This excerpt is taken from the book Nūr al-ʿAynayn fī Ithbāt Rafʿ al-Yadayn ʿInda ar-Rukūʿ wa Baʿdahu fī aṣ-Ṣalāh, authored by the Muhaddith of the era, Ḥāfiẓ Zubayr ʿAlī Zaʾī رحمه الله.
All praise is for Allah, Lord of the worlds, and peace and blessings be upon His trustworthy Messenger. To proceed:
In this article, some fabricated and rejected narrations are presented with references from the published books of Ḥāfiẓ Ḥabībullāh Derwī Ḥayātī Deobandī Ṣāḥib, which he used for argumentation or cited as proof. Thereafter, ten examples each of his false statements and ethical misconduct are listed so that the reality of Ḥabībullāh Derwī Ṣāḥib and his method of reasoning may become clear to the general public.
When Imām al-Shāfiʿī رحمه الله came to visit the grave of Imām al-Aʿẓam Abū Ḥanīfah رحمه الله, he abandoned Rafʿ al-Yadayn in prayer. When asked about the reason, he replied:
استحياء من صاحب هذا القبر
“I feel modesty before the occupant of this grave.”
Shāh Rafīʿ al-Dīn Muḥaddith Dehlavī رحمه الله, after mentioning this incident in Takmīl al-Adhhān (p. 157), says that this incident indicates that Rafʿ al-Yadayn was not emphatically stressed according to Imām al-Shāfiʿī.
[Nūr aṣ-Ṣabāḥ fī Tark Rafʿ al-Yadayn Baʿd al-Iftitāḥ, 2nd ed., 1406 AH, pp. 29–30]
Commentary:
The author writes that this incident is fabricated and an outright lie. Merely narrating an incident without a chain is not proof of its authenticity. Between Shāh Rafīʿ al-Dīn and Imām al-Shāfiʿī lies a gap of several centuries. It is the responsibility of Derwī Ṣāḥib to present a complete and authentic chain, because chains are part of religion, and without them, statements carry no value.
[Nūr al-ʿAynayn, 1st ed., 1413 AH, p. 21]
Until today, neither Derwī Ṣāḥib nor any of his associates have presented a chain for this fabricated story.
(11 Jumādā al-Ūlā 1427 AH)
Imām Abū Ḥanīfah رحمه الله used to practice leaving Rafʿ al-Yadayn and considered it a Sunnah of the Prophet ﷺ, and he used to forbid those who raised their hands. Ḥāfiẓ Ibn Ḥajar writes in Lisān al-Mīzān (2/322):
Qutaybah said: I heard Abū Muqātil say that he prayed beside Imām Abū Ḥanīfah while raising his hands. When Abū Ḥanīfah completed the prayer, he said: “Perhaps you are also among those with wings.”
[Nūr aṣ-Ṣabāḥ, p. 31]
Analysis:
Abū Muqātil Ḥafṣ ibn Salm as-Samarqandī is severely criticized by the majority of scholars. Ibn ʿAdī, Ibn Ḥibbān, al-Jawzajānī and others have declared him weak.
Abū Nuʿaym included him in Kitāb ad-Ḍuʿafāʾ.
Al-Ḥākim said he narrated fabricated narrations.
Al-Dhahabī said: “Wāhī (extremely weak).”
Despite acknowledging his falsehood, Derwī Ṣāḥib still uses his narration as proof.
عن جابر عن الأسود وعلقمة أنهما كانا يرفعان أيديهما إذا افتتحا ثم لا يعودان
This narration’s narrator Jābir al-Juʿfī is weak and rejected. Even Imām Abū Ḥanīfah said:
“I have not seen anyone more dishonest than Jābir al-Juʿfī.”
Despite this, Derwī Ṣāḥib knowingly presents his narration.
This narration is baseless, without chain, and fabricated.
Authentic statements from Imām Aḥmad prove the opposite:
حديث أبي حنيفة ضعيف ورأيه ضعيف
“The ḥadīth of Abū Ḥanīfah is weak and his opinion is weak.”
Derwī Ṣāḥib himself admits this weakness elsewhere, yet still uses it as proof.
Despite this accusation, Derwī Ṣāḥib elsewhere calls Ibn Jurayj trustworthy and uses his narrations.
Even if corrected, it remains weak due to tadlīs.
Despite acknowledging their falsehood elsewhere, Derwī Ṣāḥib presents this tafsīr as proof.
◈ Imām al-Bukhārī
◈ Imām al-Bayhaqī
◈ Imām ad-Dāraqutnī
◈ Imām al-Khaṭīb al-Baghdādī
◈ Contemporary scholars
Such language exposes his moral and scholarly character.
وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ
“And what their hearts conceal is even greater.”
(11 Jumādā al-Ūlā 1427 AH)
Ḥabībullāh Derwī Ṣāḥib and His Method of Argumentation
الحمد لله رب العالمين والصلوة والسلام على رسوله الأمين، أما بعد :All praise is for Allah, Lord of the worlds, and peace and blessings be upon His trustworthy Messenger. To proceed:
In this article, some fabricated and rejected narrations are presented with references from the published books of Ḥāfiẓ Ḥabībullāh Derwī Ḥayātī Deobandī Ṣāḥib, which he used for argumentation or cited as proof. Thereafter, ten examples each of his false statements and ethical misconduct are listed so that the reality of Ḥabībullāh Derwī Ṣāḥib and his method of reasoning may become clear to the general public.
① First Example
Derwī Ṣāḥib writes:When Imām al-Shāfiʿī رحمه الله came to visit the grave of Imām al-Aʿẓam Abū Ḥanīfah رحمه الله, he abandoned Rafʿ al-Yadayn in prayer. When asked about the reason, he replied:
استحياء من صاحب هذا القبر
“I feel modesty before the occupant of this grave.”
Shāh Rafīʿ al-Dīn Muḥaddith Dehlavī رحمه الله, after mentioning this incident in Takmīl al-Adhhān (p. 157), says that this incident indicates that Rafʿ al-Yadayn was not emphatically stressed according to Imām al-Shāfiʿī.
[Nūr aṣ-Ṣabāḥ fī Tark Rafʿ al-Yadayn Baʿd al-Iftitāḥ, 2nd ed., 1406 AH, pp. 29–30]
Commentary:
The author writes that this incident is fabricated and an outright lie. Merely narrating an incident without a chain is not proof of its authenticity. Between Shāh Rafīʿ al-Dīn and Imām al-Shāfiʿī lies a gap of several centuries. It is the responsibility of Derwī Ṣāḥib to present a complete and authentic chain, because chains are part of religion, and without them, statements carry no value.
[Nūr al-ʿAynayn, 1st ed., 1413 AH, p. 21]
Until today, neither Derwī Ṣāḥib nor any of his associates have presented a chain for this fabricated story.
(11 Jumādā al-Ūlā 1427 AH)
② Second Example
Derwī Ṣāḥib writes:Imām Abū Ḥanīfah رحمه الله used to practice leaving Rafʿ al-Yadayn and considered it a Sunnah of the Prophet ﷺ, and he used to forbid those who raised their hands. Ḥāfiẓ Ibn Ḥajar writes in Lisān al-Mīzān (2/322):
Qutaybah said: I heard Abū Muqātil say that he prayed beside Imām Abū Ḥanīfah while raising his hands. When Abū Ḥanīfah completed the prayer, he said: “Perhaps you are also among those with wings.”
[Nūr aṣ-Ṣabāḥ, p. 31]
Analysis:
Abū Muqātil Ḥafṣ ibn Salm as-Samarqandī is severely criticized by the majority of scholars. Ibn ʿAdī, Ibn Ḥibbān, al-Jawzajānī and others have declared him weak.
Abū Nuʿaym included him in Kitāb ad-Ḍuʿafāʾ.
Al-Ḥākim said he narrated fabricated narrations.
Al-Dhahabī said: “Wāhī (extremely weak).”
Despite acknowledging his falsehood, Derwī Ṣāḥib still uses his narration as proof.
③ Third Example
Derwī Ṣāḥib cites Muṣannaf Ibn Abī Shaybah (1/160):عن جابر عن الأسود وعلقمة أنهما كانا يرفعان أيديهما إذا افتتحا ثم لا يعودان
This narration’s narrator Jābir al-Juʿfī is weak and rejected. Even Imām Abū Ḥanīfah said:
“I have not seen anyone more dishonest than Jābir al-Juʿfī.”
Despite this, Derwī Ṣāḥib knowingly presents his narration.
④ Fourth Example
Derwī Ṣāḥib attributes to Imām Aḥmad ibn Ḥanbal a statement praising Abū Ḥanīfah’s opinion above all others.This narration is baseless, without chain, and fabricated.
Authentic statements from Imām Aḥmad prove the opposite:
حديث أبي حنيفة ضعيف ورأيه ضعيف
“The ḥadīth of Abū Ḥanīfah is weak and his opinion is weak.”
⑤ Fifth Example
A narration attributed to Imām ash-Shaʿbī abandoning Rafʿ al-Yadayn is cited, but its narrator Ashʿath ibn Sawwār is weak by consensus.Derwī Ṣāḥib himself admits this weakness elsewhere, yet still uses it as proof.
⑥ Sixth Example
Derwī Ṣāḥib accuses Ibn Jurayj of committing fornication with ninety women — a claim without any authentic proof. The wording in classical sources is tazawwaja (married), not fornication.Despite this accusation, Derwī Ṣāḥib elsewhere calls Ibn Jurayj trustworthy and uses his narrations.
⑦ Seventh Example
A narration attributed to ʿAbd al-Raḥmān ibn Abī Laylā is cited, but its narrator Sufyān ibn Muslim al-Juhanī is unknown.Even if corrected, it remains weak due to tadlīs.
⑧ Eighth Example
A narration attributed to Khaythamah is cited, but its narrator Ḥajjāj is either unknown or Ḥajjāj ibn Arṭāʾah, whom Derwī Ṣāḥib himself calls weak and abandoned.⑨ Ninth Example
A statement attributed to ʿAlī رضي الله عنه praising the students of Ibn Masʿūd is cited, but its chain is disconnected, rendering it rejected.⑩ Tenth Example
A fabricated tafsīr attributed to Ibn ʿAbbās رضي الله عنهما is cited, whose narrators include Muḥammad ibn Marwān and al-Kalbī, both liars.Despite acknowledging their falsehood elsewhere, Derwī Ṣāḥib presents this tafsīr as proof.
Ten Explicit Lies of Derwī Ṣāḥib
Ten documented instances are then presented showing clear misrepresentation, denial of established texts, false accusations, and distortion of scholarly statements, including misquoting Imām Yaḥyā ibn Maʿīn, Imām Abū Ḥātim, Imām al-Bukhārī, and others.Examples of Ethical Misconduct
The article concludes with ten examples of abusive, insulting, and unethical language used by Derwī Ṣāḥib against major scholars of Islam, including:◈ Imām al-Bukhārī
◈ Imām al-Bayhaqī
◈ Imām ad-Dāraqutnī
◈ Imām al-Khaṭīb al-Baghdādī
◈ Contemporary scholars
Such language exposes his moral and scholarly character.
وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ
“And what their hearts conceal is even greater.”
(11 Jumādā al-Ūlā 1427 AH)
