The Shaykh's discussion regarding his arguments from certain evidence in the issue of letting the hands hang down after bowing.

The questioner: O Shaykh, I have asked you and burdened you, so do not hold it against me.

The Shaykh: Go ahead.

The questioner: But this last question, let me rest and take a break with it: Of course, regarding the brother's statement, you mentioned to me three years ago. Of course, my question is outside the scope, but I mentioned this for the benefit. May Allah reward you with good. I think if you remind the brother of it or remind him of it. I came to you during Hajj three years ago regarding the issue of the one who stays in Muzdalifah at night and did not perform the circumambulation of farewell, that he returns as a pilgrim as he was. So you said to me a good word that appeared in "Al-Risalah" by al-Shafi'i: "And the hadith is a proof in itself and does not need the support of anyone's practice."

The Shaykh: Perfect.

The questioner: If you would just remember.

The Shaykh: Go ahead.

The questioner: I sent you an oral question with one of the brothers, did it reach you, I think!

The Shaykh: When?

The questioner: Five years ago.

The Shaykh: Five years?

The questioner: This question.

The Shaykh: Go ahead.

The questioner: The issue of placing the hands, your opinion on the hands being let down after bowing.

The Shaykh: Yes.

The questioner: You argue, may Allah protect you, with the statement of the Companion - may Allah be pleased with him - among the evidence: "Then he raised..."

The Shaykh: Since you are... will you not let me rest and sit down?

The questioner: I am comfortable like this, O Shaykh.

The Shaykh: But I am tired.

The questioner: You mentioned, may Allah protect you, among the evidence that the expression of the Companion - may Allah be pleased with him - "until every limb returned to its place" necessitates that he lets his hands hang down, you said to himThe questioner : in the same book of yours, "Description of Prayer," on the page following it: "So when he prostrated, he returned until every limb returned to its place." So I say - forgive me for this word - but the connection of letting the hands hang down from the narrator's expression has no basis of indication. If one were to stick to the pure apparent meaning, he would say that according to your statement, in agreement with the second opinion: "So he prostrated, then he straightened up until every limb returned to its place," he would stretch out his legs. That is, it does not follow from the narrator's statement "until every limb returned to its place" that he let his hands hang down. So placing the hands on the chest is not in the narrator's expression, and the context of the narrator's expression is in prostration. So I said to the questioner, you: I do not think this question is from you, just.

The Shaykh: Well, Allah knows best if this quotation is accurate, but what is mentioned in "Description of Prayer," which has been written for about twenty years? What is mentioned there?

The questioner: I only want, O Shaykh, to compel you to let the hands hang down by this statement of the Companion.

The Shaykh: No, no, you do not compel me with this because this is not written down. That is why I said to you: What is written down in "Description of Prayer"?

The questioner: This thing was not transmitted among what you said.

The Shaykh: Well, if this is sufficient, then we do not need that.

The questioner: I mean, O Shaykh, the issue of this statement of the Companion, does it serve as proof for you in this topic to support your opinion?

The Shaykh : And what is it?

The questioner: And it is the statement of the Companion: .

The Shaykh: Yes.

The questioner: I mean, do we exclude this from proving the letting down of the hands after bowing, or does it remain?

The Shaykh: No, its apparent meaning is so, meaning by relying on the fact that it is not reported that the Prophet (peace and blessings be upon him) placed his hands after he raised his head from bowing. So when he raises his head from bowing until every limb returns to its place or position, by combining the two matters, it is suitable for argumentation.

The questioner: Well, O Shaykh, you said earlier that if the command and the action conflict, the command is given precedence.

The Shaykh: Yes, and we still say so.

The questioner: Yes, the hadith came: The prohibition is absolute, I say.

The Shaykh: No, it is not absolute.

The questioner: What restricted it?

The Shaykh: Who interpreted it as letting the hands hang down? Either it is letting the hands hang down or it is letting the garment hang down, and all the scholars are agreed that he (peace be upon him) intended letting the garment hang down. This is first. Second: If we wanted to broaden the meaning, and this is not apparent, the intended meaning is the letting down that contradicts the Sunnah. The Sunnah is placing the hands, and indeed it is commanded as it came in Sahih al-Bukhari. So when there is no prohibition against letting down, either specifically regarding letting the hands hang down or generally by the wording as you want to argue with it, if this prohibition were not absolute, it would suffice that the one who lets his hands hang down as the Maliki school does, they contradict his (peace be upon him) command and his action. So we do not need to prove that this letting down, meaning in the first standing which is not a point of disagreement among the people of the Sunnah, that we need a hadith that prohibits this letting down, because his (peace be upon him) action and his command specifically regarding placing the right hand over the left in prayer serve in place of the prohibition of letting down. So we do not lose anything if we interpret the hadith with the meaning that the scholars held, that the intended meaning here is the prohibition of letting the garment hang down. If we assume that someone broadened it.