Praise
be to Allah
Firstly:
The basic
principle with regard to the obligatory and essential parts of the prayer is
that the worshipper must do whatever he can, and whatever he is not able to
do is waived in his case.
Based on that,
if the worshipper is able to start the prayer standing, then this is what he
must do, then bow properly if he is able to. If he is not able to do that,
then he may lean forward as much as he is able.
If he is able to
prostrate on the ground, then this is what he must do.
If he is not
able to prostrate on the ground, then he may sit (on the floor or on a
chair), then he may lean forward for prostration (sujood).
If he is not
able to stand up again, then he may complete his prayer sitting, leaning
forward for bowing (rukoo‘), and prostrating on the ground if he is able to.
If he is not
able to do that, then he may lean forward for prostration, and make the
leaning for prostration lower than the leaning for bowing.
In this way, the
worshipper will have complied with the words of Allah, may He be exalted
(interpretation of the meaning): “So
fear Allah as much as you are able”
[at-Taghaabun 64:16],
and with the
words of the Messenger (blessings and peace of Allah be upon him): “If I
command you to do anything, do as much of it as you can.” Narrated by al-Bukhaari
(7288) and Muslim (1337).
In Mukhtasar
Khaleel, which is a Maaliki book, it says: If he is able to do
everything, but if he prostrates he cannot get up again, then he should
complete a rak‘ah, then remain seated.
Al-Khurashi said
in his Sharh (1/298): That is, if the worshipper is able to do all
the essential parts of the prayer, namely standing, reciting Qur’an, bowing,
prostrating, rising from the two prostrations and sitting, but if he sits he
will not be able to get up and stand, then he should do the first rak‘ah
standing, and complete the rest of his prayer sitting. This is the view
favoured by al-Lakhmi, at-Tunisi and Ibn Yoonus. And it was said that he
should offer all of his prayer standing and leaning forward (for bowing and
prostration), except the last rak‘ah, in which he should bow and prostrate
normally. End quote.
See also the
answers to questions no. 36738 and
105356.
Secondly:
If the
worshipper is able to stand and lie down, but he is not able to sit, then he
may pray standing, leaning forward for bowing and prostrating, and reciting
the tashahhud whilst standing, then saying the tasleem.
Zakariyya al-Ansaari
ash-Shaafa‘i said in Asna’l-Mataalib (1/146):
Whoever is able
to stand and lie down only, may stand instead of sitting, because standing
is like sitting and then some, and he should lean forward instead of bowing
and prostrating, and recite the tashahhud whilst standing. He should not lie
down. End quote.
In Haashiyat
al-‘Ibaadi ‘ala Tuhfat al-Muhtaaj (2/23) it says:
If he is able to
stand or to lie down only, i.e., he is not able to sit, then he should stand
and that is obligatory, because standing is like sitting and then some, and
he should lean forward as much as he can whilst standing up for bowing and
prostration … and he should recite the tashahhud and tasleem whilst
standing; he should not lie down. End quote.
Al-Khurashi
al-Maaliki said (1/297):
The one who is
unable to do all the essential parts of the prayer, except standing, which
he is able to do, should do all of his prayer standing, and lean forward
more for his prostration than for his bowing. End quote.
If he is not
able to stand, then he may pray sitting, and lean forward instead of bowing
and prostrating. If he is able to prostrate on the ground, then he must do
that.
Ibn Qudaamah
said in al-Mughni (2/570):
The scholars are
unanimously agreed that the one who is not able to stand may pray sitting.
End quote.
In Haashiyat
ad-Dasooqi (2/475), it says that the one who is unable to stand may
offer the prayer sitting, doing the bowing and prostration from that
position. End quote.
Thirdly:
If there is a
sick person who can either stand for the entire prayer or sit for the entire
prayer, then he should pray sitting.
This is
indicated by the fact that Islamic teaching waives the obligation of
standing in some cases, such as naafil prayers, or when a man who is able to
stand prays behind an imam who is sick and prays sitting; in that case, he
should refrain from standing and pray sitting like his imam.
Shaykh al-Islam
Ibn Taymiyah (may Allah have mercy on him) said: Standing is an essential
part of the prayer, but it may be waived in any naafil prayer, and may be
waived in obligatory prayers in some circumstances.
End quote from
Sharh al-‘Umdah (4/515).
If there is a
conflict between standing and sitting, then doing the prayer sitting is what
takes precedence, especially when it is possible, when sitting, to do other
essential parts of the prayer, such as prostrating, sitting between the two
prostrations, and sitting to recite the tashahhud. Therefore it is more
appropriate that doing the entire prayer whilst standing.
And Allah knows
best.