Method of sitting in the first Tashahhud:
❀ In the first Tashahhud (except the Tashahhud of the prayer with more than two Rak’ahs), sit by spreading the left foot and sitting on it, while keeping the right foot upright. Sayyiduna Abu Humaid Al-Sa’di (may Allah be pleased with him) describes the method of Sunnah prayer as follows:
فإذا جلس فى الركعتين جلس على رجله اليسرى ونصب اليمنى
“When the Prophet (peace be upon him) sat for Tashahhud in two Rak’ahs, he would spread the left foot and sit on it, while keeping the right foot upright.”
❀ If due to old age or illness it is difficult to keep the right foot upright, it is also permissible to spread it.
❀ Place the right hand on the right thigh and the left hand on the left thigh, or place the right hand on the right knee and the left hand on the left knee and spread it on the knee.
❀ Besides this, it is also permissible to place both arms on both thighs.
Method of Sitting for Women in Tashahhud:
Some people order women to keep both feet to one side or to sit on all fours, and they present a saying of Sayyiduna Abdullah bin Umar رضي الله عنهما as evidence, that he used to command his women to sit on all fours.
In this narration, Abdullah bin Umar al-Umari, the narrator, is weak.
Whereas, on the contrary, the practice of the Messenger of Allah صلی اللہ علیہ وسلم is present before us in an authentic hadith, and besides that, there is no separate ruling for women.
Imam Bukhari رحمه الله has narrated the practice of Sayyida Umm Darda رضي الله عنها with an authentic chain:
كانت أم الدرداء تجلس فى صلاتها جلسة الرجل وكانت فقيهة
“Umm Darda رضي الله عنها used to sit in prayer like men, and she was a jurist.”
Therefore, women should follow the practice of the Messenger of Allah صلی اللہ علیہ وسلم and the Sahabiyat after him.
Moving the finger:
Close all the fingers of the right hand, place the thumb on the middle finger, and raise the index finger to point with it. Abdullah bin Umar رضي الله عنهما says:
وقبض أصابعه كلها وأشار بإصبعه التى تلي الإبهام
“The Messenger of Allah صلى الله عليه وسلم used to close all the fingers and point with the index finger.”
Besides this, there are two other methods:
One is that all fingers except the index finger are kept closed, the thumb is bent and placed under the index finger, and the pointing is done with the index finger. This form is also called the knot of thirty-three.
And in the hadith of Wail bin Hujr رضي الله عنه, it is mentioned that the ring finger and the little finger are closed, the thumb and middle finger are joined to form a ring, and the pointing is done with the index finger.
Keep moving the index finger continuously from beginning to end. Wail bin Hujr رضي الله عنه says:
ثم رفع إصبعه فرأيته يحركها يدعو بها
“I saw the Messenger of Allah صلى الله عليه وسلم raise his finger, then kept moving it and making supplication.”
❀ Maulvi Salamullah Hanafi writes in Sharh Muwatta:
وفيه تحريكها دائما إذا الدعاء بعد التشهد
“This hadith indicates that the finger should always be moved during Tashahhud, because the supplication is after Tashahhud.”
Allama Albani رحمه الله says صفة صلاة النبى صلى الله عليه وسلم
:
ففيه دليل على أن السنة أن يستمر فى الإشارة وفي تحريكها إلى السلام لأن الدعاء قبله
“This hadith is evidence that the Sunnah method is that the pointing and movement of the finger continue until the Salam, because the supplication is connected to the Salam.”
During Tashahhud, the index finger should be slightly bent and face the Qiblah.
Raising the finger only once during the entire Tashahhud, or only on أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ, is not proven by any authentic hadith. Similarly, the narration that the finger should not be moved is weak and contrary to authentic hadiths.
During Tashahhud, the gaze should be on the tip of the index finger. Sayyiduna Zubair bin Awwam رضي الله عنه states:
لا يحاوز بصره إشارته
“Your gaze did not go beyond your pointing.”
Masnoon Tashahhud:
التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
“All acts of worship of the tongue, bodily, and financial acts of worship are for Allah alone. Peace be upon you, O Prophet! And the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. I bear witness that there is no deity worthy of worship except Allah, and I bear witness that Muhammad ﷺ is His servant and His Messenger.”
❀ Then recite Durood Sharif:
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
“O Allah! Send prayers upon Muhammad and the family of Muhammad, as You sent prayers upon Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy, Glorious. O Allah! Send blessings upon Muhammad and the family of Muhammad, as You sent blessings upon Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy, Glorious.”
In which Tashahhud should Durood Sharif be recited?
❀ Durood Sharif should be recited in every Tashahhud, whether it is the first or the second. Sayyida Aisha (may Allah be pleased with her) states:
“The Messenger of Allah (peace be upon him) used to pray nine Rak’ahs (Witr), and between them, he would sit for Tashahhud only in the eighth Rak’ah, praise Allah, send Durood upon the Prophet (peace be upon him), and supplicate; then he would stand up without giving Salam and pray the ninth Rak’ah, then sit down, praise and glorify Allah, send Durood upon the Prophet (peace be upon him), supplicate, and then give Salam.”
❀ Allama Albani (may Allah have mercy on him) states in his explanation:
“This Hadith explicitly indicates that the Prophet (peace be upon him) recited Durood upon himself in the first Tashahhud in the same manner as he did in the second Tashahhud.”
Contrary to this narration, there is no authentic narration that prohibits reciting Durood in the first Tashahhud or commands reciting it only in the second Tashahhud.
Some scholars hold the view that Durood Sharif should not be recited in the first Tashahhud; their evidence is this narration:
إن النبى صلى الله عليه وسلم كان فى الركعتين الأوليين كأنه على الرضف حتى يقوم
“The Prophet (peace be upon him) in the Tashahhud of the first two Rak’ahs appeared as if he was sitting on hot stones until he stood up.”
This narration is weak, and it does not mention whether Durood was recited or not.
❀ Regarding Yazid ibn Abdullah ibn Mas’ud (may Allah be pleased with them), it is stated:
إن كان فى وسط الصلاة نهض حين يفرغ من تشهده وإن كان فى آخرها دعا بعد تشهده بما شاء الله أن يدعو ثم يسلم
“If he was in the middle Tashahhud, he would recite Tashahhud [التحيات عبده ورسوله] and then stand up, and if he was in the last Tashahhud, he would supplicate as Allah granted him ability, then give Salam.”
This narration does not mention Durood at all, neither in the first nor the second Tashahhud, and contrary to it, other narrations indicate that Durood Sharif should be recited in the first Tashahhud as well.
Third Rak’ah:
❀ If it is a prayer of three or four rak’ahs, then stand up saying الله أكبر. Sayyiduna Abu Hurairah رضي الله عنه says:
يكبر حين يقوم من المثنى بعد الجلوس
“When the Messenger of Allah صلی اللہ علیہ وسلم would sit after two rak’ahs and then stand up, he would say الله أكبر.”
❀ Raise the hands up to the shoulders as in the first rak’ah. Nafi’ رحمه الله says:
وإذا قام من الركعتين رفع يديه ورفع ذلك ابن عمر إلى النبى صلى الله عليه وسلم
“When Abdullah ibn Umar رضي الله عنهما would stand up from two rak’ahs (for the third), he would raise his hands and say that the Prophet صلی اللہ علیہ وسلم used to do the same.”
❀ Raising the hands should only be done after two rak’ahs; some people raise their hands whenever they stand up from Tashahhud during congregational prayer. Remember, the hadith mentions raising the hands after two rak’ahs, not after Tashahhud, meaning when standing for the third rak’ah, raise the hands.
Final Tashahhud:
❀ After completing the last Rak’ah, sit for Tashahhud.
❀ The method of the second Tashahhud is the same as the first Tashahhud; the only difference is that the right foot is kept upright, the left foot is extended out (from under the right calf), and you sit on the ground. Sayyiduna Abu Humayd Al-Sa’idi (may Allah be pleased with him) says:
وإذا جلس فى الركعة الآخرة قدم رجله اليسرى ونصب الأخرى وقعد على مقعدته
“When the Messenger of Allah, peace be upon him, sat for Tashahhud in the last Rak’ah, he would keep the right foot upright and extend the left foot out (from under the right calf) and sit on the ground.”
❀ It is also permissible to lay the right foot down in the last Tashahhud.
❀ Place the right hand on the right thigh or knee and the left hand on the left thigh or knee, keeping the right elbow away from and above the right thigh.
❀ Besides this, it is also permissible to place both arms on both thighs.
Supplications of Tashahhud:
❀ The Messenger of Allah, peace be upon him, said:
“When any one of you finishes the last Tashahhud, he should seek refuge with Allah from four things: the punishment of Hell, the punishment of the grave, the trials of life and death, and the evil of the trial of the False Messiah (Dajjal).” (In the following supplications, the first supplication seeks refuge from these four things)
❀ One may supplicate whatever they wish, provided it is in Arabic, but it is best to supplicate the Sunnah supplications. The Messenger of Allah, peace be upon him, said:
ثم ليتخير من الدعاء أعجبه إليه فيدعو
“After Tashahhud and Salawat, let him supplicate with whichever supplication he likes best.”
❀ The supplications of Tashahhud are as follows:
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ وَمِنْ عَذَابِ الْقَبْرِ وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ
“O Allah! I seek refuge in You from the punishment of Hell and the punishment of the grave, and from the trials of life and death, and from the evil of the trial of the False Messiah (Dajjal).”
The above supplication must be recited because the Messenger of Allah, peace be upon him, commanded its recitation, and for this reason some scholars have declared it obligatory. Apart from this, one may recite whichever supplications they wish.
اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ
“O Allah! I have wronged myself greatly, and none forgives sins except You, so forgive me with Your special forgiveness and have mercy on me. Indeed, You are the Forgiving, the Most Merciful.”
اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ
“O Allah! Forgive me for the sins I committed before and after, those I committed openly and those I committed secretly, those I committed in excess and those You know better than I do (also forgive). You are the One who causes to advance and the One who causes to delay, there is no deity except You.”
اللَّهُمَّ إِنِّي أَسْأَلُكَ يَا اللَّهُ بِأَنَّكَ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ أَنْ تَغْفِرَ لِي ذُنُوبِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ
“O Allah! I ask You by virtue of Your being One, Alone, and Self-Sufficient, who neither begets nor is begotten, and who has no partner, forgive my sins. Surely You are the Forgiving, the Most Merciful.”
Conclusion of Prayer:
❀ After reciting the supplications, turn your face to the right and say:
السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ
Then turn your face to the left and say:
السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ
And the Messenger of Allah, peace be upon him, used to turn his face to such an extent that the whiteness of his cheeks was visible.
❀ There are two more methods of turning the salam in prayer:
➊ While turning the face to the right, say: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ
And while turning the face to the left, say: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ
In one manuscript of Abu Dawood, it is established that while turning salam on both sides, وَبَرَكَاتُهُ is added. For details see: Bulugh al-Maram, Chapter on the Description of Prayer, Nail al-Awtar, Sabil al-Salam.
➋ While turning the face to the right, say: السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ
And while turning the face to the left, say: السَّلَامُ عَلَيْكُمْ
➌ Regarding turning salam only to one side, the hadiths found in Ibn Majah
and others, although declared authentic by Allama Albani, may be weak; Sheikh Zubair Ali Zai has declared the hadiths in Al-Hasib as weak.
Remembrances after Salah:
❀ After turning the Salam, it is Sunnah to recite the following supplications:
➊ Say aloud once:
الله أكبر
“Allah is the Greatest.”
➋ Say three times:
أستغفر الله
“I seek forgiveness from Allah.”
Note that the hadith mentions general seeking of forgiveness, and the Prophet (peace be upon him) used to seek forgiveness three times. The words of seeking forgiveness أَسْتَغْفِرُ اللَّهَ are from Awza’i, so any Sunnah words of seeking forgiveness can be recited three times here.
➌ اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ
“O Allah! You are also Peace and from You is peace, O Possessor of Glory and Honor! You are the Most Blessed.”
➍ رَبِّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ
“O Allah! Help me in remembering You, thanking You, and worshipping You in the best manner.”
➎ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ
“There is no deity worthy of worship except Allah alone; He has no partner; His is the dominion and His is the praise, and He has power over all things. O Allah! What You give cannot be withheld, and what You withhold cannot be given by anyone, and no dignitary can benefit from his dignity except by Your permission.”
➏ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، لَا إِلَهَ إِلَّا اللَّهُ، وَلَا نَعْبُدُ إِلَّا إِيَّاهُ، لَهُ النِّعْمَةُ وَلَهُ الْفَضْلُ، وَلَهُ الثَّنَاءُ الْحَسَنُ، لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ
“There is no deity worthy of worship except Allah alone; He has no partner; His is the dominion and His is the praise, and He has power over all things. There is no power to avoid harm nor strength to do anything except with Allah’s help. There is no deity worthy of worship except Him, and we worship none but Him; to Him belongs all blessings, grace, and good praise. There is no deity except Allah; we dedicate our servitude to Him alone, even if the disbelievers dislike it.”
➐ Whoever recites Ayat al-Kursi after every prayer, the only barrier between him and Paradise is death; that is, as soon as death comes, he will go straight to Paradise.
Ayat al-Kursi is:
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ
“Allah! There is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.”
➑ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ وَأَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَأَعُوذُ بِكَ مِنَ الْجُبْنِ وَالْبُخْلِ وَأَعُوذُ بِكَ مِنْ غَلَبَةِ الدَّيْنِ وَقَهْرِ الرِّجَالِ
“O Allah! I seek refuge in You from grief and sorrow, I seek refuge in You from weakness and laziness, I seek refuge in You from cowardice and miserliness, I seek refuge in You from the burden of debts and from being overpowered by men.”
➒ اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ
“O Allah! Forgive me for the sins I committed before and after, those done secretly and openly, those I exceeded in, and those You know better than I. You are the One who elevates and the One who humbles; there is no deity worthy of worship except You.”
➓ رَبِّ قِنِي عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ
“O my Lord! Protect me from the punishment on the Day You resurrect Your servants.”
⓫ Whoever recites after every prayer thirty-three times سبحان الله, thirty-three times الحمد لله, thirty-three times الله أكبر, and once the following supplication, all his minor sins are forgiven, even if they are as much as the foam of the sea:
لا إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كل شيء قدير
“There is no deity worthy of worship except Allah alone; He has no partner; His is the dominion and His is the praise, and He has power over all things.”
It is also established to recite ten times سبحان الله, ten times الحمد لله, and ten times الله أكبر.
⓬ Our companion Uqbah ibn Amir (may Allah be pleased with him) says that the Messenger of Allah (peace be upon him) commanded me to recite the Mu’awwidhat (protective chapters) after every prayer.
The last three Surahs (Surah Al-Ikhlas, Surah Al-Falaq, and Surah An-Nas) are called Mu’awwidhat.
⓭ اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا وَرِزْقًا طَيِّبًا وَعَمَلًا مُتَقَبَّلًا
“O Allah! I ask You for beneficial knowledge, pure provision, and accepted deeds.”
This supplication should definitely be recited after Fajr prayer. Sayyida Umm Salamah (may Allah be pleased with her) narrates that the Messenger of Allah (peace be upon him) used to recite this supplication after Fajr prayer.
⓮ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
“There is no deity worthy of worship except Allah alone; He has no partner; His is the dominion and His is the praise; He gives life and causes death, and He has power over all things.”
Our companion Abu Dharr (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
“Whoever recites this supplication (mentioned above) ten times after Maghrib and Fajr prayers while in the state of Tashahhud, ten good deeds will be recorded for him in exchange for one, ten sins will be erased, ten ranks will be elevated, and this supplication will protect him from every disliked and detested act and from the rejected devil. No sin except shirk will cause his destruction, and he will be superior in deeds to all people except the one who recites this supplication more times than him.”
Counting the Azkar:
❀ Count the dhikr on the right hand. Abdullah bin Umar (may Allah be pleased with them both) said:
رأيت رسول الله صلى الله عليه وسلم يعقد التسبيح – قال ابن قدامة – بيمينه
“I saw the Prophet Muhammad (peace be upon him) counting tasbih on his right hand.”
The mention of the right hand is in the narration of Muhammad bin Qudamah.
❀ Count the azkar on the joints of the fingers. Sayyida Safiyyah bint Yasar (may Allah be pleased with her) states:
أن النبى صلى الله عليه وسلم أمرهن أن يراعين بالتكبير والتقديس والتهليل وأن يعقدن بالأنامل فإنهن مسئولات مستنطقات
“Indeed, I ordered them to recite الله اكبر، سبحان الله، لا إله إلا الله and also ordered them to count it on the joints of the fingers, because these joints will be questioned and they will bear witness.”
Difference between men’s and women’s prayer:
Some people describe many differences between the prayer of men and women and try to deceive ordinary Muslims, and this idea has been firmly established in people’s minds that the prayer of men and women is different.
During my student days, once I went to a hotel with companions to eat. After eating, when we came out, a mute and deaf person was selling kebabs outside the same hotel. When he saw us, he made two questioning gestures with his finger: one gesture pointed towards the sky and touched his ears, the second gesture was placing his finger on the right side of his nose and then folding his hands on his chest. I asked my companions if they understood his gestures? They replied no, so I told them that the first gesture means: Are you the people who call the Adhan at twelve-thirty in the day (i.e., at noon)? And the second gesture means: Are you the people who fold their hands on their chest like women?
From this, you can estimate how strongly scholars have ingrained a wrong issue in people’s minds that even a mute and deaf person knows it. Therefore, I considered it appropriate to explain this issue here in detail so that no brother remains confused.
Prayer has two parts:
One part is the form of the prayer and the method of performing it, which is from Takbir al-Tahrima to Tasleem; this is the actual prayer, and there is no difference between men and women in it.
The fatwa of Imam Ibrahim al-Nakha’i, the teacher of Imam Abu Hanifa (may Allah have mercy on them), is authentically narrated:
تقعد المرأة فى الصلاة كما يقعد الرجل
“In prayer, a woman sits exactly as a man sits.”
The scholars who have mentioned differences in the form of prayer between men and women, such as men raising their hands up to the ears and women only up to the shoulders, men placing their hands below the navel while standing and women folding their hands on the chest, men keeping their stomach away from the thighs in prostration while women keep their stomach close to the thighs—these differences are not mentioned in any authentic and explicit hadith. Rather, they are entirely based on corrupt conjecture, which has no connection with the Book and Sunnah, because neither the Quran nor the Sunnah made this distinction, so where does any scholar have the authority to add to the religion on their own?
The second part concerns matters related to prayer, such as clothing, hijab, congregation, and leadership. All these issues are related to prayer but are not the prayer itself. In these matters, there are some differences between men and women due to their different spheres of practice, but these cannot be called differences in the prayer itself. For example, women are required to cover themselves from head to toe, while men must cover from shoulders to above the ankles. The male imam stands ahead of the row, while the woman stands in the row and leads only the women’s congregation. When the imam forgets, men inform by saying سبحان الله, while women clap to notify. In congregation, it is better for men to be in the first row and women in the last row. Men are never excused from prayer, while women are excused during menstruation and postpartum bleeding.
These are differences related to prayer matters, but they cannot be used as evidence for differences in the form of prayer, nor can unproven differences be established based on conjecture about proven differences.
Therefore, it is proven that the difference in the form of prayer is self-created and has no relation to Shariah.
