Malamai sun yarda cewa umarnin yin salla ana yi wa mara lafiya ne, kuma wajibcin tsayuwa (wajen yin salla) yana sauka daga kansa ne kawai idan ba zai iya yi ba, a wannan hali sai ya yi salla yana zaune. Haka ma, wajibcin ruku'u da sujjada yana sauka idan ba zai iya yin ɗaya ko duka biyun ba, kuma yana iya yin alama a maimakon su. Sun sabawa juna game da yanayin mutumin da zai iya yin salla yana zaune, game da hanyar zama, da kuma game da halin wanda ba zai iya zama ko tsayuwa ba.

The jurists agreed that the communication of the performance of prayer is addressed to the marid, and that the obligation to stand up (and pray) is waived for him only if he is unable to do so, in which case he prays while seated. Likewise, the obligation for bowing and prostrating is waived if he is unable to do either or both, and he may mak$ a sign in their place. They disagreed about the condition of a person who may pray while seated, about the sitting posture, and about the posture of one who is unable to sit or stand.

Wasu malamai sun ce game da mutumin da zai iya yin salla yana zaune cewa shi ne wanda ba zai iya tsayuwa kwata-kwata ba. Wasu malamai kuma sun ce shi ne mutumin da yake wahala ya tashi tsaye saboda rashin lafiya. Wannan shi ne ra'ayin Malik. Dalilin sabanin ya samo asali ne daga tambayar ko wajibcin yin salla a tsaye ana kawar da shi ne saboda wahala (mashaqqa) ko kuma saboda rashin iyawar tsayuwa. Babu nassi bayyananne a kan wannan.

A group of jurists said about the person who may pray while seated that he is one who is not able to stand at all. Another group of jurists said that he is a person for whom it is difficult to stand up because of illness. This is Malik’s opinion. The reason for disagreement stems from the question of whether the obligation to pray while standing is waived because of hardship (mashaqqa) or because of the inability to stand up. There is no explicit text on this.

Game na matsayin zama, wanda ke maye gurbin tsaye, wasu malaman fiqihu sun ce mutum zai zauna a kan gindinsa, yana naɗe ƙafafunsa. Ibn Mas'ud ya ƙi irin wannan matsayin zama. Waɗanda suka tabbatar da wannan matsayin zama (tarabbus) ba su bambanta tsakaninsa da matsayin da ake ɗauka a tashahhud ba, yayin da waɗanda suka ƙi shi suka riƙe cewa ba matsayin sallah ba ne. Dangane da yadda za a yi sallah ga wanda ba zai iya tsaye ko zama ba, wata ƙungiya ta malamai sun ce mutum zai iya yin sallah yana kwance a gefe ɗaya (yana fuskantar alƙibla), wata ƙungiya kuma sun ce zai yi sallah yadda ya sauƙaƙa masa, ƙungiya ta uku kuma sun ce zai yi sallah da ƙafafunsa nuni zuwa ga alƙiblar Ka'aba. Wata ƙungiya ta riƙe cewa idan ba zai iya zama ba, to zai yi sallah yana kwance a gefe ɗaya, amma idan ba zai iya kwanciya a gefensa ba, to zai kwanta a bayansa, ƙafafunsa suna nuni zuwa alƙibla gwargwadon iyawarsa. Wannan ra'ayi Ibn al-Mundhir ne ya zaɓa.

About the sitting posture, which is a substitute for standing, a group of jurists said that the person is to sit on his buttocks with folded legs. Ibn Mas ud c disapproved of such a sitting posture. Those who upheld such a sitting posture (tarabbus) did not distinguish between this posture and that adopted for tashahhud, while those who disapproved it maintained that it is not a posture for prayer.With respect to the manner of prayer for one who is not able to stand or sit, H * gfoup of jurists said that the person may pray while reclining on one side E (faCing the qibla), while another group said that he is to pray as is convenient Efor hi01? and a third group said that he is to pray with his legs (feet) pointed in R the direction of the Ka^a. One group maintained that if he is not able to sit, 1 js to pray reclined on one side, but if he is not able to recline on his side, he E is to rest on his back with his legs (feet) pointing in the direction of the qibla to b the extent that he is able to do so. This opinion has been selected by Ibn al- ! Mundhir.