Placing the right hand over the left after rising from the bowing.

The Shaykh : But when you argue using the word "prayer" in the previous topic, we asked you to leave out the word "prayer," because your argument is not based on the prayer; your argument is based on the rising in the prayer, correct?

The questioner : Yes.

The Shaykh : Now I am arguing against you with a text that includes the prayer, which is the hadith of al-Bukhari from Sahl ibn Sa'd al-Sa'idi, who said: Why do you not act according to this hadith? This is in the prayer. I took the answer, but I am telling you not to act according to this hadith?

The questioner : We place the right hand over the left in the prayer, yes, we place it.

The Shaykh : Between the two prostrations, I say it is not the prayer.

The questioner : Between the two prostrations, this has not been transmitted.

The Shaykh : Between the two prostrations is not the prayer? Okay, and the hadith is general.

The questioner : This is sitting, that is standing.

The Shaykh : There is no power or strength except with Allah. Move on to the topic, please.

Another questioner : The general text in the prayer excludes the other actions in the prayer, which are, for example, the bowing has a text, then the prostration has a text, so the issue of the bowing before rising, before and after the bowing, the issue of the two prostrations, my Shaykh, has a basis, which is the hadith:

The Shaykh : Where?

Another questioner : In the prostration.

The Shaykh : In the prostration.

Another questioner : In the sitting, which is.

The Shaykh : Do you have a hadith? One by one, do you have a hadith?

Another questioner : Which is the preservation of the original state, my Shaykh.

The Shaykh : I learned fromThe Shaykh : The topic is limited, my brother. I am asking you about this, do you have a hadith?

Another questioner : The sitting between the two prostrations, the original state, my Shaykh, may Allah bless you, is placing the hands on the thighs, or does it have no basis?

The Shaykh : You have moved now, stay there and rest a little.

Another questioner : Does it have a basis or not, placing the hands on the thighs between the two prostrations?

The Shaykh : I see you changed the channel now, may Allah forgive you. I asked a question in Arabic, do you have a hadith?

Another questioner : The original state, yes.

The Shaykh : Whatever discussions you have held with scholars, I am just asking a question in Arabic: is there a hadith from the Messenger of Allah that he used to place his right hand on his thigh and his left hand on his thigh between the two prostrations?

Another questioner : It has never been transmitted from the Prophet (peace and blessings be upon him).

The Shaykh : Do you have a hadith?

The questioner : No, the original state.

The Shaykh : Why are you making things difficult for yourselves, people? The word covers it, do you have a hadith?

The questioner : No.

The Shaykh : That is it, the problem is over. End your speech now. Since you do not have a hadith, your methodology of speech will change. Speak so we can see. Say that in the bowing there is such and such, and in the prostration there is such and such. Yes, and what is there here?

Another questioner : Meaning this is that.

The Shaykh : Correct, sleep.

The questioner : Correct, Shaykh.

The Shaykh : This is exactly like that, and therefore we are arguingThe Shaykh : Now it is his turn so we can blow up his creation. Now, why do you not place your right hand over your left in the prayer between the two prostrations, and the hadith is general: Why?

The questioner : His answer is that the Prophet (peace and blessings be upon him) used to place his right hand on his knee and move his finger, and his left hand on his knee. No hadith is established.

The Shaykh : The men are accusing you.

Another questioner : I said the preservation of the original state.

The Shaykh : This is not his answer.

The questioner : There is no hadith that he used to place his right hand.

Another questioner : Shaykh, we asked about between the two prostrations, and I told him there is no hadith. Yes, there is no hadith. The original state is the preservation of the original state.The Shaykh : We asked a question, may Allah preserve him. What is your evidence for between the two prostrations? Is there a hadith? I told him there is no hadith for between the two prostrations, there is no evidence, correct, my Shaykh?

The Shaykh : Exactly like this.

The questioner : Where is the hadith that he used to place his right hand on his knee and his left hand on his knee, and in a narration on his thigh? There is no hadith.

Another questioner : The Shaykh : We asked about between the two prostrations.

Another questioner : This is not between the two prostrations. Also, one who sits between the two prostrations, this is not a basis. If there is a text.

The Shaykh : Is there a text?

The questioner : At the sitting.

Another questioner : The preservation of the original state.

Another questioner : He places his right hand on his knee and the left.

The Shaykh : We presented to you a second proof. It is not your proof that the Messenger used to place in the prayer. Meaning, my hadith is more general than your hadith. Your hadith is about the standing in the prayer, my hadith is about the prayer. So if your argument by the generality of "standing" in your hadith is correct, then my argument by the generality of "prayer" in my hadith is correct. If your argument by the indication of generality and comprehensiveness is correct, and it obligates the one praying to place in the second standing, then my hadith obligates you to place your hands between the two prostrations, because what is between the two prostrations is prayer, and you argue by generality and comprehensiveness, and this includes this place. That is because we do not have in the transmitted Sunnah that the Messenger (peace be upon him) used to place the right hand on the right thigh and the left hand on the left thigh between the two prostrations. It is not in the tashahhud. We do not have a hadith. Since we do not have a hadith, according to your school, we act on the general hadith. The general one in standing is a general hadith, the general one in prayer is a general hadith. Here is prayer, and there is standing. Here is prayer. So if you take the generality there, take the generality here. But the contradiction: here we take the general, and there we do not take the general. This is not the affair of scholars. But to complete the topic, we say: why do we not act on the generality here for the same answer as there? It has not been transmitted. Meaning, what should I tell you? We are contradictory, sometimes we take the general and sometimes we do not. We expel. So why do we not place in the second standing, even though the evidence is general, because it has not been acted upon? Why do we not take this evidence? We followed the prayer. The evidence is general because it has not been acted upon. And the evidence is the practice of the Muslims for fourteen centuries. They do it this way. It does not concern us anymore. Is it an analogy to the tashahhud? It is the consensus of the Muslims. Whatever it was, the important thing is that this is the way of the believers. We place and do not clasp, even if the evidence is general and includes it. Likewise, there, the practice of the Muslims is not placing. So we follow the way of the believers and do not argue with general evidences that the Muslims have not acted upon. The truth, my brothers, this issue is very, very, very important. That we understand this rule. And I summarize it in one word: every general text includes specific items from the issues. And we know, in one way or another, from the righteous Salaf that they did not act on this part. So acting on it is not permissible. Call it an innovation, you do not call it an innovation, you agree, you do not agree, it is not important. But it is not from the Sunnah to contradict what has been practiced. Clear? What came to my mind? Something else. Please.