Question: Salams, the following was posted on our musjid board and one of the sisters who I will call sister Mimi said that this is incorrect, quoting some hadtih which we cannot remember, that if one can stand, they must stand even after sitting due to the person not being able to stand. So, like, if I cannot do sajdah, I am sit when the imam goes down, then stand up again when the imam stands up. Here it goes, is this correct. I use the word He but it is also for woman fyi?
1) The Jurists have mentioned that if someone is unable to perform sajda (prostration) during salat, then the following rulings apply to him:
– Qiyaam (standing posture) is not obligatory on him
– He will perform the ruku’ (bowing down) and sajda (prostration) by gesture — i.e. by movement of the head — in such a way that the gesture for sajda is lower than the gesture for ruku’.
A person who is able to stand (make Qiyaam) but cannot make sajda has the following options:
He may perform the entire salat — including the gestures for ruku’ and sajda –standing up
He may perform the qiyam and ruku’ standing up and then sit down to perform the gesture for sajda
He may perform the entire salat — including the gestures for ruku’ and sajda — sitting down
From the three options mentioned above, the Jurists have stated that the last option (to perform the entire salat in a sitting posture) is best.
Answer:
The information you have provided is accurate and is derived from authoritative sources such as Darul Mukhtar and the Sharah of Noor ul Idah, which are well-known books of fiqh and fatwa. To establish credibility, it would be advisable for the sister to reference these major authors. Their understanding of the hadith is comprehensive, as it is based on Quranic verses, Hadith, and Qiyas (analogical reasoning).
Regarding the specific point about standing after sitting, while it is permissible for a person to do so, it is important to note that the preferred option, as indicated in the bolded text above, is to sit back down. This is because it is closer to the position of sujood (prostration). It would be incorrect to refute this point, especially in the context where a person is unable to make sujood.
Therefore, it is recommended to follow the guidance provided by these esteemed scholars — Author of Darul Muktar and view the Sarah of Noor ul Idah. If the sister is seeking a religious perspective, explaining the concept of ‘aqrab ilas sujood’ (closest to sujood) to her may help her reconsider her response.
Both opinions are correct, the one we outline is more preferred, for it is in line with the above reference shared. One should try not to give responses that are just ‘theirs,’ try to cling onto the aslaf to limit deviation and confusion. Best to give all opinions on a matter and also share what is most preferred.
Allah Certainly Knows Best.