epistle on the history of Jamiyah Rehmaniyah Dehli.
15) “Tameer Sirat wa Akhlaq Ahadith ki Roshmi mein”: not published book about Ahadith for building character.
16) “Masail Taharat wa Namaz”: not published book on rulings of purification and prayer.
17) Translation of the book “Akhalquna Al-Ijtimaiyah” (Our characters in society) of Mustafa hasan As-Siba’i
In 2009 the book “Tafsiri Nukat wa Ifadat” gathering the translation Hafiz ibn Qayim’s Tafsir of different Surah has been published. Shaykh Abdul Ghaffar had translated these and published them in different magazines and it was gathered in one book of 448 pages.
Likewise the Shaykh has many articles in magazines in India, Pakistan, Saudi Arabia on different topics such as Hadith, social problems, economy, women, implementation of Shari’ah, History, Takhrij of Ahadith, Da’wah, events he witnessed, comments on books, Fatawa, and letters with scholars such as Ubaydullah Al-Mubarakpuri, SafirRahman Al-Mubarakpuri, Ataullah Al-Bhujyani, Salah Din Yusuf and other scholars.
Among his articles in Arabic:
1) Ahadith Ar-Rajam: Ahadith on stoning (for adultery)
2) “Hadith Ikhtilaf Ummati Rahmah”: Tahqiq of the Hadith: the differing of my community is a mercy.
3) “Hadith La Tajtamiu Ummati ‘ala Dhalalah”: Tahqiq of the Hadith my community will not gather upon misguidance.
4) “Ahadith fil Khamr”: Tahqiq of Ahadith on alcohol.
5) “Islam, Ma’nahu wa Haqiqatuhu wa Wajhu Tasmiatihi”: On the meaning of Islam.
6) “Shahadah”: on witnessing.
7) “Muzakarah KutubAl-Hadith”: description of famous books of Hadith.
8) “Tatbiq Ash-Shari’ah fi Bakistan” (how to implement the Shari’ah in Pakistan)
9) “Ahmiyatt Lughah Al-Arabiyah”: importance of the Arabic language.
10) “Min Adhaleel Al-Qadiyaniyah” published in the magazine of the Islamic university of Madeenah in 12 parts.
11) “Kayfa Yumkinu tatbiq Ash-Shari’ah Al-Islamiyah fi Bakistan bal fil ‘Alam Al-Islami Kullihui”: How to implement the Shari’ah in Pakistan rather all the Islamic world.
Shaykh’s views on how to implement the Shari’ah
Shaykh Abdul Ghaffar Hasan said in an interview with the magazine “Al-Ittihad”, as quoted in “Molana Abdul Ghaffar Hasan, Hayat wa Khidmaat” p 524:
“Jayid Ulema Kiram have started since the beginning of Pakistan to do efforts for Nifaz e Shariat (implementation of the Shari’ah), but unfortunately the leaders of Tahreek e Pakistan did not have that much interest in Nifaz e Shariat. Hence scholars felt the religious responsibilities upon them and performed their obligation of continuously reminding the rulers about it, and concerning this, Ulema Kiram from different schools of thought held a national conference in 1951. Molana Sayid Sulayman An-Nadwi presided this conference, and the main participants of it were:
Molana Abu ‘Ala Al-Mawdudi, Ameer Jamat e Islami
Molana Ihtisham Al-Haq At-Thanvi
Molana Abdul Hamid Al-Qadiri Al-Badayuni, Ameer Jami’yat Ulema Pakistan Sindh
Molana Muhammad Shafee’, principal of Dar Al-Ulum Karachi
Molana Muhammad Yusuf Al-Binnori, founder and president of Jamiyah Ulum Islamiyah Binnori Town Karachi
Molana Athar Ali, Ameer Jami’yat Ulema Islam Mashraqi Pakistan
Molana Raghib Ahsan Mashraqi Pakistan
Molana Dawud Al-Ghaznawi, Ameer Markazi Jami’yat Ahlul Hadith Pakistan
Molana Isma’eel As-Salafi
Mufti Kifayat Husayn Mujtahid, Ameer council barae Tahfuz Huquq Shiah Pakistan”
Shaykh Abdul Ghaffar said in the same book that he opposes those who resort to violence to implement the Shariah, rather for him it should be done with Dawah and education.
The Shaykh passed away in Islamabad in 2007, after a long life devoted to spreading the teachings of Islam and calling people to it. May Allah grant the Shaykh a place in Firdaws Al-A’la!
May Allah send Salah and Salam on the Prophet (saw), his family and companions!