26.2 SECTION: PRAYER DURING TIMES OF FEAR
The prayer during times of fear is authentically proven by the actions of the Prophet(pbuh) in many forms, all of which are permissible.
“Section”: Last but not least of the prayers with concession is, “The prayer during times of fear,” i.e., how prayer is performed during times of fear (salat al-khawf.)
“Fear”: This is the antonym of safe. One fears the enemy. Since prayer cannot be forgone in any situation, it is prayed to the best of one’s ability during times of fear. The obligation for men to perform the prayer in congregation cannot be forgotten also. Hence, one performs even salat al-khawf in congregation which underscores the obligation of prayer in congregation for men. If it is mandatory during times of fear, what more during times of peace and security?
However, some additional actions and movements are permissible when performing salat al-khawf. Moving to and from and back and forth are necessary in performing this prayer which are not allowed in the normal congregational prayer. The essential question then arises: Why do some people claim that congregational prayer is not wajib?
This is a big mistake. The foremost evidence of it being wajib is salat al-khawf. If congregational prayers were not wajib, then it would have been pardoned for salat al-khawf.
“The prayer during times of fear is authentically proven by the actions of the Prophet(pbuh) in many forms, all of which are permissible”: The author quotes Imam Ahmad here, who said, “The prayer during times of fear is authentically proven by the actions of the Prophet(pbuh) in many forms, all of which are permissible. However, I prefer the hadith narrated by Sahl.” (See al-Mughni (2/223) and al-Insaf (2/347).)
Salat al-khawf has been performed in six or seven different forms by the Prophet(pbuh). All these forms are authentic and permissible. The variation occurred due to the varying circumstances. The Prophet(pbuh) prayed in a particular form best suited to each situation. Such is the mercy of Allah upon the Muslims for He makes it easy for our Ummah to practice the din.
Fear is induced in three situations:
First: When facing the enemy but without close combat. Two armies, the Muslim army and the disbeliever’s army face each other but there is no battle between them.
Second: The two armies meet and engage in close combat. This is worse than the former situation.
Third: While fleeing from the enemy.
In the first situation where the armies face each other without doing battle, one of two scenarios must occur: (i) The enemy is in the direction of the qiblah. (ii) The enemy is not in the direction of the qiblah. This is termed by the jurists as the “second option.” That is, the enemy is in a direction other than the direction of qiblah.
In the first scenario, when the enemy is between the Muslims and the qiblah, the Muslim army form two rows in the prayer. The imam makes the takbiratul ihram for all of them. The rest of them follow the imam in standing for prayer while being observant of the enemy and making ruku whilst keeping watch for any enemy movements. In making sujud, the first row follows the imam whereas the second row remains standing watching over the enemy. When the imam and the first row have done two sujud and stand up for the second rakat, the second-row proceeds to make the two sujud after which they move forward to take over their place right behind the imam. The first-row steps backwards to take up position as the second row. The whole rakat is repeated as in the first, the imam and both rows make ruku’ and when the imam makes sujud, the first row follows him while the second row stands guard. As soon as they sit for the tashahud, the second row makes the two sujud and joins them for the tashahud. The two rows make taslim together after the imam.
If the enemy is not in the direction of the qiblah, then there are a few methods to perform salat al-khawf.
First: The Muslim army is divided into two groups. The imam prays the first rakat with one group. The other group stands guard by facing the enemy and does not partake in the prayer at this point. When the imam rises for the second rakat, he stays still while the first group completes the second rakat by themselves concluding the prayer with the taslim. They then depart to take up the second group’s position as guards, watching the enemy. This frees the second group to join in the prayer with the imam. They perform one rakat together. When the imam sits for the tashahud, he keeps still. The second group rises to perform their second rakat. Once they join the imam in the tashahud, he makes taslim and the second group makes the taslim along with him.
We note that the first group made takbiratul ihram with the imam and completed the first rakat with him and went on to complete the second rakat by themselves. The second group prayed the imam’s second rakat along with him and went on to perform their second rakat by themselves, concluding the prayer with the taslim together with the imam. There is a fair division of the prayer between the two groups in this method.
This method is described in the hadith dhat al-raqa’a which was narrated by Sahl (Reported by al-Bukhari (5/146) and Muslim (2/214) and the wording from Muslim is, “The Prophet(pbuh) prayed during times of danger and divided them (the people) behind him in two rows. He then led those who were near him in one rakat. Then he stood and remained standing until those who were in the second row offered one rakat. Thereafter they came forward and those who were in front of them (in the first row) stepped backward. The Prophet(pbuh) led them in one rakat of prayer. He sat down until those who were in the second row completed one rakat. He then uttered the salutation.”), which was preferred by Imam Ahmad which he considered to be in correlation with the words of Allah: {And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms.} (Al-Nisa: 102)
Second: The imam prays with the first group both the rakat and concludes the prayer by making the taslim. The imam then prays two more rakat with the second group, who were initially keeping guard and concludes with the taslim. Hence, the imam prays twice; the first prayer is obligatory for him while the second prayer is nafl. We can surmise from this method that a person with an intention to pray an obligatory prayer can be led by an imam who has an intention to pray a nafl prayer.
Third: The imam prays two rakat with the first group. They make taslim themselves and depart while the imam rises for the third rakat. The second group joins the imam for the third and fourth rakat and they conclude the prayer together with the taslim. Hence, the imam performs the prayer in its complete form of four rakat while the two groups prayed two rakat each in the shortened form.
The second situation which induces fear is when both armies battle in close combat with their weapons, all the while running back and forth. Given this chaotic situation, each has to pray individually when the prayer time approaches, performing it to his best ability.
The third situation which induces fear is when one is fleeing the enemy. A person may pray while riding his animal or while walking. They may do so facing the qiblah or elsewhere. Allah says: {And if you fear [an enemy, then pray] on foot or riding.} (Al-Baqarah: 239)
Prayer can be performed in this manner when fleeing from the enemy, floods, wild animals or when hunting down the enemy where he might lose track of the enemy if he were to stop to perform the prayer. Therefore, he prays while running after the enemy and he may face the qiblah or elsewhere when he does this. He gestures with his head to indicate ruku and sujud.
These are the methods of performing salat al-khawf for the three situations which induce fear. All of these methods are permissible and every method is suited for a different circumstance that a Muslim might have to face.
From the conditions for salat al-khawf. The battle must be a permissible one. If it is not permissible, then salat al-khawf cannot be performed during it.
Having said this, we must note that waging war against Muslims who disobey the Muslim leader and who are intent on rebelling or robbing and they renegade to fight against the Muslims is permissible. This battle is taken up as self-defense to fend off the evil actions of these people.
It is recommended that he arm himself while performing prayer so that he may protect himself. The weapon should not distract him nor weigh him down, for example, a sword or the like.
“It is recommended that he arm himself while performing prayer so that he may protect himself. The weapon should not distract him nor weigh him down”: Allah(swt) emphasizes this safety precaution in these words: {And let them take their precautions and their arms.} (Al-Nisa: 102)
“For example, a sword or the like”: He may carry a sword or a small rifle. That is, anything that will help a Muslim defend himself and other Muslims. Arming oneself in this manner does not affect the validity of the prayer in any way.
By Shaykh Salih ibn Fawzan al-Fawzan
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