Majmu' al-FatawaIbn Taimiya

reported in the authentic hadiths.

Whether this is held to apply to the entire Muslim community or exclusively to the Messenger, standing has been waived for the follower in certain circumstances. Prostration, however, is not waived for anyone praying either standing or sitting. If a sick person is unable to make its gesture, he performs as much of it as he can—namely, gesturing with his head—which constitutes prostration for someone in his condition. If he cannot gesture with his head, there are two views, both reported from Ahmad.

The first is that he gestures with his eyes. Those who hold this view regard his eye gestures as his bowing and prostration, so they do not waive them.

The second is that the obligation to pray is waived in this condition, and prayer performed in this manner is invalid. This is the view of Abū Hanīfa, and it is better supported by the evidence. Gesturing with the eyes is not one of the acts of prayer, nor does it distinguish bowing from prostration or standing from sitting. Rather, it is a kind of purposeless movement that Allah Most High has not prescribed.

Gesturing with the head, by contrast, involves lowering it, which fulfils part of what the person praying has been commanded to do. The Prophet, may Allah bless him and grant him peace, said in the hadith whose authenticity is agreed upon:

“When I command you to do something, do as much of it as you can.”

Of prostration, he can perform nothing but

جَاءَتْ بِهِ الْأَحَادِيثُ الصَّحِيحَةُ. وَسَوَاءٌ قِيلَ: إنَّهُ عَامٌّ لِلْأُمَّةِ أَوْ مَخْصُوصٌ بِالرَّسُولِ فَقَدْ سَقَطَ الْقِيَامُ عَنْ الْمَأْمُومِ فِي بَعْضِ الْأَحْوَالِ وَالسُّجُودُ لَا يَسْقُطُ لَا عَنْ قَائِمٍ وَلَا قَاعِدٍ وَالْمَرِيضُ إذَا عَجَزَ عَنْ إيمَائِهِ أَتَى مِنْهُ بِقَدْرِ الْمُمْكِنِ وَهُوَ الْإِيمَاءُ بِرَأْسِهِ وَهُوَ سُجُودُ مِثْلِهِ وَلَوْ عَجَزَ عَنْ الْإِيمَاءِ بِرَأْسِهِ فَفِيهِ قَوْلَانِ هُمَا رِوَايَتَانِ عَنْ أَحْمَد. أَحَدُهُمَا: أَنَّهُ يُومِئُ بِطَرَفِهِ فَجَعَلُوا إيمَاءَهُ بِطَرَفِهِ هُوَ رُكُوعَهُ وَسُجُودَهُ فَلَمْ يُسْقِطُوهُ. وَالثَّانِي: أَنَّهُ تَسْقُطُ الصَّلَاةُ فِي هَذِهِ الْحَالِ وَلَا تَصِحُّ عَلَى هَذَا الْوَجْهِ وَهُوَ قَوْلُ أَبِي حَنِيفَةَ وَهَذَا الْقَوْلُ أَصَحُّ فِي الدَّلِيلِ؛ لِأَنَّ الْإِيمَاءَ بِالْعَيْنِ لَيْسَ مِنْ أَعْمَالِ الصَّلَاةِ وَلَا يَتَمَيَّزُ فِيهِ الرُّكُوعُ عَنْ السُّجُودِ وَلَا الْقِيَامُ عَنْ الْقُعُودِ بَلْ هُوَ مِنْ نَوْعِ الْعَبَثِ الَّذِي لَمْ يَشْرَعْهُ اللَّهُ تَعَالَى. وَأَمَّا الْإِيمَاءُ. بِالرَّأْسِ: فَهُوَ خَفْضُهُ وَهَذَا بَعْضُ مَا أُمِرَ بِهِ الْمُصَلِّي وَقَدْ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحَدِيثِ الْمُتَّفَقِ عَلَى صِحَّتِهِ: {إذَا أَمَرْتُكُمْ بِأَمْرِ فائتوا مِنْهُ مَا اسْتَطَعْتُمْ} وَهُوَ لَا يَسْتَطِيعُ مِنْ السُّجُودِ إلَّا

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