while standing, he should do so, if not then while in a sitting posture; if not then while lying down on the ground’. (1)

(c) Abdull?h Ibn Mas’?d visited his brother when he was sick. He found him prostrating himself on a stick. ‘Abdull?h took away the stick and said: ‘This [practice] is of shit?n. Put your face on the ground; if unable to do so just lower it’.

(d) Ibn Ab? Shaibah narrated the same thing from Sa’?d Ibn Al-Musayyab and ‘Urwah Ibn Az-Zubair. Al-Hasan Al-Basr?, Y?nus, Shuraih Al-Q?d?, ‘At?’ Ibn Rab?h and many other Sah?bah and T?bi’?n abhorred such a practice. (2)

This is indeed of Isl?m’s easiness and flexibility when dealing with the sick; indeed All?h ( - عز وجل -) never burdens a soul that which it can not bear. This very idea was clearly displayed through the prophet’s ( - صلى الله عليه وسلم -) practice; i.e. doing Sal?t while in a sitting posture without having something be lifted for him on which he could prostrate. He forbade his Sah?bah to do prostration on a pillow, a stick, etc., but instead to do the Sal?t acts that which is under their capabilities. Indeed, the act of prostrating one self on a stick, a stone, a pillow ... etc. is similar to the act of the idolaters who prostrate themselves to their idols and similar to the act of the people of Bid‘ah. This same rationale is clearly displayed in ‘Abdull?h’s Ibn ‘Umar statement.

To conclude, the sick who is unable to do Sal?t while standing should do it while sitting, if unable to do so then while lying on his side facing the Qiblah, if unable to do even that, he could do Sal?t while lying on the back. (3)

It is worth mentioning here, that using a chair in Sal?t by those who are unable to do Suj?d on the ground is something permissible; however, one should stand for reciting F?tihah if he is able to do so.