The saying of Allah, the Most High:

"And when you travel in the land, there is no blame upon you for shortening the prayer if you fear that those who disbelieve may disrupt you. Indeed, the disbelievers are to you a manifest enemy."

"And when you are among them and lead them in prayer, let a group of them stand with you and let them take their weapons."

"Traveling" means: you have journeyed. The people of the apparent view see that shortening occurs in every journey that goes beyond the local area; and this is where the Friday prayer is performed. This is a weak statement. Scholars have differed regarding the limit of the distance at which the prayer is shortened. Malik, Al-Shafi'i, Ahmad ibn Hanbal, and Ibn Rahawayh said: "The prayer is shortened in four burds; and that is eighty-four miles." Their evidence is the hadiths narrated in this regard from Ibn Umar and Ibn Abbas. Al-Hasan and Al-Zuhri said: "The prayer is shortened in a journey of two days," and they did not mention miles. This saying has also been reported from Malik. It has also been narrated from him: "The prayer is shortened in a day and a night." These three statements are close in meaning. It has been narrated from Ibn Abbas and Ibn Umar that the prayer is shortened in a complete day's journey. Ibn Umar shortened at thirty miles. And Malik, in "Al-Utbiya," regarding one who went out to his farm at a distance of forty-five miles, said: "He shortens." And from Ibn al-Qasim, in "Al-Utbiya": "If he shortens at thirty-six, there is no need for him to repeat it." Yahya ibn Umar said: "He must repeat it always." Ibn Abd al-Hakam said: "In the time." Ibn Mas'ud, Sufyan, Al-Thawri, Abu Hanifa, and Muhammad ibn al-Hasan said: "Whoever travels a distance of three, he shortens." Abu Hanifa said: "Three days and their nights; the distance of camels and the walking of feet." It has been narrated from Anas ibn Malik that he shortened at fifteen miles. Al-Awza'i said: "Most scholars agree on shortening in a complete day's journey; and we take this."

People have differed regarding the type of travel in which the prayer is shortened. The people have agreed on jihad, hajj, umrah, and what resembles them from maintaining family ties and saving a life. People have differed regarding other than that. The majority hold that shortening is permissible in lawful travel, such as trade and similar matters. It has been narrated from Ibn Mas'ud that he said, "Prayer is not shortened except in hajj or jihad." And 'Ata said, "Prayer is not shortened except in a journey of obedience and a path of goodness." It has also been narrated from 'Ata that it is shortened in every lawful journey. The majority of scholars agree that there is no shortening in a journey of disobedience, such as a tyrant or a highway robber, and what is similar to them. It has been narrated from al-Awza'i and Abu Hanifah that shortening is permissible in all of that. The majority of scholars hold that the traveler does not shorten until he leaves the houses of the village. At that point, he is traveling on the earth. This is the view of Malik in the Mudawwana, Ibn Habib, and the group of the school. Ibn al-Qasim said in the Mudawwana, "Malik did not set a limit for us regarding proximity." It has been narrated from Malik: "If there is a village whose people gather, he should not shorten until he surpasses it by three miles; and this applies to returning as well. If the people do not gather, he may shorten when he surpasses its gardens." It has been narrated from al-Harith ibn Abi Rabiah that he intended a journey, so he prayed two rak'ahs with them in his house, and among them was al-Aswad ibn Yazid and others from the companions of Ibn Mas'ud. 'Ata ibn Abi Rabah and Sulaiman ibn Musa also held this view. It has been narrated from Mujahid that he said, "The traveler does not shorten on his first day until the night." This is an odd opinion. It has been established that the Prophet - blessings and peace be upon him - prayed four rak'ahs in Medina and two rak'ahs at Dhul-Hulaifah, and there was not between them a third of a day.

It appears from His saying, "So there is no sin upon you if you shorten," that shortening is permissible or that one has a choice in it. Ibn Wahb narrated from Malik that the traveler has a choice, and this was said by al-Abhari, and it is the view of the adept in the school. Malik said in al-Mabsut: "Shortening is a Sunnah." This is the view of the majority of the school, and it is the answer in the Mudawwana regarding the repetition in time for one who completed his prayer during travel. Muhammad ibn Sahnun and Ismail the judge said, "Shortening is obligatory." This was also said by Hamad ibn Abi Sulayman, and something similar was narrated from Umar ibn Abdul Aziz. It has been narrated from Ibn Abbas that he said, "Whoever prays four rak'ahs while traveling is like one who prays two rak'ahs while present." Ibn al-Mundhir reported from Umar ibn al-Khattab that he said, "The prayer of travel is two rak'ahs, complete and not shortened, according to the tongue of your Prophet - blessings and peace be upon him - and he has failed who has fabricated." This is supported by the saying of Aisha - may Allah be pleased with her -: "The prayer was made obligatory as two rak'ahs in presence and travel; thus, the prayer of travel was confirmed, and the prayer of presence was increased."

(p-7) The scholars differed in the meaning of His saying: ﴿that you may shorten﴾. A group of scholars went to the view that shortening refers to two from four. It was narrated from Ali ibn Abi Talib that he said: "A group of traders asked the Messenger of Allah - blessings and peace be upon him -; they said: 'We travel on the land; how should we pray?' So Allah, the Exalted, revealed: ﴿And when you travel in the land, there is no sin upon you that you shorten the prayer﴾; then the speech was interrupted. When it was after that about a year, the Prophet - peace be upon him - went on a campaign; he prayed the Dhuhr prayer; the polytheists said: 'Muhammad and his companions have been given the upper hand over their people; why did you not attack them?' A speaker among them said: 'They have another chance after it'; so Allah, the Exalted, revealed between the two prayers: ﴿If you fear that those who disbelieve will cause you harm﴾; until the end of the prayer of fear." And Al-Tabari mentioned in the narration of this statement the hadith of Ya'la ibn Umayyah who said: "I said to Umar ibn al-Khattab - may Allah be pleased with him -: 'Indeed, Allah, the Exalted, says: ﴿If you fear﴾; and the people are safe.' He said: 'I was amazed at what you were amazed at; so I asked the Messenger of Allah - blessings and peace be upon him - about that; he said: 'It is a charity that Allah has bestowed upon you; so accept His charity.'" Al-Tabari said: "All of this is a good saying; except that His saying: ﴿And when you are﴾ indicates the interruption of what comes after it from what was before it; nothing can be derived from the wording of the verse except that shortening is conditioned by fear. And in the recitation of Ubayy ibn Ka'b: 'that you shorten the prayer if you fear that those who disbelieve will cause you harm'; with the omission of 'if you fear'; and it is established in the Mushaf of Uthman - may Allah be pleased with him -; and another group went to the view that this verse only permits shortening in travel for the one who fears the enemy; so whoever is safe, there is no shortening for him. It was narrated from Aisha - may Allah be pleased with her - that she used to say in travel: 'Complete your prayers.' They said: 'Indeed, the Messenger of Allah - blessings and peace be upon him - used to shorten.' She said: 'He was in war; and he feared; do you fear?' And Ata said: 'Aisha - may Allah be pleased with her - and Sa'd ibn Abi Waqqas used to complete the prayer; and Uthman ibn Affan completed it; but he justified that with reasons other than this; and likewise, he justified Aisha's completion also with other than this.'

(p-8) And others said: "The shortening permitted in this verse is only the shortening of two rak'ahs to one rak'ah; and the two rak'ahs in travel are indeed complete; and its shortening is that it becomes one rak'ah." Al-Suddi said: "When you pray in travel two rak'ahs, it is complete; and shortening is not permissible except when one fears; so this verse permits that each group prays one rak'ah and does not increase upon it; and the imam has two rak'ahs." It was narrated from Ibn 'Umar - may Allah be pleased with him - that he said: "Two rak'ahs in travel are complete, not shortened; rather, shortening is in the prayer of fear; the imam prays one rak'ah with a group; then these come to the place of these; and these to the place of these; and he prays with them one rak'ah; so the imam has two rak'ahs; and for them is one rak'ah each." And Sa'id ibn Jubair said something similar; and Jabir ibn 'Abdullah; and Ka'b from the companions of the Prophet - blessings and peace be upon him -; and Hudhayfah did it in Tabaristan; and the commander Sa'id ibn al-'As asked him about that; and Ibn 'Abbas - may Allah be pleased with them - narrated: "That the Prophet - blessings and peace be upon him - prayed like this in the battle of Dhil Qard, one rak'ah with each group; and they did not complete." And Mujahid said: "From Ibn 'Abbas: 'Allah obligated the prayer upon the tongue of your Prophet in the residence four rak'ahs; and in travel two rak'ahs; and in fear one rak'ah.'" And Jabir ibn 'Abdullah narrated: "That the Prophet - blessings and peace be upon him - prayed like this with his companions on the day he fought Khusafah; and Banu Thalabah." And Abu Hurairah narrated: "That the Prophet - blessings and peace be upon him - prayed like this between Dajnan and 'Usfan."

And others said: This verse permits shortening from the limits of prayer and its form during combat; and the outbreak of war; so it is permitted for one in this condition to pray by nodding with his head; and to pray one rak'ah wherever he turns; to two takbirs; to one takbir; according to what has preceded from the sayings of the scholars in interpreting His saying, the Most High: ﴿So if you fear, then [pray] standing or riding﴾ [Al-Baqarah: 239]; and Al-Tabari preferred this saying; and said: It is equivalent to His saying: ﴿And when you have secured [yourselves], then establish prayer﴾ [An-Nisa: 103]; meaning: with its limits; and its complete form.

And the majority read: "Taqsuru"; with the opening of the ta and the damm of the sad; and Al-Dhabbi narrated from his companions: "Taqsiru"; with the damm of the ta; and the kasr of the sad; and the sukoon of the qaf; and Al-Zuhri read: "Tuqasiru"; with the damm of the ta; and the opening of the qaf; and the kasr of the sad and its shaddah.

And "Yafitnakum"; its meaning is: "He tests you by burdening you; and occupying your souls in your prayers"; and this is similar to the saying of the owner of the wall: "Indeed, I have been afflicted in my wealth with a trial"; and the origin of trial is testing with hardships; and to this meaning returns how it has been acted upon.

And "Adhuww" is a description that applies to the singular and the plural; and "Mubin" is "Muf'il"; from "Abana"; the meaning is: "They have become clear in their enmity towards you; and they have sought you with every means."

And His saying, exalted is He: ﴿And when you are among them﴾; the majority of the ummah said: the verse is addressed to the Prophet - blessings and peace be upon him -; and it encompasses the leaders after him until the Day of Resurrection. Abu Yusuf and Ismail ibn Ulayyah said: "The verse is specifically for the Prophet - blessings and peace be upon him -; because the prayer behind the Prophet - blessings and peace be upon him - has no substitute; and for others among the leaders, there is a substitute; so the people pray behind two imams; one group after another; and there is no need for anything other than that."

Qadi Abu Muhammad - may Allah have mercy on him - said: "And likewise, the majority of the scholars agree that the prayer of fear is to be performed in the presence; if fear descends." And some said: "There is no prayer of fear in the presence." This was said in the madhhab of Abdul Malik ibn al-Majishun. Al-Tabari said: ﴿So establish for them﴾; its meaning is: "its limits and its form; and it did not shorten; on what was permitted before in the case of fighting."

And His saying ﴿Let a group of them stand with you﴾; is a command for division; meaning: "And the rest of them face the enemy; in caution; and in expectation of his attack.

And the greatest of the narrations and hadiths is that the concession for the prayer of fear was revealed in the Battle of Dhat al-Riqa; which is the battle of Muharib and Khasafah; and in some narrations, it was revealed in the area of Usfan and Dajnan; and the enemy was the cavalry of Quraysh; led by Khalid ibn al-Walid; and there was disagreement: who is commanded to take the weapons here? It was said: "The praying group"; and it was said: "Rather, the guarding group."

Qadi Abu Muhammad - may Allah have mercy on him - said: And the wording of the verse encompasses all; but the weapons of the praying ones are what is light; and the reports differed regarding the form of the prayer of the Prophet - blessings and peace be upon him - with his companions in the prayer of fear; and based on that, the jurists differed. Yazid ibn Ruman narrated from Salih ibn Khawat; "From Sahl ibn Abi Hatham that he prayed with the Messenger of Allah - blessings and peace be upon him - the prayer of fear on the day of 'Dhat al-Riqa'; so a group stood with him; and a group faced the enemy; and he prayed with those who were with him one rak'ah; then he remained standing; and they completed; then they turned away and stood facing the enemy; and the other group came and he prayed with them the rak'ah that remained of his prayer; then he remained sitting; and they completed for themselves; then he greeted them." And Qasim ibn Muhammad narrated from Salih ibn Khawat; from Sahl this hadith exactly; except that he narrated "that the Prophet - blessings and peace be upon him - when he prayed with the last group one rak'ah, he greeted; then they completed after his greeting." And by this hadith, Malik - may Allah have mercy on him - took in the prayer of fear; he initially inclined towards the narration of Yazid ibn Ruman; then he returned to the narration of Qasim ibn Muhammad ibn Abi Bakr.

Mujahid and others narrated from Ibn Ayash al-Zurqi; his name is Zayd ibn al-Samit - there is a disagreement regarding him - that the Prophet - blessings and peace be upon him - prayed the prayer of fear at 'Usfan; while the enemy was in front of him. He said: The Prophet - blessings and peace be upon him - prayed the Dhuhr prayer with us; the polytheists said: They were in a state that if we could catch them off guard; they said: A prayer is now coming upon them that is more beloved to them than their children; and themselves. He said: Then Gabriel descended between Dhuhr and Asr with these verses; and informed him of their news. Then the Messenger of Allah - blessings and peace be upon him - stood up and arranged the army behind him in two rows; then he said Allahu Akbar and they all said it together; then he bowed and we all bowed; then he raised his head and we all raised ours; then the Prophet - blessings and peace be upon him - prostrated with the row that was next to him; while the others remained standing guarding them. When they prostrated and stood up, the others prostrated in their place; then they advanced to the ranks of the first ones; and the first ones moved back to the ranks of the last ones; then he bowed; and they all bowed; then he raised his head and they all raised theirs; then the Prophet - blessings and peace be upon him - prostrated; and the row that was next to him prostrated; when he raised his head, the others prostrated; then he gave the salam and they all gave the salam; then they departed.

Abdullah ibn Umar narrated that the Prophet - blessings and peace be upon him - prayed with one group two rak'ahs; while the other group faced the enemy. Then they turned away and stood in the place of their companions facing the enemy. Those came, and the Prophet - blessings and peace be upon him - prayed with them one rak'ah; then he gave the salam; then these completed one rak'ah; and those completed one rak'ah; at the same time; and in this manner in the prayer of fear, Ashhab - may Allah have mercy on him - took this; and he followed the original ruling that no one should complete before the ruling of the imam has passed; and likewise, he does not build. This was mentioned by a group from Ashhab; among them Ibn Abd al-Barr; and Ibn Yunus; and others; and al-Lakhmi reported from him that his school is that the imam prays with one group one rak'ah; then they turn toward the enemy; and the other group comes; and he prays with them one rak'ah; then he gives the salam; and those with him stand to complete; and when they finish, they turn toward the enemy; and the other group completes. This is a Sunnah narrated from Ibn Mas'ud; and Ibn Abd al-Barr preferred the saying based on what was narrated from Ibn Umar; and it was narrated that Sahl ibn Abi Hatham was reported to have something similar to what was narrated from Ibn Umar as well; and Hudhayfah narrated, when he described the prayer of the Prophet - blessings and peace be upon him - in fear, that he prayed with each group one rak'ah; and no one from the two groups completed anything more than one rak'ah. Ibn Abd al-Barr and others mentioned from Jabir ibn Abdullah that the Prophet - blessings and peace be upon him - prayed with each group two rak'ahs; so it was for the Messenger of Allah - blessings and peace be upon him - two rak'ahs with each group; so it was for the Messenger of Allah - blessings and peace be upon him - four; and for each man, two rak'ahs. And with this, Hasan ibn Abi al-Hasan used to give fatwas; and this is a saying that is permitted by all who allow the difference in intention of the imam and the follower in prayer.

The people of opinion said: If the Maghrib prayer begins, the imam starts the prayer with one group; and another group faces the enemy; then he prays with the one with him two rak'ahs; then they turn to face the enemy; and the other group comes and joins the imam; he prays with them one rak'ah; then he gives the salam alone; then they stand to face the enemy; and the group that prayed with the imam two rak'ahs returns to their original place in prayer; they complete one rak'ah and two sujuds individually; and they give the salam; then they come to face the enemy; and the other group turns to their place of prayer; they complete two rak'ahs with recitation individually; and they give the salam; and their prayer is complete.

Qadi Abu Muhammad - may Allah have mercy on him - said: "And this is the rejection of the saying of the people of opinion in all prayers."

Marwan ibn al-Hakam asked Abu Huraira: "Did you pray with the Messenger of Allah - blessings and peace be upon him - the prayer of fear?" Abu Huraira said: "Yes." Marwan said: "When?" Abu Huraira said: "In the year of the expedition to Najd; the Messenger of Allah - blessings and peace be upon him - stood for the afternoon prayer; a group stood with him; and another group faced the enemy, with their backs to the qibla. The Messenger of Allah - blessings and peace be upon him - said the takbir; and they all said the takbir; those with him and those facing the enemy. Then the Messenger of Allah - blessings and peace be upon him - bowed; and those with him bowed as well; and they prostrated likewise. Then the Messenger of Allah - blessings and peace be upon him - stood up and the group that was with him moved to face the enemy; and the group that was facing the enemy came forward and they bowed and prostrated; while the Messenger of Allah - blessings and peace be upon him - remained standing as he was. Then they stood up; and the Messenger of Allah - blessings and peace be upon him - performed another rak'ah; and they bowed with him; and he prostrated; and they prostrated with him. Then the group that was facing the enemy came forward and they bowed and prostrated; while the Messenger of Allah - blessings and peace be upon him - was sitting. Then there was the salam; and the Messenger of Allah - blessings and peace be upon him - gave the salam and they all gave the salam together.

Abu Dawood narrated in his compilation from Aisha - may Allah be pleased with her - a description of the prayer of the Prophet - blessings and peace be upon him - the prayer of fear; which is similar to what was narrated from Abu Huraira; and it differs in some aspects; except that it is a description in its wording that has contradictions; and for that reason, I have summarized it.

And the total of what we have mentioned regarding the prayer of fear; from the words of Abu Yusuf and Ibn Ulayyah, is eleven sayings regarding the prayer of fear; because it is specifically for the Prophet - blessings and peace be upon him -; and ten descriptions; according to the well-known saying that it remains for the leaders.

His saying, the Most High:

﴿So when they have prostrated, let them be behind you, and let another group come who have not yet prayed, and let them pray with you, and let them take precautions and their weapons. The disbelievers wish that you were negligent of your weapons and your belongings, so they could attack you in a single assault. And there is no blame upon you if you are harmed by rain or if you are ill, that you put down your weapons. And take precautions, indeed Allah has prepared for the disbelievers a humiliating punishment﴾.

The pronoun in: ﴿ "they have prostrated";﴾ refers to the praying group; and the meaning is: "So when they have prostrated with you the first rak'ah, let them disperse"; this is according to some of the narrated forms; and it is said: the meaning is: "So when they prostrate the rak'ah of making up"; and this is according to the form of Sahl ibn Abi Huthmah; and the pronoun in His saying: ﴿ "let them be";﴾ is possible to refer to those who prostrated; and it is possible that it refers to the standing group first facing the enemy; and the statement comes as an instruction in a state of caution and war.

And Al-Hasan and Ibn Abi Ishaq read: "Let them stand"; with a kasra on the lam; and the majority read: "And let another group come"; with a ta; and Abu Haywah read: "And let them come"; with a ya.

And His saying, the Most High: ﴿The disbelievers wish﴾; the verse; is news about the belief of the people; and a warning against negligence; so that the enemy does not attain their hope.

'Weapons': the plural of 'weapon'; and in His saying, 'one inclination'; it is a form of exaggeration; meaning: 'rooting out; there is no need for a second.'

And His saying: 'And there is no sin upon you'; the verse; it is a concession; Ibn Abbas said: 'It was revealed because of Abdur-Rahman ibn Awf; he was ill; so he laid down his weapon; and some people rebuked him.'

Qadi Abu Muhammad - may Allah have mercy on him - said: 'It is as if they received the command to take up arms as obligatory; so Allah, the Most High, permitted in these two situations; and every excuse that arises at that time is analogized to them.'

Then Allah strengthened the hearts of the believers with His saying: 'Indeed, Allah has prepared for the disbelievers a humiliating punishment.'