Deobandis are going crazy, look at this recent article https://barelwism.wordpress.com/201...ayy-al-laknawi-refutes-false-barelwi-beliefs/ sure most of the above posted is from questionable books or tampered ones !! how is it possible when he was known to celebrate mawlid and then you bring 180 degree U turn
http://www.sunniport.com/masabih/showthread.php?t=3020 has some of the free thinking of some of the dihlawis.
quoting : http://sunnipath.com/Resources/Questions/QA00000956.aspx Imam Abd al-Hayy al-Lakhnawi had ijtihadic tendencies, and differed on many usuli points from the methodology of the Hanafi school (as he himself notes). As such, though a great hadith expert and faqih, he is not a Hanafi authority when he goes against the established positions of the school.
Assalamu alaikum, the name is Abul Hasanat Abdul Hayy bin Muhammad Abdul Haleem Ansari Lakhnawi (1264-1304 AH / 1848-1887 CE) rahmatullahi alayhe.
as-salamu `alaykum Jazakallah for this information. Fatawa `Abdul-Hayy is written by `Abdul-Hay bin `Abdul-`Alim Laknawi (d. 1304AH). Which one is "Abul-Hasanat"? When did the author of Fawatihur-rahmut pass away? According to our `ulama', he mentions in the positive issues such as Milad, Kissing the thumbs and other topics upon which some `ulama'-e-Deoband differ. Ma`as-salama Rafiq
i find it necessary to mention something: the fact that mawlana `abdul Hayy was a sunni was first pointed out to me by brother faraz rabbani of sunnipath. i don't remember if it was private correspondence or a reply to a comment on a forum - he replied back that the mawlana `abdul Hayy he was talking about was long before ala Hazrat's time. wa's salam.
the other `abd al-Hayy laknawi is abu'l Hasan nadwi's father and the founder of nadwah in india. the nadwa was formulated to bring muslim scholars together to form a force against the colonialists. imam aHmed riDa khan was also a signatory in the initial phase. the nadwa then attempted to 'broaden' by abolishing differences between the people of 'laa ilaaha illaa Allah'. in the second (or third) conference of the nadwah, mawlana aHmed riDa khan walked out along with other sunni scholars when the true intentions of the nadwa were revealed. when they were asked to accept and cooperate with the rawafiD and the naycharis (natural philosophy proponents in islam and the followers of sir syed) claiming that the differences were only minor, the ahlu's sunnah scholars opted out. ala Hazrat then wrote a series of fatawa explaining this issue to the scholars of the two sanctuaries and this collection is named: 'fatawa al-Haramayn bi rajafi nadwatu'l mayn'. the deobandis and other sympathizers of the nadwa branded imam aHmed riDa as retrogressive. but the imam refused to reconcile with the heretics. it is indeed bold acts like these that make him great and in effect the true renewer of the faith. if ala Hazrat had not protested or even kept quiet by abstaining - as we are asked to do so these days - he would not have been reviled; rather he would be celebrated by everyone in the subcontinent. but he chose to speak the truth caring not what it did to his reputation. raDiyallahu anhu wa nafa`ana bi barakatih. i do not know anything about the book 'fatawa `abdul Hayy'. as for mawlana farangi maHalli and his work fawatiH ar-RaHmut i shall write something presently. it is an exegesis of a book by mawlan bihari 'musallam ath-thubut', the subject being usul al-fiqh. it is a valuable resource in which the principle of fiqh are discussed from the Hanafi viewpoint; it is like imam al-ghazali's al-Mustasfa, with a Hanafi hue. i know a well-known scholar, mentioned here recently, who is editing ala hazrat's hashiyah on fawatiH ar-raHmut. i am deliberately being vague since i don't know if he approves of this leak. ------- an online pdf can be found here: (size: 463 KB) http://www.hizmetbooks.org/hakikat/arabic/fetava.pdf other useful arabic books are available here: http://www.hizmetbooks.org/hakikat/arabic/arabic.htm
I'm not too sure to be honest. To be honest, I don't know if they were the same person or two different people. Prof Tahir-ul-Qadri when mentioning would say, "Mawlana `Abdul-Hayy Farangi Mahalli Laknawi" and at other times "Mawlana `Abdul-Hayy Laknawi of Farangi Mahal" and at other times "Mawlana `Abdul-Hay Laknawi" and at other times just "Mawlana `Abdul-Hayy". I would be greatful if you could shed some light on who both of these scholars were. Also, on who the author of "Fatawa `Abdul-Hayy" was because A`la Hazrat actually quotes this work in his "al-Ataya an-Nabawiyya fil-Fatawa Ridwiyya" (refering to him as "Mujib") and another work on "names" both of which I have. He differs with him on a small issue but then gives a number of quotes from him to show that he writes along the lines of the Ahlus-Sunna. Jazakallah. Ma`as-salama Rafiq
which `abdu'l Hayy? is it mawlana`abdu'l Hayy farangi maHalli luknawi, the author of 'fawatiH ar-Rahmut' that you are talking about? he passed away in 1225 AH. imam aHmed riDa khan has a marginalia on that book.
as-salamu `alaykum There are many editions of "Fatawa `Abdul-Hayy". This is his actual position on the topic of "Hâdir nâzir". Mawlânâ `Abdul-Hayy Laknawî writes: “My father and teacher – Allah grant him paradise –in his work ‘Nûrul-Îmân bi Ziyârati Âthâr Habîbur-Rahmân’ stated: ‘In the Tashahhud prayer, the words as-salâmu `alayka ayyuhan-nabiyyu being a directly addressing statement (khitâb) contains a secret in that the Muhammadan Reality (Haqîqatul-Muhammadiyya) has a relationship with everything that exists. It exists (mawjûd) and is present in the innermost/soul (bâtin) of every servant. This state of presence opens up fully when one is in the prayer (salât) hence the goal is achieved when one gives the direct address (khitâb) salâm [as-salâmu `alayka ayyuhan-nabiyyu]. Some of the knowers of Allah (Ahlul-Ma`rifa) have stated that when the servant finishes glorifying Allâh (thanâ), they are given permission to enter the Divine presence (Harîmul-Ilâhî) and their insight (basîrah) becomes radiant. They become aware of the Holy Prophet (saw) being present (hâdir) and in the presence of the Beloved (Haramul-Habîb), they say: as-salâmu `alayka ayyuhannabiyyu.’” (`Abdul-Hayy Lucknawi, as-Sa`âyah Sharhul-Waqâyah (Kanpur: Matba`a Mujtabâ’î), v. 2, p. 228. See also: Mawlânâ `Abdul-`Alîm, Nûrul-Îmân, p. 9) Ma`as-salama `abd Da`if: Rafiq
Brother, he is our scholar, the scholar of Ahl al Sunnah He has nothing to do with the deobandiyyah of today they misqoute and manipulate his words Sheikh Abdal Hayy Lakhnawi rahmatullah 'alaih is one of the Best Muhaddiths India has produced, as is mentioned by the vast majority of all Ahl al Sunnah scholars throughout South Asia.
Asalamu'alykum What is the opinion of the ahl us sunnah regarding the above named scholar. The reason I ask is that he is often quoted by the deobandiya to justify their claim that we commit shirk(na'uzibillah) on the basis of the following: Istiftaa: What do you say, may Allah have mercy on you, in this matter that: It is the custom of the commoners of this land that they call for help the Ambiyaa `alyhim us salaam or the noble Awliyaa in times of trouble or need, from near or from far with the belief that they are ever-present {Haadhir} and All-Hearing {Naadhir} and in all states and at all times, whenever we call them they become aware of our call and help us in our matters. Are these matters allowed or not? Explain and gain reward. Answer: The matters described are not only haraam but clear shirk because they are based on belief in `Ilm ul Ghayb for other than Allah Ta'ala and such a belief is clear shirk. The explanation of this is that shirk in the shari'ah is making partner other than Allah Ta'ala in His dhaat or His unique sifaat or in His worship {Azza wa Jal}. And `Ilm ul Ghayb is from the unique sifaat of Allah Subhanahu wa Ta'ala. As has been made clear in the books of `Aqaid. [Fataawaa - Vol 1 page 27] This certainly contradicts with the view of ahl us sunnah. Wasalaam
