法学家们一致认为，礼拜的规定针对病人，若他无法站立，则免除站立（而礼拜）的义务，此时他可坐着礼拜。同样，若他无法鞠躬和叩头，或两者都无法做到，则免除鞠躬和叩头的义务，他可以用示意代替。他们对于能坐着礼拜者的条件、坐的姿势，以及无法坐也无法站者的姿势，存在分歧。

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.

一些法学家认为，可以坐着祷告的人是完全无法站立的人。另一些法学家则认为，他是因疾病而难以站起来的人。这是马立克的观点。分歧的根源在于：站立祷告的义务是因为困难（mashaqqa）而被免除，还是因为无法站立而被免除。对此没有明确的经文。

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.

关于坐姿（作为站立的替代），一些法学家说，人应当以臀部着地、双腿折叠而坐。伊本·麦斯欧德（愿真主喜悦他）不赞成这种坐姿。主张这种坐姿（tarabbus）的人，没有把它与用于塔舍哈situation的坐姿区分开来；而反对它的人则坚持认为，这不是礼拜的坐姿。 至于不能站立也不能坐着的人如何礼拜，一派法学家说，此人可以侧卧礼拜（面向克尔白方向）；另一派说，他可以按自己方便的方式礼拜；第三派说，他应当让双腿（双脚）指向天房的方向礼拜。另有一派主张，如果他不能坐着，就侧卧礼拜；但如果他不能侧卧，就仰卧，双腿（双脚）尽其所能地指向克尔白方向。伊本·敏兹尔选择了这一观点。

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.