and Qatādah: ‘She is not required to prostrate.’ This was also the view of Mālik, al-Thawrī, al-Shāfi‘ī and the jurists of the school of opinion. We have related from ‘Uthmān ibn ‘Affān that he said: ‘She should gesture with her head.’

“Sa‘īd ibn al-Musayyib held the same view, saying: ‘She should gesture and say: To You I prostrate.’”

Ibn al-Mundhir also said:

“Concerning one who hears a verse of prostration while without ablution: Abū Bakr said, ‘They differed concerning this. One group said that he should perform ablution and prostrate. This was the view of al-Nakha‘ī, Sufyān al-Thawrī, Ishāq and the jurists of the school of opinion. We have related a third opinion from al-Nakha‘ī: that he should perform dry ablution and prostrate. We have also related a third opinion from al-Sha‘bī: that he should prostrate in whichever direction he is facing.’”

Ibn Hazm said:

“It has been reported from ‘Uthmān ibn ‘Affān and Sa‘īd ibn al-Musayyib that a menstruating woman should gesture to indicate prostration. Sa‘īd added: ‘She should say: My Lord, to You I prostrate.’ It has also been reported from al-Sha‘bī that the prostration of recitation may be performed facing a direction other than the qiblah.”

As for the funeral prayer, al-Bukhārī said:

“The Prophet, may Allah bless him and grant him peace, said: ‘Whoever offers the funeral prayer’; he also said: ‘Offer the funeral prayer for your companion’; and he said: ‘Offer the funeral prayer for the Negus.’ He called it a prayer, although it contains neither bowing nor prostration. One does not speak during it, and it includes declarations of Allah’s greatness and a concluding salutation of peace.”

He said:

“Ibn ‘Umar would offer the funeral prayer only in a state of ritual purity. He would not offer it at sunrise or sunset, and he would raise his hands.”