Ali AlahisSalam THE MIRACLE OF Nabi Pakﷺ part 11

THE MARRIAGE OF FATEMA (S.A.)
During the second year after the migration, Ali (A.S.) was married to Fatema (S.A.) the Prophet
(S.A.W)’s only daughter. Fatema (S.A.) in her facial features and personality traits was a true copy of
her father. She walked and talked like him. She was born in the year 615 A.D. five years after the
declaration of Islam by the Prophet (S.A.W) and eight years eight months and twenty days before the
migration of the Prophet (S.A.W) to Madina. When she opened her eyes she saw the whole world
against her father and wanting to kill him. The house always wore a grim look because of the insults
and humiliations meted out to her father by the Meccans. She also saw her confinement in the pass of
Shobe Abi Talib with other members of her family and faced hunger and starvation. The fear of being
killed loomed larged on her face as on other members of her family. After being released from the pass
she witnessed the death of her mother due to the sufferings, sickness and starvation in the pass and
then the death of Abu Talib (A.S.) Ali (A.S.)’s father and the guardian of the Prophet (S.A.W) under
whose shadow none dared to kill her father. After some days she also heard of the dialogues between
her father and Ali (A.S.) about the plan of the Meccans to kill her father and the intention of the Prophet
(S.A.W) to migrate to Madina leaving Fatema (S.A.) alone in her house on that dangerous night and Ali
(A.S.) lying on the bed of the Prophet (S.A.W) with his body covered with the Prophet (S.A.W)’s green
chaddor, ready to be killed by the Meccans just to save the Prophet (S.A.W) of Allah in the cause of
Islam. After coming to Madina, Fatema (S.A.) opened a school in her house where she taught the ladies
of Madina the tenets of Islam and all that she learned from her father. She also did the entire household
work of drawing water from the well, cleaning the house, washing the clothes, grinding the mill and
cooking food. Fizza the famous slave girl of the Prophet (S.A.W)s family was gifted by her father to her
after the war of Khaiber that too with a condition that one day Fatema (S.A.) will do the entire
household work and Fizza will relax and on another day Fizza will work and Fatema (S.A.) will relax.
Fatema (S.A.) at the time of her marriage was thirteen years and five months old, and Ali (A.S.) was
twenty one years and seven months old.
The Prophet (S.A.W) had received many offers for her hand from rich families of Madina and chiefs of
other clans, but he rejected them all. Even Abu Bakr and Umar approached the Prophet (S.A.W) to
marry her but he turned down their approaches with a sad reaction [Sawaiqe Mohreqah page 86]. But
when Ali (A.S.) approached, the Prophet (S.A.W) smiled and said, “Ahlan Wa Marhaban.” It is a
welcome and happy proposal. He took Fatema (S.A.)’s consent and fixed the marriage in Ramzan
[Tareekhe Khamees, Vol 1. page 407]. The Prophet (S.A.W) asked Ali (A.S.) if he possessed anything of
this world, Ali (A.S.) replied, “O Prophet of Allah, I have only a horse, a camel a sword and a shield.”
The Prophet (S.A.W) said, “You need the horse and the sword to fight for the defence of truth and
righteousness, and the camel you need to earn your living but you do not require the shield as Allah is
your protector. Go and sell your shield.”
Ali (A.S.) sold his shield and took the amount to the Prophet (S.A.W) to the Prophet (S.A.W) as the
dowry and the expenses for the marriage. Some four thousand Muslims from Mecca and Madina and its
surroundings gathered in the mosque. Ali (A.S.) sat in front of the Prophet (S.A.W). The Prophet (S.A.W)
first gave a sermon then declared “I have been commanded by Allah to marry Fatema to Ali, and I do
hereby solemnise the matrimony between Ali and Fatema on a dower of four hundred misquals.” Then
he asked Ali (A.S.), “Do you consent O Ali?” Ali (A.S.) replied, “Yes, I do O Prophet of Allah.” The
Prophet (S.A.W) then raised his hands and prayed, “O Allah bless both of them, sanctify their progeny
and grant them the keys of thy beneficence, thy treasures of wisdom and thy genies, and let both of
them be a source of blessings and peace to my people.”
Then Ali (A.S.) prostrated and thanked Allah. After the service of thanksgiving the Prophet (S.A.W)
raised his hands and prayed, “O Almighty Lord, bless them both and better their endeavors and give
them noble children.”
After the Nikah the Prophet (S.A.W) congratulated Ali (A.S.) and said, “O Ali lucky thou art indeed, for
all the virtuous women of the world your wife is a queen.” Then turning towards Fatema (S.A.) he said,
“O Fatema of all the virtuous men of the world your husband is a king. May Allah keep you both pious
and chaste, and bless your children. Verily I am a friend to him who befriends you both and an enemy
to him who is your enemy.” On the day of marriage both Ali (A.S.) and Fatema (S.A.) wore very ordinary
dresses. Fatema (S.A.)’s mother had prepared a very beautiful dress for her daughter’s marriage and
had preserved it saying that, “this is for my daughter’s marriage.” It happened that a poor Muslim
woman approached Fatema (S.A.) and said, “My daughter is also getting married tonight but she does
not have a dress.” Fatema (S.A.) took her home and gave her that dress. When the Prophet (S.A.W)
seeing Fatema (S.A.) in ordinary dress asked about the wedding dress her mother had kept for her,
Fatema (S.A.) said, “I gave it to a woman who wanted it for her daughter”, thereby symbolizing the
verse, “Goodness shall not reach you till you spend (in the way of God) what you love most”
(Al-Quran).
The wedding feast was of dates and olive. The nuptial couch was a sheep skin. The ornaments and
other things that the Prophet (S.A.W) gave to Fatema (S.A.) were a pair of silver armlets, two shirts, one
head tiara, one leather pillow containing palm leaves, one grinding mill, one drinking cup, two large jars
and one pitcher.
The Prophet (S.A.W) did not send Fatema (S.A.) the same day to Ali (A.S.)’s house. She went after the
battle of Badr, more than five months after the marriage. When Ali (A.S.) approached the Prophet
(S.A.W) to permit him to take Fatema (S.A.) to his house, the Prophet (S.A.W) turned it into a great
occasion. He asked Umme Salma and his other wives to decorate Fatema (S.A.), when Fatema (S.A.)
was ready he made her sit on the camel and asked Salman to catch the reins. The Prophet (S.A.W)
himself, his uncle Hamzah, Ali (A.S.)’s brother Aqueel and other members of Bani Hashim walked
behind the camel with open swords in their hands. The ladies of immigrants and Ansars walked with
the camel Fatema (S.A.) was occupying, and the wives of the Prophet (S.A.W) were leading the
procession reciting the hymns of valour. The procession went to Ali (A.S.)’s new house which he had
taken on rent from Haisa bin Naauman. This house was at a little distance from the Prophet (S.A.W)’s
house. The Prophet (S.A.W) later on annexed it and reconstructed it.
From this marriage Ali (A.S.) had two sons, Hasan (A.S.) and Hussain and two daughters Zainab and
Umme Kulsoom. 

SEXUAL CRIME, TRANSGRESSION AND WRATH

The word “sexual crime” (fahsha) and its derivatives are used 24 times
in the Quran. The word “transgression” (baghy) and its derivatives are
also used 24 times. Since these behaviors deserve wrath, the word
“wrath” (ghadab) also is used 24 times in the Quran. The relationship
between the words “sexual crime” (fahsha) and “transgression” is seen
clearly in the verse below:
90- …and forbidden sexual crime, impropriety and transgression…
16-The Honeybee, 90
An example for “wrath”:
7- The path of those You have blessed, not of those who
have deserved wrath, nor the strayers.
1-The Prologue, 7

Chapter 52 on the noble age of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam.

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Three narrations are mentioned regarding the age of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. The most correct, superior and acceptable according to the majority of the muhadditheen and historians, is that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam attained the age of sixty three years. In another narration sixty years have also been mentioned. Regarding this, it is felt that generally whilst counting, the fractions are omitted, therefore sixty has been mentioned. In the third narration sixty five has been mentioned, regarding which it is said that the year of birth and the year of death are counted as full years. The author has collected six ahaadith in this chapter.

(362) Hadith Number 1.
Ibn ‘Abbaas Radiyallahu ‘Anhu reports: “Rasulullah Sallallahu ‘Alayhi Wasallam lived in Makkah for thirteen years. (In these thirteen years) Wahi was revealed (to Rasulullah Sallallahu ‘Alayhi Wasallam. After this he made hijrah from Makkah), and lived for ten years in Madinah. He passed away at the age of sixty three.

Commentary
Different narrations have been narrated regarding the age of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, which has been briefly explained at the beginning of this chapter. According to the muhadditheen and historians this is the most correct narration.

(363) Hadith Number 2.
Mu’aa-wiyah Radiyallahu ‘Anhu once said this in the khutbah: “Rasulullah Sallallahu ‘Alayhi Wasallam passed away at the age of sixty three. (The Shaykhayn, i.e.) Abubakr Radiyallahu ‘Anhu and ‘Umar Radiyallahu ‘Anhu also passed away at the age of sixty three years. My age (at the moment) is also sixty three”.

Commentary
It means that it is not impossible for me to be blessed with the following of this natural age. The muhadditheen write that this wish of Sayyidina’ Mu’aa-wiyah Radiyallahu ‘Anhu was not fulfilled. He passed away at the age of eighty years. Sayyidina ‘Uthmaan Radiyallahu’Anhu was not mentioned here, although he had close ties with him. The reason is apparent, that the age of ‘Uthmaan Radiyallahu ‘Anhu was more than eighty years old when he was martyred. The reason for Imaam Tirmidhi mentioning this narration is to strengthen the previous narration, where it is stated that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam passed away at the age of sixty three years. The Shaykhayn were blessed with the natural following of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam in this matter.

(364) Hadith Number 3.
‘Aayeshah Radiyallahu ‘Anha reports: “Rasulullah Sallallahu ‘Alayhi Wasallam passed away at the age of sixty three years.

Commentary
This narration is also to strengthen the previous narrations. It is confirmed from many narrations that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam attained the age of sixty three years. Therefore the narration that are contrary to these are not correct, or are not correct in their apparent form.

(365) Hadith Number 4.
Ibn ‘Abbaas Radiyallahu ‘Anhu narrates: “Rasulullah Sallallahu ‘Alayhi Wasallam passed away at the age of sixty five years”.

Commentary
This narration is contrary to the previous narration. It shall be briefly discussed at the end of the chapter, and a reference to it has already been made at the beginning of the chapter.

(366) Hadith Number 5.
Daghfal bin Hanzalah Sadusi Radiyallahu ‘Anhu narrates: “Rasulullah Sallallahu ‘Alayhi Wasallam passed away at the age of sixty five years”.

Commentary
After mentioning this hadith, Imaam Tirmidhi says that Daghfal Radiyallahu ‘Anhu was present in the time of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam, and was of an old age. It is not proven that he had met Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. It points he had heard this narration from another person.

(367) Hadith Number 6.
Anas Radiyallahu ‘Anhu reports: ”Rasulullah Sallallahu ‘Alayhi Wasallam was not of a tall height nor was he short. (According to colour) he was not very white, nor very wheat coloured (dark). His mubaarak hair was not very curly nor very straight (but was slightly curled). He was blessed with prophethood at the age of forty, after that he lived for ten years in Makkah Mukarramah, and ten years in Madinah Munawwarah. At the age of sixty years Rasulullah Sallallahu ‘Alayhi Wasallam passed away. At that time he did not have more than twenty white hair in his mubaarak head and beard”.

Commentary
This hadith of Sayyidina Anas Radiyallahu ‘Anhu has been mentioned at the biginning of the kitaab. In its commentary the three narrations have also been mentioned, and the explanations of the three different narrations have also been given. The ‘ulama are unanimous in that the narrations where in the age of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam is narrated as sixty three years are the most correct. The other hadith can be referred to this, or it may be possible that the later narrators may have slipped up. Therefore in this hadith Sayyidina Anas Radiyallahu ‘Anhu it could be explained that many a times, at the time of counting, only the units are mentioned, and the fractions omitted. Sayyidina ‘Urwah bin Zubayr Radiyallhu ‘Anhu, the nephew of Sayyidiyina ‘Aayesha Radiyallahu ‘Anha has stated that the narration of Sayyidina Ibn ‘Ababas Radiyallahu ‘Anhu where the age is mentioned as sixty five years is incorrect. Mulla Ali Qaari has explained this in detail.

Hadith 20::Translation of Sahih Bukhari, Book 20: Shortening the Prayers (At-Taqseer)

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Volume 2, Book 20, Number 186:

Narrated Ibn Abbas :

The Prophet once stayed for nineteen days and prayed shortened prayers. So when we travel led (and stayed) for nineteen days, we used to shorten the prayer but if we travelled (and stayed) for a longer period we used to offer the full prayer.

Volume 2, Book 20, Number 187:
Narrated Yahya bin Ishaq:

I heard Anas saying, “We travelled with the Prophet from Medina to Mecca and offered two Rakat (for every prayer) till we returned to Medina.” I said, “Did you stay for a while in Mecca?” He replied, “We stayed in Mecca for ten days.”

Volume 2, Book 20, Number 188:
Narrated ‘Abdullah bin ‘Umar:

I offered the prayer with the Prophet, Abu Bakr and ‘Umar at Mina and it was of two Rakat. ‘Uthman in the early days of his caliphate did the same, but later on he started praying the full prayer.

Volume 2, Book 20, Number 189:
Narrated Haritha bin Wahab:

The Prophet I led us in the prayer at Mina during the peace period by offering two Rakat.

Volume 2, Book 20, Number 190:
Narrated ‘Abdur Rahman bin Yazid:

We offered a four Rakat prayer at Mina behind Ibn ‘Affan . ‘Abdullah bin Masud was informed about it. He said sadly, “Truly to Allah we belong and truly to Him we shall return.” And added, “I prayed two Rakat with Allah’s Apostle at Mina and similarly with Abu Bakr and with ‘Umar (during their caliphates).” He further said, “May I be lucky enough to have two of the four Rakat accepted (by Allah).”

Volume 2, Book 20, Number 191:
Narrated Ibn Abbas:

The Prophet and his companions reached Mecca in the morning of the 4th Dhul-Hijja reciting Talbiya (O Allah! We are obedient to your orders, we respond 4 to your call) . . . intending to perform Hajj. The Prophet ordered his companions to assume the lhram for Umra instead of Hajj, excepting those who had Hadi (sacrifice) with them.

Volume 2, Book 20, Number 192:
Narrated Ibn ‘Umar:

The Prophet said, “A woman should not travel for more than three days except with a Dhi-Mahram (i.e. a male with whom she cannot marry at all, e.g. her brother, father, grandfather, etc.) or her own husband.)”

Volume 2, Book 20, Number 193:
Narrated Ibn’Umar:

The Prophet said, “A woman should not travel for more than three days except with a Dhi-Mahram.”

Volume 2, Book 20, Number 194:
Narrated Abu Huraira:

The Prophet (p.b.u.h) said, “It is not permissible for a woman who believes in Allah and the Last Day to travel for one day and night except with a Mahram.”

Volume 2, Book 20, Number 195:
Narrated Anas bin Malik :

offered four Rakat of Zuhr prayer with the Prophet (p.b.u.h) at Medina and two Rakat at Dhul-Hulaifa. (i.e. shortened the ‘Asr prayer).

Volume 2, Book 20, Number 196:
Narrated ‘Aisha:

“When the prayers were first enjoined they were of two Rakat each. Later the prayer in a journey was kept as it was but the prayers for non-travellers were completed.” Az-Zuhri said, “I asked ‘Urwa what made Aisha pray the full prayers (in journey).” He replied, “She did the same as ‘Uthman did.”

Volume 2, Book 20, Number 197:
Narrated ‘Abdullah bin ‘Umar:

“I saw Allah’s Apostle delaying the Maghrib prayer till he offered it along with the ‘Isha’ prayer whenever he was in a hurry during the journey.” Salim narrated, “Ibn ‘Umar used to do the same whenever he was in a hurry during the journey.” And Salim added, “Ibn ‘Umar used to pray the Maghrib and ‘Isha’ prayers together in Al-Muzdalifa.” Salim said, “Ibn ‘Umar delayed the Maghrib prayer because at that time he heard the news of the death of his wife Safiya bint Abi ‘Ubaid. I said to him, ‘The prayer (is due).’ He said, ‘Go on.’ Again I said, ‘The prayer (is due).’ He said, ‘Go on,’ till we covered two or three miles. Then he got down, prayed and said, ‘I saw the Prophet praying in this way, whenever he was in a hurry during the journey.’ ‘Abdullah (bin ‘Umar) added, “Whenever the Prophet was in a hurry, he used to delay the Maghrib prayer and then offer three Rakat (of the Maghrib) and perform Taslim, and after waiting for a short while, Iqama used to be pronounced for the ‘Isha’ prayer when he would offer two Rakat and perform Taslim. He would never offer any optional prayer till the middle of the night (when he used to pray the Tahajjud).”

Volume 2, Book 20, Number 198:
Narrated ‘Abdullah bin ‘Amir from his father who said:

I saw the Prophet (p.b.u.h) offering the prayer on his mount (Rahila) whatever direction it took.

Volume 2, Book 20, Number 199:
Narrated Jabir bin ‘Abdullah,

The Prophet used to offer the Nawafil, while riding, facing a direction other than that of the Qibla.

Volume 2, Book 20, Number 200:
Narrated Nafi:

Ibn ‘Umar (while on a journey) used to offer the prayer and the Witr on his mount (Rahila). He said that the Prophet used to do so.

Volume 2, Book 20, Number 201:
Narrated ‘Abdullah bin Dinar:

On traveling, ‘Abdullah bin ‘Umar used to offer the prayer on his Mount by signs whatever direction it took. ‘Abdullah said that the Prophet used to do so.

Volume 2, Book 20, Number 202:
Narrated ‘Amir bin Rabi’a,

I saw the Prophet on his Mount praying Nawafil by nodding his head, whatever direction he faced, but Allah’s Apostle never did the same in offering the compulsory prayers. Narrated Salim: At night’Abdullah bin ‘Umar used to offer the prayer on the back of his animal during the journey and never cared about the direction he faced. Ibn ‘Umar said, “Allah’s Apostle used to offer the optional prayer on the back of his Mount facing any direction and also used to pray the Witr on it but never offered the compulsory prayer on it.”

Volume 2, Book 20, Number 203:
Narrated Jabir bin ‘Abdullah

The Prophet used to pray (the Nawafil) on his Mount facing east and whenever he wanted to offer the compulsory prayer, he used to dismount and face the Qibla.

Volume 2, Book 20, Number 204:
Narrated Anas bin Sirin:

We went to receive Anas bin Malik when he returned from Sham and met him at a place called ‘Ain-at-Tamr. I saw him praying riding the donkey, with his face to this direction, i.e. to the left of the Qibla. I said to him, “I have seen you offering the prayer in a direction other than that of the Qibla.” He replied, “If I had not seen Allah’s Apostle doing it, I would not have done it.”

Volume 2, Book 20, Number 205:
Narrated Hafs bin ‘Asim:

Ibn ‘Umar went on a journey and said, “I accompanied the Prophet and he did not offer optional prayers during the journey, and Allah says: ‘Verily! In Allah’s Apostle you have a good example to follow.’ ” (33.21)

Volume 2, Book 20, Number 206:
Narrated Ibn ‘Umar :

I accompanied Allah’s Apostle and he never offered more than two Rakat during the journey. Abu Bakr, ‘Umar and ‘Uthman used to do the same.

Volume 2, Book 20, Number 207:
Narrated Ibn Abu Laila:

Only Um Hani told us that she had seen the Prophet (p.b.u.h) offering the Duha (forenoon prayer). She said, “On the day of the conquest of Mecca, the Prophet took a bath in my house and offered eight Rakat. I never saw him praying such a light prayer but he performed perfect prostration and bowing. Narrated ‘Abdullah bin amir that his father had told him that he had seen the Prophet (p.b.u.h) praying Nawafil at night on the back of his Mount on a journey, facing whatever direction it took.

Volume 2, Book 20, Number 208:
Narrated Salim bin Abdullah:

Ibn ‘Umar said, “Allah’s Apostle used to pray the Nawafil on the back of his Mount (carriage) by signs facing any direction.” Ibn ‘Umar used to do the same.

Volume 2, Book 20, Number 209:
Narrated Salim’s father:

The Prophet used to offer the Maghrib and Isha’ prayers together whenever he was in a hurry on a journey.

Narrated Ibn Abbas: Allah’s Apostle used to offer the Zuhr and ‘Asr prayers together on journeys, and also used to offer the Maghrib and ‘Isha’ prayers together.

Narrated Anas bin Malik: The Prophet used to offer the Maghrib and the ‘Isha’ prayers together on journeys.

Volume 2, Book 20, Number 210:
Narrated Az-Zuhri:

Salim told me, “‘Abdullah bin ‘Umar said, ‘I saw Allah’s Apostle delaying the Maghrib prayer till he offered it along with the Isha prayer whenever he was in a hurry during the journey.’ ” Salim said, “Abdullah bin Umar used to do the same whenever he was in a hurry during the journey. After making the call for Iqama, for the Maghrib prayer he used to offer three Rakat and then perform Tasllm. After waiting for a short while, he would pronounce the Iqama for the ‘Isha’ prayer and offer two Rakat and perform Taslim. He never prayed any Nawafil in between the two prayers or after the ‘Isha’ prayers till he got up in the middle of the night (for Tahajjud prayer).”

Volume 2, Book 20, Number 211:
Narrated Anas:

Allah’s Apostle used to offer these two prayers together on journeys i.e. the Maghrib and the ‘Isha’.

Volume 2, Book 20, Number 212:
Narrated Anas bin Malik:

Whenever the Prophet started a journey before noon, he used to delay the Zuhr prayer till the time of ‘Asr and then offer them together; and if the sun declined (at noon) he used to offer the Zuhr prayer and then ride (for the journey).

Volume 2, Book 20, Number 213:
Narrated Anas bin Malik:

Whenever the Prophet started the journey before noon, he used to delay the Zuhr prayer till the time for the ‘Asr prayer and then he would dismount and pray them together; and whenever the sun declined before he started the journey he used to offer the Zuhr prayer and then ride (for the journey).

Volume 2, Book 20, Number 214:
Narrated ‘Aisha:

Allah’s Apostle prayed in his house while sitting during his illness and the people prayed behind him standing and he pointed to them to sit down. When he had finished the prayer, he said, “The Imam is to be followed and so when he bows you should bow; and when he lifts his head you should also do the same.”

Volume 2, Book 20, Number 215:
Narrated Anas bin Malik:

Allah’s Apostle (p.b.u.h) fell down from a horse and his right side was either injured or scratched, so we went to inquire about his health. The time for the prayer became due and he offered the prayer while sitting and we prayed while standing. He said, “The Imam is to be followed; so if he says Takbir, you should also say Takbir, and if he bows you should also bow; and when he lifts his head you should also do the same and if he says: Sami’a-l-lahu Liman Hamidah (Allah hears whoever sends his praises to Him) you should say: Rabbana walakal-Hamd (O our Lord! All the praises are for You.”) (See Hadith No. 656 Vol. 1).

Volume 2, Book 20, Number 216:
Narrated ‘Imran bin Husain:

(who had piles) I asked Allah’s Apostle about the praying of a man while sitting. He said, “If he prays while standing it is better and he who prays while sitting gets half the reward of that who prays standing; and whoever prays while Lying gets half the reward of that who prays while sitting.”

Volume 2, Book 20, Number 217:
Narrated’Abdullah bin Buraida:

‘Imran bin Husain had piles. Once Abu Ma mar narrated from ‘Imran bin Husain had said, “I asked the Prophet (p.b.u.h) about the prayer of a person while sitting. He said, ‘It is better for one to pray standing; and whoever prays sitting gets half the reward of that who prays while standing; and whoever prays while Lying gets half the reward of that who prays while sitting.’ ”

Volume 2, Book 20, Number 218:
Narrated ‘Imran bin Husain:

had piles, so I asked the Prophet about the prayer. He said, “Pray while standing and if you can’t, pray while sitting and if you cannot do even that, then pray Lying on your side.”

Volume 2, Book 20, Number 219:
Narrated Aisha:

(the mother of the faithful believers) I never saw Allah’s Apostle offering the night prayer while sitting except in his old age and then he used to recite while sitting and whenever he wanted to bow he would get up and recite thirty or forty verses (while standing) and then bow.

Volume 2, Book 20, Number 220:
Narrated ‘Aisha:

(the mother of the faithful believers) Allah’s Apostle (in his last days) used to pray sitting. He would recite while sitting, and when thirty or forty verses remained from the recitation he would get up and recite them while standing and then he would bow and prostrate. He used to do the same in the second Raka. After finishing the Prayer he used to look at me and if I was awake he would talk to me and if I was asleep, he would lie down.

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