A scholarly discussion between Shaykh Al-Albani and Abu Ishaq al-Huwaini regarding two hadiths that the Shaykh could not find, which al-Ghamari cited as evidence for the permissibility of raising the hands in supplication

The Shaykh : A hadith or hadiths that some mention regarding raising the hands in supplication after the prayer, after the taslim.
Al-Huwaini: After the taslim from the tashahhud?

The Shaykh : Yes, when one exits the prayer; did anything come to your mind?
Al-Huwaini: I do not recall.

The Shaykh : Al-Ghamari, in his treatise which he claims to have named... what is the name of the craft... the important point is that he published a treatise by a Yemeni titled "The Sunnah of Raising the Hands After Prayer." This Yemeni mentions two or three hadiths; one he attributes to Ibn al-Suni, which is naturally easy to obtain, and I did so. The others he attributes to the Musannaf of Ibn Abi Shaybah. I worked very hard for two or three days searching for them and found no trace of them, while keeping in mind the possibility that he may have deposited them somewhere that comes to mind on an occasion unrelated to raising the hands.
Al-Huwaini: There is another possibility, my Shaykh, which is that I met the brothers in charge of printing the Musannaf in India, and they told me that they are renewing its printing because they found a third of the Musannaf missing, meaning they found a complete manuscript indicating that more than two or three volumes are missing from the Musannaf.

The Shaykh : That is reasonable.
Al-Huwaini: Yes.

The Shaykh : But among what I remember is that I returned to a large portion of al-Suyuti’s work, which, as you know, quotes extensively from the Musannaf of Ibn Abi Shaybah. These two hadiths are among the hadiths that fall into his classification of his book in the section of actions, because they are a report of what the Messenger of Allah (peace and blessings be upon him) did. So, according to his rule, he should have cited them in the Musnads, in the Musnad of the narrator. One of the hadiths is from Abdullah ibn al-Zubayr, and the other is from al-Aswad al-Amiri from his father. I checked the Musnad of Abdullah ibn al-Zubayr and found nothing of the sort in al-Suyuti’s al-Jami' al-Kabir. Al-Aswad al-Amiri does not have a name in al-Jami' al-Kabir, and this is obvious because the man is a Tabi'i and he is speaking about his father. When we reviewed the biography of al-Aswad, we found his father’s name was Abdullah ibn Hajjib. The point is, I did not find this hadith or that one, neither in al-Jami' al-Kabir nor in the Musannaf. Yes, I did find in the Musannaf, in the Book of Prayer, a part of the hadith mentioned by this Yemeni al-Ahdal, because the hadith is that the Messenger of Allah (peace and blessings be upon him) prayed and turned away, the end of it being... So I placed the possibility that he may have mentioned it in the Book of Supplication, for example?
Al-Huwayni: Yes.

The Shaykh : In its entirety, it is not in the Book of Supplication. In any case, if you come across anything of this, please benefit us with it, if Allah wills.
Al-Huwaini: And what about the hadith of Ibn al-Suni?

The Shaykh : This is one of the wonders, the wonders of the people of desires, that this Yemeni al-Ahdal mentioned it and stated in it that Abdul Aziz ibn Abd al-Rahman al-Balasi said... they spoke about him; and it appears from al-Mizan that it is a weak hadith, but a weak hadith is acted upon in the virtues of actions. When we return to the biography of al-Balasi, who is known for extreme weakness, al-Dhahabi says of him that Imam Ahmad accused him, and says of al-Nasa'i that he said he is not trustworthy, and mentions, as is his habit sometimes, that they said such-and-such is among his calamities, and such-and-such hadith. Despite this, this al-Ahdal says that a weak hadith is acted upon in the virtues of actions, and al-Ghamari, this deceased one, in... because there is a benefit, and he mentions in some of his books, including his treatise al-Radd al-Muqni', which I have looked into, that one of the conditions for acting upon a weak hadith is that its weakness not be severe. So when they find a weak hadith that is suitable, they remain silent about the severity of the weakness and limit it to mere weakening. This is what the Yemeni did, and al-Ghamari remained silent about it. This is the state of this hadith that he attributed to Ibn al-Suni. It remains for us to look at these two hadiths, although, to the extent that I mentioned, al-Aswad, who narrates the first hadith from his father, is unknown according to what the science of hadith requires, because they mentioned that he does not narrate from him except... yes, and his father, whose name is Abdullah ibn Habib, al-Hafiz al-Dhahabi also says is unknown. Despite this, al-Ghamari, in his introduction to the Yemeni’s treatise, says his father was a Companion; and this is not correct. Peace be upon you and Allah’s mercy. Now, bring out what you have.