Bukhari

Hadith Commentary:
(1)
By inability is meant severe hardship, fear of aggravating an illness, or danger of perishing, as is mentioned in a hadith narrated from Ibn Abbas (radi Allahu anhu) that the one performing prayer should pray standing. If he faces hardship, then he may pray sitting, and if sitting is also difficult, then he may pray lying on his side.

(2)
If a combatant (mujahid) is in hiding, he is also permitted to pray sitting, because if he prays standing, there is a risk of attack from the enemy. Hafiz Ibn Hajar (rahimahullah) has considered this a rare excuse and has written regarding making up the prayer later (qada) (Fath al-Bari: 2/759). However, the correct view is that there is no need to make it up, because the excuse of the combatant is even more valid than that of illness. And Allah knows best.

(3)
From this, the importance of prayer is evident: as long as one is conscious and aware, it is not excused under any circumstance. If one is unable to fulfill one obligation, he should move to the next obligation; for example, if he cannot pray standing, he should pray sitting. Similarly, if he cannot face the qiblah, he should turn his face in whichever direction is easiest and pray in that direction.

«وَالْمُتَيَمَّمُ وَنَاقِصُ الصَّلَاةِ أَوِ الطَّهَارَةِ يُصَلُّونَ كَغَيْرِهِمْ مِنْ غَيْرِ تَأْخِيْرٍ»

The one who performs tayammum (dry ablution) and the one in whose prayer or purification there remains some deficiency, 1 just like other people, should also perform the prayer without any delay. 2

1. Deficiency in prayer refers to, for example, being unable to perform all the complete pillars of prayer due to illness; and deficiency in purification means a person for whom it is impossible to wash some of the limbs of ablution (wudu) due to wounds or some other excuse.

2. Those who have made it obligatory for such excused individuals to delay the prayer and perform it later, their opinion is based on error, and their statement is contrary to both transmitted texts and reason. If we study the Book and the Sunnah deeply, it becomes clear that none of the Companions ever delayed the prayer beyond its appointed time in such cases, let alone making it obligatory or requiring delay until the time of necessity. Rather, if at the time of prayer water is not available, then tayammum is legislated, and similarly, if someone due to illness cannot fully perform purification or prayer, then when the time of prayer arrives, it is permissible for him to pray as much as he is able, and this is what is required from him, and it is obligatory upon him. And if delay had been obligatory for such a person, the Lawgiver (sallallahu alayhi wa sallam) would have clarified it (whereas nothing of the sort has been transmitted).

The conclusion is that nothing of this sort was ever heard of in the days of Prophethood, even though there were sick people among them, and to some of them the Prophet (sallallahu alayhi wa sallam) said: «صل قائما فإن لم تستطع فقاعدا فإن لم تستطع فعلى جنب» “Pray standing; if you are not able, then sitting; and if you are not able, then on your side.”

[بخاري 1117، كتاب الجمعة : باب إذا لم يطلق قاعدا صلى على جنب، نسائي 224/3، بيهقي 155/3، أبو داود 952، ترمذي 372، ابن ماجة 1223]

But nothing is known that the Prophet (sallallahu alayhi wa sallam) ever ordered any one of them to delay the prayer beyond its time, nor is there even a single letter transmitted in the Book or the Sunnah to this effect. Similarly, after the passing of the Prophet (sallallahu alayhi wa sallam), in the era of the Companions, the era of the Followers (Tabi‘in), and the era of the Followers of the Followers (Taba‘ Tabi‘in), nothing of this sort became known or widespread, nor did any one of the four Imams say such a thing. The people of our land alone are distinguished by such strange issues and opinions. [السيل الجرار 191/1-193، وبل الغمام 303/1، الروضة الندية 210/1]

Benefits and Issues:
➊
Islam is the religion of nature (fitrah).
In it, full consideration has been given to the natural weaknesses of human beings.

➋
Without a valid excuse, it is not appropriate to perform prayer (salah) while sitting—whether it is obligatory (fard) or voluntary (nafl)—because of the Prophetic statement (sallallahu alayhi wa sallam): (The prayer of a man sitting is half the prayer.)
(Sahih Muslim, Salat al-Musafirin, Chapter: The permissibility of voluntary prayer standing and sitting..., Hadith: 735)
“A man’s prayer while sitting is equal to half the prayer.”

➌
In the case of severe illness, when it is not possible to sit easily, it is permissible to perform prayer lying on one’s side.

➍
From this, the importance of prayer is evident:
Even in a state of severe illness, prayer is not excused; only its rulings and issues have been made easier.

Takhrij:
«أخرجه البخاري، تقصير الصلاة، باب إذا لم يطق قاعدًا صلي علي جنب، حديث:1117.»©Explanation:
This hadith establishes that prayer (salah) is never excused except in the state of unconsciousness. It is also established that prayer should be performed standing.
If, due to necessity or illness, it is difficult to perform the prayer standing, then one should perform it sitting.
If even this is difficult, then one should perform it lying down.
If one is unable to do any of these, then one should perform it by gestures.
In summary, prayer should not be abandoned under any circumstance.

Takhrij:
«أخرجه البخاري، تقصير الصلاة، باب إذا لم يطق قاعدًا صلي علي جنب، حديث:1117.»©Explanation:
According to some, the manner of sitting is with four legs folded (char zanu), and according to others, it is in the posture of tashahhud.
In reality, the matter is that the sick person may sit in whatever way is easiest for him; he is permitted in every manner.
There is also allowance for reciting while lying flat on the back.
If it is not possible in any condition or on any side, then he may adopt whatever posture he is able to.
(This hadith has already been mentioned under number 260 at the end of the chapter on the Description of Prayer [Bab Sifat as-Salat].)