Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The answer is no, because the command to follow the imam applies only to sitting and standing. Accordingly, we pray sitting while he is lying on his side. Likewise, if he is unable, for example, to sit between the two prostrations or to sit for the tashahhud, we pray behind him.

Thus, the correct view is that we may pray behind one unable to stand, bow, prostrate, or sit. This was the view chosen by Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him. It is the correct view, based on the general purport of the evidence, such as the Prophet’s statement, peace and blessings be upon him: “The one most versed in the Book of Allah should lead the people in prayer.” (1) It is also based on the principle we mentioned: whoever’s prayer is valid may serve as an imam.

IF HE BEGINS LEADING THEM WHILE STANDING, THEN FALLS ILL AND SITS, THEY MUST COMPLETE THE PRAYER BEHIND HIM STANDING ...........

His statement, “If he begins,” refers to the imam.

His statement, “them,” refers to the congregation.

His statement, “then falls ill and sits, they must complete the prayer behind him standing,” means that he is afflicted by an illness and sits down; they must then pray behind him standing.

An example is an imam leading the congregation in prayer who, while standing, develops pain in his back or abdomen and sits down, completing the prayer with them seated. The congregation are required to complete the prayer standing, and it is not permissible for them to sit.

The evidence is the action of the Messenger of Allah, peace and blessings be upon him, during his final illness: “When he entered the mosque while Abu Bakr was leading the people in prayer—having begun the prayer with them standing—the Prophet, peace and blessings be upon him, sat to the left of Abu Bakr, while Abu Bakr remained standing, praying...”

(1) Its source reference has been given above on p. 205.
الجواب: لا، لأنَّ الأمرَ بموافقةِ الإِمامِ إنَّما جاءَ في القعودِ والقيامِ، وعلى هذا؛ فنصلِّي جلوساً وهو مضطجعٌ، وكذلك لو عَجَزَ عن القعودِ بين السجدتين مثلاً، أو عن القعودِ في التشهُّدِ فإننا نصلِّي خلفَه. إذاً؛ فالصحيحُ: أننا نصلِّي خلفَ العاجزِ عن القيامِ والرُّكوعِ والسُّجودِ والقعودِ. وهذا القولُ هو اختيارُ شيخِ الإِسلامِ ابنِ تيمية ﵀. وهو الصحيحُ؛ بناءً على عموماتِ الأدلةِ كقوله ﷺ: «يؤمُّ القومَ أقرؤهم لكتابِ الله» (١) وعلى القاعدة التي ذكرناها وهي: أنَّ مَن صحّتْ صلاتُه صحّت إمامتُه. فَإِنْ ابْتَدَأَ بِهِمْ قَائِماً ثُمَّ اعْتَلَّ فَجَلَسَ أَتَمُّوا خَلْفَهُ قِيَامَاً وُجُوباً ........... قوله: «فإن ابتدأ» الضمير يعود على الإِمامِ. قوله: «بهم» الضميرُ يعودُ على الجماعةِ. قوله: «ثم اعتل فجلس أتموا خلفه قياماً وجوباً» أي أصابتْهُ عِلَّةٌ فَجَلَسَ، فإنهم يصلّون خلفَه قياماً وجوباً. مثال ذلك: إمامٌ يصلّي بالجماعةِ، وفي أثناء القيامِ أصابه وَجَعٌ في ظهرِه، أو في بطنِه فَجَلَسَ، وأتمَّ بهم الصَّلاةَ جالساً، فالجماعةُ يلزمهم أن يُتمّوا الصَّلاةَ قياماً ولا يجوز لهم الجلوسُ. والدَّليلُ: فِعْلُ الرسولِ ﷺ في مرضِ موتِهِ «حين دَخَلَ المسجدَ وأبو بكرٍ يصلِّي بالناسِ، قد ابتدأ بهم الصلاةَ قائماً، فَجَلَسَ النَّبيُّ ﷺ إلى يسارِ أبي بكرٍ، وبقي أبو بكرٍ قائماً. يُصلّي
(١) تقدم تخريجه ص (٢٠٥).

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