the two reports. Our position is that if he were to pray while food is present, or while his heart is occupied by some worldly matter, his prayer would be valid. It is the same here; and that is because he has performed the conditions and obligations of the prayer, so it is valid, just as if he were in the presence of food. The hadith of Aisha refers to the dislike [of it], evidenced by the fact that if one prays while food is present [the prayer is valid]. The hadith of Thawban, Ibn 'Abd al-Barr said: It is not considered a proof (hujjah) among the people of knowledge. It is also interpreted as referring to dislike, based on the evidence we have mentioned. These are among the excuses for which one is excused from leaving the congregational prayer and the Friday prayer, due to the generality of the wording; for his saying: "And the prayer was established," is general for every prayer, and his saying: "There is no prayer" is also general.

Section: One is excused from leaving both [due to illness and fear. As for illness, there is no disagreement that it is an excuse for missing them if their attendance is difficult for him]. Ibn al-Mundhir said: I know of no disagreement among the people of knowledge that the patient is permitted to stay away from congregations on account of illness. Ibn 'Abbas narrated that the Prophet (peace and blessings of Allah be upon him) said: "Whoever hears the call and is not prevented from following it by an excuse." They asked: "What is the excuse, O Messenger of Allah?" He said: "Fear or illness; the prayer he performed would not be accepted [from him]." Narrated by Abu Dawud. Bilal used to call the adhan for prayer, then he would come to the Prophet (peace and blessings of Allah be upon him) while he was ill, and he would say: "Command Abu Bakr to lead the people in prayer."