Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

His statement, “with the fingers spread apart,” means that they should not be held together, but spread apart, as though he were grasping his knees, as established in the sunnah (1).

WITH HIS BACK LEVEL, AND HE SAYS: “GLORY BE TO MY LORD, THE MAGNIFICENT,” ..........

His statement, “with his back level”: Levelness includes the back being straight in its extension, and level in height and descent. That is, he should neither arch his back nor bend it so that its middle dips down, nor lower the front of his back. Rather, his back should be level. This is authentically reported of the Prophet ﷺ. Aishah ﵂ said: “When he bowed, he would neither raise his head nor lower it” (2). “He would neither raise it” means that he would not lift it, and “nor lower it” means that he would not bring it down; rather, it would be between the two.

It is also reported by Imam Ahmad that the Prophet ﷺ “would straighten his back” (3). It is further reported of him that “he would straighten it so fully that, if water were poured upon it, it would remain settled” (4). This indicates complete straightness: the back and head should be level with one another, and the back should be extended and straight.

Likewise, he should keep his arms away from his sides. However, this is conditional upon its not causing harm. If it causes harm to the person beside him, then one should not practise a sunnah in a manner that harms others, for the harm involved therein

(1) Narrated by Ibn Khuzaymah (594) and al-Hakim (1:224, 227), who authenticated it according to Muslim's criteria; al-Dhahabi concurred. (2) Narrated by Muslim, Book of Prayer, chapter: What comprises the description of the prayer, how it is begun and concluded, and the manner of bowing (498) (240). (3) Al-Musnad (1:123). (4) Narrated by Ibn Majah, Book of Establishing the Prayer, chapter: Bowing in prayer (782). Its chain of transmission includes Talhah ibn Zayd. Al-Zawa'id states: “Its chain contains Talhah ibn Zayd.” Al-Bukhari and others said: “He is munkar al-hadith (rejected in hadith).” Ahmad ibn al-Madini said: “He fabricates hadith.”
قوله: «مفرَّجتي الأصابع» يعني: لا مضمومة بل مفرَّجة؛ كأنه قابض رُكبتيه، كما جاءت بذلك السُّنَّة (١). مُسْتَوِياً ظَهْرُهُ، وَيَقُولُ: «سُبْحَانَ رَبِّيَ الْعَظِيمِ»، .......... قوله: «مستوياً ظهره». الاستواء: يشمل استواء الظهر في المَدِّ، واستواءه في العلوِّ والنزول، يعني لا يقوِّس ظهره، ولا يهصره حتى ينزل وسطه، ولا ينزل مقدم ظهره، بل يكون ظهره مستوياً، وقد جاء ذلك عن النبيِّ ﷺ، قالت عائشة ﵂: «كان إذا ركع لم يُشْخِصْ رأسه ولم يُصَوِّبْهُ» (٢) لم يُشْخِصْه يعني: لم يرفعه، ولم يُصوِّبْه: لم ينزله، ولكن بين ذلك. وجاء فيما رواه الإِمام أحمد أن النبيَّ ﷺ: «كان يسوِّي ظهره» (٣) وجاء عنه أيضاً: «أنه كان يُسوِّيه، حتى لو صُبَّ عليه الماء لاستقرَّ» (٤) وهذا يدلُّ على كمالِ التَّسوية، فيكون الظَّهرُ والرأسُ سواء، ويكون الظَّهرُ ممدوداً مستوياً. وينبغي كذلك أن يفرِّج يديه عن جنبيه، ولكنه مشروط بما إذا لم يكن فيه أذيَّة، فإنْ كان فيه أذيَّة لِمَن كان إلى جنبه؛ فإنه لا ينبغي للإِنسان أن يفعل سُنَّة يؤذي بها غيره؛ لأن الأذية فيها
(١) أخرجه ابن خزيمة (٥٩٤)؛ والحاكم (١/ ٢٢٤، ٢٢٧) وصححه على شرط مسلم ووافقه الذهبي. (٢) أخرجه مسلم، كتاب الصلاة، باب ما يجمع صفة الصلاة وما تفتتح به ويختم به وصفة الركوع (٤٩٨) (٢٤٠). (٣) «المسند» (١/ ١٢٣). (٤) أخرجه ابن ماجه، كتاب إقامة الصلاة، باب الركوع في الصلاة (٧٨٢) وفي إسناده طلحة بن زيد. قال في «الزوائد»: «في إسناده طلحة بن زيد»، قال البخاري وغيره: «منكر الحديث»، وقال أحمد بن المديني: «يضع الحديث».

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