And when you are among them, and you have established the prayer for them, this relates to the apparent meaning of those who do not see the prayer of fear after the Messenger of Allah, blessings and peace be upon him, since it is conditioned by being among them. Those who see it after him say: The leaders are deputies of the Messenger of Allah, blessings and peace be upon him, in every era, maintaining what he maintained. Thus, the address is directed to every leader who is present with the congregation in a state of fear. He must lead them as the Messenger of Allah, blessings and peace be upon him, led the congregations he attended. The pronoun in 'among them' refers to the fearful ones. Let a group of them stand with you, and let them be two groups. Let one group stand with you and pray with them, and let them take their weapons. The pronoun refers either to the worshippers. [Mahamud said: It was said that the order to take weapons is for the worshippers... etc.] Ahmad said: The apparent meaning is that the address to take weapons is for the worshippers, for those who do not pray are only prepared for guarding. Thus, it is apparent that there is no need to command them in that and to alert them to it, as they only delayed the prayer for that reason. As for the source, they are in a state where they might drop their weapons, because they are not accustomed to carrying them during prayer. They were alerted that they should not drop their weapons even if they are in prayer, due to the necessity of fear and the fear of surprise. Also, the action of the verse indicates this, for it said: Let a group of them stand with you, and then followed that with the words: 'And let them take their weapons.' Thus, it is apparent that the pronoun returns to them. If it returns to those who do not pray, it requires effort to establish the correctness of the return to them, due to the strength of the speech against them even if they were not mentioned.] Or it is for others. If it is for the worshippers, they said: They take from the weapons what does not distract them from prayer, such as a sword or a dagger and the like. If it is for others, there is no discussion about it. And when they have prostrated, let them be, meaning those who are not praying. [He returned to his words. He said: 'And the meaning of his saying,

How did he combine weapons and caution in taking them? [He returned to his words. Ahmad said, 'If you say, how did he combine weapons ... etc.?'] Ahmad said: This metaphor is good and has reached the peak of eloquence, as it combines the reality with it. I say: He made caution, which is vigilance and alertness, a tool used by the warrior. Therefore, he combined it with weapons in taking them, and both were taken. An example of this is Allah's saying: (And those who settled in the abode and faith) made faith established for them and a place for them to settle in due to their firm establishment in it. Therefore, he combined it with the abode in settling. They will lean towards you and strike you with a single blow. And he permitted them to lay down their weapons if carrying them became heavy due to what might wet them in the rain or weaken them from illness. He commanded them, however, to take caution so that they do not become negligent and the enemy attacks them. If you say: How does the command to take caution correspond with the saying, Indeed, Allah has prepared for the disbelievers a humiliating punishment? I say: The command to take caution from the enemy implies the expectation of his dominance and pride. He negated that implication by informing them that Allah humiliates their enemy, forsakes him, and grants them victory over him, to strengthen their hearts and to let them know that the command to take caution is not for that reason, but rather it is a form of worship from Allah, as He said: (And do not throw yourselves into destruction by your own hands). So when you have completed the prayer, if you pray in a state of fear and fighting, remember Allah and perform it standing, facing the enemy, and striking, or sitting on your knees, aiming, and on your sides, wounded from injuries. When you feel secure, when the war has laid down its burdens and you are safe, then establish the prayer. Complete what you prayed in those states of anxiety and disturbance. Indeed, the prayer was prescribed upon the believers at appointed times, limited by times that should not be missed under any circumstances, whether in fear or safety. This is clear according to the school of Shafi'i, may Allah have mercy on him, in making the prayer obligatory upon the warrior in the state of fighting and walking and disturbance in battle when its time arrives. If he feels secure, then he must make up for it. As for Abu Hanifa, may Allah have mercy on him, he is excused for leaving it until he feels secure. It is said: Its meaning is that when you have completed the fear prayer, continue to remember Allah, declaring His oneness, magnifying Him, glorifying Him, and calling for victory and support in all your states, whether standing, sitting, or lying down. For what you are in of fear and war is worthy of remembering Allah and calling upon Him and seeking refuge in Him. (So when you feel secure) when you have established (then establish the prayer) and complete it.