Is it permissible to suffice in the Tashahhud with "All greetings, prayers, and good things are for Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah. O Allah, send blessings upon Muhammad. Peace be upon you, O Prophet, and the mercy of Allah. Peace be upon us and upon the righteous servants of Allah," based on Al-Shafi'i's statement that if a man were to say "All greetings are for Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah. 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. And he invoked blessings upon the Messenger of Allah," he [Al-Shafi'i] would dislike that for him but would not consider it necessary for him to repeat [the prayer]?

Scholars have differed on the ruling regarding the order of the words in the Tashahhud and the permissibility of adding to or subtracting from them:

Hanafis: It is reprehensible to the point of being unlawful (makruh tahrimi) to add or subtract, or to change the order, because the dhikr (remembrances) of the prayer are specific and limited. Malikis: Adding is reprehensible. They differed on subtracting parts of it. Shafi'is: The words "al-Mubarakatu, al-Salawatu, al-Tayyibatu, al-Zakiyatu" are Sunnah and can be omitted. As for "Al-salamu 'alayka...", it is obligatory, and nothing from it may be omitted except "wa rahmatullahi wa barakatuhu," concerning which there are three views. The order is recommended, and if some parts are presented before others, it is permissible according to the sounder view. Hanbalis: The Tashahhud is valid if a word found in some narrations is omitted.

Al-Nawawi stated: The Tashahhud should be recited in order. If the order is changed in a way that invalidates the meaning, the prayer is invalidated. If the meaning is not changed, the madhhab (school) holds it to be valid. Ibn Qudamah stated: The Sunnah is to recite the Tashahhud in order. If it is recited in reverse without changing the meaning or violating an obligation, there are two views: it is sufficient (which is the view of the Shafi'i madhhab), or it is not valid.

Advice: One should adhere to the well-known Sunnah to avoid disagreement and strive for what is most cautious and best in practical application.