(4:102) (O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them, *134 let a party of them stand with you to worship, keeping their arms. *135 When they have performed their prostration, let them go behind you, and let another party who have not prayed, pray with you, remaining on guard and keeping their arms, *136 for the unbelievers love to see you heedless of your arms and your baggage so that they might swoop upon you in a surprise attack. But there shall be no blame upon you if you were to lay aside your arms if you are either troubled by rain or are sick; but remain on guard. Surely Allah has prepared a humiliating chastisement for the unbelievers. *137

---

---

*134). These words have led Abu Yusuf and Hasan b. Ziyad to the view that Prayer in a state of insecurity was confined to the time of the Prophet (peace be on him) alone. There are numerous examples, however, where a Qur'anic injunction was addressed specifically to the Prophet (peace be on him), yet holds good for the succeeding periods. Moreover, it is established that many outstanding Companions also resorted to this form of Prayer, even after the death of the Prophet (peace be on him), and there are no reports of disagreement on this question among the Companions. (For discussion see Jassas, vol. 2, pp. 261-3 and Ibn Rushd, vol. 1, p. 169-Ed.)
*135). This injunction regarding Prayer in a state of either fear or insecurity (salat al-khawf) refers to the time when an enemy attack is anticipated, but the fighting has not yet begun. When fighting is taking place the ruling of the Hanafi school is that Prayer may be deferred. Malik and Thawri are of the opinion that if it is not possible to bow and prostrate in Prayer, it is enough to perform these actions by means of signs. Shafi'i argues that should the need arise, one might even fight while still in the state of Prayer. It is an established fact that on four occasions during the Battle of the Ditch the Prophet (peace be on him) missed Prayers during the appointed times, but performed them subsequently in their correct sequence, even though the above-mentioned injunction regarding Prayer in the state of insecurity had already been revealed. (See Jassas, vol. 2, pp. 263 ff. - Ed.)
*136). The actual form of congregational Prayer in the state of insecurity depends, to a large extent, on the actual state of the hostilities. The Prophet (peace be on him) prayed variously under different conditions. A Muslim commander may use his discretion and adopt whichever of the following forms of Prayer seems to him most in keeping with the actual circumstances of the conflict:
(1) That a group of soldiers may pray behind the Prayer-leader, while the rest take their positions against the enemy. When one rak'ah is completed, the first group may disperse to be replaced in the Prayer by those who were at battle-stations, and who now complete the second rak'ah behind the leader. In this way the soldiers will have prayed one rak'ah each, and the leader two rak'ahs.
(2) That a group of soldiers may pray first and then another group may pray one rak'ah each behind the leader. Subsequently, each of the two groups comes, in turn, to complete the Prayer by performing one rak'ah individually. In this way, each of the two groups will have prayed one rak'ah congregationally and one rak'ah individually.
(3) That a group may pray two rak'ahs behind the leader, recite tashahhud and finish the Prayer by reciting the salutation. Then the second group may join the Prayer behind the leader and complete it with him. Thus the Prayer-leader will have prayed four rak'ahs and each of the two groups will have prayed two.
(4) That a group may pray one rak'ah behind the leader. When the leader rises to pray the second rak'ah, those who have been following him may complete the second rak'ah by themselves, including the recitation of the tashahhud and salutation. Then the second group joins the Prayer while the leader is in the second rak'ah. After the leader has finished his second rak'ah and his followers have prayed their first, the latter may rise and complete their Prayer by performing the second rak'ah by themselves. In this case, the leader should prolong his standing in the second rak'ah of the Prayer. The first form has been reported by Ibn 'Abbas, Jabir b. 'Abd Allah and Mujahid. The second form has been reported by 'Abd Allah b. Mas'ud and is the basis of the Hanafi ruling on this matter. The third form of the Prayer has been adopted by Shafi'i and Malik with slight modification. The basis of this ruling is a tradition from Sahl b. Abi Hathmah.* There are certain other forms of Prayer in the state of insecurity, details of which can be found in larger works of Islamic Law.
*137). This is to emphasize that the precautions recommended here are among the measures which ought to be adopted with a view to minimizing * This tradition reports that the Prophet (peace be on him) led the Prayer of his Companions as prescribed for the state of insecurity. The Companions stood in two rows behind the Prophet (peace be on him). The Companions in the first row completed the first rak'ah with the Prophet (peace be on him), then rose and remained standing until those in the second row had prayed one rak'ah. The latter then rose and stepped forward and the ones standing ahead of them retreated behind them. Then the Prophet (peace be on him) prayed with this group one rak'ah, then sat down until the back raw had prayed one rak'ah. Then the Prophet (peace be on him) recited the salutation (marking the end of the Prayer). See Muslim. 'Salat al-Musafirin' - Ed. losses and ensuring good results. Victory and defeat ultimately depend, however, on the will of God; so even while taking these precautionary measures one should feel sure that God will humiliate those who are trying to extinguish His light.