وَقَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوٰةَ فَلْتَقُمْ طَائِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِن وَرَابِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُوْنَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُوْنَ عَلَيْكُم مَّيْلَةً وَاحِدَةً (النساء: ۱۰۲ ، وَقَوْلِهِ: ﴿فَإِنْ خِفْتُمْ ۱ فَرِجَالًا أَوْ رُكْبَانًا ) (البقرة: ۲۳۹)
۱ قوله: فرجالا : استدل الشافعية بـ «رجالا على صحة صلاة الخائف ماشيا، فلما صح يفترض عنده وقت المسايفة أيضا. وأجاب علماؤنا أنه جمع راجل بمعنى الكائن على رجليه، ولو واقفا؛ فإنه مشترك معنوي بين الماشي والواقف. ولما كان المشي عملا كثيرًا ولم يدل نص على تجويزه كان مفسدًا للصلاة؛ للإطلاق. ولما لم يصح ماشيا تؤخر وقت الجز و المسايفة، كما أخر يوم الأحزاب، وقد نزلت صلاة الخوف قبل ذلك في ذات الرقاع»، كما نقله في روحالمعاني عن أبي إسحاق وغيره أهل السير. قاله في بيان القرآن».
And the saying of Allah, the Almighty:
“When you are among them and establish the prayer for them, let a group of them stand with you and take their weapons. Then, when they have prostrated, let them be in the rear, and let another group who has not yet prayed come forward and pray with you, taking their precautions and weapons. Those who disbelieve wish that you would neglect your weapons and baggage so that they could launch a single attack against you.” (Al-Nisa: 102)
And His saying:
“But if you are in fear,1 then [pray] while walking 1 or riding.” (Al-Baqara: 239)
1 The saying “then [pray] while walking” – The Shafi‘i scholars used “walking” as evidence for the validity of a fearful person praying while moving. Thus, in their view, if it is valid, then it is obligatory at the time of combat as well. However, our scholars responded that the term refers to someone on his feet, whether standing or walking, as it is a general concept that includes both. Since walking is a significant action and no specific text permits it in prayer, it invalidates the prayer due to its unrestricted nature. As it is not valid while walking, the prayer is delayed in times of intense fighting, just as it was postponed on the Day of the Battle of the Trench. The Prayer of Fear was revealed earlier in the expedition of Dhat al-Riqa‘, as narrated in Ruh al-Ma‘ani from Abu Ishaq and other historians. This was stated in Bayan al-Qur’an.
وَعَنْ سَالِمِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ عَنْ أَبِيهِ (رضي الله عنه) قَالَ: غَزَوْتُ مَعَ رَسُوْلِ اللهِ ﷺ قِبَلَ نَجْدٍ، فَوَازَيْنَا الْعَدُوْ، فَصَافَفْنَا لَهُمْ، فَقَامَ رَسُوْلُ اللهِ ﷺ بِمَنْ مَعَهُ وَسَجَدَ سَجْدَتَيْنِ ثُمَّ انْصَرَفُوْا مَكَانَ الطَّائِفَةِ الَّتِي لَمْ تُصَلِّ ، فَجَاؤُا فَرَكَعَ رَسُوْلُ اللهِ ﷺ بِهِمْ رَكْعَةً وَسَجَدَ سَجْدَتَيْنِ، ثُمَّ سَلَّمَ، فَقَامَ كُلُّ وَاحِدٍ مِنْهُمْ، فَرَكَعَ لِنَفْسِهِ رَكْعَةً وَسَجَدَ سَجْدَتَيْنِ، وَرَوَى نَافِعُ نَحْوَهُ، وَزَادَ: فَإِنْ كَانَ خَوْفٌ هُوَ أَشَدُّ مِنْ ذَلِكَ صَلُّوْا رِجَالًا قِيَامًا عَلَى أَقْدَامِهِمْ أَوْ رُكْبَانًا مُسْتَقْبِلِي الْقِبْلَةِ أَوْ غَيْرَ مُسْتَقْبِلِيْهَا. قَالَ نَافِعُ: لَا أَرَى ابْنَ عُمَرَ ذَكَرَ ذَلِكَ إِلَّا عَنْ رَسُوْلِ اللهِ . رَوَاهُ الْبُخَارِيُّ.
وَفِي رِوَايَةٍ لَهُ: فَلْيُصَلُّوْا قِيَامًا وَرُكْبَانًا وَفِي رِوَايَةٍ لِمُسْلِمٍ: فَصَلَّ رَاكِبًا أَوْ قَائِمًا تُؤْمِيُّ إِيْمَاءً.
Salim ibn ‘Abdullah ibn ‘Umar reported from his father: I participated in a battle with the Messenger of Allah (ﷺ) towards Najd. We encountered the enemy and lined up against them. The Messenger of Allah (ﷺ) prayed with those who were with him, performing two prostrations. Then they withdrew, taking the place of the group that had not yet prayed. The new group came forward, and the Messenger of Allah (ﷺ) prayed one rak‘ah with them and performed two prostrations. Then, after he concluded with salam, each one of them stood up and completed a rak‘ah and two prostrations on their own.
Nafi‘ reported a similar narration and added: “If the fear is greater than that, they should pray while standing on their feet or while riding, facing the qiblah or not.”
Nafi‘ said: “I do not think Ibn ‘Umar mentioned this except from the Messenger of Allah (ﷺ).” [Narrated by Bukhari]
In another narration of Bukhari: “Then they should pray while standing or riding.”
In a narration of Muslim: “He prayed while riding or standing, indicating the movements with gestures.”
Notes / الحواشي
1 The saying “then [pray] while walking” – The Shafi‘i scholars used “walking” as evidence for the validity of a fearful person praying while moving. Thus, in their view, if it is valid, then it is obligatory at the time of combat as well. However, our scholars responded that the term refers to someone on his feet, whether standing or walking, as it is a general concept that includes both. Since walking is a significant action and no specific text permits it in prayer, it invalidates the prayer due to its unrestricted nature. As it is not valid while walking, the prayer is delayed in times of intense fighting, just as it was postponed on the Day of the Battle of the Trench. The Prayer of Fear was revealed earlier in the expedition of Dhat al-Riqa‘, as narrated in Ruh al-Ma‘ani from Abu Ishaq and other historians. This was stated in Bayan al-Qur’an.
۳ قوله: فصل لربك وانحر: والمراد به صلاة عيد النحر، فتجب بالأمر. قاله في عمدة القاري».
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ (رضي الله عنه) قَالَ: صَلَّى رَسُولِ اللهِ ﷺ صَلَاةَ الْخَوْفِ، فَقَامُوا صَفًّا خَلْفَ رَسُوْلِ اللهِ ﷺ وَصَفَ مُسْتَقْبِلَ الْعَدُوْ، فَصَلَّى بِهِمْ رَسُوْلُ اللهِ ﷺ رَكْعَةً، ثُمَّ جَاءَ الْآخَرُوْنَ فَقَامُوْا مَقَامَهُمْ، وَاسْتَقْبَلَ هَؤُلَاءِ الْعَدُوْ، فَصَلَّى بِهِمُ النَّبِيُّ ﷺ رَكْعَةً، ثُمَّ سَلَّمَ فَقَامَ هَؤُلَاءِ۱، فَصَلُّوْا لِأَنْفُسِهِمْ رَكْعَةً، ثُمَّ سَلَّمُوا، ثُمَّ ذَهَبُوا فَقَامُوْا مَقَامَ أُوْلَئِكَ مُسْتَقْبِلِي الْعَدُوْ، وَرَجَعَ أُوْلَئِكَ إِلَى مَقَامِهِمْ فَصَلُّوْا لِأَنْفُسِهِمْ رَكْعَةً، ثُمَّ سَلَّمُوا. رَوَاهُ أَبُوْ دَاوُدَ وَالْبَيْهَقِيُّ.
وَفِيهِ أَبُو عُبَيْدَةَ أَخْرَجَ لَهُ الْبُخَارِيُّ مُحْتَجًا بِهِ فِي غَيْرِ مَوْضِعٍ، وَرَوَى لَهُ مُسْلِمٌ. وَقَالَ أَبُو دَاوُدَ: كَانَ أَبُو عُبَيْدَةَ يَوْمَ مَاتَ أَبُوهُ ابْنَ سَبْعِ سِنِينَ مُمَيِّزًا، وَابْنُ سَبْعِ سِنِينَ يَحْتَمِلُ السَّمَاعَ وَالْحِفْظ، وَلِهَذَا يُؤْمَرُ الصَّبِيُّ ابْنُ سَبْعِ سِنِينَ بِالصَّلَاةِ تَخَلَّقًا وَتَأَدُّبًا، وَفِي إِسْنَادِهِ خُصَيْفٌ أَيْضًا، وَثَقَهُ أَبُوْ زُرْعَةَ وَالْعَجَلِي وَابْنُ مَعِينٍ وَابْنُ سَعْدٍ، وَقَالَ النَّسَائِيُّ: صَالِحٌ.
Abdullah ibn Mas’ud (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) led the prayer of fear. The people stood in two rows behind him, with one row facing the enemy. The Messenger of Allah (ﷺ) led them in one rak’ah. Then the other group came and took their place, facing the enemy. The Prophet (ﷺ) led them in one rak’ah, then he said the tasleem (concluding salutation). The first group stood up and performed one rak’ah individually, 1 then they said the tasleem. They then went and took the place of the second group, facing the enemy, while the second group returned to their original position and performed one rak’ah individually, then they said the tasleem." [Narrated by Abu Dawud and Al-Bayhaqi]
In this chain is Abu Ubaydah, whom Bukhari cited as evidence in other places, and Muslim also narrated from him. Abu Dawud said: "Abu Ubaydah was seven years old when his father died, and he was discerning. A seven-year-old child is capable of hearing and memorizing, which is why a child of seven is commanded to pray as a means of training and discipline."
In the chain is also Khushaif, who was declared trustworthy by Abu Zur’ah, Al-‘Ijli, Ibn Ma’in, and Ibn Sa’d. Al-Nasa’i said: "He is reliable."
In Al-Muhit:
"If the second group, when the Imam says the tasleem, completes two rak’ahs in their place and then departs, it is permissible. However, the preferred method is what we have mentioned."
I say: The first opinion is supported by the fact that Allah, in the verse, limited it to what was mentioned earlier, as well as the hadith of Abdullah ibn Abbas that will follow. The first group comes forward and completes its prayer without recitation, as it is following the Imam. They then move toward the enemy. The second group comes forward and completes its prayer with recitation, as it is catching up, and those catching up are considered like individual worshippers.
Notes / الحواشي
1 The statement: "They stood up and performed one rak’ah individually, etc." is explained in Sharh al-Nuqayah: "When the fear of the enemy intensifies, the Imam divides the people into two groups, one facing the enemy. He leads the other group in one rak’ah for prayers consisting of two rak’ahs (like Fajr or shortened prayers) and two rak’ahs for other prayers. The group that prayed with him then moves toward the enemy, and the group that was facing the enemy comes forward. The Imam leads them in the remaining rak’ahs: one rak’ah for Fajr and Maghrib, and two rak’ahs for other prayers. The Imam says the tasleem alone, and the group moves toward the enemy."
۱ قوله: فقام هؤلاء فصلوا لأنفسهم ركعة إلخ وقال في شرح النقاية»: إذا اشتد خوف العدو جعل الإمام أمة نحو العدو، وصلى بأخرى ركعة في الثنائي، سواء كان فجرًا أو قصرًا، وركعتين في غيره أي غير الثنائي، ومشت هذه التي صلت إليه، أي إلى وجه العدو، وجاءت تلك أي التي كانت نحو العدو، وصلى بهم ما بقي، وهو ركعة في الثنائي والمغرب، وركعتان في غيره. وسلم الإمام وحده، ومشت إلى العدو. وفي المحيط»: ولو كانت الطائفة الثانية حين سلم الإمام قضوا ركعتين في مكانهم، ثم انصرفوا جاز، والأفضل ما ذكرنا قلت: ويؤيد الأول اقتصاره سبحانه في الآية على ما تقدم وحديث عبد الله بن عباس الآتي، وجاءت الأخرى وهي الأولى، وأتمت بلا قراءة؛ لأنها لاحقة، واللاحق في حكم المقتدي. ومشت إلى وجه العدو، ثم جاءت الأخرى وهي الثانية، وأتمت أي بقراءة؛ لأنها مسبوقة، والمسبوق في حكم المنفرد.
وَعَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: إِذَا صَلَّى الْإِمَامُ بِأَصْحَابِهِ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَ الْإِمَامِ وَطَائِفَةٌ بِإِزَاءِ الْعَدُوْ، فَيُصَلِّي الْإِمَامُ بِالطَّائِفَةِ الَّذِينَ مَعَهُ رَكْعَةً، ثُمَّ تَنْصَرِفُ الطَّائِفَةُ الَّذِينَ صَلُّوا مَعَ الْإِمَامِ مِنْ غَيْرِ أَنْ يَتَكَلَّمُوا حَتَّى يَقُوْمُوْا فِي مَقَامِ أَصْحَابِهِمْ، وَتَأْتِي الطَّائِفَةُ الْأُخْرَى، فَيُصَلُّوْنَ مَعَ الْإِمَامِ الرَّكْعَة الْأُخْرَى، ثُمَّ يَنْصَرِفُوْنَ مِنْ غَيْرِ أَنْ يَتَكَلَّمُوا حَتَّى يَقُوْمُوا فِي مَقَامِ أَصْحَابِهِمْ، وَتَأْتِي۱ الطَّائِفَةُ الْأَوْلَى حَتَّى يُصَلُّوْا رَكْعَةً وُحْدَانًا، ثُمَّ يَنْصَرِفُوْنَ فَيَقُوْمُوْنَ مَقَامَ أَصْحَابِهِمْ، وَتَأْتِي الطَّائِفَةُ الْأُخْرَى حَتَّى يَقْضُوا الرَّكْعَةَ الَّتِي بَقِيَتْ عَلَيْهِمْ وُحْدَانًا. رَوَاهُ مُحَمَّدٌ فِي كِتَابِ الْآثَارِ» عَنْ إِمَامِنَا أَبِي حَنِيفَةَ.
Abdullah ibn Abbas (may Allah be pleased with him) narrated: "When the Imam leads his companions in prayer, one group should stand with the Imam, and another group should face the enemy. The Imam leads the group with him in one rak’ah. Then the group that prayed with the Imam departs without speaking until they take the place of their companions. The other group comes forward, and the Imam leads them in the second rak’ah. They then depart without speaking until they take the place of their companions. The first group returns 1 and performs one rak’ah individually. They then depart and take the place of their companions, and the other group comes forward to complete the remaining rak’ah individually." [Narrated by Muhammad in Kitab al-Athar from our Imam Abu Hanifah]
Notes / الحواشي
1 The statement: "The first group returns, etc." This addition is recommended (mustahabb) according to the Hanafis. The original method is what is narrated in the hadiths of Ibn Umar and Ibn Mas’ud. This is mentioned in Jami’ al-Athar.
۱ قوله: تأتي الطائفة الأولى إلخ وهذه الزيادة مندوبة عند الحنفية، وأصل الكيفية هو المروي في حديث ابن عمر و ابن مسعود. قاله في جامع الآثار».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ نَزَلَ بَيْنَ ضَجْنَانِ وَعُسْفَانِ، فَقَالَ الْمُشْرِكُونَ: لِهَؤُلَاءِ صَلَاةٌ هِيَ أَحَبُّ إِلَيْهِمْ مِنَ آبَائِهُمْ وَأَبْنَائِهِمْ، وَهِيَ الْعَصْرُ، فَأَجْمِعُوْا أَمْرَكُمْ فَتَمِيلُوا عَلَيْهِمْ مَيْلَةً وَاحِدَةً، وَأَنَّ جِبْرَئِيلَ أَتَى النَّبِيِّ ، فَأَمَرَهُ أَنْ يَقْسِمَ أَصْحَابَهُ شَطْرَيْنِ فَيُصَلِّي بِهِمْ، وَتَقُوْمُ طَائِفَةٌ أُخْرَى وَرَاءَهُمْ وَلْيَأْخُذُوْا حِذْرَهُمْ وَأَسْلِحَتَهُمْ، فَتَكُوْنُ لَهُمْ رَكْعَةً وَلِرَسُولِ اللهِ ﷺ رَكْعَتَانِ. رَوَاهُ التَّرْمِذِيُّ وَالنَّسَائِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) camped between Dhajnan and Usfan. The polytheists said, 'These people have a prayer that is dearer to them than their fathers and children, and it is the ‘Asr prayer. So gather your forces and attack them in one swift move.' Then Jibreel (Gabriel) came to the Prophet (ﷺ) and instructed him to divide his companions into two groups. He should lead one group in prayer while the other group stands behind them, taking precautions and holding their weapons. The group with the Prophet (ﷺ) would pray one rak’ah, and the Prophet (ﷺ) would pray two rak’ahs." [Narrated by Tirmidhi and Nasa’i]
Notes / الحواشي
2 The statement: "And proclaim the greatness of Allah..." refers to the Eid prayer, and the command indicates obligation. This is mentioned in ‘Umdat al-Qari.
3 The statement: "So pray to your Lord and sacrifice." refers to the Eid al-Adha prayer, and it is obligatory due to the command. This is mentioned in ‘Umdat al-Qari.
٢ قوله: ولتكبروا الله إلخ : المراد به صلاة العيد، والأمر للوجوب. كذا في «عمدة القاري».