This is the truth, and Allah loves fairness. Therefore, to confine the report to only one of the two possibilities demands proof—proof that, as we have shown, lies with us. Granted, had an explicit statement come from Ibn ʿUmar that he never moved his finger, his words would settle the matter in favor of immobility—but such a report is nowhere to be found.

Third: Even if an authentic, unequivocal declaration from Ibn ʿUmar—or from anyone else—did exist affirming that the finger must not be moved, we would still maintain that both practices are permissible: moving it or leaving it still. This is precisely the conclusion reached by al-Ṣanʿānī in Subul al-Salām, 1/290–291. Nonetheless, I regard movement as the stronger view, in keeping with the juristic maxim, “An affirmative report takes precedence over one that merely negates,” and because Wāʾil ibn Ḥujr (may Allah be pleased with him) took exceptional care in conveying the Prophet’s ﷺ prayer, especially his posture during the tashahhud. He said:

“I said, ‘I will watch the Messenger of Allah ﷺ and see how he prays…’” Then he related:

“Next he sat, spreading his left leg, placed his left hand on his left thigh and knee, set the outer edge of his right elbow on his right thigh, closed two of his fingers and formed a ring, then raised his index finger, and I saw him moving it while supplicating with it. Later, during a cold spell, I came and saw the people wrapped in their garments, moving their hands beneath them because of the cold.”

This ḥadith was transmitted by Aḥmad and others and is cited in Irwāʾ, as noted earlier.

Thus Wāʾil (may Allah be pleased with him) alone provides this meticulous description of the Prophet’s ﷺ tashahhud, mentioning details not reported by any other Companion:

1. The placement of the elbow on the thigh.
2. Curling two fingers and forming a circle with the middle finger and thumb.
3. Raising the index finger and moving it.
4. Continuing that movement until the end of the supplication.