Author: Hafiz Zubair Ali Zai
All praise is due to Allah, the Lord of the worlds, and peace and blessings be upon His trustworthy Messenger. To proceed:
In this article, we present certain fabricated and rejected narrations from some of the published books by Hafiz Habibullah Dewari Hayati Deobandi Sahib, which he has used for argumentation or presented as evidence. Subsequently, ten examples of Dewari Sahib's lies and moral conduct are listed to clarify his method of argumentation to the general public.
"When Imam Shafi'i visited the grave of Imam Abu Hanifa, he stopped performing the act of raising the hands (Raf’ al-Yadayn) during prayers. When someone asked him the reason, he replied:
'Out of respect for the occupant of this grave.'
Shah Rafiuddin Muhaddith Dehlavi mentions this incident in "Takmil al-Adhhan" p. 157 and states, "This incident indicates that Raf’ al-Yadayn was not emphasized by Imam Shafi'i."(Noor al-Sabah fi Tark Raf’ al-Yadayn Ba’d al-Iftitah, 2nd Edition 1406 AH, pp. 29-30)
Commenting on this, the author wrote:
"This incident is fabricated and a blatant lie. Shah Rafiuddin's mention of an incident without a chain of narration does not validate its authenticity. There are hundreds of years between Shah Rafiuddin and Imam Shafi'i, which makes it impossible for this incident to be directly reported. Dewari Sahib is responsible for providing the complete and detailed chain of narration to verify the reliability of the narrators. Isnad (chain of narration) is a part of the religion, and without it, any report has no value at all."(Noor al-Aynayn fi Mas'alat Raf’ al-Yadayn, 1st Edition 1413 AH, p. 21)
Until now, neither Dewari Sahib nor any of his associates have presented a chain for this fabricated and rejected story.
(11 Jumada al-Awwal 1427 AH)
This indicates that there is no authentic chain of narration for this concocted story among these people.
"Imam Abu Hanifa used to practice not raising the hands (Raf’ al-Yadayn) and considered it a Sunnah of the Prophet (peace be upon him) and would prevent those who did it. Hafiz Ibn Hajar in Lisan al-Mizan vol. 2, p. 322 writes: Qutaybah said, 'I heard Abu Maqatil saying, I prayed alongside Imam Abu Hanifa, and I kept raising my hands. When Imam Abu Hanifa finished the prayer, he said: '
O Abu Maqatil, perhaps you are also among the feathered ones.'
(Noor al-Sabah, p. 31)
Abu Maqatil Hafs bin Salm al-Masrqandi is deemed weak by the majority of Hadith scholars. Ibn Adi, Ibn Hibban, Jawzjani, and others have criticized him.
(See Al-Kamil 2/801, Al-Majruhin 1/256, Ahwal al-Rijal: 374)
Abu Nu’aim al-Asbahani mentioned him in Kitab al-Du’afa (p. 52).
Al-Hakim al-Naysaburi said:
"He narrated fabricated Hadiths from Ubaydullah bin Umar, Ayub al-Sakhtiyani, Mas’ar, and others..."(Al-Madkhal ila al-Sahih, pp. 130-131, No. 42)
Hafiz al-Dhahabi said:
"Weak."(Diwan al-Du’afa: 1050)
Sahih Khalili's authentication is rejected in the face of this majority criticism.
Salih bin Abdullah (al-Tirmidhi) said:
"We were with Abu Maqatil al-Samrqandi when he started narrating long Hadiths about Luqman’s will and the killing of Said bin Jubayr from Aun bin Abi Shaddad. Abu Maqatil's nephew told him: O uncle, do not say that Aun narrated these things to us because you have not heard them. He replied: O son, this is good speech."(Kitab al-Ilal of al-Tirmidhi with al-Sunan, p. 892, and its chain is authentic)
This shows that Abu Maqatil did not refrain from fabricating chains for what he considered good speech. Dewari Sahib uses the narration of such a liar as an argument.
"Jabir narrated from Aswad and Alqamah that they would raise their hands when starting the prayer and then not do it again."(Noor al-Sabah, p. 47)
Jabir al-Ju’fi is considered weak by the majority of Hadith scholars. Hafiz Ibn Hajar said: "Weak Rafidhi."
(Taqrib al-Tahdhib: 878)
Imam Abu Hanifa said:
"I have not seen anyone more lying than Jabir al-Ju’fi, nor anyone more virtuous than Ata bin Abi Rabah."(Al-Ilal al-Tirmidhi, p. 891, and its chain is good)
Even Dewari Sahib himself writes: "Jabir bin Yazid al-Ju’fi is very lying and a wicked Shi'ite. Yet Ansari Sahib has included the narration of Raf’ al-Yadayn from this big liar in Al-Rasail, pp. 362, 364, etc., intending to deceive Muslims."(Muqaddimah Noor al-Sabah, before the preface, p. 19)
This indicates that by presenting a lie himself, Dewari Sahib has deceived ordinary Muslims.
"It is narrated from Imam Ahmad bin Hanbal that he said:
'Whatever issue Imam Abu Hanifa, Imam Abu Yusuf, and Imam Muhammad agree upon, nothing should be heard against it because Imam Abu Hanifa is the most skilled in analogy.'"
(Noor al-Sabah, p. 32)
Kashmiri Sahib and Dewari Sahib's presented narration is without a chain, without basis, and fabricated.
In contrast, Imam Ahmad said:
"'The Hadith of Abu Hanifa is weak, and his opinion is weak.'"
(Kitab al-Du’afa by Al-Aqili, 4/285, and its chain is authentic)
In his famous book Al-Musnad, Imam Ahmad did not even like to mention the name of Abu Hanifa.(See Musnad Ahmad 5/357, Hadith No. 23415)
It is absolutely not proven that Imam Ahmad authenticated or praised Imam Abu Hanifa; rather, only criticism is proven, details of which are in my book "Al-Asanid al-Sahihah fi Akhbar al-Imam Abi Hanifa."
Regarding Qadi Abu Yusuf, Imam Ahmad said:
"'I do not narrate from him.'"(Tarikh Baghdad 14/259, and its chain is authentic, see also Al-Hadith magazine, Issue 19, p. 51)
Regarding Muhammad bin al-Hasan al-Shaybani, Imam Ahmad said:
"'I do not narrate anything from him.'"(Kitab al-Ilal wa Ma’rifat al-Rijal by Imam Ahmad 2/258, No. 1862, another edition: 5329)
Someone asked Imam Ahmad about a place where there are two kinds of people: one is the Hadith scholars who narrate but do not know what is authentic or weak, and the other is the people of opinion whose knowledge of Hadith is limited. Who should be asked about issues?
Imam Ahmad replied:
"'Ask the Hadith scholars and not the people of opinion; the weak Hadith (narrator) is better than the opinion of Abu Hanifa.'"
(Tarikh Baghdad 13/449, and its chain is authentic, Al-Muhalla by Ibn Hazm 1/68, Al-Sunnah by Abdullah bin Ahmad, p. 229)
Dewari Sahib and all the Deobandis are respectfully requested to provide an authentic and connected chain for this narration presented by Kashmiri Sahib.
"Hafiz Abu Bakr bin Abi Shaybah, the teacher of Imam Bukhari, writes in his Musannaf vol. 1, p. 159:
"Ash’ath narrated from al-Sha’bi that he would raise his hands only at the beginning of the Takbir and then would not raise them again."
(Noor al-Sabah, p. 45)
The narrator Ash’ath bin Sawa is deemed weak by the majority of Hadith scholars; therefore, this narration is rejected.
Regarding another narration, Dewari Sahib himself writes:
"There is Ash’ath bin Sawa al-Kindi al-Kufi in its chain, who is considered weak by the majority."(Tahdhib al-Tahdhib, vol. 1, pp. 345-352)(A Look at Tawzi al-Kalam, pp. 274-275)
"Ibn Jurayj is a narrator who had performed Mut’ah (temporary marriage) with ninety women." (Tadhkirat al-Huffaz by Al-Dhahabi and others)(Noor al-Sabah, p. 18, Muqaddimah with pagination)
There is no authentic evidence for Ibn Jurayj performing Mut’ah with ninety women (or even one woman).
All the references in Tadhkirat al-Huffaz (vol. 1, pp. 170-171, No. 164) are baseless and rejected. Dewari Sahib himself fabricated the word "Zina" (adultery), whereas the rejected unsourced narration in Tadhkirat al-Huffaz mentions the word "Tazawwaj" (marriage).
Despite this, Dewari Sahib himself calls Ibn Jurayj "trustworthy."(Noor al-Sabah, p. 222)
They have used the narration from Ibn Jurayj in the same book.(See Noor al-Sabah, p. 22)
"Hafiz Abu Bakr, the teacher of Imam Bukhari, writes in his Musannaf vol. 1, p. 160:
'Sufyan bin Muslim al-Juhani said, Ibn Abi Layla would raise his hands only at the beginning of the prayer.'"
(Noor al-Sabah, p. 43)
Sufyan bin Muslim al-Juhani is completely unknown and unidentified; there is no mention of his reliability anywhere. It is highly possible that this is a scribal or printing error, and the correct phrase is "Sufyan from Muslim al-Juhani." Allah knows best!
Muslim bin Salim Abu Furwah al-Juhani is an authentic narrator, but Sufyan (al-Thawri) is a known Mudallis (practices Tadlis), so even in this case, the chain is weak and rejected due to Sufyan’s Tadlis.
"Hajjaj narrated from Talhah from Khathimah" before quoting this narration, Dewari Sahib writes in bold:
"Khathimah, the Tabi'i, also did not perform Raf’ al-Yadayn."
(Noor al-Sabah, p. 48)
The narrator Hajjaj is unknown due to being undefined. If he is identified as Hajjaj bin Arta'ah, then Dewari Sahib himself writes that "Hajjaj bin Arta'ah is weak, practices Tadlis, makes many mistakes, and is rejected in Hadith."
(Noor al-Sabah, p. 224)
Dewari Sahib uses the narration of this "weak" and "rejected in Hadith" narrator from Musnad Ahmad vol. 4, p. 3, argument number 19, to support his argument.(Noor al-Sabah, pp. 167-168)
There are countless examples like this that show Dewari Sahib uses narrations that suit him for argumentation and criticizes those that do not suit his views.
"When Ali (may Allah be pleased with him) arrived in Kufa and saw the teachings and students of Ibn Mas'ud (may Allah be pleased with him), he exclaimed: 'The students of Abdullah are the lamps of this town.'"
(Tabqat Ibn Sa’d, vol. 6, p. 4)(Noor al-Sabah, pp. 50-51)
This narration is recorded in Tabqat Ibn Sa’d (our edition vol. 6, p. 10) and Hilyat al-Awliya (4/170) with the chain:
Malik bin Mighwal from al-Qasim (bin Abd al-Rahman) from Ali (may Allah be pleased with him).
Qasim is unidentified. If it refers to Qasim bin Abd al-Rahman bin Abdullah bin Mas'ud al-Mas'udi or Qasim bin Abd al-Rahman al-Dimashqi, then this narration is Mursal and thus rejected.
(See Al-Hadith Magazine, Issue 24, pp. 50-54)
From this fabricated Tafsir, Dewari Sahib quotes:
"'The humble ones do not turn to the right or left, nor do they raise their hands in prayer.'"Dear readers, this statement of Ibn Abbas (may Allah be pleased with him) corresponds exactly with his elevated narration, which prohibits Raf’ al-Yadayn.(Noor al-Sabah, p. 72, our edition p. 212)
About the narrator al-Suddi, Dewari Sahib's mentor Sarfraz Khan Safdar Deobandi writes:
"Al-Suddi is a liar and fabricator."(Itmam al-Burhan, p. 455)
Sarfraz Khan Sahib further writes:
"You people hold onto al-Suddi’s 'tail', and this is enough for you."(Itmam al-Burhan, p. 457)
This shows that by presenting the Tafsir attributed to Ibn Abbas (may Allah be pleased with him), Dewari Sahib has held onto al-Suddi’s "tail."
Note:
It is authentically proven from Ibn Abbas (may Allah be pleased with him) that he would raise his hands at the beginning of the prayer, before bowing, and upon rising from bowing.(Musannaf Ibn Abi Shaybah 1/235, Hadith 2431, and its chain is good)
Therefore, this fabricated Tafsir narration is also rejected compared to the authentic action of the Companion.
These ten narrations are presented as samples so that common Muslims can understand that Hafiz Habibullah Dewari Deobandi used fabricated and rejected narrations for argumentation and presented concocted narrations as evidence.
All praise is due to Allah, the Lord of the worlds, and peace and blessings be upon His trustworthy Messenger. To proceed:
In this article, we present certain fabricated and rejected narrations from some of the published books by Hafiz Habibullah Dewari Hayati Deobandi Sahib, which he has used for argumentation or presented as evidence. Subsequently, ten examples of Dewari Sahib's lies and moral conduct are listed to clarify his method of argumentation to the general public.
1. Dewari Sahib Writes:
"When Imam Shafi'i visited the grave of Imam Abu Hanifa, he stopped performing the act of raising the hands (Raf’ al-Yadayn) during prayers. When someone asked him the reason, he replied:
'Out of respect for the occupant of this grave.'
Shah Rafiuddin Muhaddith Dehlavi mentions this incident in "Takmil al-Adhhan" p. 157 and states, "This incident indicates that Raf’ al-Yadayn was not emphasized by Imam Shafi'i."(Noor al-Sabah fi Tark Raf’ al-Yadayn Ba’d al-Iftitah, 2nd Edition 1406 AH, pp. 29-30)
Commenting on this, the author wrote:
"This incident is fabricated and a blatant lie. Shah Rafiuddin's mention of an incident without a chain of narration does not validate its authenticity. There are hundreds of years between Shah Rafiuddin and Imam Shafi'i, which makes it impossible for this incident to be directly reported. Dewari Sahib is responsible for providing the complete and detailed chain of narration to verify the reliability of the narrators. Isnad (chain of narration) is a part of the religion, and without it, any report has no value at all."(Noor al-Aynayn fi Mas'alat Raf’ al-Yadayn, 1st Edition 1413 AH, p. 21)
Until now, neither Dewari Sahib nor any of his associates have presented a chain for this fabricated and rejected story.
(11 Jumada al-Awwal 1427 AH)
This indicates that there is no authentic chain of narration for this concocted story among these people.
2. Dewari Sahib Writes:
"Imam Abu Hanifa used to practice not raising the hands (Raf’ al-Yadayn) and considered it a Sunnah of the Prophet (peace be upon him) and would prevent those who did it. Hafiz Ibn Hajar in Lisan al-Mizan vol. 2, p. 322 writes: Qutaybah said, 'I heard Abu Maqatil saying, I prayed alongside Imam Abu Hanifa, and I kept raising my hands. When Imam Abu Hanifa finished the prayer, he said: '
O Abu Maqatil, perhaps you are also among the feathered ones.'
(Noor al-Sabah, p. 31)
Abu Maqatil Hafs bin Salm al-Masrqandi is deemed weak by the majority of Hadith scholars. Ibn Adi, Ibn Hibban, Jawzjani, and others have criticized him.
(See Al-Kamil 2/801, Al-Majruhin 1/256, Ahwal al-Rijal: 374)
Abu Nu’aim al-Asbahani mentioned him in Kitab al-Du’afa (p. 52).
Al-Hakim al-Naysaburi said:
"He narrated fabricated Hadiths from Ubaydullah bin Umar, Ayub al-Sakhtiyani, Mas’ar, and others..."(Al-Madkhal ila al-Sahih, pp. 130-131, No. 42)
Hafiz al-Dhahabi said:
"Weak."(Diwan al-Du’afa: 1050)
Sahih Khalili's authentication is rejected in the face of this majority criticism.
Salih bin Abdullah (al-Tirmidhi) said:
"We were with Abu Maqatil al-Samrqandi when he started narrating long Hadiths about Luqman’s will and the killing of Said bin Jubayr from Aun bin Abi Shaddad. Abu Maqatil's nephew told him: O uncle, do not say that Aun narrated these things to us because you have not heard them. He replied: O son, this is good speech."(Kitab al-Ilal of al-Tirmidhi with al-Sunan, p. 892, and its chain is authentic)
This shows that Abu Maqatil did not refrain from fabricating chains for what he considered good speech. Dewari Sahib uses the narration of such a liar as an argument.
3. Dewari Sahib Writes, Citing Musannaf Ibn Abi Shaybah (vol. 1, p. 160):
"Jabir narrated from Aswad and Alqamah that they would raise their hands when starting the prayer and then not do it again."(Noor al-Sabah, p. 47)
Jabir al-Ju’fi is considered weak by the majority of Hadith scholars. Hafiz Ibn Hajar said: "Weak Rafidhi."
(Taqrib al-Tahdhib: 878)
Imam Abu Hanifa said:
"I have not seen anyone more lying than Jabir al-Ju’fi, nor anyone more virtuous than Ata bin Abi Rabah."(Al-Ilal al-Tirmidhi, p. 891, and its chain is good)
Even Dewari Sahib himself writes: "Jabir bin Yazid al-Ju’fi is very lying and a wicked Shi'ite. Yet Ansari Sahib has included the narration of Raf’ al-Yadayn from this big liar in Al-Rasail, pp. 362, 364, etc., intending to deceive Muslims."(Muqaddimah Noor al-Sabah, before the preface, p. 19)
This indicates that by presenting a lie himself, Dewari Sahib has deceived ordinary Muslims.
4. Dewari Sahib Writes, Citing Anwar Shah Kashmiri Deobandi (Al-Arf al-Shadhi, p. 487):
"It is narrated from Imam Ahmad bin Hanbal that he said:
'Whatever issue Imam Abu Hanifa, Imam Abu Yusuf, and Imam Muhammad agree upon, nothing should be heard against it because Imam Abu Hanifa is the most skilled in analogy.'"
(Noor al-Sabah, p. 32)
Kashmiri Sahib and Dewari Sahib's presented narration is without a chain, without basis, and fabricated.
In contrast, Imam Ahmad said:
"'The Hadith of Abu Hanifa is weak, and his opinion is weak.'"
(Kitab al-Du’afa by Al-Aqili, 4/285, and its chain is authentic)
In his famous book Al-Musnad, Imam Ahmad did not even like to mention the name of Abu Hanifa.(See Musnad Ahmad 5/357, Hadith No. 23415)
It is absolutely not proven that Imam Ahmad authenticated or praised Imam Abu Hanifa; rather, only criticism is proven, details of which are in my book "Al-Asanid al-Sahihah fi Akhbar al-Imam Abi Hanifa."
Regarding Qadi Abu Yusuf, Imam Ahmad said:
"'I do not narrate from him.'"(Tarikh Baghdad 14/259, and its chain is authentic, see also Al-Hadith magazine, Issue 19, p. 51)
Regarding Muhammad bin al-Hasan al-Shaybani, Imam Ahmad said:
"'I do not narrate anything from him.'"(Kitab al-Ilal wa Ma’rifat al-Rijal by Imam Ahmad 2/258, No. 1862, another edition: 5329)
Someone asked Imam Ahmad about a place where there are two kinds of people: one is the Hadith scholars who narrate but do not know what is authentic or weak, and the other is the people of opinion whose knowledge of Hadith is limited. Who should be asked about issues?
Imam Ahmad replied:
"'Ask the Hadith scholars and not the people of opinion; the weak Hadith (narrator) is better than the opinion of Abu Hanifa.'"
(Tarikh Baghdad 13/449, and its chain is authentic, Al-Muhalla by Ibn Hazm 1/68, Al-Sunnah by Abdullah bin Ahmad, p. 229)
Dewari Sahib and all the Deobandis are respectfully requested to provide an authentic and connected chain for this narration presented by Kashmiri Sahib.
5. Dewari Sahib Writes:
"Hafiz Abu Bakr bin Abi Shaybah, the teacher of Imam Bukhari, writes in his Musannaf vol. 1, p. 159:
"Ash’ath narrated from al-Sha’bi that he would raise his hands only at the beginning of the Takbir and then would not raise them again."
(Noor al-Sabah, p. 45)
The narrator Ash’ath bin Sawa is deemed weak by the majority of Hadith scholars; therefore, this narration is rejected.
Regarding another narration, Dewari Sahib himself writes:
"There is Ash’ath bin Sawa al-Kindi al-Kufi in its chain, who is considered weak by the majority."(Tahdhib al-Tahdhib, vol. 1, pp. 345-352)(A Look at Tawzi al-Kalam, pp. 274-275)
6. Dewari Sahib Writes:
"Ibn Jurayj is a narrator who had performed Mut’ah (temporary marriage) with ninety women." (Tadhkirat al-Huffaz by Al-Dhahabi and others)(Noor al-Sabah, p. 18, Muqaddimah with pagination)
There is no authentic evidence for Ibn Jurayj performing Mut’ah with ninety women (or even one woman).
All the references in Tadhkirat al-Huffaz (vol. 1, pp. 170-171, No. 164) are baseless and rejected. Dewari Sahib himself fabricated the word "Zina" (adultery), whereas the rejected unsourced narration in Tadhkirat al-Huffaz mentions the word "Tazawwaj" (marriage).
Despite this, Dewari Sahib himself calls Ibn Jurayj "trustworthy."(Noor al-Sabah, p. 222)
They have used the narration from Ibn Jurayj in the same book.(See Noor al-Sabah, p. 22)
7. Dewari Sahib Writes:
"Hafiz Abu Bakr, the teacher of Imam Bukhari, writes in his Musannaf vol. 1, p. 160:
'Sufyan bin Muslim al-Juhani said, Ibn Abi Layla would raise his hands only at the beginning of the prayer.'"
(Noor al-Sabah, p. 43)
Sufyan bin Muslim al-Juhani is completely unknown and unidentified; there is no mention of his reliability anywhere. It is highly possible that this is a scribal or printing error, and the correct phrase is "Sufyan from Muslim al-Juhani." Allah knows best!
Muslim bin Salim Abu Furwah al-Juhani is an authentic narrator, but Sufyan (al-Thawri) is a known Mudallis (practices Tadlis), so even in this case, the chain is weak and rejected due to Sufyan’s Tadlis.
8. Dewari Sahib Writes, Citing Musannaf Ibn Abi Shaybah (1/160, our edition 1/236, Hadith 2447):
"Hajjaj narrated from Talhah from Khathimah" before quoting this narration, Dewari Sahib writes in bold:
"Khathimah, the Tabi'i, also did not perform Raf’ al-Yadayn."
(Noor al-Sabah, p. 48)
The narrator Hajjaj is unknown due to being undefined. If he is identified as Hajjaj bin Arta'ah, then Dewari Sahib himself writes that "Hajjaj bin Arta'ah is weak, practices Tadlis, makes many mistakes, and is rejected in Hadith."
(Noor al-Sabah, p. 224)
Dewari Sahib uses the narration of this "weak" and "rejected in Hadith" narrator from Musnad Ahmad vol. 4, p. 3, argument number 19, to support his argument.(Noor al-Sabah, pp. 167-168)
There are countless examples like this that show Dewari Sahib uses narrations that suit him for argumentation and criticizes those that do not suit his views.
9. Dewari Sahib Writes:
"When Ali (may Allah be pleased with him) arrived in Kufa and saw the teachings and students of Ibn Mas'ud (may Allah be pleased with him), he exclaimed: 'The students of Abdullah are the lamps of this town.'"
(Tabqat Ibn Sa’d, vol. 6, p. 4)(Noor al-Sabah, pp. 50-51)
This narration is recorded in Tabqat Ibn Sa’d (our edition vol. 6, p. 10) and Hilyat al-Awliya (4/170) with the chain:
Malik bin Mighwal from al-Qasim (bin Abd al-Rahman) from Ali (may Allah be pleased with him).
Qasim is unidentified. If it refers to Qasim bin Abd al-Rahman bin Abdullah bin Mas'ud al-Mas'udi or Qasim bin Abd al-Rahman al-Dimashqi, then this narration is Mursal and thus rejected.
10. A Tafsir (exegesis) is attributed to Abdullah bin Abbas (may Allah be pleased with him).
This entire Tafsir is fabricated and concocted. The chain includes Muhammad bin Marwan al-Suddi and Muhammad bin al-Sa'ib al-Kalbi, both of whom are liars.
(See Al-Hadith Magazine, Issue 24, pp. 50-54)
From this fabricated Tafsir, Dewari Sahib quotes:
"'The humble ones do not turn to the right or left, nor do they raise their hands in prayer.'"Dear readers, this statement of Ibn Abbas (may Allah be pleased with him) corresponds exactly with his elevated narration, which prohibits Raf’ al-Yadayn.(Noor al-Sabah, p. 72, our edition p. 212)
About the narrator al-Suddi, Dewari Sahib's mentor Sarfraz Khan Safdar Deobandi writes:
"Al-Suddi is a liar and fabricator."(Itmam al-Burhan, p. 455)
Sarfraz Khan Sahib further writes:
"You people hold onto al-Suddi’s 'tail', and this is enough for you."(Itmam al-Burhan, p. 457)
This shows that by presenting the Tafsir attributed to Ibn Abbas (may Allah be pleased with him), Dewari Sahib has held onto al-Suddi’s "tail."
Note:
It is authentically proven from Ibn Abbas (may Allah be pleased with him) that he would raise his hands at the beginning of the prayer, before bowing, and upon rising from bowing.(Musannaf Ibn Abi Shaybah 1/235, Hadith 2431, and its chain is good)
Therefore, this fabricated Tafsir narration is also rejected compared to the authentic action of the Companion.
These ten narrations are presented as samples so that common Muslims can understand that Hafiz Habibullah Dewari Deobandi used fabricated and rejected narrations for argumentation and presented concocted narrations as evidence.