the sitting position to stand—this rising is the utmost extent of his ability. Since his rising is the utmost extent of his ability, he has recited al-Fatihah in the state that represents his ability, and it therefore suffices. This is closer to what is correct, because the man has now begun doing what is obligatory upon him, and this beginning is established by Allah’s command. Thus, if he recites, it suffices. Nevertheless, as a precaution in this matter, we say: If you become able to stand, remain silent and do not recite until you are fully standing; then continue.

And if he is able to stand and sit, but not to bow or prostrate, he gestures for bowing while standing and for prostration while seated, ...

His statement, “And if he is able to stand and sit, but not to bow or prostrate, he gestures for bowing while standing and for prostration while seated,” means: if a sick person is able to stand but cannot bow—whether because of an illness in his back, pain in his head, an operation on his eye, or some other reason—then we say to him: Pray standing and gesture for bowing while standing.

The evidence is the saying of Allah, Most High: “So fear Allah as much as you are able” [al-Taghabun: 16].

Likewise, if he is able to sit but cannot prostrate, we say: Sit and gesture for prostration, in accordance with the saying of Allah, Most High: “So fear Allah as much as you are able.” This is something a person may need when travelling by plane on a long journey and the time for prayer comes, while there is no designated place for prayer on the aircraft. He should pray where he is, standing without support when the plane is level and not shaking; otherwise, he should hold onto the seat in front of him. For bowing, however, he should gesture as much as he is able.

It appears that, on the planes with which we are familiar, he will not be able to prostrate. So we say: Sit in the seat, then gesture for prostration.