Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The evidence for this is that the sunnah establishes it in several hadiths, such as the hadith of Ibn Umar: “The Prophet ﷺ would raise his hands level with his shoulders when he began the prayer, when he pronounced the takbir for bowing, and when he raised his head from bowing.” (1) It is also authentically reported that he would raise his hands when rising from the sitting position for the first tashahhud. (2) Thus, there are four occasions on which the hands are raised, as established by the sunnah; they are not raised at any other points.

With the fingers held together and extended …

His statement, “with the fingers held together,” means that he keeps them together—that is, closely joined to one another. Some scholars said that he should spread them apart, (3) but what the author mentioned is correct, since this is what has been reported from the Prophet ﷺ.

His statement, “extended,” means uncurling them rather than clenching them. Extending means opening them, the opposite of clenching; clenching means drawing the fingers into the palm. This has been reported in the Sunan collections. (4)

(1) Narrated by al-Bukhari, Book of the Adhan, chapter: Raising the Hands When Pronouncing the Takbir, Bowing, and Rising [from Bowing] (739); and Muslim, Book of Prayer, chapter: The Recommendation to Raise the Hands Level with the Shoulders at the Opening Takbir, When Bowing, and When Rising from Bowing (390) (21). (2) Narrated by al-Bukhari, Book of the Adhan, chapter: Raising the Hands When Standing after Two Rak'ahs (739). (3) See: al-Mughni, 2:138. (4) Narrated by al-Tirmidhi, Chapters on Prayer, chapter: What Has Been Reported Regarding Spreading the Fingers When Pronouncing the Takbir (239), from Abu Hurayrah, may Allah be pleased with him, who said: “When the Messenger of Allah, peace and blessings be upon him, stood for prayer, he would raise his hands fully extended.” It was also narrated by al-Nasa'i, Book of the Opening of Prayer, chapter: Raising the Hands Fully Extended (884); and by al-Hakim, 1:324, who authenticated it, and al-Dhahabi agreed with him.
ودليله: جاءت به السُّنَّةُ في عِدَّة أحاديث؛ كحديث ابن عُمرَ ﵄: «أنَّ النبيَّ ﷺ كان يرفعُ يديه حذوَ مَنكبيه؛ إذا افتتح الصَّلاةَ، وإذا كبَّرَ للرُّكوع، وإذا رفع رأسه من الرُّكوع» (١). وصَحَّ عنه أيضاً أنه يرفعُ يديه إذا قام مِن الجلسة للتشهُّدِ الأول (٢)، فهذه أربعة مواضع تُرفع فيها اليدان جاءت بها السُّنَّةُ، ولا تُرفع في غير هذه المواضع. مَضْمُومَتَي الأصابعِ مَمْدُودَةً .............. قوله: «مضمومتي الأصابع». يعني: يضمُّ بعضها إلى بعض، يعني: يرصُّ بعضها إلى بعض، وقال بعضُ العلماء: إنه ينشرها (٣)، ولكن الصحيح ما ذكره المؤلِّفُ؛ لأنه الوارد عن النبيِّ ﷺ. قوله: «ممدودة» يعني: غير مقبوضة، والمدُّ: فتحها ضدُّ القبض، والقبض أن يضمَّ الأصابع إلى الراحة. وقد جاء هذا في «السُّنن» (٤).
(١) أخرجه البخاري، كتاب الأذان، باب رفع اليدين إذا كبر، وإذا ركع، وإذا رفع (٧٣٩)؛ ومسلم، كتاب الصلاة، باب استحباب رفع اليدين حذو المنكبين، مع تكبيرة الإحرام والركوع، وفي الرفع من الركوع (٣٩٠) (٢١). (٢) أخرجه البخاري، كتاب الأذان، باب رفع اليدين إذا قام من الركعتين (٧٣٩). (٣) انظر: «المغني» (٢/ ١٣٨). (٤) أخرجه الترمذي، أبواب الصلاة، باب ما جاء في نشر الأصابع عند التكبير (٢٣٩)، من حديث أبي هريرة ﵁ قال: «كان رسول الله ﷺ إذا قام للصلاة رفع يده مداً». وخرّجه النسائي، كتاب الافتتاح، باب رفع اليدين مداً (٨٨٤)؛ والحاكم (١/ ٣٢٤) وصححه ووافقه الذهبي.

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