Placing the hands after rising from bowing in the prayer

Question : The questioner says: The matter of placing the hands after bowing is unclear to us. One of the hadith scholars says it is a misguided innovation, and says that if a general text comes, and the practice of the Salaf is not established upon it, and we do not act upon it,

Answer : Yes. Placing the hands after bowing is like placing them before bowing. That is, when a person raises his head from bowing, he places his right hand over his left forearm. The evidence for this is the authentic hadith of Sahl ibn Sa'd in Sahih al-Bukhari, in which he said: . Note the word "in the prayer." When we come to prostration, we find that it is outside this generality. Where are the hands placed? Well, in sitting, they are on the thighs or the knees. In bowing, they are on the knees. In standing, they are on the chest, without distinction. Sahl (may Allah be pleased with him) did not distinguish between before bowing and after it. Therefore, Sahl's hadith is clear in indicating that the right hand is placed over the left hand in the prayer. As for his statement that if a general text comes and it is not known that the Salaf acted upon it, then it is not acted upon, this is a view that contradicts the consensus of the Muslims, as far as I know, and is not relied upon. This is because the default is that a general text is acted upon. If we were to say that general verbal texts have no ruling until evidence is established that they were acted upon, we would discard much of the indication of general texts and suspend judgment on them until we know that the Salaf acted upon them. We know that when general texts came to the Salaf, they would act upon them. The circumstance that they acted upon them is a sign, and it does not matter to us whether the knowledge that they acted upon them reached us or not, because we have a general wording, so we must take it. Note this rule: general verbal texts must be acted upon according to their implication, whether we know that the Salaf acted upon them or not, because they are themselves a standing proof. This is one point.
Second, because we know from the state of the righteous Salaf that they act upon what they know from the texts of the Book and the Sunnah, and this is a sign of their state. The evidence for this is that the Prophet (peace and blessings be upon him) has many proofs, among which is that the Prophet (peace and blessings be upon him) . And when he came down to the women on a festival day and delivered a sermon to them, saying, "O women, give in charity. If you are the majority of the people of the Fire, what did they do? They began to throw their necklaces and rings into the garment of Bilal (may Allah be pleased with him), meaning they gave jewelry in charity, even though jewelry is not cheap for a woman, because it is her beauty, or rather the completion of her beauty. Therefore, this rule mentioned by whoever mentioned it, that we do not act upon a general wording until we know that the Salaf acted upon it, is a rule that contradicts what the scholars have agreed upon and is not acted upon.