Is it prescribed to clasp the hands after rising from the bowing, and likewise to move the finger between the two prostrations?

And your statement just now that this occurred reminded me of something. I was discussing what some scholars today hold regarding the permissibility of placing the right hand over the left in the standing after the bowing. They argue with general evidence, and I say that these general pieces of evidence are not suitable for establishing a practical Sunnah that was not transmitted from the Prophet (peace and blessings be upon him). Otherwise, this would open a very wide door for Muslim scholars to innovate in the religion based on general evidence. This is easy to understand, even for those who are not students of knowledge, if we remember, and others remember, that there is no innovation among the innovations we see today in the present age that does not have a general basis in the Shari'ah. And this is the argument of the innovators always. If you rebuke them, for example, for adding the prayer upon the Prophet in the adhan, they say, "My brother, where is the harm? Allah says ." Likewise, when you bring up any innovation to rebuke it, they say, "My brother, what is wrong with it? It is a supplication." You tell them, "Saying 'May Allah accept' after the prayer is an innovation," and they say, "What is wrong with it? It is a supplication, and we are commanded to make supplication." So there is no innovation that cannot be linked to a general basis. And what is our argument when we reject these innovations? Do we have a text that the Prophet forbade it? We do not have a text. And for many innovations, we do not have a text that the Prophet did not do it either. This is more precise in the matter, but what is our argument when we reject it? "It was not transmitted." Bring it, let us see? "All good is in following those who came before, and all evil is in following those who came after."

The questioner: Do you mean do we rely on the fact that there is a practical Sunnah and a Sunnah of omission?

The Shaykh: Yes. So I say, exactly regarding the previous topic, He used to stand up absolutely. Good, this is a general or absolute proof. But where is the practice of acting upon it? Otherwise, what is the difference between us and the other innovators? So I was saying that this leads us to another issue, which is that there are hadiths in Sahih Muslim and others, So this, by its generality, permits pointing between the two prostrations, for example. Perhaps a person comes to us and says, "This is the Sunnah between the two prostrations," acting upon this absolute text. And I have been speaking for a time not long past, and then some of the brothers told me that, by Allah, we saw some of the students doing this. Then it was not long before I saw it with my own eyes, in my house. One of the students who graduated from the Islamic University and resides in Belgium came to me after I had not seen him for a long time. With him was a young Moroccan, and it appears he was influenced by the call ofThe student : this one, and he is a Salafi, and this oneThe student : is, in truth, a memorizer of the Qur'an — why are you exposing him? — ... why? He said to him, "We know this matter of the Syrian and the Moroccan." He said to him, "What is it?" He said to him, "This is it." So we are reminding you not to name so-and-so, let the matter be ... but for the sake of understanding and the ruling, because now when we name the person, it becomes backbiting in the case. And our goal is what? Benefit. And the benefit is not related to the person, but to his action. Sometimes we are forced to backbite so-and-so for the sake of identification. The important thing is that, as a reader, he reads better than me, without a doubt. So I said to him, "Pray." And it was the time of Zuhr, and I prayed the Sunnah. I called for the prayer, so he called, and I said to him, "Go ahead." He stepped forward, and he had the right to step forward. He had two reasons with him, and the first reason is: . The second reason: A man does not lead another by his authority except with his permission. So I gave him permission, and he stepped forward, as he and his companion were travelers, so we formed a row behind him. I noticed that this companion of mine was pointing between the two prostrations, and my heart naturally told me that he took this from the imam. So he said the taslim from here, and called for the prayer to combine Zuhr and 'Asr. So I had prayed the rest of Zuhr, and I was able to see him between the two prostrations, and there he was pointing, and I noticed that. This was a feeling, like what came in the verse of Yusuf (peace be upon him). The point is, after the salam, I said to him, "I saw you doing such and such." He said, "Yes." I said to him, "Do you have a proof?" He said, "Yes, the hadith of Wail ibn Hujr." He mentioned a hadith in the Musnad of Imam Ahmad, and in fact, this is a benefit. "That the Prophet (peace and blessings be upon him), when he prostrated the first prostration, sat down, spreading his left leg and erecting his right, and he clasped his fingers and circled and pointed. Then he prostrated the next prostration as he had prostrated in the first prostration." I said to him, "Is this hadith authentic?" He said, "Yes." The summary is that I clarified to him that this hadith, my brother, is not authentic, and its defect does not appear to every researcher, because everyone who has the principles of hadith science knows that the last condition of the definition of an authentic hadith is that it is not anomalous and not defective. And most of those who work with hadith today do not care about the last condition of the definition. They only look to see if the men are trustworthy, if there is no apparent break, if there is no apparent concealment. The chain is authentic. But that it is not anomalous and not defective, this requires comprehensive knowledge of the paths of the hadith, and few do this. So I clarified to him that this addition is anomalous, because the hadith of Wail ibn Hujr came through the path of 'Asim ibn Kulayb from his father from 'Alqamah from Wail ibn Hujr. 'Asim ibn Kulayb has branches from him, and all the paths to him mention the movement in the tashahhud. The path that our companion was deceived by, and which 'Abd al-Razzaq narrated uniquely from Sufyan al-Thawri from 'Asim ibn Kulayb, mentioned the sitting between the two prostrations, and mentioned after the sitting and the movement and the pointing that he prostrated the second prostration. Move, my brother, to another place, look at another place, if you go down under ...

The questioner: In the high school ... now the students come out in the afternoon period and they come to pray before the first congregation .....

The questioner: Shaykh, the woman who has hair on her hands, is it permissible to remove it?

The Shaykh: It is not permissible.

The questioner : It is not permissible.

The Shaykh : Yes.

The questioner: For example, sometimes the hair grows on the mustache or on the sides in a way that is not good, is it removed out of necessity?

The Shaykh: If someone else said it. We do not have a cane. We are ordering others not to use a cane. A gesture is sufficient for the one who is unable. If someone else said it.