the sky. Thus, lying on one’s side is closer to facing the qiblah. This view is the more correct one.

The apparent meaning of the author’s words is that if he prays lying on his back with his head toward the qiblah, his prayer is invalid, because if he were to stand, he would have his back to the qiblah.

Likewise, if he prays lying on his back with his feet to the left or right of the qiblah, it is invalid, because if he were to stand, the qiblah would be to his right or left. His feet must therefore face the qiblah. The alternatives are for his feet to face away from the qiblah, or to its right, or to its left; in each of these three cases, his prayer is invalid. The order of prayer for the sick person is therefore as follows:

He prays standing; if he is unable, then sitting; if he is unable, then lying on his side; and if he is unable, then lying on his back with his feet facing the qiblah. According to the more correct view, this is the fourth level. According to the author’s words, however, it is at the same level as praying on one’s side, so it falls under the third level, though it is less preferable. The correct view is that it is a distinct fourth level, valid only when one is unable to pray in the third position.

His statement, “and he gestures,” means that the sick person praying while seated gestures for bowing and prostration—that is, during bowing and prostration—and lowers it, meaning that he makes the gesture for prostration lower than that for bowing. This applies when he is unable to prostrate. But if he is able to do so, he gestures for bowing and prostrates, due to the saying of Allah, Most High: “So fear Allah as much as you are able” [al-Taghabun: 16]. If he is unable, he gestures for prostration—for example, if his illness is in his eye and the doctor tells him, “Do not prostrate,” or