Was Shaykh Rahmat-Allah Kayranawi a Deobandi?

The Shaykh’s Arabic wiki page says:
مخطوطة مجموعة فتاوى ومحفوظة في مكتبة الحرم المكي بمكة المكرمة ورقم حفظها ص159 فقه حنفي

We need to find it!

 

I have not been able to locate it - there is a short extract of it in 'Taqdis al-Wakil'.

Perhaps @abu Hasan has a copy? Would love to translate sections of it with my broken Arabic

 

Do we have a copy of the fatwa too or a brief summary of it.

 

Sir Syed Ahmad Khan, the naturalist apostate of Aligarh lists the endorsements of the fatwa of 'Sirāj al‑Bilād al‑Ḥaramiyyah', al-Shaykh ʿAbd al-Raḥmān Sirāj against Qāsim Nānotwī and his followers.

He writes:

At the end [of the work] are the seals of the following people:

I. [al-Muftī] ʿAbd al-Raḥmān b. ʿAbd-Allāh Sirāj al-Ḥanafī, Mufti of Makkah al-Mukarramah

II. Raḥmat-Allāh [al-Kayrānawī] – the well-known and renowned Indian scholar, Mawlānā Raḥmat-Allāh [author of ‘Iẓhār al-Ḥaqq’]

III. al-Sayyid Aḥmad b. Zaynī Daḥlān, Mufti of the Shāfiʿī school in the Sacred Precinct of Makkah

IV. Muḥammad b. ʿAbd-Allāh b. Ḥumayd, Mufti of the Ḥanbalī school in the Noble City of Makkah

V. Ḥusayn b. Ibrāhīm, Mufti of the Mālikī school in God’s Protected City

VI. Ibrāhīm b. Muḥammad Saʿīd

VII. al-Sayyid Muḥammad al-Kutbī al-Ḥanafī, preacher, imam, and teacher in al-Masjid al-Ḥarām

VIII. Muḥammad al-Ḥusaynī al-Ṭandanāʾī al-Ḥanafī, of [al-Jāmiʿah] al-Azhar

IX. ʿAbd al-Qādir al-Danīshānī al-Ḥanafī, of [al-Jāmiʿah] al-Azhar.

X. Muḥammad Sālim al-ʿAbbāsī al-ʿĀbidī al-Shāfiʿī, of [al-Jāmiʿah] al-Azhar

XI. Muḥammad Muṭāʿ al-Shaḥīmī al-Shāfiʿī al-Ḥasanī, of [al-Jāmiʿah] al-Azhar

XII. al-Sayyid Muḥammad al-Ṭayyib al-Shāfiʿī, of [al-Jāmiʿah] al-Azhar.

XIII. ʿAlī b. Qāsim b. al-ʿAbbās al-Yamānī, from among the honoured residents adjacent to [al-Jāmiʿah] al-Azhar

XIV. Muḥammad Ṣādiq al-Madrasī al-Ḥanafī al-Qādirī.[1]


[1] ‘Tahdhīb al-Akhlāq’, p. 368 - 369

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Of relevance here is the attestation of Mawlānā Raḥmat‑Allāh al‑Kayrānawī on the fatwa - the reason we're quoting the apostate is just to show that even he was a witness to the fatwa of al-Shaykh ʿAbd al-Raḥmān Sirāj.

p.s. the names are without diacritics so they may not be 100% correct in their spellings.

 

A lot of revisionism from the deos, so as much refutations before Hussam that we can bring up will render that revisionism futile.

 

Shows that he didn't think it was unlikely for the scholars of the haramaryn to do takfeer of him.

As this was before Hussam, it shows that he thought his book could lead to his takfeer as is, without the usual deo excuse of rearrangement of passages etc. Nanotwi has been declared a disbeliever by most of the Delhi scholars for a book they understand the language of, in the original form and he thinks the Arabs might do takfeer on the same grounds. His own words destroy any excuses his followers subsequently provided

 

Is there a follow up to this in terms of his reaction after it reached the Hijaz. Any direct quotes from Maulana Rehmat-Allah on this particular issue? He mentions Rashid not turning out to be Rashid but is there anything on Qasim from him and/or Arab scholars before Hussam?

 

They have to accept it. It's from the renowned work on Nanotwi, ‘Qasim al-Ulum’, published by Deos themselves.

 

Do the Deos affirm this letter or is it from their fraternity. This would eliminate one subterfuge of the deos that Alahazrat was the first scholar to place a fatwa on this work.

 

A mere year after composing 'Taḥdhīr al-Nās', Qāsim Nānotwī was already gripped by the dread that the fatwa of kufr pronounced against him (signed by 'most of the scholars of Dehli) might reach the Arab lands - particularly Mawlānā Raḥmat‑Allāh al‑Kayrānawī.

One would think such condemnation might prompt retraction, but silence was his final refuge.

He writes in a letter:

Most Delhiite scholars (apart from Mawlānā Naẓīr Ḥusayn Muḥaddith)[1] have issued a fatwa of disbelief [kufr kā fatwā] against this unworthy one [nā-kārah], and have affixed seals upon the fatwa, and have circulated it in the region so that more seals may be affixed.

Now there is news that this fatwa will soon reach the blessed Arabia. The purpose in sending this treatise [i.e., the fatwa] to the blessed Arabia is understood to be that Mawlānā Raḥmat-Allāh[2] [al‑Kayrānawī] should review it, and through him, the scholars of the Arabia might also place their seals upon it.

The friends of this region are awaiting a reply, but I, considering my Islam to be disgraced by disbelief [nang-i kufr][3], have given no reply other than silence.[4]


[1] The original text has a footnote here but it is not relevant to translate; it is just a brief biography of Naẓīr Ḥusayn

[2] Likewise, the footnote here in the original text is a brief biography of Mawlānā Raḥmat-Allāh al‑Kayrānawī

[3] This is a very difficult idiom to translate into English; it is obviously possible my chosen translation here is not the best English rendition of this difficult idiom

[4] Qāsim al-ʿUlūm, p. 308 - 309




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Here is the paragraph from the letter in its original Farsi form:

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Nope, he brings it up himself and says he has given a reference to it in his own work, but the poor fella can't even remember the name of the book - would be interesting to have a read of the book nonetheless

 

Sidi Hassan the clip you have posted from FB - the Deobandi refers to a book of a Mawlana Ibrahim. Do you know the name of the book?

 

Turning now to 'Iẓhār al-Ḥaqq' by Mawlānā Raḥmat‑Allāh al‑Kayrānawī, in the muqaddimah, we see that the work was composed at the direct behest of Shaykh al-Islām al‑Sayyid Aḥmad b. Zaynī Daḥlān; the author proceeds to extol with a cascade of honorifics befitting an authority of the age.

See the Arabic text published in Riyadh (may have been tampered with):



See Taq Uthmani's Urdu Translation:





Yet, this very same Aḥmad b. Zaynī Daḥlān is recast by Deobandi authorities in strikingly less flattering hues.

1. Manẓūr Nuʿmānī Deobandī censures him acridly over his rebuttal of Muḥammad b. ʿAbd al‑Wahhāb
2. Khālid Maḥmūd Deobandī goes further still, branding him a British agent in 'Muṭālaʿah-i Baraylawiyyat' (I came across this personally a while back, but I will need to dig deep again to find the reference)
3. A recent Deobandi clip alleges that the the Sharif of Makkah harboured polytheistic beliefs, since he was a murīd of al‑Sayyid Aḥmad b. Zaynī Daḥlān - https://www.facebook.com/share/v/1AB3ecWFLS/

 

Go for anything you like bro. Polemics and forensics over the devbandis deception is one thing, but there are tons of things you can focus on from Ala Hazrat's works - for example, eschatology and signs of times analysis, anti-colonialism (devbandis accuse him of being a British agent), anti-hinduism (compare that to devbandis love of gandhi), fiqh of business transactions, etc. Dun matter what you put your hands into, anything from Ala Hazrat will make devbandis hang their heads in shame, or burn in envy.

 

shaykh rahmatullah kiranwi was bemoaning the that deobandi scholars were the ones who were eager in doing unwarranted takfir of muslims. deos have now shifted the blame on alahazrat today! even before khalil ambhetvi, it was ismayil dihlawi who did takfir of the the entire world.

sub'HanAllah!

 

https://sunniport.com/index.php?posts/77368

 

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The Shaykh proceeds to comment on various regions of India, observing their influence on the character of their inhabitants.

Kairana and Nanauta, the home of Qāsim Nānotwī and Yaʿqūb Nānotwī, are reputedly places of ill omen, such that the locals refrain from uttering the town names in the early hours of the day.

Kandhla and Ambetha, associated with Ilyās Kandhalwī and Khalīl Aḥmad, are noted for the idiocy of their residents.

The Shaykh asserts that these traits do exert an effect on the people. He reflects that his own misfortune lies in witnessing an age steeped in such calamity (presumably a reference to the rise of Deobandi figures).

Concluding his observations, the Shaykh offers the following supplications: he prays that Khalīl Aḥmad be safeguarded from the follies characteristic of his town, and that Mawlānā Ghulām Dastagīr be rewarded for his refutation of the Deobandis.

 

The Shaykh observes regarding Khalīl Ambethwī Sahāranpūrī’s 'Barāhīn-i Qāṭiʿah' that whenever it discusses 'Anwār-i Sāṭiʿah', the arguments are dominated by harsh language and ad hominem invective - this is particularly interesting given that Khalīl and Mawlānā ʿAbd al-Samīʿ were pīr-bhāīs.

 

Lots of projects in the pipeline, Allah ﷻ give tawfiq and sincerity

Edit: to be honest, my focus was less on polemics and more focused on dispelling misconceptions around Alahazrat

 

yeah bro, if you aren't already, please do complement Abu Hasan's efforts, specially try to bring up stuff like this while he may be tied up in other pursuits.