he should repeat the prayer. Abu Dawud further says: “I heard Ahmad asked about praying on a ship; he replied: ‘Standing, if he is able.’” The same answer appears in the Masa’il of his son ʿAbd Allah, but without mentioning the need to repeat the prayer. Al-Bayhaqi judges the hadith “good (hasan),” and al-ʿIraqi concurs, as cited in Fayd al-Qadir. (Benefit): The ruling for praying in an airplane is the same as for a ship: pray standing if one can; otherwise pray seated, indicating the bowing and prostration with gestures. (1) Recorded by Abu Dawud (1/150), al-Hakim (1/264) and, through him, al-Bayhaqi (2/288) with the isnad: Shayban b. ʿAbd al-Rahman → Husayn b. ʿAbd al-Rahman → Hilal b. Yasaf, who said: “I came to al-Raqqa. One of my companions asked, ‘Do you want to meet a man from the Prophet’s companions?’ I replied, ‘That would be a prize.’ We were taken to Wabisa. I said to my companion, ‘First let us observe his appearance.’ We found him wearing a close-fitting cap with two flaps and a dusty woollen burnus, and he was leaning on a staff while praying. After he ended the prayer we spoke to him, and he said: ‘Umm Qays bint Mihsan narrated to me that when the Messenger of Allah ﷺ grew old and his body became heavier, he placed a post in the place where he prayed and would lean on it.’” Al-Hakim ruled, “Sound according to the criteria of the Two Shaykhs,” and al-Dhahabi agreed. I note, however, that al-Bukhari cites Hilal b. Yasaf only as a suspended report, so the isnad actually meets the standards of Muslim alone. I have traced the hadith in al-Sahihah (no. 319) and al-Irwaʾ (no. 383).