( Arrived in the prayer of the sick person )

The scholars unanimously agreed that if the patient remains conscious of the obligation, that he is addressed to perform the prayer and that what he is not able to do from standing, bowing and prostration is waived from him. The one who is not able to get up at all, and some people said he is the one who is difficult to stand because of illness, and as for the character of sitting, he said, people sit cross-legged in sitting, which is instead of standing, and Ibn Masoud disliked sitting cross-legged. It was easy for him, and some people said he prays with his feet toward the qiblah, and some people said he prays on the side of someone who is unable to sit, and if he is unable to sit on his side, he prays lying down with his feet toward the qiblah.

[ The sick person prays as much as he is able and as easy for him ]

Which I go to and say that God has lifted the burden of burden on the Muslim in the religion of God and commanded him to fear God as much as he is able, so let the sick pray as much as he can and as facilitated for him and remove the embarrassment from him who hit him with the increase of his illness and he does not leave prayer at all even if he fell from his ability to perform all the pillars And all the conditions that validate the correct prayer, for the speech of the legislator only costs him according to the state he is able to do, for God does not burden a soul beyond its capacity and what He gives it, and He relieves it more than this by saying, God will make after hardship ease connected to His saying, God does not give it to him. And I did it with hardship, which is hardship in the case of the one who is obligated, so it was easy to say, He has made no hardship on you in religion.

( Mind that came in )

Diseases are of three types, physical, psychological, and mental, and there is no fourth. The physical is the one we were dealing with, and it is the one known to the graphic scholars, the psychological diseases, the concerns that involve fulfilling a right to God, they are obligatory. The existence of faith, for faith in this believer for the soul is like the presence of the mind for the patient with physical illness, so he performs his prayers in conversing with his Lord and watching Him, as Omar Ibn Al-Khattab, may God be pleased with him, used to prepare the army for prayer, for the true believer has no conversation except with his Lord and does not converse with any of the servants of God without He sees in this the conversing with his Lord according to what befits him, so the owner of the sick soul, the believer, is conversing with his Lord in terms of his faith in the eye of his worries, so his preoccupation with him is in him with him, so he does not leave his concern and his belief in God, he says to him your concern is God and your consideration in him is only in God, God is existence and existence and he is worshiped in all He is an idol and in everything, and He is the existence of everything, and He is the intent of everything, and He is the interpreter of everything, and He is the Manifest when everything appears, and He is the Inward when everything is lost, and He is the First of everything. He is the other of everything, so do not miss the believer in the worship of God in all things In any case, mental illness does not lead to faith

[ Mental illness ignites faith ]

As for mental illnesses, they are the ones that destroy faith, and faith has two attachments: attachment to the existence of the truth, and attachment to the unification of the truth. As for belief in the oneness of the truth in its own right, that is from the perceptions of the rational mind, according to those who consider and we have from the face of our thoughts. A law for the oneness of the subject by quoting it, and if it is stated in a general way, then do not enter into the wire of faith. If mental illness has prevented you from the validity of belief in the existence of the truth, it has prevented you from the necessary knowledge, for knowledge of the existence of the maker when the craft appears to the beholder is necessary, even if he does not know the reality of the maker or its essence. Nor what it should be, and it is permissible and impossible, except after intellectual consideration and divine prophetic news. This is a disease in which there is no medicine.

[ Loss of necessary knowledge ]

Whoever loses the necessary knowledge is in the position of a patient who has discharged the disease himself, so that he does not know that he is sick or what is in him, so the discourse of the Sharia is removed from him because he has no reason. He looks and deduces, and he becomes a scholar. If he is informed and inferred, then his illness is that he does not accept from the Legislator the attributes of the truth that dictate the oneness of the Essence with the validity of the Oneness of God in reason and law. He prays and establishes his worship with this disease. The measure that we mentioned of the Oneness of God Almighty, the true believer