A Deobandi on Twitter recently introduced Shaykh Rahmat-Allah al-Kayranawi as a Deobandi scholar.
My Response:
It is shameless to call Shaykh Rahmat-Allah Kayranawi a Deobandi; the Shaykh endorsed the Meccan Grand Mufti’s fatwa against Nanotwi He also attested to Mawlana Qasuri’s entire book against Deobandi headhonchos, Nanotwi, Gangohi, and Saharanpuri
The “Deobandi” scholar concedes that, although he had long heard grave allegations concerning Gangoh, he could not fathom that Gangohi could be so reprehensible Consequently, he expressly forbade his student, Mawlānā ʿAbd al-Samīʿ al-Rāmpūrī, from refuting him.
He writes further:
The Shaykh then goes on to describe a fāsiq, mardūd man who proclaimed:
1. he was equal to ʿĪsā ﵇ in rank
2. he was superior to the Prophets of Banū Isrāʾīl
3. his son possessed divinity
4. his brother was a prophet
Yet, Gangohī still declared this man as righteous [mard‑i ṣāliḥ]
al-Shaykh al-Kayrānawī further observes that Gangohī forbade discourse on the martyrdom of al-Imām al-Ḥusayn during Muharram, irrespective of the veracity of the reports The Shaykh then mentions how Shāh Waliy‑Allāh and other eminent scholars would mark the ʿĀshūrāʾ by going to the King of Delhi to narrate the authentic events of the blessed martyrdom
al-Shaykh al-Kayrānawī writes that after Gangohī turned his censure toward the grandson of Sayyidunā RasūlAllāh ﷺ, he then advanced further and targeted Sayyidunā RasūlAllāh ﷺ himself - by likening the Blessed Mawlid to Janmashtami (the Hindu celebration of Krishna's birth)
The Shaykh then talks about Deobandis in general:
My Response:
It is shameless to call Shaykh Rahmat-Allah Kayranawi a Deobandi; the Shaykh endorsed the Meccan Grand Mufti’s fatwa against Nanotwi He also attested to Mawlana Qasuri’s entire book against Deobandi headhonchos, Nanotwi, Gangohi, and Saharanpuri
The “Deobandi” scholar concedes that, although he had long heard grave allegations concerning Gangoh, he could not fathom that Gangohi could be so reprehensible Consequently, he expressly forbade his student, Mawlānā ʿAbd al-Samīʿ al-Rāmpūrī, from refuting him.
He writes further:
“But how long could that poor man remain patient? And how long could my refusal to believe [the reports] be maintained? For the writings and speeches of the scholars of Deoband reached me like tawātur from all directions. Thus, with all regret, something had to be said - and remaining silent was understood to be contrary to honesty. So I say: I used to consider Mawlawī Rashīd to be Rashīd [i.e., right-guided], but contrary to my assumption, he turned out to be something quite different. Whichever direction he inclined toward, he displayed such partisanship [taʿaṣṣub] that reading his speeches and writings in that matter makes one’s hair stand on end.”
The Shaykh then goes on to describe a fāsiq, mardūd man who proclaimed:
1. he was equal to ʿĪsā ﵇ in rank
2. he was superior to the Prophets of Banū Isrāʾīl
3. his son possessed divinity
4. his brother was a prophet
Yet, Gangohī still declared this man as righteous [mard‑i ṣāliḥ]
al-Shaykh al-Kayrānawī further observes that Gangohī forbade discourse on the martyrdom of al-Imām al-Ḥusayn during Muharram, irrespective of the veracity of the reports The Shaykh then mentions how Shāh Waliy‑Allāh and other eminent scholars would mark the ʿĀshūrāʾ by going to the King of Delhi to narrate the authentic events of the blessed martyrdom
al-Shaykh al-Kayrānawī writes that after Gangohī turned his censure toward the grandson of Sayyidunā RasūlAllāh ﷺ, he then advanced further and targeted Sayyidunā RasūlAllāh ﷺ himself - by likening the Blessed Mawlid to Janmashtami (the Hindu celebration of Krishna's birth)
The Shaykh then talks about Deobandis in general:
“Nor did they stop even there in matters pertaining to the Noble Prophet ﷺ. Rather, they exceeded all bounds of imkān dhātī and proceeded to [attempt to] prove six Seals of the Prophets [Khātam al-Nabiyyin bi al-Fiʿl], thereby stripping the doctrine of intrinsic possibility of any remaining limit. And the exalted rank of the Master of the Worlds ﷺ was reduced to something not much greater than that of an elder brother. They then strove strenuously to prove that the knowledge of the Prophet ﷺ is far inferior to that of the accursed Satan - while simultaneously declaring any creed contrary to this as shirk.”
