User:Axiom292/Rahmat Allah al-Kayranawi draft

Muḥammad Raḥmatullāh ibn K&#x35f;halīl ar-Raḥman ‘Us̱mānī Kairānawī Muhājir Makkī (رحمت الله بن خليل الرحمن العثماني الكيرانوي الهندي, Raḥmat Allāh ibn Khalīl ar-Raḥman al-‘Uthmānī al-Kayrānawī al-Hindī; 9 March 1818 – c. 2 May 1891) was an Indian Sunni Islamic scholar and polemicist who was active against Christian missionary efforts among Indian Muslims in the nineteenth century. After participating in the Indian Rebellion of 1857 he fled to Mecca, where he settled and established Madrasah as-Sawlatiyah. He is best known for his work Izhar al-Haqq.

Name
"Rahmatullah", meaning "mercy of God", is spelled as رحمة الله in Arabic and رحمت الله in Urdu, due to the lack of the ta marbuta (ة). Some Arabic sources preserve the Urdu spelling while others use the Arabic spelling. Born in Kairana, he is known with the nisbat Kairanawi (al-Kayranawi). His family traced their lineage to Uthman ibn Affan, the third Caliph and a companion of the Islamic prophet Muhammad, hence he was Usmani (al-Uthmani). After migrating to Mecca he acquired the nisbat Muhajir Makki (al-Muhajir al-Makki, or al-Muhajir ila Makkah, "the emigrant to Mecca") or simply Makki (al-Makki). In the Middle East he was also known as ad-Dihlawi ("of Delhi") and al-Hindi ("of India"). The nisbats al-Hanafi and al-Maturidi are applied in regards to his juristic and creedal affiliations.

Lineage and family background

 * Raḥmat Allāh ibn 1K͟halīl Allāh (alias K͟halīl ar-Raḥman) ibn 2Ḥakīm Najīb Allāh ibn 3Ḥakīm Ḥabīb Allāh ibn 4Ḥakīm ‘Abd ar-Raḥīm ibn 5Ḥakīm Quṭb ad-Dīn ibn 6Shaik͟h Fuẓail ibn 7Ḥakīm Diwan ‘Abd ar-Raḥīm ibn 8Ḥakīm ‘Abd al-Karīm ibn 9Ḥakīm Ḥasan

The family's profession was medicine, hence the title "Ḥakīm" for several of his ancestors. They had a long association with the the former Mughal ruling power, serving as court physicians as well as in administrative posts. Hakim Hasan (#9) and his son Hakim Abd al-Karim (#8), known as Shaikh Bina, were renowned physicians, and are mentioned in the Ain-i-Akbari. Shaikh Bina's son, Hakim Hasan (brother of #7), was physician to Prince Salim. The family rose to prominence when in 1595-1596 Hasan assisted his father in saving Emperor Akbar's life after a hunting accident. Shaikh Bina was conferred the title "Shaykh az-Zaman", and after the ascension of Jahangir, Hasan received the title "Muqarrab Khan" and held several governorships and commands. After the ascension of Shah Jahan, Nawab Muqarrab Khan was retired from active service and granted the pargana of Kairana as a jagir. His family migrated there from Panipat, and it remained in their possession until it was resumed by Bahadur Shah I.

Muqarrab Khan's younger brothers Diwan Abd ar-Rahim (#7) and Diwan Abd al-Hakim also occupied positions in the Mughal court. Abd ar-Rahim was a physician of Jahangir and deputy (na'ib) to Muqarrab Khan.

The family's nasab is reported to continue through the Sufi saint Shaykh Jalal ad-Din Muhammad Panipati to Shaykh Abd ar-Rahman Gazruni:


 * 9Ḥakīm Ḥasan ibn 10‘Abd aṣ-Ṣamad ibn 11Abī ‘Alī ibn 12Muḥammad Yūsuf ibn 13‘Abd al-Qādir ibn 14Jalāl ad-Dīn Muhammad ibn 15Maḥmūd ibn 16Ya‘qūb ibn 17‘Īsá ibn 18Ismā‘īl ibn 19Muḥammad Taqī ibn 20Abī Bakr ibn 21‘Alī Naqī ibn 22‘Us̱mān ibn 23‘Abd Allāh ibn 24Shihāb ad-Dīn ibn 25‘Abd ar-Raḥman Gāẕrūnī

Jalal ad-Din Muhammad Panipati, known with the title Kabir al-Awliya, was a disciple of Shams ad-Din Turk Panipati, and a contemporary of Bu Ali Shah Qalandar. His descendants are known as Jalali Usmanis. His lineage is traced to Shaykh Abd ar-Rahman Gazruni, a sharia judge who entered India with Sultan Mahmud Ghaznawi in the position of Qazi-e-Askar (judge of the army). Shaykh Abd ar-Rahman settled in Panipat after its conquest.

The nasab of Shaykh Abd ar-Rahman reaches Rahmatullah's 35th-degree ancestor Uthman ibn Affan as follows:


 * 25‘Abd ar-Raḥman al-Jādhrūnī ibn 26‘Abd al-‘Azīz as-Sarakhsī ibn 27Khālid ibn 28al-Walīd ibn 29‘Abd al-‘Azīz ibn 30‘Abd ar-Raḥman al-Kabīr al-Madanī ibn 31‘Abd Allāh ath-Thānī ibn 32‘Abd al-‘Azīz ibn 33‘Abd Allāh al-Kabīr ibn 34‘Amr ibn 35‘Uthmān ibn ‘Affān al-Umawī al-Qurashī

Birth and education
Muhammad Rahmatullah was born on 1 Jumada I 1233 AH, corresponding to 9 March 1818, in the mahallah of Darbar Kalan in the town of Kairana, Saharanpur district, Ceded and Conquered Provinces, British India. (in present-day Shamli district, Uttar Pradesh, India).

He began his education at the age of six under his father and other elders of the family according to the prevalent curriculum of the time. At the age of 12 he completed hifz (memorization of the Qur'an) and study of Persian.

To further his education he traveled to Shahjahanpur in Delhi. There he attended the madrasah of Maulana Muhammad Hayat where he also took up residence. Maulana Hayat's spiritual affiliation was with the Chishti order—he was a disciple of Shah Muhammad Sulaiman Taunsawi and was attached to the khanqah of Shah Sabir Bakhsh. Hayat in turn attracted disciples to himself and became known in Delhi for the high scholarly standards of his own madrasah.

In 1250 AH (1834/1835) Rahmatullah went to stay with his father, who came to Delhi employed as mir munshi of Raja Hindu Rao. During the day Rahmatullah would study at Muhammad Hayat's madrasah and in the evenings he would read the Akbarnama to the Hindu Rao. Rahmatullah also received a salary from the Raja working as his father's assistant. Powell suggests the possibility that in this period Rahmatullah came into contact with followers of Sayyid Ahmad Barelwi's Tariqa-i Muhammadi that were given refuge in the house of the Raja, who was considered a helpful contact of their cause. After some time Raja Hindu Rao dismissed Khalilullah from his post and Rahmatullah took his father's place. He remained in the post for three or four months before he, too, was dismissed.

After termination of his employment, Rahmatullah traveled with some colleagues to Lucknow to study under Mufti Sadullah Muradabadi. With Sadullah he studied some books of mantiq and usul al-fiqh.

He also received private tutoring from Maulana Imam Bakhsh Sahbai, the head of the Persian department at Delhi College, with whom he specialized in Persian literature. He did daurah of hadith with Shah Abdul Ghani at Madrasah-i Rahimiyah in Delhi. He studied tibb (medicine), following the family tradition, with Hakim Faiz Muhammad. He also studied mathematics. Rahmatullah also had contact and possibly initiation with a number of Sufi khanqahs, notably with scholars belonging to the Chishti-Sabiri and Nasqshbandi orders.

In 1256 AH (1840/1841) Maulana Rahmatullah married his maternal cousin.

Early scholarly career
In 1257 AH (1841/1842) he and his father were recalled to the service of Raja Hindu Rao in Delhi, where Rahmatullah now took the post of mir munshi under his father's supervision. After some time, deaths in Rahmatullah's family, including his wife, father, and son, necessitated his return to Kairana. He left the Raja's service, leaving his younger brother Maulawi Muhammad Jalil in his place. In the mosque at Kairana Rahmatullah established a madrasah and occupied himself mainly with teaching. His teaching career was cut short due to his involvement in the anti-missionary movement. In this short time, however, he had several students, including:


 * Maulana Abdus Sami Rampuri
 * Maulana Nur Ahmad Amritsari
 * Maulana Shah Abul-Khair
 * Allamah Maulana Sharaful Haq Siddiqi
 * Maulvi Qari Shihabuddin Usmani Kairanawi
 * Maulana Hafizuddin Dujanawi
 * Maulana Abdul Wahhab Dihlawi
 * Maulana Imam Ali Usmani
 * Maulana Badrul Islam Usmani Kairanawi

Muslim-Christian polemics
The Reverend Karl G. Pfander, described by Eugene Stock as "perhaps the greatest of missionaries to Mohammedans," was sent to India by the Basel Mission in 1839. During his initial stay in Calcutta, he set to work preparing Urdu editions of his books on Islam, the most well-known among them being Mizan al-Haqq [Balance of Truth]. He was then transferred to the Church Missionary Society, who sent him to join a group of German missionaries already working in Agra. After arriving in Agra in 1841, Pfander embarked on a campaign aimed at getting into direct communication with leading Muslim scholars in the vicinity. By 1847, the leading ulama in Agra had declined to respond to Pfander's tracts. Meanwhile, some Shi'i ulama of Lucknow had corresponded and published actively for about three years but had withdrawn. Muslim judicial officers in Agra had also been involved, but had withdrawn as well.

It was probably during a visit to Agra in the 1840s that Rahmatullah met and befriended Dr. Wazir Khan and was informed of Pfander his activities in the city. Khan was a surgeon and lecturer in pharmacology at the Thomason Hospital Medical College in Agra. Born in Bihar, he studied in an English-medium school and then in Calcutta Medical College. In the 1830s he went to England for medical studies. During his stay there he conducted extensive research on Christianity. In addition to reading books in English, he collected books of Biblical criticism by German authors and studied Hebrew and Greek. Wazir Khan's knowledge of Christianity provided much of the material that Maulana Rahmatullah would later use in his counter-attack on the missionaries. Rahmatullah made use of the lull in controversy to become acquainted with Wazir Khan's researches.

In the introductions to several of his books, Maulana Rahmatullah explains the reasons that prompted him to become involved in dialogue with Christian missionaries. In the introduction to Izhar al-haqq he recounts:""For a time the ordinary Muslims shrank from listening to their preaching and from studying their books and pamphlets, therefore neither did any Indian 'alim pay any attention to the refutation of those pamphlets. But after some time had passed there began to be a weakening in some of the people of the aversion they had felt, and some of the illiterate people were in danger of stumbling. Therefore some of the scholars of Islam turned their attention to their refutation.""

Shah Abdul Ghani instructed Rahmatullah to write his first book, Izalat al-Awham [Destroyer of Imaginations], a long and detailed reply to Pfander's Mizan al-Haqq. Written in Persian, it was published in 560 pages in Shahjahanabad, Delhi, in 1269 AH (1852/1853). Around the same time he prepared an Urdu work in two volumes, Izalat ash-Shukuk [Destroyer of Doubts], aimed at rebutting certain "doubting questions" directed to ulama in Karachi a few months earlier by Abdullah Athim, a convert to Christianity. Izalat ash-Shukuk was written and distributed on the instance of Mirza Fakhruddin, heir apparent of Bahadur Shah II. Rahmatullah completed it in Ramadan 1269 (June/July 1853) and it was printed in Delhi. An important tract originally intended as a subsection of the book was published separately as Asahh al-ahadith fi ibtal al-tathlith [Most clear sayings in refutation of the Trinity].

By late 1853, Rahmatullah and Wazir Khan were preparing to challenge the missionaries to a munazarah (debate). They first tried to visit Pfander in January 1854, but he had just left Agra for a missionary tour in neighboring districts. However, Pfander's less-experienced colleague, a young English missionary named Thomas Valpy French, agreed to host them at his bungalow in the mission compound for discussions. These meetings were scheduled to last for two hours on 9 January and 11 January. On both occasions Maulana Rahmatullah was accompanied by Dr. Wazir Khan as well as two ulama, Maulawi Ali Muhammad Khan and Maulawi Waziruddin. Waziruddin's verbatim record of the discussions, Taqrir-i dil pazir, was published much later in 1292 AH (1875/1876). There are no extant missionary accounts of these meetings.

Debate with Pfander
On Pfander's return to Agra, Rahmatullah wrote to inquire whether he would participate in a full-scale munazarah. After receiving a reply in the affirmative, Rahmatullah wrote on 23 March to negotiate terms. The two corresponded over an exchange of nine letters each until agreement was reached on 8 April. The first session of the debate was scheduled for 10 April.

On 10 April 1854, Rahmatullah and Karl Pfander met in Agra for public debate. Rahmatullah was assisted by Dr. Wazir Khan, and Pfander by Thomas French. Five topics were planned to be debated in the following order: naskh (abrogation), tahrif (corruption), tathlith (Trinity), risalat-i Muhammad (prophethood of Muhammad), and the Qur'an. The order of the agenda was advantageous to the Muslims, allowing them to present their arguments against Christianity first. The debate was attended by an audience of Muslims, Christians, Sikhs, and Hindus, variously estimated as numbering between 200 and 600 on the first day.

Beginning the discussion on abrogation, Rahmatullah and Wazir Khan explained the Muslim belief that the Qur'an abrogated certain parts of earlier revelations, and then attempted to secure admission from the Christian side that Biblical scriptures were liable to such abrogation. Pfander repeatedly objected, affirming that the words of Christ were immutable and "shall not pass away." Rahmatullah and Wazir Khan presented references from the Old Testament, the Gospels, the writings of Paul, and contemporary Christian practice that showed that Biblical injunctions were subject to change. They also introduced quotations from recent Biblical commentaries, such as D'Oyly and Mant's Notes on the Bible, that contradicted Pfander's interpretation of Christ's statement, "…my words shall not pass away". Pfander was unfamiliar with such recent publications and was thus unable to provide a precise answer. He also attempted to rephrase the implication of the term "abrogation", stating that the New Testament had "fulfilled" rather than "abrogated" the Old Testament by transforming external rites into internal and spiritual principles. According to Muslims accounts, the discussion on abrogation came to an end when Pfander conceded that it was a theoretical possibility, although he still denied that it had actually occurred.

The second topic to be discussed was tahrif, corruption of the Biblical scriptures. Pfander denied the occurrence of any alterations in any manuscripts of editions of any part of the Bible, other than some insignificant "copyist" errors. On the other hand, Muslims had been making the charge of tahrif against both Jews and Christians for over a thousand years, though it had remained an unspecific and minor charge in the history of Muslim-Christian debate. Rahmatullah and Wazir Khan, however, had decided beforehand to focus on this charge of textual corruption (tahrif-i lafzi), in which, in their view, lay the key to "taking the fortress" of missionary claims. If admission of tahrif-i lafzi could be secured, then doctrinal disputes could be brought under the heading of textual interpolation or alteration. Rahmatullah and Wazir Khan proceeded with an array of charges based on quotations from 19th century commentators, some of which quoted early Church Fathers, showing that errors greater than minor copyist errors had occurred. Pfander was forced to modify his initial denial into an admission that some "mistakes" had been made. One example of tahrif that was presented was regarding the genealogy of Christ. Wazir Khan maintained that there discrepancies and contradictions between the genealogy given in the Gospel of Matthew and in the genealogies given in the Old Testament. Pfander admitted that "mistakes" had been made that were more significant than copyist errors, but they did not constitute tahrif, which could only be proven if the Muslims showed a passage in extant editions of the Bible that was not present in the original manuscripts.

The debate was brought to its climax when Dr. Wazir Khan quoted 1 John 5:7, "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one," as an example of interpolation that was not present in original texts. Pfander is reported to have responded, "Yes, this passage has been altered, and there are one or two other places like it." This was the only time in the debate that Pfander admitted the occurrence of tahrif without any qualifications. Pfander continued to maintain, however, that essential Christian doctrines, such as the Trinity and the divinity of Christ, remained unaffected by such an admission. According to Muslim accounts, by now the audience was in uproar. Maulana Qamarul Islam of Agra's Royal Mosque urged Munshi Khadim Ali, editor of a local Urdu newspaper, to publish Pfander's admissions of tahrif the next day. Legal experts present were asked to give their opinion. Mufti Riyazuddin stated that if a document contained only a single error, the validity of the entire document was in question. The English judge Mosley Smith elected to remain silent. The debate was adjourned until the next day.

On the second day the size of the audience was considerably higher owing to increased publicity. The debate continued on tahrif, but eventually both sides fell back on repetitions of their initial assertions without advancing the exchange further. Rahmat Allah argued that Pfander had the previous day already admitted to what Muslims understood to be tahrif, and was now just arguing over semantics. Pfander repeated that the essential Christian doctrines remained unharmed, and finally he refused to consider a further day's debate unless Rahmatullah provided a copy of the Gospel in which these doctrines did not appear. Pfander's withdrawing from the debate was seen by some Muslims as an admission of defeat.

Indian Rebellion of 1857
In 1857, Rahmatullah was involved in efforts made by some ulama of the North-West Frontier Provinces to participate in the uprising against the British. According to the account of Muhammad Miyan, some years prior to 1857 a committee of ulama was formed with the objective of securing freedom of Indian Muslims from British rule. This group was led by Maulana Mamluk Ali and later Haji Imdadullah Faruqi, and included Muhammad Qasim Nanautawi, Rashid Ahmad Gangohi, and Rahmatullah Kairanawi. Their base of operations was Thana Bawan, a small town near Kairana.

After the uprising in Meerut in May 1857, the ulama held a meeting to determine if jihad should be declared. Maulana Rahmatullah was sent to Delhi to investigate the situation. Mughal ruler Bahadur Shah had been declared Emperor of India. Rahmatullah returned with the opinion that, due to the weakness of the Mughal court, conditions were not yet ripe for jihad. However, in preparation the ulama began to assigning judicial and military responsibilities.

"Mulk khuda ka. Hukm Maulvi Rahmatullah ka"

A warrant for his arrest was issued as well as an award of Rs. 1000 for anyone who provided information about him. His family's large estates in Kairana and Panipat were confiscated and auctioned off.

Following armed uprisings against the British which he personally took part in, Kairanawani had to leave all his property (auctioned later), run for his life, and board a ship in Bombay. Arriving at the port of Mocha, Yemen, he walked to Mecca. The full journey took 2 years.

In al-Masjid al-Haram, Rahmatullah attended the dars of the Shaykh al-Ulama Sayyid Ahmad Dahlan, who taught Shafi'i fiqh (jurisprudence). One day Dahlan was arguing the strength of the Shafi'i opinion over the Hanafi opinion in some matter, so Rahmatullah approached him after the discourse for clarification. After some discussion, Dahlan realized Rahmatullah was not a student and asked him to introduce himself. After a brief introduction, Dahlan inivited him to his house the next day. Rahmatullah, accompanied by his close friend Haji Imdadullah, met with Shaykh Dahlan the following day. He spoke to him about affairs in India: the 1857 rebellion, the condition of Muslim political power, Christian missionary activity, and the Muslim victory at the debate at Agra.

Middle East
Upon reaching Mecca, Maulana Rahmatullah met Haji Imdadullah while performing tawaf of the Kabah. In 1883 Rahmatullah applied to the Indian Government to be allowed to return to India but was refused.

Death
Maulana Rahmatullah died in Mecca on 22 Ramadan 1308 AH. He was buried in Jannat al-Mualla.

Written works
Kairanawi wrote approximately 18 books in Arabic, Persian and Urdu.


 * Izālat al-awhām
 * Izālat ash-shukūk
 * I‘jāz-i ‘Īsawī
 * Aḥsan al-aḥādīth fī ibṭāl at-tathlīth
 * Burūq lāmi‘ah
 * al-Baḥth ash-sharīf fī ithbāt an-naskh wa't-taḥrif


 * (1854) I`jaz-i Isawi (Urdu, Agra, 1271 AH - 1854-1855)
 * Aṣaḥḥ al-aḥādīth fī ibṭāl al-tathlīth (أصح الأحاديث في إبطال التثليث) (Urdu, 2nd ed. Delhi 1875) Aṣaḥḥ al-aḥādīs̱ fī ibt̤āl al-tas̱līs̱
 * (1269 AH) Izālat al-awhām (إزالة الأوهام) (Persian, Delhi 1852-1853)
 * (1269 AH) Izālat ash-shukūk (إزالة الشكوك) (Urdu, 2 vols. Delhi 1852-1853)
 * Iẓhār al-ḥaqq (إظهار الحق) (Arabic)

Accounts of the 1854 debate
Sayyid Abdullah Akbarabadi:
 * Pahla hissa mubahasa-i mazhabi ka
 * Murasalat-i Mazhabi: dusra hissa mubahasa-i mazhabi ka

Waziruddin:
 * al-Bahth ash-sharif fi asbat an-naskh wa-at-tahrif

Izhar ul-Haq (Truth Revealed)
Written originally in Arabic, this book in six volumes was translated later into Urdu, and from Urdu into a summarized English version published by Ta-Ha. The book aims to respond to Christian criticism of Islam. It is the first Muslim book to use Western scholarly works in order to ascertain the errors and contradictions of the bible. The doctrine of Trinity is purportedly contested using biblical, Christian and other sources. Christine Schirrmacher, a German scholar of Islamic Studies, states in an article on the Pfander-Kairanawi debate: 'The Demonstration of the Truth' (izhâr al-haqq) served as a summary of all possible charges against Christianity and was therefore used after al-Kairânawî's death as a sort of encyclopaedia since al-Kairânawî extended the material of former polemicists like 'Ali Tabarî, Ibn Hazm or Ibn Taymiyya to a great extent.

The Madrasa Sawlatia
While residing in Mecca, Kairanawi founded a religious school there, Madrasah as-Sawlatiya.

Students

 * Sharif Husayn ibn `Ali
 * Aḥmad ibn ‘Abd Allāh Abū al-Khayr Mirdad (1259-1335 AH). Shaykh al-A’immah wa’l-Khuṭabā’ (Shaykh of Imams and Khatibs), Hanafi Imam, Khatib, Teacher - Masjid al-Haram. Deputy Mufti of the Hanafis - Mecca.
 * ‘Abd ar-Raḥmān ibn ‘Abd Allāh ibn ‘Abd ar-Raḥmān Sirāj (1249-1314). Mufti of the Hanafis, Shaykh al-‘Ulamā’ - Mecca.
 * ‘Abd ar-Raḥmān ibn Ḥasan ‘Ajamī


 * ‘Abd Allāh al-Ghumarī, teacher in Masjid al-Haram
 * Hasan Abd al-Qadir Tabib, teacher in Masjid al-Haram
 * As‘ad ibn Aḥmad ibn As‘ad ad-Dahhān (1280-1338 AH). Teacher - Masjid al-Haram. Qadi - Mecca.
 * Amīn ibn Muḥammad ‘Alī Mirdād (1277-1342 AH). Teacher, Imam, Khatib - Masjid al-Haram. Deputy Qadi - Mecca.
 * ‘Abd ar-Raḥmān ibn Aḥmad ibn As‘ad ad-Dahhān (1283-1337 AH). Teacher - Masjid al-Haram. Head Teacher - Madrasah as-Sawlatiyah.
 * Hasan Kazim. Teacher - Masjid al-Haram.
 * Abd as-Sattar ad-Dihlawi. Teacher - Masjid al-Haram.
 * ‘Abd Allāh ibn Aḥmad ibn ‘Abd Allāh Abū al-Khayr Mirdad (1285-1343). Shaykh al-A’immah wa’l-Khuṭabā’, Teacher - Masjid al-Haram. Qadi - Mecca.


 * Abd al-Hamid Bakhsh al-Falaki. Teacher - Masjid al-Haram.

Included among his students are:
 * Sharif Husayn ibn `Ali
 * Shaykh `Abd Allah Sarraj, Hanafi Mufti and Shaykh al-`Ulama of Mecca
 * Shaykh Ahmad ad-Din Chakwali, founder of Madrasah Mazhar al-`Ulum in Karachi
 * Shaykh Ahmad Abu al-Khayr Mirdad, teacher in Masjid al-Haram
 * Shaykh Amin Muhammad `Ali Mirdad, teacher in Masjid al-Haram
 * Shaykh As`ad Ahmad Dahan, teacher in Masjid al-Haram
 * Shaykh Ahmad `Ali Hasan an-Najjar, Qadi of Ta'if
 * Shaykh Ahmad Abu al-Khayr al-`Attar
 * Shaykh Badr al-Islam al-Kayranawi, Director of the Hamidiye Library in Istanbul and interpretor for Sultan Abd al-Hamid Khan
 * Shaykh Hasan Abd al-Qadir, teacher in Masjid al-Haram
 * Shaykh Hasan Kazim, teacher in Masjid al-Haram
 * Sayyid Hasan Sadaqah Dahlan, teacher in Masjid al-Haram
 * Shaykh Darwish al-`Ujaymi, teacher in Masjid al-Haram
 * Shaykh Sharaf al-Haqq Siddiqi
 * Shaykh Shihab ad-Din al-`Uthmani al-Kayranawi
 * Shaykh Diya ad-Din `Abd al-Wahhab al-Madrasi, director of Madrasah al-Baqiyat as-Salihat in Vellore, Tamil Nadu, India
 * Shaykh `Abd ar-Rahman Ahmad Dahan, teacher in Masjid al-Haram and Madrasah as-Sawlatiyah
 * Shaykh `Abd ar-Rahman ash-Shaybi, teacher in Masjid al-Haram and Sadin (key-keeper) of the Ka'ba
 * Shaykh `Abd al-Awwal Chotiwari, Bengali reformer and author
 * Sayyid `Abd Allah Muhammad Salih az-Zawawi, teacher in Masjid al-Haram, Shafi`i Mufti of Mecca, and head of the Majlis ash-Shura
 * Sayyid `Abid Husayn Maliki, teacher in Masjid al-Haram and Maliki Mufti of Mecca
 * Shaykh `Abd Allah Ahmad Abu al-Khayr, teacher in Masjid al-Haram, Hanafi Mufti of Mecca, and Qadi in Shariah Court of Mecca
 * Shaykh `Abd ar-Rahman Hasan al-`Ujaymi, teacher in Masjid al-Haram and Qadi in Court of Ta'if
 * Shaykh `Abd Allah al-Ghumari, teacher in Masjid al-Haram
 * Shaykh `Abd al-Hamid Bakhsh al-Fulki, teacher in Masjid al-Haram
 * Shaykh `Abd Allah Muhammad al-Ghazi, teacher in Masjid al-Haram and Madrasah as-Sawlatiyah and historian of Mecca
 * Shaykh `Abd as-Sattar ad-Dihlawi al-Kutubi, teacher in Masjid al-Haram and writer on the history of Meccan ulama
 * Shaykh `Abd ar-Rahman Bakhsh al-Mulla, teacher in Masjid al-Haram and Madrasah as-Sawlatiyah
 * Shaykh `Abd al-Khaliq Muhammad Husayn al-Banqali, teacher in Masjid al-Haram and founder of Madrasah al-Islamiyah Dar al-Fa'izin in Mecca
 * Shaykh `Abd Allah al-Qari, teacher in Masjid al-Haram and Madrasah as-Sawlatiyah and Shaykh al-Qurra' in Mecca
 * Shaykh `Abd ar-Rahman Allahabadi, Shaykh al-Qurra' in India
 * Shaykh `Abd as-Sami` Rampuri
 * Shaykh `Abd al-Wahhab al-Madrasi, founder of the madrasah al-Baqiyat as-Salihat in Vellore, Tamil Nadu, India
 * Shaykh `Abd al-Qadir Khuqir, teacher in Masjid al-Haram
 * Shaykh `Abd Allah Sadaqah Zayni Dahlan, teacher in Masjid al-Haram
 * Shaykh `Abd al-Haqq al-Qari, teacher in Masjid al-Haram and Madrasah as-Sawlatiyah, founder of Madrasah al-Fakhriyah in Mecca
 * Shaykh Muhammad Hamid al-Jiddawi, teacher in Masjid al-Haram, director of Madrasah al-Falah, Qadi in Court of Jeddah
 * Shaykh Muhammad Sa`id Abu al-Khayr Mirdad, teacher in Masjid al-Haram, Director of Waqfs in Mecca
 * Shaykh Muhammad Sa`id Babasil, teacher in Masjid al-Haram
 * Shaykh Muhammad Husayn al-Khayyat, teacher in Masjid al-Haram, founder of Madrasah al-Khayriyah in Mecca
 * Shaykh Muhammad Hashim Ash`ari, founder of the Nahdat al-`Ulama group in Indonesia
 * Shaykh Muhammad Salih Siddiq Kamal, teacher in Masjid al-Haram
 * Shaykh Muhammad Sulayman Hasb Allah, teacher in Masjid al-Haram
 * Shaykh Abu al-Khayr al-Faruqi al-Hindi
 * Shaykh Muhammad `Ali, founder of the madrasah Dar al-`Ulum Nadwat al-Ulama' in India


 * http://books.google.com/books?id=eLDPuc4SL_cC&pg=PA272
 * http://www.quranandinjil.org/sites/default/files/pdfs/AAPowell_on_Rahmat_Allah_Kairanawi.pdf
 * http://books.google.com/books?id=w2XyWgLEURQC&pg=PA79
 * http://backdoorbroadcasting.net/2010/02/seema-alavi-fugitive-mullahs-and-outlaw-fanatics/
 * http://isamveri.org/pdfdkm/17/DKM170115.pdf
 * http://books.google.com/books?id=uOH_zGK2mY8C&pg=PA226
 * http://books.google.com/books?id=s04pus5jBNwC&pg=PA18
 * http://archive.org/stream/Izala-Tul-AuhaamByShaykhRahmatullahKairanvir.a/Izala-Tul-Auhaam-Volume1-ByShaykhRahmatullahKairanvir.a#page/n52/mode/1up
 * https://archive.org/stream/WAQhaha/ha1#page/n186/mode/1up
 * http://ia700601.us.archive.org/8/items/waq4053/01_4053.pdf#page=712
 * http://books.google.com/books?id=REekO87TIRkC&pg=PT119
 * https://archive.org/stream/NuzhatAlKhawatirtareekhEHindByAllamaAbdulHaiLakhnawi/NuzhatAl-khawatir#page/n1227/mode/1up