only: at the opening takbīr, when bowing, and when rising from it.

However, the correct view is that he raises his hands, because this is authentically reported from Ibn ʿUmar, may Allah be pleased with him, from the Prophet, peace and blessings be upon him. (1)

Moreover, this is a transition in the prayer from one type to another: in the first two rakʿahs, acts are prescribed that are not prescribed in the final two. Thus, it is fitting that this transition be distinguished by raising the hands, as though it were a new prayer, because it is distinct from the first two rakʿahs.

Accordingly, there are four occasions for raising the hands: at the opening takbīr, when bowing, when rising from bowing, and when standing up after the first tashahhud. The hands are to be raised once one has stood fully upright, because the wording of Ibn ʿUmar’s hadith is: “When he stood up after two rakʿahs, he raised his hands.” (2) This can only apply once he has stood fully upright. Therefore, he should not raise his hands while seated and then stand up, as some have imagined. It is well known that the phrase “when he stood” does not mean “as he was standing up,” for there is a difference between the two.

The hands are not raised at any other point.

HE PRAYS THE REMAINING RAKʿAHS LIKE THE SECOND, RECITING ONLY AL-FĀTIḤAH, ………

His statement, “He prays the remaining rakʿahs like the second, reciting only al-Fātiḥah,” means: like the second rakʿah. Thus, there is no opening takbīr, no opening supplication, no seeking refuge with Allah, and no renewal of intention. These two rakʿahs differ from the first two in that one limits oneself in them to al-Fātiḥah, and recites silently in them during prayers recited aloud. They are therefore two rakʿahs of a new type.