We request clarification regarding the issue of placing the hands after rising from bowing?

The Shaykh : There is a question I asked you at home, when you stopped regarding the placement of the hands on the chest after rising from bowing. Can you clarify, Shaykh, if you please?

The Shaykh : Yes, this is an issue held by some scholars in some Arab and non-Arab countries, among those who strive with us to adhere to the hadith and the Sunnah. But the truth is that there is no explicit text in the Sunnah that the Prophet (peace and blessings be upon him) used to place his hands when he raised his head from bowing. May Allah have mercy on you, there is absolutely no such text. The evidence of these people is: hadiths from the statements of the Companions which, by their general linguistic implication, also include this rising, let us call it the second rising. However, this argument contains a great deal of error from the perspective of usul al-fiqh (the principles of jurisprudence) and fiqh (Islamic jurisprudence), and that is from two aspects:
The first aspect: Most of these hadiths are not from his words (peace and blessings be upon him), but rather from the words of some of the Companions. For example, the Companion Wa'il ibn Hujr says: "The Messenger of Allah..." He says: His statement: "When he stood" is a general term that includes every standing. Accordingly, it is said regarding other hadiths, such as the hadith of Sahl ibn Sa'd al-Sa'idi, for example, he said: We notice a difference between the two hadiths here:
The first hadith used the term "standing" and specified standing, while the other hadith used the term "prayer" and did not mention standing at all. If we look at each of the generalizations in each of the two hadiths, we find that the second has a broader meaning than the first.
The first meaning: The term "standing" was mentioned, so it includes the first standing and the second standing. The other hadith did not mention standing, it mentioned prayer. So, it includes the first and second standing, and any other place in the prayer where there is no known practical Sunnah that contradicts this position. And I mean by this specifically the sitting between the two prostrations; because the sitting between the two prostrations, as far as I know and have looked into, we have not seen a hadith that explicitly states that the Prophet (peace and blessings be upon him) used to place his right hand over his left when he sat between the two prostrations. Just as we do not find that the Prophet (peace and blessings be upon him) used to place his right hand over his left in prayer when he raised his head from bowing. If we want to apply the generality of the second text, we must also place the hands between the two prostrations. This is the difference between the two hadiths.
But the reality is: that the generality of this first or second hadith is not acted upon, and the reason for that is what follows, which is that the general text, if it had come from the Messenger (peace and blessings be upon him), let alone if it came from a Companion. And you see that these two hadiths do not mention that the Messenger said it, but they mention that the Companion said that the Messenger did such and such, or that they were commanded to do such and such. The Prophetic wording is not mentioned.
And from this category is the category of prohibitions, meaning the hadiths that are issued with the word "The Messenger of Allah prohibited such and such," "He prohibited such and such," "He prohibited such and such." These words are a report of a meaning the Companion understood from the Messenger of Allah (peace and blessings be upon him), so he expresses this meaning with the word "prohibited."