A Research Review of the Narrations Presented by Asif Lahori Deobandi

This excerpt is taken from the book of the contemporary scholar Hafiz Zubair Ali Zai رحمه الله Nur al-Aynayn fi Ithbat Raf' al-Yadayn 'inda al-Ruku' wa Ba'dahu fi al-Salah.

A Research Review of the Narrations Presented by Asif Lahori Deobandi​

​

Now, a research review of the "327 Authentic Hadiths and Narrations" of Asif Lahori Deobandi is presented:

① Sayyidina Abdullah ibn Mas'ud رضي الله عنه​

In the chain of Hadith number 1 to 14, Sufyan al-Thawri is a mudallis and the narration is from 'an. (For the response, see

Reference: Noor al-Aynain, pp. 129-139)

From number 15, Sufyan al-Thawri's link is missing (due to a mistake by the scribe or composer). See Musnad al-Imam Ahmad

Reference: (1/388, Hadith 3681, second edition 203/6)

In numbers 16 to 19, there is no mention of the abandonment of raising the hands.
In numbers 20 to 22, there are three narrators who are liars: Abu Muhammad Abdullah bin Muhammad bin Ya'qub al-Harithi, Muhammad bin Ibrahim bin Ziyad al-Razi, and Sulayman al-Shadhakuni.
For al-Harithi, see Mizan al-I'tidal

Reference: (2/496, second edition 4/189)

and Lisan al-Mizan

Reference: (3/348-349)

and my subject: Abu Muhammad Abdullah bin Muhammad bin Ya'qub al-Harithi al-Bukhari and the criticism of the hadith scholars.
For Muhammad bin Ibrahim bin Ziyad, see Al-Du'afa wal-Matrukun by al-Daraqutni

Reference: (487)

and Lisan al-Mizan

Reference: (5/22, second edition 5/616)

For Sulayman al-Shadhakuni, see Sarfraz Khan Safdar's Ahsan al-Kalam

Reference: (Vol 1, p. 204, second edition Vol 1, p. 254)

In numbers 23 to 41, there is no mention of the abandonment of raising the hands, rather there is a lack of mention, and the founder of the Deobandi school, Muhammad Qasim Nanotwi, has written:
"Respected Mawlawi, as a rational response, it is sufficient to say that lack of knowledge or lack of mention does not indicate the non-existence of a thing."

Reference: (Hadiyat al-Shi'ah, p. 200)

On this statement, the title "Not being mentioned is not evidence of non-existence" has been written.
The addition of phrases (only and in this context) in brackets by Asif Lahori in the translation of the narrations with lack of mention is a clear distortion and falsehood.
Note: If the lack of mention is used here to argue against the mention, then the raising of hands during the Takbir al-Tahreemah would also be nullified, and the raising of hands during the Witr prayer would also be prohibited, whereas all of the Deobandi scholars affirm and practice the raising of hands during the Takbir al-Tahreemah and Witr.



In numbers 42, 44, 45, 47, 70, 57, 54, 51, 72, and 73, Muhammad bin Abdul Rahman bin Abi Layla is considered a weak narrator by the majority.

Reference: (See Fayd al-Bari, vol. 3, p. 168)

In numbers 43, 52, 48-53, 55-56, 58-69, 71, and 74-81, Yazid bin Abi Ziyad is regarded as a weak narrator by the majority.

Reference: (See Zawa'id Ibn Majah by Al-Busiri: 2116)

And in number 46, all narrators from the author of the book Imam Abu Nu'aym al-Asbahani to Imam Abu Hanifah (such as Bakr bin Muhammad al-Habbal and Ali bin Muhammad bin Ruh, etc.) are unknown, and their authentication is certainly not known.

Reference: (See Arshif Multaqi Asl al-Hadith, no. 4, p. 926; Tahqiqat Maqalat, vol. 3, p. 123)

Among the aforementioned narrations of Asif, not a single narration is proven (regardless of some of the texts).
Note: In the second narration of Yazid bin Abi Ziyad (weak), there is mention and affirmation of raising the hands at the beginning of the prayer, before bowing, and after bowing (i.e., at all three places), and the chain to Yazid is good in itself.

Reference: (See Al-Sunan Al-Kubra by Al-Bayhaqi, vol. 2, p. 77)

Ibrahim bin Bashar رحمه الله was considered a trustworthy narrator by the majority of hadith scholars due to his authenticity and was regarded as a truthful and good narrator. Al-Ayni al-Hanafi wrote about a narration reported by Ibrahim bin Bashar إسناده صحيح.

Reference: (Nukhbat al-Afkar, vol. 1, p. 475)

And in the investigation of another narration, he wrote رجاله ثقات and declared Ibrahim bin Bashar to be trustworthy.

Reference: (See Nukhbat al-Afkar, vol. 1, pp. 478-479)

Asif should have mentioned this narration of Ibrahim bin Bashar as well; otherwise, if his action and conduct are not deceitful and concealing the truth, then what are they?!

③ Sayyidina Abu Bakr and Sayyidina Umar رضي الله عنهما​

In this chapter, all the Asafi narrations (numbers 82 to 88) have Muhammad bin Jabir as the narrator, about whom Hafiz Haythami has written: وهو ضعيف عند الجمهور and he is considered weak by the majority.

Reference: (Majma' al-Zawa'id 5/191)

In contrast, from Sayyidina Abu Bakr رضي الله عنه, both the suspended and elevated (mauqof and marfu') narrations regarding raising the hands at the beginning of the prayer, before and after bowing, are established.

Reference: (See Al-Sunan al-Kubra by Al-Bayhaqi 2/73 and its chain is authentic)

From Sayyidina Umar رضي الله عنه as well, both the suspended and elevated narrations regarding raising the hands at the beginning of the prayer, before and after bowing, are established.

Reference: (Al-Nafkh al-Shudhā Sharh Sunan al-Tirmidhi by Ibn Sayyid al-Nas 4 p. 390, Noor al-Aynayn p. 195-204)

This is the general method of the Deobandis that in matters of disagreement, they present weak and rejected narrations, leaving aside the authentic and clear narrations.

④ Sayyidina Abdullah bin Umar رضي الله عنهما​

Narrations from Musnad Hamidi and Musnad Abi Awana are presented in numbers 89 to 95, which have been conclusively proven to be altered manuscripts in Noor al-Aynain with decisive evidence.

Reference: (See pages 68-81)

The narration in number 96 is weak (meaning rejected) and fabricated.

Reference: (See Noor al-Aynain pages 205-211)

In numbers 97 to 102, there is no mention of raising the hands, but only a lack of mention.
In contrast, from Sayyidina Ibn Umar رضي الله عنهما, the raising of hands before and after bowing is established in Sahih al-Bukhari and Sahih Muslim as a raised narration, and in Sahih al-Bukhari, Sunan Abi Dawood, and Juz' Raf' al-Yadayn, it is established as a suspended narration. (For details, see

Reference: Noor al-Aynain pages 64, 92

)
In fact, Sayyidina Ibn Umar رضي الله عنهما would throw pebbles at a person who did not raise his hands before and after bowing.

Reference: (See Juz' Raf' al-Yadayn: 15, and the wording is his, Al-Tamhid 9/224 briefly)

In numbers 103 to 130, there is no mention of abandoning the raising of hands, but rather a complete absence of mention. Mr. Asif has committed treachery in translation by inserting (he did not raise his hands) in brackets, which is a blatant falsehood and indeed a black lie.
In contrast, in the raised hadith of our master Abu Hamid al-Sa'idi رضي الله عنه, the raising of hands is mentioned at four points:
● At the beginning of the prayer ● Before bowing ● After bowing when saying "Sami' Allahu liman Hamidah" ● After standing up following the two rak'ahs while raising hands.

Reference: (See Sunan al-Tirmidhi: 304 وقال: هذا حديث حسن صحيح Sahih Ibn Hibban and Ibn al-Jarud, etc., Noor al-Aynayn p. 104)

⑥ Our Master Abu Hurairah رضي الله عنه​

In numbers 131 to 183, there is no mention of abandoning the raising of hands before and after bowing, but rather a complete absence of mention.

Reference: (Also see the previous section: 5)

In contrast, from our master Abu Hurairah رضي الله عنه, the raising of hands is established at three points:
At the time of Takbir (opening Takbir), at the time of bowing, and upon rising from bowing.

Reference: (Juz' Raf' al-Yadayn: 22 and its chain is authentic)

⑦ Our Master Jabir ibn Samurah رضي الله عنه​

In numbers 184 to 210, there is no mention of the abandonment of raising the hands before and after the bowing; rather, it is a case of non-mention, and the cited hadith pertains to the gestures during the sitting position of the Tashahhud, which both Shia and Rawaafidh still practice today. (For details,

Reference: see Juz' Raf' al-Yadayn: 37, Noor al-Aynayn p. 127)

⑧ Sayyiduna Abdullah ibn Abbas رضي الله عنه​

In numbers 211 and 214, Muhammad ibn Abi Layla is weak.

Reference: (see previous paragraph 2)

In number 212, the one who claims "hadath" is unknown, and Muslim ibn Khalid is considered weak by the majority.
In numbers 213 and 215, Ata' ibn al-Sa'ib is mixed.

Reference: (see Al-Kawakib al-Nirat p. 331)

In numbers 216 to 220, there is a lack of mention.
In contrast, it is established that Sayyiduna Abdullah ibn Abbas رضي الله عنهما used to raise his hands before and after bowing.

Reference: (Musannaf Ibn Abi Shaybah 1/335 Hadith 2431 and its chain is good, Noor al-Aynayn p. 160)

⑨ Sayyiduna Wail ibn Hajar رضي الله عنه​

There is no mention in numbers 221 to 225. In contrast, there is the narration of Imam Sa'id ibn Jubair رحمه الله that the Companions of the Prophet ﷺ used to raise their hands at the beginning of the prayer, at the time of bowing, and after raising their heads from the bowing.

Reference: (Al-Sunan Al-Kubra by Al-Bayhaqi 2/75 and its chain is authentic)

Among the Companions, Sayyidina Wail ibn Hujr رضي الله عنه is also included, and his exception is not established by any authentic or حسن لذاتہ evidence. For the raised narration of Sayyidina Wail, see Sahih Muslim

Reference: (H 401)

⑩ Sayyidina Malik ibn Al-Huwairith رضي الله عنه​

There is no mention in numbers 226 and 227, and both the raising of hands before and after bowing is established from Sayyidina Malik ibn Al-Huwairith رضي الله عنه in both raised and suspended forms.

Reference: (See Sahih Bukhari: 737, Sahih Muslim: 391)

⑪ Imam Sulaiman ibn Yasar Tabi'i رحمه الله​

In this narration (228), there is no mention, and the narration is also mursal (disconnected). From a narration of Musannaf Ibn Abi Shaybah, it is evident that Sulayman ibn Yasar رحمه الله also narrated the raising of hands (raf' al-yadayn) at the beginning of prayer, at the time of bowing (rukoo), and after raising the head from bowing (at all three positions).

Reference: (See J 1, p. 235, H 2429, and its chain is sahih to Sulayman ibn Yasar رحمه الله)

⑫ Sayyida Aisha Siddiqah رضي الله عنها​

There is no mention in numbers 229 to 232.

⑬ Sayyidina Abu Mas'ud Al-Ansari رضي الله عنه​

Regardless of the chains, it should be noted that there is no mention in both narrations numbered 233 and 234.

⑭ Sayyidina Anas ibn Malik رضي الله عنه​

In numbers 235 to 247, there is no trace of the abandonment of raising hands, rather there is no mention at all. In contrast, it is established from Sayyidina Anas رضي الله عنه that raising hands (raf' al-yadayn) is confirmed at the beginning of prayer, before bowing, and after bowing (at all three positions).

Reference: (Juz' Raf' al-Yadayn: 30, and its chain is sahih)

⑮ Sayyidina Abu Malik Al-Ash'ari رضي الله عنه​

In numbers 248 to 251, there is no mention, and there is no indication of the abandonment of raising the hands before and after the bowing, therefore, Mr. Asif's argument is also incorrect.
Benefit: It is clear from the narration of Sayyidina Abu Malik al-Ash'ari رضي الله عنه that the method of prayer for men and women is the same, and there is no difference in the form of prayer, thus the Ahl al-Deoband are also contrary to the words of this Hadith.

⑯ Sayyidina Ali رضي الله عنه​

Regardless of the chains of narration, in numbers 252 to 256, there is no mention, and in contrast, in the raised Hadith of Sayyidina Ali رضي الله عنه, raising the hands at the beginning of the prayer, before bowing, and after bowing is established, and it is also established after standing up from the two rak'ahs.

Reference: (See Sunan al-Tirmidhi: 3423 and he said: Sahih Hasan, Part of Raising the Hands for Bukhari: 1, and its chain is Hasan)

Imam al-Tirmidhi stated about a Hadith:
ومعنى قوله إذا قام من السجدتين ، يعني إذا قام من الركعتين
And the meaning of your statement إذا قام من السجدتين is that when they would stand up from the two rak'ahs.

Reference: (Sunan al-Tirmidhi: 304 and he said: This Hadith is Hasan Sahih)

⑰ Sayyidina Abu Musa al-Ash'ari رضي الله عنه​

In numbers 257 to 261, there is no mention, and in contrast to this distorted reasoning of Asif, it is established from Sayyidina Abu Musa al-Ash'ari رضي الله عنه that the raising of hands at the beginning of prayer, before bowing, and after bowing is confirmed both in a raised and a suspended manner.

Reference: (Sunan al-Daraqutni 1/292 Hadith 1111, and its chain is authentic, Noor al-Aynayn p. 118)

⑱ Sayyidina Jabir ibn Abdullah رضي الله عنه​

In both narrations presented by Asif (numbers 262, 263), there is no mention, and in contrast, it is established from Sayyidina Jabir ibn Abdullah رضي الله عنهما that the Takbir al-Ihram, the raising of hands before bowing, and after bowing is confirmed both in a raised and a suspended manner.

Reference: (Musnad al-Siraj p. 62-63 Hadith 92 and its chain is good, Abu al-Zubair confirmed hearing, and praise be to Allah)

⑲ Sayyidina Abu Sa'id al-Khudri رضي الله عنه​

In number 264, there is no mention, which is not a proof of negation.

Reference: (See the previous statement: 1)

The raised narrations presented by Asif Sahib have concluded, and in contrast to this Asifi argument, the following companions have established raised narrations:
Abdullah ibn Umar, Malik ibn al-Huwairith, Wail ibn Hujr, Abu Hamid al-Sa'idi, Abu Qatadah, Asid al-Sa'idi, Abu Hurairah, Muhammad ibn Muslima, Ali ibn Abi Talib, Abu Musa, Abu Bakr al-Siddiq, Abdullah ibn al-Zubair, Anas ibn Malik, Jabir ibn Abdullah al-Ansari, and Umar ibn al-Khattab رضي الله عنہم اجمعین. (For details, see Noor al-Ainain)
Now let us see what arrow or "tikka" Asif Lahore Sahib has shot in the reports of the companions.

① Sayyidina Umar رضي الله عنہ​

In numbers 265 to 268, Ibrahim al-Nakha'i is considered a mudallis.
Al-Suyuti has included Ibrahim al-Nakha'i among the mudallisin.

Reference: (See Asma' man 'Urifa bil-Tadlis: 2)

Regarding Al-Suyuti (a non-madhhab follower), the Deobandi "Mufti" Abdul Wahid Qureshi has written:
"The great commentator, hadith scholar, jurist, and historian of Shafi'i jurisprudence, Jalal al-Din al-Suyuti رحمه الله" (died 911 AH)

Reference: (Elias Ghaman's pamphlet "Qafilah Haq" Volume 5 Issue 4 p. 44, October to December 2011)

In contrast to this weak narration, for the hasan and sahih narration, see the previous phrase (3).

② Sayyidina Ali ibn Abi Talib رضي الله عنه​

In the chain numbered 269-270, 272, 275, 276, Abu Bakr al-Nahshali is considered trustworthy due to the consensus of the majority, and he is regarded as a truthful narrator of good hadith. However, this narration is a result of his misunderstanding and error, thus it is weak. (For details,

Reference: see Noor al-Aynain p. 165)

In the chain numbered 271, 277, Abu Khalid Amr ibn Khalid al-Wasiti is a liar.

Reference: (see Research Articles vol. 3 p. 510)

Furthermore, this is not a book of Ahl al-Sunnah but rather a book of the Zaydi Shia.
In Faiz al-Bari, Zayd ibn Ali is acknowledged as trustworthy, and it is written:
إلا أن الآفة فى كتابه من حيث جهالة ناقليه only that in his book (Musnad Zayd) there is a calamity due to the unknown narrators.

Reference: (vol. 2 p. 241)

It has become evident that according to the Deobandis, the book named Musnad Zayd is also not established.
In this Musnad of the Zaydi Shia, there are also strange and bizarre topics, for example, in the adhan حي على خير العمل and in the prayer, saying Bismillah aloud is also mentioned.

Reference: (p. 83, 93)

Are Mr. Asif and the Ghaman party ready to act upon these matters?!
In numbers 273, 274, Ibn Farqad al-Shaybani is considered weak and defective by the majority, and Muhammad ibn Aban ibn Salih is regarded as weak by the majority.

③ Sayyidina Abdullah ibn Mas'ud رضي الله عنه​

In numbers 278 to 291, Sufyan al-Thawri is a mudallis, and from hadith number 292, the chain of Sufyan al-Thawri is broken. (See the previous statement: 1)
In numbers 293-295, there is no mention, and in numbers 296-298, there is Ibrahim al-Nakha'i, who was born after the death of Sayyidina Abdullah ibn Mas'ud رضي الله عنه.

Reference: (See Noor al-Aynayn p. 166)

Note: The mursal and disconnected narration of Ibrahim al-Nakha'i is not authentic but rather weak.

Reference: (See Al-Kitab al-Um for al-Shafi'i vol. 7 p. 271-272, Mizan al-I'tidal vol. 1 p. 75)

For the response to the fallacy of multiple narrators, see Noor al-Aynayn

Reference: (p. 166)

④ Sayyidina Abdullah ibn Umar رضي الله عنه​

In numbers 299 to 300, Imam Abu Bakr bin Ayyash رحمه الله is mentioned, who is considered trustworthy due to the consensus of the majority, being a good narrator of hadith. However, the narration he reported is unanimously regarded by the scholars as a mistake on his part; therefore, this narration is weak and rejected.

Reference: (See Noor al-Ainain, pp. 168-172)

In number 301, there is no mention, and in numbers 302 and 303, Muhammad bin Aban bin Salih is weak, and Muhammad bin al-Hasan bin Farqad al-Shaybani (known as Ibn Farqad) is severely criticized.

Reference: (See Noor al-Ainain, pp. 172-173)

In contrast, it is established from Sayyidina Ibn Umar رضي الله عنهما that the raising of hands before and after bowing (in the time of the Tabi'in as well) was practiced.

Reference: (See Sahih al-Bukhari: 739)

The reports presented by Asif Sahib have concluded, and the abandonment of raising hands has not been established. Rather, in contrast to these weak, rejected, and irrelevant reports, the following companions are confirmed to have raised their hands before and after bowing: Abdullah bin Umar, Malik bin al-Huwairith, Abu Musa al-Ash'ari, Abdullah bin Zubair, Abu Bakr al-Siddiq, Anas bin Malik, Abu Hurairah, Abdullah bin Abbas, Jabir bin Abdullah al-Ansari, and Umar bin al-Khattab رضي الله عنهم اجمعين.

Reference: (See Noor al-Ainain, pp. 159-164, etc.)

Reference:
Now, the review of the Asifi reports of the Tabi'in is presented:
In number 304, the narration of al-Tahawi

Reference: (1/227)

refers to al-Hammani, which means Yahya bin Abdul Hamid al-Hammani.

Reference: (See Sharh Ma'ani al-Athar 3/163, Chapter on the amount that is cut off for the thief)

And this al-Hammani is considered weak and criticized by the majority.

Reference: (See Ithaf al-Khayr al-Busiri 9/496 Hadith 9434)

Note: Asif Sahib has also made errors in the transmission of the narration.

Reference: (See p. 201)

In number 305, Ibn Farqad is criticized, Muhammad bin Aban bin Salih is weak, and Hamad bin Abi Sulayman is mixed and ambiguous.
In number 306, Nuri is ambiguous.

Reference: (Asma al-Mudallisun by al-Suyuti p. 98, Hadith 18, and it is well-known by this)

In numbers 308 and 310, Mughirah bin Muqsim is ambiguous.

Reference: (Asma man 'Urif bil-Tadliss by al-Suyuti p. 72)

In number 311, Hajjaj bin Arta'ah is a weak mudallis, and the identification of Talhah is required.
In number 312, the one who claims بلغنا (the messenger) is unknown.
In numbers 307 and 309, it is written that you should not raise your hands anywhere except at the beginning of the prayer.
While the Deobandi and Barelvi groups also raise their hands in Witr and Eid prayers, thus both groups are in direct contradiction to the aforementioned report of Ibrahim al-Nakha'i.
In number 313, al-Hammani is criticized, as mentioned under number 304.
In number 314, Ash'ath bin Suwar is weak.

Reference: (See Noor al-Ainain, p. 313)

In numbers 315 to 317, Ibn Farqad is criticized and weak.

Reference: (See the response to number 305)

In numbers 318 to 320, the names of the companions of Abdullah and the companions of Ali are not mentioned, meaning all these unknown students were unknown.

Reference: (See Noor al-Ainain, p. 312)

In number 321, Ismail bin Abi Khalid is a mudallis, and there is no explicit statement of hearing. For the tadlis of Ismail رحمه الله, see Ahsan al-Kalam

Reference: (Vol. 2, p. 135, 2nd edition)

Later, the phrase from Ahsan al-Kalam was quietly removed, as mentioned at the beginning of this article under number 10.
In number 322, Sufyan bin Muslim is unknown.

Reference: (See Noor al-Ainain, p. 314)

In number 323, Hajjaj bin Arta'ah is weak.

Reference: (See Nasb al-Rayah 1/92)

And he is also a mudallis.

Reference: (See Noor al-Ainain, p. 314, Asma al-Mudallisun by al-Suyuti p. 95)

In numbers 324 and 325, Jabir bin Yazid al-Ja'fi is the narrator, about whom Imam Abu Hanifah said: ما رأيت أحدا أكذب من جابر الجعفي ولا أفضل من عطاء بن أبى رباح I have not seen anyone more of a liar than Jabir al-Ja'fi, nor anyone more virtuous than 'Ata bin Abi Rabah.

Reference: (Kitab al-'Ilal by al-Tirmidhi with al-Jami' p. 891 and its chain is good)

From this testimony, two things are established:
⟐ Jabir al-Ja'fi was a liar.
⟐ The Imam did not see any companion; therefore, he was not a Tabi'i.
In number 326, there is no saying of any Tabi'i, but there was a narrator named Ishaq bin Abi Isra'il who was born in 150 AH, and Imam al-Baghawi said about him: ثقة مأمون ، إلا أنه كان قليل العقل he was trustworthy, reliable, but of little intellect.

Reference: (Tarikh Baghdad 6/361, Hadith 3383, Siyar A'lam al-Nubala 11/477)

What is the status of the personal opinion of a reliable but less intelligent person after the Tabi'in?!
In number 327, reference is made to the mentioned book of the Malikis, which is unproven and not a valid source.

Reference: (See al-‘Umr fi Khabar man Ghabara 2/122, second edition 1/443, and al-Qawl al-Matin fi al-Jamr bi al-Tamin p. 87)

In contrast to these Asifi reports, the following Tabi'in are confirmed to have raised their hands before and after bowing:
Muhammad bin Sirin al-Basri, Abu Qalabah al-Basri al-Shami, Wahb bin Munabbih al-Yamani, Salim bin Abdullah bin Umar al-Madani, Qasim bin Muhammad bin Abi Bakr al-Madani, 'Ata bin Abi Rabah al-Makki, Makhlul al-Shami, Nu'man bin Abi Ayyash al-Madani al-Ansari, Tawus al-Yamani, Sa'id bin Jubair al-Kufi, and Hasan al-Basri and others رحمهم الله.

Reference: (See Noor al-Ainain, p. 316)

It has been established that in all places such as Makkah, Madinah, Basrah, Syria, and Yemen, raising hands before and after bowing was practiced, and this practice continued in the time of the Tabi'in; therefore, the claim of abrogation or abandonment of the mentioned raising of hands is false and rejected.
To the fair-minded readers, I present that you have seen, Asif Lahori Deobandi, along with the Deoband family, has presented a collection of "327 authentic hadiths and reports on the abandonment of raising hands" in his false claim, while the summary of this entire collection consists of only two things:
⟐ Authentic raised and suspended narrations, but there is no mention of the abandonment of raising hands in them; therefore, presenting them against raising hands before and after bowing is incorrect, false, and rejected.
⟐ Narrations raised from weak and rejected chains, from which inference is incorrect, false, and rejected.
Asif Sahib and his party could neither establish the abandonment of raising hands with explicit and authentic chains from the Prophet ﷺ nor present any evidence of abandonment with clear or good chains from any companion regarding the raising of hands before and after; therefore, this book of Asif Sahib is a complete defeat for him and the Deoband family, while the raising of hands before and after bowing is established with authentic and good chains from the Messenger of Allah ﷺ and also from the companions and the majority of the great Tabi'in.
As for the individual and rare action of one Tabi'i, what is its status compared to the multitude of the great Tabi'in and the actions of the Prophet ﷺ and the companions?
For details, see Imam Bukhari's famous book: Juz' Raf' al-Yadayn and my book "Noor al-Ainain fi Ithbat Raf' al-Yadayn" والحمد لرب العالمين (November 8, 2011)
Addition: Ghumman Sahib has presented a narration from al-Nasikh wa al-Mansukh by Ibn Shahin

Reference: (p. 153 [and in our copy p. 329 Hadith 248])

: "When the Messenger of Allah ﷺ began the prayer, he would raise his hands to his chest, and when he raised his head from bowing, he would not do so afterward."

Reference: (Ghumani Salah p. 90)

Regardless of the translation, I would like to mention that in the chain of this narration, Ahmad bin Abdullah bin Muhammad al-Raqi is the narrator, whose authentication is unknown.
It is noted that the authentication of Ahmad bin Abdullah al-Raqi was later found.

Reference: (See Tarikh Baghdad 4/229-230 Hadith 1936)

Also, another chain of this narration has been found:
See the tenth part of the selected benefits of Ibn Abi al-Fawaris

Reference: (1/171 Hadith 170)

Al-Mukhlisiyat (

Reference: 3/229 Hadith 2395)

Tarikh Dimashq by Ibn Asakir

Reference: (51/48)

Kitab al-Du'afa by al-Aqili

Reference: (2/69 briefly, second edition 2/422, third edition 2/358)

Hafiz Ibn Hajar declared it "with a good chain" in Fath al-Bari

Reference: (Vol. 2, p. 221 under Hadith 737)

but wrote in Lisan al-Mizan: رزق الله بن موسى الكلواذاني عن يحيى بن سعيد و بقية أحاديثه منكرة وهو بصري لا بأس به
Rizq Allah bin Musa al-Kulawadhani narrated rejected hadiths from Yahya bin Sa'id and others, and he is a Basri who is acceptable.

Reference: (Vol. 2, p. 459, second edition Vol. 3, pp. 95-96)

Imam Khalili said: Rizq Allah bin Musa made a mistake in this narration.

Reference: (Al-Irshad fi Ma'rifat Ulama al-Hadith 1/203)

It has been established that this narration is weak due to specific criticism.