and no dissent was reported from anyone else, so it constitutes a consensus. Furthermore, rain is an excuse that permits joining prayers, so it affects the actions of the prayer just like travel [and illness. The hadith of Abu Sa'id occurred in Medina while the Prophet (PBUH) was praying in his mosque, and the apparent meaning is that the mud was slight, not affecting anything other than the nose and forehead. What is permitted of it is that which is copious, affecting the contamination of clothes and the body, where harm occurs by prostrating in it] (14).
Section (15): The one praying by gesture due to mud is not permitted to abandon facing the Qibla, because he is capable of it without harm, so it is not dropped in the obligatory prayer, unlike cases other than rain. Also, facing the Qibla is a condition that is not dropped except by inability, and he is not incapable. Similarly, if it is possible for him to dismount and pray standing without harm, it is not permissible for him to pray on his mount, because he is capable of standing without harm, so it is incumbent upon him, due to the Almighty's saying: {And stand before Allah, devoutly obedient} (16). The bowing is not dropped because he is capable of it; he gestures for the prostration due to his inability to perform it except with harm and contamination. If he is harmed by dismounting from his mount and becomes contaminated, he prays upon it, based on the report.
Section: (17) As for praying on a mount due to illness, it has three states:
(14) In M: "it affects the shortness [of the prayer]. As for the hadith of Abu Sa'id, it is possible that the mud was slight, not affecting the contamination of the clothes." (15) This section appears in M after the next section, and it states: "Section: Whenever one prays on a mount due to illness or rain, it is not permissible for him to abandon facing the Qibla. This is the apparent meaning of the words of Al-Khiraqi, where he said: 'One does not pray, in cases other than these two, an obligatory or supererogatory prayer, except facing the Kaaba.' This is because His Almighty's saying: {And wherever you are, turn your faces towards it} [Surat al-Baqarah 144] is general, from which the state of fear during the obligatory prayer was excluded to preserve life; thus, in other cases, the obligation of facing the Qibla remains due to the generality of the verse." (16) Surat al-Baqarah 238. (17) This section also appears in M with a difference, and in both of them it states: "As for praying on a mount due to illness, there are two narrations regarding it: one of them is that it is permissible. Abu Bakr chose this because the difficulty of dismounting due to illness is more severe than the difficulty of dismounting due to rain, so if rain has an effect in permitting prayer on a mount, then illness is more deserving. The second is that it is not permissible. Ahmad argued for this by noting that Ibn 'Umar used to make his patients dismount, and because he is capable of performing the prayer or [at least] the prostration, so it is not permissible for him to omit it, unlike the case of non-illness. The difference between it and rain is that dismounting in rain wets his clothes and contaminates them, and he is not able to pray due to the difficulty, whereas the patient's dismounting affects his ability to be on the ground, and it is quieter and more stable for him than being on the mount. The aspect of difficulty and harm has differed, so the analogy is not valid. The difficulty for the patient is in the act of dismounting itself, not in =
عن غيرِه خلافُه، فيكون إجْماعًا، ولأنَّ المطرَ عُذْرٌ يُبيحُ الجمْعَ، فأثَّر في أفْعالِ الصلاة كالسَّفَرِ [والمرضِ، وحديث أبى سعيد كان بالمدينةِ والنَّبِىُّ -صلى اللَّه عليه وسلم- يُصلِّى في مسجده، والظَّاهِرُ أنَّ الطِّينَ كان يسيرًا لم يؤثِّرْ في غيرِ الأنْفِ والجَبْهةِ، وإنَّما أُبِيحَ منه ما كان كثيرًا يُؤثِّر في تلْويثِ الثِّيابِ والبَدَنِ، وتَلْحقُ المَضَرَّةُ بالسُّجودِ فيه] (١٤).
فصل (١٥): ولا يباحُ للمصلِّى بالإِيماء مِن أجْلِ الطِّين تَرْكُ الاسْتقْبالِ؛ لأنَّه قادرٌ عليه مِن غير ضَرَرٍ، فلم يسْقُطْ في الفَرْضِ، كغيرِ حالةِ المطرِ، ولأنَّ الاسْتقْبالَ شَرْطٌ لا يسقطُ إلَّا بالعَجْزِ عنه، وهو غيرُ عاجزٍ، وكذلك لو أمْكنَه النُّزولُ والصلاةُ قائما مِن غيرِ مَضَرَّةٍ، لم يَجُزْ له الصلاة على دابَّتِه؛ لأنَّه قدَر على القيامِ مِن غيرِ ضَرَرٍ، فلَزِمَه؛ لقوله تعالى: {وَقُومُوا لِلَّهِ قَانِتِينَ} (١٦). ولا يسقطُ الرُّكُوعُ؛ لأنَّه قادرٌ عليه، ويُومِىءُ بالسُّجودِ؛ لعَجْزِهِ عنه إلَّا بمَضَرَّةٍ وتلوُّثٍ. وإن تضرَّرَ بالنُّزولِ عن دابَّتِه وتَلوَّث، صلَّى عليها؛ للخَبَرِ.
فصل: (١٧) فأمَّا الصلاةُ على الرَّاحلةِ لأجْلِ المرض، فلا يخْلُو من ثلاثة أحوال:
(١٤) في م: "يؤثر في القصر. وأما حديث أبى سعيد فيحتمل أن الطين كان يسيرا لا يؤثر في تلويث الثياب".(١٥) ورد هذا الفصل في م بعد الفصل التالى، وجاء هكذا: "فصل: ومتى صلى على الراحلة لمرض أو مطر، فليس له ترك الاستقبال. وهو ظاهر كلام الخرقى، حيث قال: ولا يصلى في غير هاتين الحالتين فرضا ولا نافلة، إلا توجها إلى الكعبة، ولأن قوله تعالى: {وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ} [سورة البقرة ١٤٤] عام، خرج منه في حال الخوف في صلاة الفرض، محافظة على بقاء النفس، ففيما عداه يبقى الاستقبال لعموم الآية".(١٦) سورة البقرة ٢٣٨.(١٧) ورد هذا الفصل في م باختلاف أيضًا، وفيهما: "فأما الصلاة على الراحلة لأجل المرض، ففيه روايتان: إحداهما، يجوز. اختارها أبو بكر؛ لأن المشقة بالنزول في المرض أشد مها بالنزول في المطر، فإذا أثر المطر في إباحة الصلاة على الراحلة فالمرض أولى. والثانية لا يجوز ذلك. واحتج لها أحمد بأن ابن عمر كان ينزل مرضاه، ولأنه قادر على الصلاة أو على السجود، فلم يجز تركه كغير المرض، والفرق بينه وبين المطر، أن النزول في المطر يبلل ثيابه ويلوثها، ولا يتمكن من الصلاة بالمشقة، ونزول المريض يؤثر في حصوله على الأرض، وهو أسكن له وأمكن من كونه على الظهر، وقد اختلفت جهة المشقة، فالمشقة على المريض في نفس جهة النزول، لا في =
