I add: the same ruling is affirmed by the Hanafis and by some Shafiʿis, as stated in the two works titled Fath al-Bari and Fath al-Qadir. Yet, within the Shafiʿi school the first view remains the sound one, according to al-Majmuʿ, and its proponents cite the marfuʿ hadith of ʿAli: “The sick person prays standing if he can; if he cannot, he prays sitting. If he is unable to prostrate, he gestures, making his gesture for sujud lower than for rukuʿ. If he cannot pray sitting, he prays on his right side facing the qibla. If he cannot pray on his right side, he lies on his back with his feet toward the qibla.” Al-Daraqutni transmitted it (no. 179), and al-Bayhaqi (2/307–308) relayed it from him through the chain of Hasan ibn Husayn al-ʿUrani: “Husayn ibn Zayd narrated to us from Jaʿfar ibn Muhammad, from his father, from ʿAli ibn Husayn, from al-Husayn ibn ʿAli, from ʿAli ibn Abi Talib.” This isnad is weak, as al-Nawawi (4/316) notes; its flaw is Husayn ibn Zayd. Ibn Hajar states in al-Talkhis (3/293): “Ibn al-Madini declared him weak, and Hasan ibn Husayn al-ʿUrani is abandoned.” He further remarks in al-Diraya (p. 127): “Its chain is extremely feeble.” Accordingly, this hadith cannot be used as evidence; the binding proof is the hadith of ʿImran, which explicitly directs the sick person to pray on his side if he is unable to pray sitting—especially in the version reported by al-Nasaʾi.