the other. Thus, he should do whatever is easier and more comfortable for him, because this is a case in which concession and facilitation are called for. If the two sides are equally comfortable, then the right side is preferable, due to a hadith reported concerning this (1), though it is weak. However, the Prophet, peace and blessings be upon him, liked to begin with the right in putting on his sandals, combing his hair, performing purification, and in all his affairs (2).

If he prays lying on his back with his feet facing the qiblah, it is valid. He gestures for bowing and prostration, making the gesture for prostration lower than that for bowing, …

His statement, “If he prays,” means: the sick person.

His statement, “lying on his back,” means: lying flat upon his back.

His statement, “with his feet facing the qiblah, it is valid,” means that this manner of praying is valid even when he is able to lie on his side, though it is contrary to the sunnah. This is because the Prophet, peace and blessings be upon him, said: “If you are unable, then on your side.” If he is lying on his back with his feet facing the qiblah, where then is his head?

It is in the direction opposite to the qiblah: toward the east if the qiblah is westward, and toward the west if the qiblah is eastward. They said: this is the posture closest to that of one standing. For if this man were to stand, the qiblah would be before him; therefore, he lies on his back with his feet facing the qiblah.

The apparent meaning of the author’s words is that this is valid despite being able to lie on one’s side.

The second view is that it is not valid when one is able to lie on one’s side, because the Prophet, peace and blessings be upon him, said to Imran ibn Husayn: “If you are unable, then on your side.” This is a posture explicitly prescribed by the Sacred Law, and it differs from lying on one’s back in that the sick person’s face is directed toward the qiblah, whereas when lying on his back, the sick person’s face is directed toward