Definition:
According to Urdu lexicographers the term is Qiyām is understood to mean: standing erect in
salāh. The essential element of a valid Qiyām is to stand erect in such a way that if the hands are
stretched they should not reach up to the knee. The perfect Qiyām would be standing totally
erect.
The duration of Qiyām and Qirā’at are the same. If the category of Qirā’at belongs to Fardh,
Wājib, or Sunnah then the same category applies to Qiyām.1
Above decree is for all rak’ahs except the first. In the first rak’ah, Takbīr-e Tahrīma is a
constituent of a fardh component of Qiyām while Ŝanā, Ta’awūz and Tasmīyah are considered as
Sunnah components of Qiyām.
Fardh element:
Qiyām is fardh [obligatory] in all forms of salāh3, aside from nawafil. If these salāhs are offered in
a sitting position without a valid reason then the salāh will be rendered invalid.4
Sunnah element:
Imām Abū Hanīfa rahīmullah has said that it is Sunnah to keep a four-finger space between both
legs during Qiyām.5
It is also Sunnah to keep the body weight on either leg, one by one.6
Mustahab element:
It is mustahab [desirable] to keep eyesight at the place of Sajdah in Qiyām.7
Makruh element:
It is makrūh tanzīhī to oscillate one’s body during Qiyām.8
It is makrūh tahreemī to do Qiyām on one leg, however if there is a valid reason then one may do
so.9
Imām Ahmad Rida al-Qadrī, al-Atāya Nabawīyyah Fil Fatāwah Ridhwīyyah, Vol. 3, pp. 46
3 Fardh, wit’r, Eid and Sunnah of Fajr salāh
4 Imām al-Haskafī, Durr al-Mukhtār
If a person is sick or weak but is able to stand with the support of a stick [asā], wall or servant
then it is obligatory for him to offer salāh in a standing position with the support.12
If one is able to stand, but there is a definite/known risk of bursting abscess in doing Sajdah
then, salāh may be offered in a sitting or standing position with sign [symbolic performance] of
Sajdah.13
If one goes to the mosque for congregational salāh and is unable to stand up erect due to
weakness, on the contrary if he prays the salāh at home and is able to stand thereafter, then, he
should pray salāh at home. It is better if he prays in congregational salāh at home, otherwise he
should offer it alone.14
If urine drips whilst in a standing position, but stops in a sitting position, then it is obligatory for
one to offer salāh in a sitting position.15
The Beloved Prophet şallAllāhu álayhi wa sallam offered salāh in a sitting position and said,
I am not similar to you; my blessing is the same whether I offer salāh in a sitting or
standing position.
Imām Ahmad Rida al-Qadrī, al-Atāya Nabawīyyah Fil Fatāwah Ridhwīyyah, Vol. 3, pp. 53
Sadr as-Sharī’ā, Bahār-e Sharī’ā, vol. 1, Part 3, pp. 37. Mumtaz Academy, Lahore
13 Sadr as-Sharī’ā, Bahār-e Sharī’ā, vol. 3, pp. 69
14 Imām al-Haskafī, Durr al-Mukhtār
Someone who prays sitting down has only half the reward of someone standing.
Recorded by Imām al-Bukharī in as-Sahīh, Hadīth 1065 on the authority of ‘Imran bin Husayn rađiyAllāhu ánhu.
17 Imām al-Haskafī, Durr al-Mukhtār
While offering supererogatory salāh in a sitting position, rukū’ should be done in such a way that
the forehead reaches nearer to the knee but buttocks should not be lifted. It is Makrūh-e Tanzīhī
to lift the buttocks whilst performing rukū’.19
Salāh may be offered in a sitting position on a moving boat.20 In a moving vehicle for e.g. train
or bus where one may feel dizziness or a vehicle in which it is not practical to stand up, salāh
maybe offered in a sitting position. However the salāh performed should be repeated after the
completion of journey.21
18 Imām Ahmad Rida al-Qadrī, al-Atāya Nabawīyyah Fil Fatāwah Ridhwīyyah, Vol. 3, pp. 461
19 Imām Ahmad Rida al-Qadrī, al-Atāya Nabawīyyah Fil Fatāwah Ridhwīyyah, Vol. 3, pp. 51 & 69
20 Ghunyah Sharh Munyah
21 Imām Ahmad Rida al-Qadrī, al-Atāya Nabawīyyah Fil Fatāwah Ridhwīyyah, Vol. 3, pp. 627