And when He completed - glorified and exalted is He - the explanation of the restriction in quantity; coupled with fear for what was mentioned; and the presence of the Prophet ﷺ was a source of safety; with the support of the angels; and the promise of protection from the people; and what he was known for in terms of bravery; and he was aided against fear; and other matters that affirm that he has the ultimate outcome; He clarified - glorified and exalted is He - the state of prayer in terms of how it is performed during fear; and that the prayer of fear is performed in the presence of him; just as it is performed in his absence ﷺ. Thus, its permissibility for a people in which he is not ﷺ among them is understood in agreement; so He said - glorified and exalted is He -: "And when you are among them"; during the fear that was previously made obligatory; "in them"; meaning: among your companions; whether this is during travel; or in residence; "then establish"; meaning: you begin; and you create; "for them the prayer"; meaning: the complete one; which is the obligatory one; "let a group of them stand with you"; meaning: in prayer; and let the other group stand facing the enemy; and they should move around in every place from which the enemy may come; "and let them take"; meaning: the praying ones; because they are in need of this matter; for their entry into a state that is more deserving of leaving weapons; "their weapons"; just as one takes them who is outside of prayer; and the reason for the command of the prayer of fear - as in the Sahih of Muslim; and others; from Jabir - may Allah be pleased with him - "that they fought alongside the Prophet ﷺ; and they fought a people from Juhayna; and they fought a fierce battle; Jabir said - may Allah be pleased with him -: So when we prayed the Dhuhr; the polytheists said: If we attack them, we will cut them off; (p-381) so Gabriel - peace be upon him - informed the Messenger of Allah ﷺ of that; and the Messenger of Allah ﷺ mentioned that to us; he said: And they said: Indeed, a prayer will come to him that is more beloved to them than their children; so when the Asr time came, we lined up in two rows; and the polytheists were between us and the Qibla...;" the hadith; "So when they prostrate"; it may be that what is meant by prostration is its apparent meaning; and the pronoun in "let them be"; is for the group - those among them who are mentioned by way of implication in His saying: "And when you are among them"; and in "let a group of them stand"; meaning: So when those who stood with you in prayer prostrated; let the one being spoken of - and they are the remaining ones; those you are among; and this group among them - "be behind you"; so when this group completes their prayer, let them go to guard; "and let another group come"; meaning: from the congregation; "who have not prayed, let them pray with you"; just as the first group prayed; so if the prayer is two units; and they did not pray with every group all of the prayer; then let them conclude with the second group; and if it is four units; and they did not pray with every group all of the prayer; then let them complete their prayer; and let them go to face the enemy; and let another group come; thus until the prayer is completed; and it may be that what is meant by prostration is the prayer - by using the name of the part for the whole -; as if He said: So when they pray; meaning: they complete their prayer - as was previously indicated -; and the pronoun then (p-382) in "let them be"; is for the prostrating group; and His saying: "and let them take"; it may be that its pronoun refers to all; so that it is not assumed that the command by that is specific to the praying one; because the others have no obstacle preventing them from taking whenever they wish; or: and let all groups take - the guards; and the praying ones - "their precautions and their weapons"; during their prayer; and their guarding; and their coming to prayer; and their departing from it; so He made the precaution - which is alertness; and being cautious; by directing thought towards what prevents the enemy's plot - like the tangible weapon; and it was specified in its use in prayer regarding the enemy; and the end of the prayer was specified with increased caution; indicating that the enemy is rarely aware of their being in prayer at the beginning of the prayer; unlike at the end; so for this reason it was specified with increased caution; and this statement - regarding its permissibility - is applicable - as you see - to all the mentioned methods in jurisprudence; for the prayer of fear; if the enemy is not facing the Qibla; on the condition that it can be understood that the back is what was concealed by prostration from you; and the coming of the other group; regarding the following of the Imam in actions; and "who have not prayed"; meaning: by the condition of following him in it - and Allah - glorified and exalted is He - is the guide.

And how beautiful is the connection of that with the first verses of jihad in this surah: ﴿O you who have believed, take your precaution﴾ [An-Nisa: 71]; for it is a response to the beginning; then he justified his command in this manner regarding this caution and decisiveness; by saying - strengthening his encouragement for them in that; with the address turning towards them -: ﴿And wish﴾; meaning: he wished a great wish; ﴿those who disbelieved﴾; meaning: they engaged in disbelief for a time; so how about one who is immersed in it? ﴿If you were to become heedless﴾; meaning: a heedlessness occurs for you at some time; ﴿about your weapons﴾; and since power with weapons is terrifying to the enemy; and overwhelming; he said: ﴿and your provisions﴾; and since heedlessness is a clear weakness; it resulted in his saying: ﴿they would incline﴾; and he indicated to the superiority and dominance by saying: ﴿against you﴾; and he indicated to the swiftness of taking by saying: ﴿a slight inclination﴾; and he emphasized it by saying: ﴿one﴾.

And since Allah - to Him belongs the grace - has lifted the hardship from this nation; and since rain and illness are two burdens; he said: ﴿And there is no blame﴾; meaning: no hardship; ﴿upon you if there is harm to you﴾; meaning: even if it is slight; ﴿from rain﴾; meaning: because carrying weapons at that time would be a cause for its wetness; ﴿or if you were ill﴾; meaning: characterized by illness; and it seems that the expression by description indicates that the slightest thing from it does not permit a concession; ﴿to put down your weapons﴾; meaning: because carrying them increases the weakness of the sick.

And when he alleviated what was initially required of taking the weapons; by lifting the blame in the case of excuse; the implication was: "So put them down if you wish"; he added to it - in the form of command; indicating the necessity of being cautious of them in every situation - his saying: ﴿And take your precaution﴾; meaning: in every state; for that is a benefit from which no harm is expected; then he justified that with what he promised them of victory; encouraging the believers; and informing them that the matter of decisiveness is only (p-384) for the sake of adhering to what he has decreed of wisdom in his saying - linking causes with effects; for it is from the saying: "Tie it and rely"; so he said: ﴿Indeed, Allah﴾; the All-Encompassing in knowledge; and power; ﴿has prepared﴾; meaning: in eternity; ﴿for the disbelievers﴾; meaning: those who persist in disbelief; not one who is characterized by it for a time; then repented from it; ﴿a humiliating punishment﴾; meaning: He humiliates them with it; from its greatest is your caution which does not leave them with an advance against you; nor can they with it have an opportunity from you.