وعلیکم السلام Can you read Urdu? I have exactly what you have asked for but it is in Urdu and translating it into English would take some time.
Salam Hassan Effendi, I pray you are in the best of health and iman. Could you kindly list the other esteemed ʿUlamaʾ who endorsed the book? I would also be grateful if you could provide a brief biographical note for each scholar, including the major works they authored and an overview of their scholarly career. Jazāk Allāhu khayran for your time and assistance.
This work (along with its reply) formed the basis for the debate between Mawlana Ghulam Dastagir al-Qasuri and Khalil Ahmad Ambethwi in 1306h at Bahawalpur (present day Pakistan). Although the two had once enjoyed amicable relations, the publication of Barahīn-i Qāṭiʿah caused deep anguish to Mawlana Ghulam Dastagir al-Qasuri, compelling him to journey personally to Bahawalpur, where Ambethwi was then teaching. He confronted his former friend directly regarding the work attributed to him, yet Ambethwi remained obstinately defiant. When all avenues of private reconciliation were exhausted, Mawlana Ghulam Dastagir issued a formal challenge to public debate. Each side appeared with six supporters, and the proceedings were conducted under the patronage of the Nawab of Bahawalpur. The adjudicator appointed for the debate was the eminent sufi-scholar Mawlana Khwajah Ghulam Farid of Chachran. The outcome proved decisive. Ambethwi suffered a resounding defeat, and the presiding judge formally ruled that he and his associates were Wahabis. As a consequence, Ambethwi was expelled from Bahawalpur. Still, the Deobandis claimed victory. Mawlana Ghulam Dastagir then issued a public challenge through the press. He proposed either another debate, this time in the presence of esteemed figures such as Mawlana Rahmat-Allah al-Kayranawi (who Ambethwi highly praises in his works) and Haji Imdad-Allah (the spiritual mentor of Ambethwi, Nanotwi, and Gangohi), or, alternatively, a mubahalah. When these propositions went unanswered, Mawlana Ghulam Dastagir documented the entire episode in a separate treatise entitled Taqdīs al-Wakīl ʿan Tawhīn al-Rashīd wa al-Khalīl. The work was later translated into Arabic and circulated in the sacred precincts of the Hijaz, where it received endorsements from multiple scholars of the Ḥaramayn.
Mawlana Rahmat-Allah al-Kayranawi states regarding this book: "If I were to write anything in its description, people would take it as an exaggeration, so that is avoided, and a prayer is offered instead. May Allāh Almighty grant its author a beautiful reward and great recompense; through this book, may He break the undue partisanship [taʿaṣṣub] of the deniers [munkirīn] and bring them to the right path, and bless the author's knowledge, grace, and health."
according to dr. ayub (in his footnote on the shaykh's bio by maulvi (abdul)rahman ali, his mother was from nanauta and he was born there; his father was from thanabhawan.
an expanded map showing major centres (going by places of authors and notable personalities of north india in the early-mid 20th century): pdf has higher resolution
markers on the map. a famous saint is in gangoh is hte ghawth hazrat abdul quddus gangohi, and shaykh haji imdadullah muhajir makki was born in nanauta.
Alahazrat’s taqrīẓ (Arabic) for this work is epic I’ve been spamming my Arabic–English dictionaries trying to capture the nuance of his phrasing. I really want to translate a portion of it, إن شاء الله I could translate the Urdu translation of the Arabic, but I avoid that approach unless absolutely necessary
The Shaykh is reported to trace his lineage to Sayyidunā Abū Ayyūb al-Anṣārī. He undertook his formal studies under several distinguished luminaries of the age - among them Mawlānā Raḥmat-Allāh al-Kayrānawī at his seminary in Kairana, Mawlānā Muḥammad Thānawī (the author of Qisṭās fī Muwāzanat Āthār Ibn ʿAbbās, composed in refutation of Taḥdhīr al-Nās?), Mawlānā Aḥmad ʿAlī al-Sahāranpūrī, and even Rashīd Aḥmad Gangohī. He subsequently travelled to Delhi, where he advanced his studies under al-Muftī Ṣadr al-Dīn Āzurdah and studied poetry under Mirzā Ghālib.
The author, Mawlānā ʿAbd al-Samīʿ al-Rāmpūrī, was not from the well-known Rampur of Rampur District; rather, he hailed from Rampur Maniharan in the Saharanpur District. Consequently, his native town lay in close proximity to Ambetha - the hometown of his adversary, Khalīl Aḥmad. The town is also close to Gangoh, Thanabhawan, and Nanauta. https://maps.app.goo.gl/yX565YuU3mziZ4vMA He was also a khalīfah of Ḥājī Imdād-Allāh.
The signatories to this work are (in order of their demise): 1. Abū al-Ḥasanāt Mawlānā ʿAbd al-Ḥayy al-Lakhnawī (d. 1303 AH) 2. Mawlānā Fayḍ al-Ḥasan al-Sahāranpūrī (son of the famous hadith scholar, Aḥmad ʿAlī al-Sahāranpūrī) (d. 1304 AH) 3. Mawlānā Raḥmat-Allāh al-Kayrānawī al-Makkī (d. 1308 AH) 4. al-Muftī Muḥammad Irshād Ḥusayn al-Mujaddidī al-Rāmpūrī (d. 1311 AH) 5. Mawlānā Ghulām Dastagīr al-Qasūrī (d. 1315 AH) 6. Ḥājī Imdād-Allāh al-Makkī (d. 1317 AH) 7. Tāj al-Fuḥūl al-Muftī ʿAbd al-Qādir al-Badāyūnī (d. 1319 AH) 8. Mawlānā Wakīl Aḥmad al-Sikandarpūrī (d. 1322 AH) 9. Mawlānā Muḥammad Fārūq ʿAbbāsī al-Chiriyākotī (d. 1327 AH) 10. al-Muftī Muḥammad Luṭfullāh al-Alīgarhī (d. 1334 AH) 11. Mawlānā Abū Muḥammad ʿAbd al-Ḥaqq Ḥaqqānī al-Dihlawī (author of Tafsīr-i Ḥaqqānī) (d. 1335 AH) 12. Mawlānā Muḥammad ʿAbd al-Majīd al-Lakhnawī (d. 1338 AH) 13. al-ʿAllāmah al-Imām Aḥmad Riḍā Khān al-Baraylawī (d. 1340 AH)
