Shaykh-ul-Quran حضرت شیخ القرآن Mohammad Abdul Ghafoor Hazarvi محمد عبدالغفور ہزاروی | |
|---|---|
| Title | Rahbar-e-Sharia, Qudwat ul-Salikeen, Zubdat ul-Arfeen, Burhan-ul-Wasleen,Makhdoom AhleSunnah, HazratShaykh-ul-Quran, Abu al-Haqaiq |
| Personal life | |
| Born | 9Dhu al-Hijjah 1326Hijri 1 January 1909Georgian calendar Chamba Pind, Kot Najeebullah,North-West Frontier Province, British India |
| Died | 7Sha'aban 1390Hijri(1970-10-09)9 October 1970 (aged 61) |
| Resting place | Wazirabad,Punjab, Pakistan |
| Nationality |  Pakistan |
| Era | Modern era |
| Region | South Asia |
| Main interest(s) | Fiqh,Tafsir,Sunnah,Hadith,Sharia,ʿAqīdah,Seerah,Mantiq,Islamic philosophy,oratory,Tasawwuf |
| Notable idea(s) | Jamiat Ulema-e-Pakistan,Majlis-e-Tahaffuz-e-Khatme Nabuwwat |
| Notable work(s) | Jamia Nizamia Ghousia,Manaqib-al-Jaleela |
| Alma mater | Darul Uloom Bareily |
| Occupation | Political leader,Grand Mufti |
| Religious life | |
| Religion | Islam |
| Denomination | Sunni |
| Jurisprudence | Hanafi |
| Tariqa | Chishti,Qadiriyya,Uwaisi |
| Creed | Sufism |
| Movement | Barelvi |
| Muslim leader | |
| Disciple of | Hamid Raza Khan |
| Awards | Nishan-e-Imtiaz (1958) |
| President of theJamiat Ulema-e-Pakistan | |
| In office 19 September 1948 – 9 October 1970 | |
| Preceded by | Office created |
| Succeeded by | Abdul Hamid Qadri Badayuni[1] |
| Part ofa series on Sunni Islam |
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In terms ofIhsan: |
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Akhundzada Mohammad Abdul Ghafoor Hazarvi (Urdu:اخوندزادہ محمد عبدالغفور ہزاروی چشتی) (1 January 1909 – 9 October 1970) was aMuslim theologian, jurist, and scholar of ahadith inPakistan (South Asia).[2] As a politically active figure engaged inPakistan's independence movement, he was the first recipient ofNishan-e-Imtiaz (Order of Excellence) by thePresident of Pakistan.
Hazarvi was active in the Pakistan movement and served as a member ofCouncil of Islamic Ideology. He was the companion of Pakistan's founderMuhammad Ali Jinnah andMaulana Zafar Ali Khan and was active in the independence movement ofPakistan against theBritish Raj.[3]
A Sufi of the Chishti Sufi order, he was the founding member of the religiousBarelvi Sunni strain political partyJamiat Ulema-e-Pakistan (JUP) and became its president in 1948. He was also the chairman ofMajlis-e-Tahaffuz-e-Khatme Nabuwwat, an organisation opposed to theAhmadiyya Movement that waged a campaign againstMirza Ghulam Ahmed's claim ofprophethood.
Hazarvi was born in Chamba Village,Kot Najeebullah,North-West Frontier Province,British India. His father Abdul Hameed Hazarvi, an Islamic scholar, belonged to theHazarewalKarlal tribe. He was a follower of theChishti Order.[4] He was the elder of his four brothers and sisters.[5] He started studies ofIslamic law,Urdu,Persian andArabic languages at the localmaktab in Chamba Village, Hazarvi studied from scholars including Muhib-un-Nabi. He was the student of Mushtaq Ahmad Kanpuri, where he learnedIslamic Jurisprudence and traditionalDars-i-Nizami. He completed the DawraHadith andQur'anic exegesis withHamid Raza Khan the elder son ofAhmad Raza Khan in MadrasaManzar-e-Islam,Bareily.Hamid Raza Khan gave this student of hiskhilafat, which is whyQadri is written on his gravestone. Hazarvi was attracted to mathematics, and studied the fundamental concepts in mathematics in depth.[6]
Hazarvi pledged allegiance toMeher Ali Shah at the age of 11 and asked him to pray that he could become a scholar.Pir Meher Ali Shah said to him that "jaao! eik din tum bohot barei moulvi bano gei" (Mawlawi was the title used forAlim in those days).[7]
At the age of 28, in 1937 Abdul Ghafoor Hazarvi went to Jeendhar Sharif,Gujrat, at the service of Uwais-e-Waqat Khawaja Gohar Munir Jeendharvi which was a greatSufi of theUwaisi order, who devoted everything to his followers, due to this immensefayz (blessing), Hazarvi progressed rapidly through the stages of spiritual training andTasawwuf. He conferredkhilafah upon Hazarvi thus giving him permission to speak on behalf of theUwaisi Order.[8]
After taking the education he started the teachingQuran andHadith inMadrasaManzar-e-Islam inBareilly, India. After then he taughtDars-i-Nizami in Jamia Khudam-ul-Sufiya inGujrat, where he performed his duties asMudarris. On (1935), Hazarvi establishedJamia Nizamia Ghousia inWazirabad, where he served as theMohatmim andKhatib. Hazarvi was a greatMudarris and in the month ofRamadan especially he would teach DowraQur'an to advanced students over the 30 days.[8]
Abdul Ghafoor Hazarvi being one of the best speakers inSouth Asia, he was a brilliant orator, and he had his gifted ability to answer and reply spontaneously. Many people would go "Mast" when he delivered his speeches. Ghazali-e-Zaman SyedAhmad Saeed Kazmi Shah would consider himself uneducated in front of him. Hazarvi shared a close relationship withMuhaddith-e-Azam Pakistan Moulana Sardar Ahmad Qadri; both had studied under Hamid Raza Khan.[9]
Hazarvi was involved with theJamiat Ulema-e-Pakistan (JUP),Anjuman-e-Talaba-e-Islam (ATI),Majlis-e-Tahaffuz-e-Khatme Nabuwwat and All India Majlis-e-Ittehad-e-Millat which later on merged inAll-India Muslim League in 1940.[10]
Hazarvi was one of the provincial delegates to theLahore Resolution of theAll India Muslim League session in which he participated on 22–24 March 1940.[11][12] During thePakistan Movement, Hazarvi was among the scholars who sided withMuhammad Ali Jinnah and theMuslim League, on the platform of "All India Sunni Conference″ held at Banaras in 1946.[11][12] When Pakistan movement began for the independence of India, theIndian National Congress was supported by many Muslim scholars, leaders and the learned who were devotees of Indian nationality and stood side by side with the Hindu leaders. Abdul Ghafoor Hazarvi announced his assistance and loyalty to Qa’id A‘zam in the struggle to acquire Pakistan.[11][12] After the passage ofLahore Resolution he gave an all out support to theMohammad Ali Jinnah for the achievement ofPakistan. He made intensive tours of the country to generate support for the AIML. He advised his followers to work for the AIML and emphatically declared that he would not lead the funeral prayers of any devotee if he had not participated in the Pakistan Movement in any capacity.[11][12] He was twice nominated as a member of theCouncil of Islamic Ideology, where he worked hard to Islamicize the existing laws.[11][12] Abdul Ghafoor Hazarvi supported AIML during the elections 1945–46. His sincere campaign in the election of 1945–46 resulted in grand success of AIML candidates. During referendum in 1947 in NWFP he also visited the province and mustered his support for AIML.[13][14][15]
In theIndo-Pakistani War of 1965, Abdul Ghafoor Hazarvi donated all the ornaments of his family to the Pakistan Army.[11][12] He was twice nominated as a member of theCouncil of Islamic Ideology, where he worked hard to Islamicize the existing laws.[11][12]
During theAyub era, nine prominent leaders belonging to different political parties were tried for mutiny under the Official Secret Act. The nine of them had decided to initiate a democratic movement; As a president ofJamiat Ulema-e-Pakistan Abdul Ghafoor Hazarvi was one of the nine. The trial lingered on for two years. Ultimately, the case was taken back by the government, for lack of evidence. In 1965, the joint opposition was organised, he was one of its central leaders. Along with other leaders of the Combined Opposition Party (COP), Hazarvi toured the two wings of the country (East and West Pakistan) to create mass awareness and organise a strong national democratic movement. The military ruler, presidentMuhammad Ayub Khan (1958–1969), banned political parties and warned Hazarvi against continued political activism.Jamiat Ulema-e-Pakistan supported the opposition party, the Pakistan Democratic Movement (PDM). In the 1964–1965 presidential elections, Hazarvi supported the opposition leader,Fatima Jinnah.[16]
Mirza Ghulam Ahmad ofQadian claimed to be theMahdi (messiah) awaited by Muslims, as well as aUmmati Nabi, a subordinate prophet to Muhammed who brings no newSharia but instead restores Islam to its pure form.[17] These claims proved controversial among many Muslims, and Hazarvi branded Mirza Ghulam Ahmad as aheretic andapostate and called him and his followers (Ahmadis)Kuffar.[18]Hazarvi was also the founding member ofMajlis-e-Tahaffuz-e-Khatme Nabuwwat, Pakistani nationalist Muslim political movement in Pakistan. He led a movement againstAhmadis and held aKhatme Nabuwwat Conference atRabwah in 21–23 October 1953.[19]Abdul Ghafoor Hazarvi was a central figure in theKhatme Nabuwwat Movement of 1953, which demanded that government of Pakistan declare the Ahmadis as non-Muslims. Hazarvi was active in the Khatme Nabuwwat movement.[20]
Hazarvi believed that:
Hazarvi wrote:
We do not hold that anyone can equal the knowledge of Allah Most High, or possess it independently, nor do we assert that Allah's giving of knowledge to the Prophet (Allah bless him and give him peace) is anything but a part. But what a patent and tremendous difference between one part [the Prophet's] and another [anyone else's]: like the difference between the sky and the earth, or rather even greater and more immense.[12]
— Hazarvi,Shamsul Hidayah (c00), 291.
Hazarvi wrote and translated books on a variety of subjects, including his compilation ofManaqib-al-Jaleela, is a book onIslamic Jurisprudence.[37]
Other works include:
Hazarvi's understanding of Islamic law has been presented concisely in his bookManaqib-al-Jaleela. Hazarvi's inspiration from his mentor,Ahmed Raza Khan Barelvi and non-traditionalist approach to the religion has parted him from traditionalist understanding on a number of issues, but he never goes out of the traditional framework.
Hazarvi believes that there are certain directives of theQur'an pertaining to war which were specific only toMuhammad and certain specified peoples of his times (particularly the progeny ofAbraham: theIshmaelites, theIsraelites, and theNazarites). Thus, Muhammad and his designated followers waged a war against Divinely specified peoples of their time (thepolytheists and theIsraelites andNazarites of Arabia and some other Jews, Christians, et al.) as a form of Divine punishment and asked the polytheists of Arabia for submission to Islam as a condition for exoneration and the others forjizya and submission to the political authority of the Muslims for exemption from death punishment and for military protection as thedhimmis of the Muslims. Therefore, after Muhammad and his companions, there is no concept in Islam obliging Muslims to wage war for propagation or implementation of Islam. The only valid basis forjihad through arms is to end oppression when all other measures have failed.[38] According to him Jihad can only be waged by an organised Islamic state. No person, party or group can take arms into their hands (for the purpose of waging Jihad) under any circumstances. Another corollary, in his opinion, is that death punishment forapostasy was also specifically for the recipients of the same Divine punishment during Muhammad's times—for they had persistently denied the truth of Muhammad's mission even after it had been made conclusively evident to them by God through Muhammad.[39]
The formation of an Islamic state is not a religious obligationper se upon the Muslims. However, he believes that if and when Muslims form a state of their own, Islam does impose certain religious obligations on its rulers as establishment of the institution ofsalat (obligatory prayer),zakah (mandatory charity), and'amr bi'l-ma'ruf wa nahi 'ani'l-munkar (preservation and promotion of society's good conventions and customs and eradication of social vices; this, in Hazarvi's opinion, should be done in modern times through courts, police, etc. in accordance with the law of the land which, as the government itself, must be based on the opinion of the majority).
The Qur'an statesnorms for male-female interaction insurahAn-Nur.[40] While insurahAl-Ahzab, there are special directives forwives of Muhammad[41] and directives given to Muslim women to distinguish themselves when they were beingharassed inMedina.[42][43] The Qur'an has created a distinction between men and women only to maintain family relations and relationships.[44]
Hazarvi died on 9 October 1970, in a road accident atWazirabad,Punjab, Pakistan. He left 2 sons and 4 daughters elder son name was Mufti Abdul Shakoor Hazarvi and second son is Muhammad Tariq Hazarvi.[48]
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