Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) fell from a horse, so his right side was injured. We came to visit him for his care, and when the time for prayer came, he (peace and blessings be upon him) led us in prayer while sitting.

Lady Aisha (may Allah be pleased with her) narrates that I saw the Messenger of Allah (peace be upon him) praying while sitting cross-legged.

Sayyiduna Imran bin Husain (may Allah be pleased with him) narrates that I had hemorrhoids, so I asked the Prophet (peace and blessings of Allah be upon him) about how to perform the prayer. He (peace be upon him) said: "Pray standing; if you are not able to stand, then pray sitting; and if you are not able to sit, then pray lying on your side." In the narration of Muhammad bin Isa, the word "bawasir" (hemorrhoids) is used instead of "nasoor" (fistula)—(the meaning is the same).

Allah Almighty says, «‏‏‏‏فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا» ‏‏‏‏ "In times of fear, pray while walking on foot or riding."

It is narrated from Sayyiduna Ibn Umar (may Allah be pleased with them both) that when he was asked about the prayer of fear (Salat al-Khawf), he said: The imam and a group of people will stand, and the imam will lead them in one rak'ah, while the other group who have not prayed will stand between the imam and the enemy. Then, when the group with the imam has prayed one rak'ah with him, without saying salam, they will move to the place of those who have not prayed, and those who have not prayed will come forward and perform one rak'ah with the imam. Then the imam will say salam, and he will have completed two rak'ahs, then both groups will each complete their remaining one rak'ah (and say salam). If the fear is even more severe than this, then they should pray while walking, standing, or riding, facing the qiblah or not facing the qiblah. Nafi' says: I think that Sayyiduna Ibn Umar (may Allah be pleased with him) narrated this (method and form of prayer) from the Messenger of Allah (peace and blessings be upon him) himself.

Imam Sahib narrates from his teacher, Muhammad bin Yahya, with his chain of transmission that Nafi' said: Indeed, Sayyiduna Ibn Umar (may Allah be pleased with them both) narrates this manner and form exactly from the Messenger of Allah (peace and blessings be upon him).

Sayyiduna Abdullah bin Unais (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings of Allah be upon him) sent me to Khalid bin Sufyan bin Nubaiah al-Hudhali. The Prophet (peace be upon him) had received information that he was gathering an army against him, and he was present between the valley of ‘Urnah and ‘Arafat. The Prophet (peace be upon him) ordered me,“Go and kill him.”He says, I asked,“O Messenger of Allah (peace be upon him), give me some sign by which I may recognize him?”The Prophet (peace be upon him) said,“When you see him, a shiver will come over you. Even if I do not give you any other sign, it will not harm you.”(Meaning, this sign alone is sufficient.) He says, he was a tall man with long hair. He says, I set out until when I reached near him, the time for ‘Asr prayer had come. He says, I thought, I fear that something may happen between me and him that would cause me to delay my prayer. So I performed my prayer with gestures while walking. Then I reached him. By Allah, as soon as I saw him, a shiver came over me, and he was walking with his women, so I began to walk alongside him. He asked,“Who are you?”I said,“I am an Arab man. I have heard that you are gathering an army against that man (Muhammad, peace be upon him), so I have come to you regarding this matter.”He said,“Indeed, I am engaged in this work.”He says, I said in my heart,“Soon you will find out.”He says, I walked with him for a while, until when I found the opportunity, I struck him with my sword and finished him off, and he became cold (i.e., dead). Then I returned to Madinah and presented myself to the Messenger of Allah (peace be upon him) and narrated the whole incident to him. The Prophet (peace be upon him) gave me a staff. I took that staff and left the Prophet (peace be upon him), and my friends and companions asked me,“What is this that the Messenger of Allah (peace be upon him) has given you?”He says, I replied,“It is a staff (stick).”They said,“What will you do with it? Why did you not ask the Messenger of Allah (peace be upon him) why he gave it to you and what you should do with it? Go and ask him.”He says, I went back to the Messenger of Allah (peace be upon him) and asked,“O Messenger of Allah, why did you give me this staff?”The Prophet (peace be upon him) said,“This will be a sign between you and me on the Day of Resurrection, and on that day very few people will have a staff.”He says, he hung that staff with his sword, and he never parted from it. He kept it with him all his life, and when his death approached, he instructed us to bury it with him. His son said,“By Allah, I myself placed it with him in his shroud.”

Imam Sahib wrote this hadith from the original manuscript of his teacher Ahmad bin Al-Azhar and explained it in detail with his own chain of narration. Imam Abu Bakr (may Allah have mercy on him) says that I have mentioned the chapters on the characteristics of fear at the end of the "Book of Prayer".

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates from the Noble Prophet (peace and blessings be upon him) that he (peace be upon him) said: Whoever catches two rak‘ahs of ‘Asr prayer before the sun sets, or catches one rak‘ah before the sun rises, then he has caught the prayer — (therefore, he should complete the rest of the prayer).

He claimed that he went out from the time of prayer to a time other than the time of prayer, thus separating what the Prophet, peace and blessings be upon him, had joined together, and opposing the chosen Prophet, peace and blessings be upon him, out of his ignorance. And the chosen Prophet, who informed that whoever catches a rak‘ah before sunrise has caught the prayer, knew that he goes out from the time of prayer to a time other than the time of prayer, yet he considered him to have caught the prayer, just as one who catches a rak‘ah or two of ‘Asr before sunset, even if he goes out from one time to the time of another prayer.