The prayer of a sick person
Praying seated or lying down when standing, bowing (ruku) or prostration (sujood) are not possible, what to do if ability returns mid-prayer, and the case of a woman in labour.
Allah makes prayer easier when someone is sick. You always do the best you can; you never just skip praying.
If you cannot stand
- If standing is not possible, or would make you more sick, you don't have to stand: pray sitting instead, however is most comfortable for you, using support if you need it.
- If you can stand for even a moment, stand at least for the opening takbir, then sit down for the rest.
- For ruku and sujood, bow your head, a little for ruku, and more for sujood.
If you cannot stand at all, even for a moment, the prayer is not valid without at least trying every way you can manage first: pray sitting if that's the most you can do, but if you truly cannot even do that when some standing was possible, the prayer would not be valid.
If you cannot do ruku or sujood, pray sitting even if you are able to stand, and bow your head for ruku and sujood instead, bowing lower for sujood than for ruku.
1If you cannot sit either
- Lie down and pray using head movements only.
- It's best to lie on your back with your feet toward the qiblah and your head raised a little so your face turns toward the qiblah.
- Bow your head for ruku and sujood, more for sujood than for ruku.
- If lying on your back isn't possible, lie on your right or left side, as long as your face is toward the qiblah.
A person unable to perform the physical actions of prayer because of illness performs them to the best of their ability. If standing is not possible, or would worsen the condition, standing is not obligatory: they may pray sitting, in whichever posture is easiest, the conventional sitting posture or another, and may use support if needed.
1If they can stand even briefly, they must begin the prayer standing and sit once they can no longer stand. If standing is possible only for the duration of the opening takbir (takbir tahrimah), they stand for it and sit afterwards.
1If a person cannot stand at all, the prayer is not valid without observing this: that is, standing must be used to whatever extent is genuinely possible before sitting is resorted to.
If a person cannot perform ruku or sujood, they pray sitting even if capable of standing, indicating ruku and sujood with the head, bending the head further for sujood than for ruku.
1If a person cannot sit at all, whether alone or with support, they lie down and pray by gesture. It is preferable to lie on the back with the feet facing the qiblah and the head slightly elevated to face the qiblah, gesturing for ruku and sujood with the head bent further for sujood than for ruku. If lying on the back is not possible, they may lie on the right or left side, provided the face is toward the qiblah.
A person who regains an ability they lacked earlier in the prayer must perform the remaining actions properly as soon as they are able, for instance, completing the prayer standing if they can now stand, having begun it sitting, or performing ruku and sujood properly if they can now do so.
One unable, through illness, to perform the physical acts of ṣalāh performs them to the extent genuinely possible. Where standing (qiyām) is either impossible or would aggravate the condition, it is not obligatory: prayer proceeds seated, in whichever posture is easiest for the person, the conventional sitting posture or any other, with support if support is needed to remain seated.
1Ability to stand for even a brief interval obligates opening the prayer standing and sitting only once standing can no longer be sustained. Where standing is possible only for the duration of takbīr taḥrīmah, that much standing is obligatory, sitting following immediately after.
1Where no standing whatsoever is possible, the prayer is not valid unless every degree of standing that was in fact available has first been used; the obligation to stand is graduated, not all-or-nothing, and the prayer's validity turns on having exhausted the possible degree before resorting to sitting.
Inability to perform rukūʿ or sujūd requires praying seated even where standing itself remains possible; rukūʿ and sujūd are then indicated (īmāʾ) with the head, the bow for sujūd made deeper than that for rukūʿ, so that the two remain distinguishable from each other.
1Inability to sit at all, whether unaided or with support, requires lying down and praying by īmāʾ. The preferred posture is supine, feet toward the qiblah, the head raised slightly so the face turns toward it, with rukūʿ and sujūd indicated by the head, deeper for sujūd than for rukūʿ. Where the supine posture itself is not possible, lying on the right or left side is permitted, on condition that the face remains toward the qiblah.
The reverse case, an ability regained mid-prayer, obligates resuming the fuller form at once for what remains: standing to complete a prayer begun seated, once standing becomes possible, or performing rukūʿ and sujūd properly once that becomes possible, rather than continuing in the reduced form out of habit or convenience.
This is the English translation of Nisab Ahle Khidmaat Sharia, exactly as the book has it, for the passages this page was written from. About 653 words. Switch back to Guide for the rewritten version.
Rulings of Prayer (Salah) 20. The Prayer of a Sick Person
(1) If a person is unable to perform the physical actions of prayer due to illness, they should perform the actions to the best of their ability. For example, if standing is not possible or standing could worsen the condition, standing is not obligatory. They can pray while sitting and perform the bowing and prostration by indicating with their head. They can sit in whichever way is easiest for them, whether in a conventional sitting posture or a more comfortable one. If they need support to sit, they can use it. If they can stand even for a short time, they should start the prayer standing, then sit once they can no longer stand. If standing for even the time of Takbeer Takhreema (opening Takbeer) is possible, they should stand for it, then sit afterwards. If they cannot stand at all, the prayer will not be valid.
(2) If a person cannot perform bowing (Ruku) or prostration (Sujood), they should pray sitting, even if they are capable of standing. In this case, they should perform Ruku and Sujood by indicating with their head, with the head bent more for Sujood than for Ruku.
(3) If a person is unable to sit at all, either by their own ability or with support, they should lie down and pray with gestures. It is preferable to lie on their back with their feet facing the Qiblah and their head slightly elevated to face the Qiblah. They should make gestures for Ruku and Sujood, bending their head more for Sujood than for Ruku. If lying on their back is not possible, they can lie on their right or left side, as long as their face is towards the Qiblah.
(4) If a person is unable to make any head gestures at all, the prayer is considered invalid for them. After recovery, they should make up for the missed prayers. If the person remains in this state for more than five prayers, they do not need to make up for those prayers. This also applies to unconsciousness due to illness or fear. However, if the unconsciousness is due to intoxication, the missed prayers must be made up, no matter how many there are.
(5) If a person becomes ill during prayer, they should complete the rest of the prayer in the way they are able. For example, if they were standing and now cannot, they should continue praying while sitting. If they cannot do Ruku or Sujood, they should perform them with gestures. If they cannot sit, they should lie down and continue the prayer.
(6) If a person who was previously unable to perform certain actions due to illness gains the ability to do so, they should perform the missed actions as soon as they are able. For example, if they were unable to stand and had been sitting to pray, but now they can stand, they should complete the rest of the prayer while standing. Similarly, if they were unable to perform Ruku or Sujood but can now do so, they should perform them properly.
(7) If a woman is in labor but still conscious and aware, she should perform her prayer as soon as possible and not delay it, lest she enter the postpartum bleeding (Nifas) period and the prayer becomes missed. However, if there is a fear that standing for prayer might harm the baby if it is born in that position, she may pray while sitting. Similarly, if part of the baby is partially visible but Nifas has not yet occurred, it is still not permissible to delay the prayer. In such a case, she should pray while sitting, and if possible, she can dig a small hole in the ground, place cotton or similar material in it, and place the baby's head in that hole. If that is not possible, she may pray using gestures. This illustrates the great importance of prayer.
Related
- The seven pillars (arkan) of prayer The seven internal pillars of prayer that cannot be left out, from the opening takbir (Allahu Akbar) to ending the prayer, with what each requires.
- Missed prayers and making them up (qada) Why every missed prayer must be made up, who is excused, when sequence (tartib) must be kept and when it is waived, and what to do about a lifetime of missed prayers.
- The prostration of forgetfulness (sajdah sahw) Two extra prostrations put right specific mistakes in prayer: the five general causes, the particular cases, and how to act on a doubt about your number of units (rak'ahs).
- How to pray, step by step The full sunnah method of prayer in order, with the words to say, and how it differs for the imam, the follower and a woman.