Discussion on the ruling of placing the right hand over the left after rising from bowing

The student: All right, Shaykh, this might come up in two ways. First: this standing has a general text, as I mentioned. It says it is not bowing and it is not prostration, but it is standing. And when we rise from bowing, we are now in the standing, so it remains under the general text. But the other issue now is in a hadith.

The Shaykh: What does this mean? We didn’t take that.
The student: No, I took it from you now, but...

The Shaykh: Excuse me, why are you repeating it? Are you repeating the question or the answer? This gives the impression that, at least, you are still insisting on the question as if you haven’t received the answer.
The student: I want to build on it later; it relates to it.

The Shaykh: Meaning, you can’t build on it without mentioning it.
The student: Now, in the hadith of Sahl.

The Shaykh: ... Look at what’s behind the veil, bring it so I can see.
The student: The hadith is when the Companion described the Prophet’s (peace and blessings be upon him) prayer, he said: “Then he raised his hands, meaning after he had folded them, he raised his hands and said Allahu Akbar, then he rose from bowing until every vertebra returned to its place.” They said here.

The Shaykh: Yes.
The student: He said here: The Messenger (peace and blessings be upon him) was folding his hands. The Companion described it and said: “He raised his hands and bowed, ‘he rose from bowing until every vertebra returned to its place’; where was he? He said here, so he returned to his place as the Companion said.”

The Shaykh: What is a vertebra? May Allah guide you?
The student: Every bone... every limb to its place.

The Shaykh: First, read the hadith well and reflect on its wording, and you will find that this interpretation of the hadith, this long and broad meaning, is what we avoided earlier. You are now imposing on others your effort to argue from a general text in more than one way? If we accept your argument, your effort to include in this text that it covers the second standing in more than one way?
The student: In the understanding from...

The Shaykh: May Allah guide you, I am asking you, I am telling you, your effort to argue with this interpretation that this hadith, that every limb returns to its place, is a general text covering the first standing and the second standing in more than one way.
The student: No, this is not a general text, this is detailed. He said after he rises from bowing, he detailed it , whereas the first hadith was: , whereas here he detailed his prayer, he detailed from the takbir, he said.

The Shaykh: May Allah guide you.
The student : O Allah, amen.

The Shaykh: My brother, why are you repeating your words? What did you understand from me?
The student: I am saying this is not a general text. You said you have no choice but to take the concept of the general text. I said this is not a general text.

The Shaykh: What does mean? This is not universal.
The student: All right, universal, universal with you.

The Shaykh: All right, this is the general text.
The student: Now, this is the concept he keeps circling around, that the Messenger (peace and blessings be upon him) was folding his hands. The narrator of the hadith said: He bowed, he raised his hands, he details it.

The Shaykh: It’s as if you are repeating to us... .
The student: But this means, and Allah knows best, this is not a general text, this is detail. He is now detailing his prayer, how he rises, he bowed, he said: ... .

The Shaykh: Think about what you are saying, you haven’t finished, let me take a breath for a moment.
The student: He, my master, in a moment you go... I need to take a breath... .

The Shaykh: Your words do not go beyond arguing from a text.
The student: Oh brothers, the sound.

The Shaykh: Your words, may Allah bless you, do not go beyond arguing from a general text. The specific text is that the Messenger of Allah (peace and blessings be upon him) placed his right hand over his left hand when he raised his head from bowing. Is there in this hadith that you are clinging to any indication of this specific meaning? Perhaps you will say no, I say perhaps.
The student: Honestly, I say yes, meaning, the hadith... meaning, and this is the understanding of some Shaykhs, meaning, that is what they said.

The Shaykh: ... Listen to the answer that cannot be refuted, who said the words.
The student: This is what I am saying.

The Shaykh : The hadith.
The student: The hadith of Sahl ibn Sa’d.

The Shaykh: No.
The student : ... .

The Shaykh: Who is speaking?
The student: The hadith of Wail ibn Hujr.
Another student : I apologize.

The Shaykh: May Allah forgive you.
The student : May Allah bless you.

The Shaykh: Yes.
The student: The hadith of Wail ibn Hujr.

The Shaykh: Wail ibn Hujr, no, this is the hadith of the one who performed his prayer poorly, the one who performed his prayer poorly.
The student: No, other than this.

The Shaykh: Listen, may Allah guide you, the hadith of the one who performed his prayer poorly has two narrations: one is in "Sahih al-Bukhari" and it is concise and well-known, he said: , this is the hadith of Abu Hurayrah in "Sahih". This hadith came through the route of Rafi’ah al-Jurayqi with a wording much more detailed than the hadith of Abu Hurayrah, and this hadith is in "Sunan Abu Dawud" and "Sunan al-Nasa'i" and others. This narrator of this hadith regarding the one who performed his prayer poorly said: , this is the hadith of the one who performed his prayer poorly. And it seems, and I say this with regret, that despite your eagerness for knowledge, what happened to that lover happened to you:
“Her passion came to me before I knew passion *** And it found an empty heart and took hold of it”
It seems to me that this passion prevented you from reading the description of the prayer, because the answer to this doubt you are now circling around is there. If you had read it in the prayer, the truth would have become clear: is it in doing something that no one from the Muslim Imams, nor from the Companions, nor to the end, did? And now I am returning to you under the fait accompli: who among the scholars you know, Salaf and Khalaf, said this Sunnah? You will not find a way to that except after those you mentioned... . Would it be fitting for them to derive a ruling from a hadith whose indication is not explicit? Leave aside the general and specific, the absolute and the restricted; we only say: from a hadith whose indication is not explicit. This hadith that we discussed with you earlier, that you argue from the generality of this hadith, and it did not become clear to you, and I say you did not accept that you argue from the general text, is the indication of this hadith explicit?
The student: By the concept.

The Shaykh: You did not answer.
The student: It is not explicit.

The Shaykh: This is the answer, this is the problem. We need to learn speech, question, and answer before we learn knowledge. So if it is not explicit, and praise be to Allah, it became clear that it is not explicit, then when we legislate for people something that is not explicit... .
The student: You, Shaykh - also - argued by the concept of the hadith.
The student: So, our Shaykh, when we legislate.

The Shaykh : How?
The student: When we legislate for people.

The Shaykh: Yes, when we legislate for people a worship that no one from the Salaf did, and what is the difference between this worship and the other worships that we all agree to deny on the grounds that the Salaf did not precede us to it, if it had been good, they would have preceded us to it? How are we disturbed and do something we deny in others? We do a part that falls within the rule by which we rely in our denial of others in many details, and the path in taking these details is the same path in taking this detail, and there is no difference at all. As for me, we return to texts that do not accept specification at all. I return to the texts Does this speech accept... So we must know the way of the believers in every big and small matter. I did not want to say that the hadith of the one who performed his prayer poorly does not have this folding, the first folding, meaning, it is not valid to attribute it to the folding because this first folding is not mentioned in this hadith, and this is mentioned in the description of the prayer. That is why I told you it’s as if you haven’t looked at the book.
The student: All right, if a hadith is found that mentions the folding and even that every limb returns to its place, is it permissible to attribute it to it now?

The Shaykh: I repeat my lecture that you heard.
The student: No, you are now in the hadith of the one who performed his prayer poorly, you said there was no mention of the folding first. If a hadith were found, for example, if I had a hadith in front of me.

The Shaykh: There is no difference.
The student: This is my question.

The Shaykh: There is no difference, the same answer of mine, you won’t change it, but I am adding to establish the proof.