Ibn Majah

Benefits and Issues:
➊ Prayer is such an important act of worship that it is not excused even in the state of war; however, in this situation, its method changes and many rulings are relaxed.

➋ There are multiple forms of the prayer of fear (salat al-khawf). Depending on the circumstances, any of these forms may be adopted.

➌ The form mentioned in this hadith is acted upon when the enemy is not facing the qiblah. In this case, the army will be divided into two groups. The first group will perform one rak‘ah with the imam and then depart. Meanwhile, the second group will stand facing the enemy. When the first group reaches the front of the enemy, the second group will come and perform one rak‘ah with the imam, and the second rak‘ah will be performed individually. Just as when a follower (muqtadi) has one rak‘ah remaining, he performs it later. The members of the first group will each perform one rak‘ah at their respective positions. If it is not possible to perform it in the usual manner, then bowing (ruku‘) and prostration (sujud) may be done by gesture, even if not facing the qiblah.

➍ In even more severe circumstances, when it is not possible to maintain the congregation to this extent, then during the battle, prayer may be performed while walking, using gestures. If it is not possible to face the qiblah, then it may be performed without facing the qiblah.

➎ Other methods of the prayer of fear (salat al-khawf) are also mentioned in various ahadith, some of which are described in the following ahadith.

Hadith Commentary:
The prayer of fear (salat al-khawf) is an independent form of prayer that is performed in a state of war, and it is permissible even if it consists of only one rak‘ah (unit of prayer).
The best method is the one that has been mentioned.
If the fear is intense, then even this one rak‘ah, however it can be performed, is valid.
However, shortening (qasr) remains in its place, which is better and more virtuous in both states of safety and fear.

Hadith Commentary:
➊
The prayer of fear (salat al-khawf) is an independent prayer that is performed in a state of war. It can be performed as a single rak‘ah (unit of prayer) as well. There are several possible forms of this prayer; six or seven such forms have been mentioned in the hadiths. One method is also described in Surah al-Nisa, verse: 102 (). This method is specifically for that emergency situation when fighting is not actually taking place, because in the case of active fighting, there is no opportunity for congregational prayer at all, as occurred in the Battle of the Trench (Ghazwat al-Khandaq), when the majority of Muslims, including the Messenger of Allah (sallallahu alayhi wa sallam), missed the ‘Asr prayer.

➋
In reality, the procedure for the prayer of fear (salat al-khawf) depends to a great extent on the circumstances of the battle. If there is no opportunity for congregational prayer, a person may perform it alone, even on a mount or while walking. Only two things must be kept in mind: first, which method is best suited to the current battle conditions, and then that method should be adopted; and second, that in such circumstances, one should not neglect the remembrance of Allah. It should also be kept in mind that in war, the prayer can only be performed when there is an opportunity. Even during this time, Allah, the Exalted, should be remembered at all times. Then, when conditions return to normal, the prayer should also be performed in the usual manner, and the prescribed times for the prayers should be observed. Further details have already been mentioned previously, and we will provide some clarification in connection with Surah al-Nisa, verse 102 (). By the permission of Allah, the Exalted.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has narrated the hadith reported from Abdullah ibn Umar radi Allahu anhu through two routes:
The first route is through Shu'ayb, a student of Imam Zuhri rahimahullah, which Imam Bukhari rahimahullah has detailed in the Book of the Prayer of Fear (Salat al-Khawf), and there the complete manner of the Prayer of Fear is described.
(Sahih al-Bukhari, Salat al-Khawf, Hadith: 942)
The second route is through Ma'mar, and in this too, the method of the Prayer of Fear is mentioned.

➋
In this narration, the word "qada" is not used in its technical (istilahi) sense, but rather it is used in the sense of "ada" (performance).
In the route of Shu'ayb, it is explicitly stated that after the salam of the Messenger of Allah sallallahu alayhi wa sallam, each person completed his remaining rak'ah.

➌
The purpose of Imam Bukhari rahimahullah is to show that this Prayer of Fear was performed in the region of Najd and this occurred on the occasion of the Battle of Dhat al-Riqa'.
(Fath al-Bari: 7/531)
And Allah knows best.

Hadith Commentary:
"Najd" in the language refers to elevation, and in Arabia, this is the region that stretches from Tihamah and Yemen up to Iraq and Syria.
The aforementioned jihad took place in 7 AH against the disbelievers of Banu Ghatafan.
From this narration, it is understood that the army was divided into two groups, and each group performed one rak‘ah in turn with the Messenger of Allah (sallallahu alayhi wa sallam), then they performed the second rak‘ah individually.
In some narrations, it is stated that each group, after performing one rak‘ah, departed, and when the second group completed the entire prayer, the first group returned and performed one rak‘ah individually and then concluded with salam.
"Fut fut ho jayein," meaning they become scattered and there is no opportunity to form rows, then whoever is standing wherever should perform the prayer there.
Some have said that the word "qiyaman" here (from the narrator) is incorrect; the correct word is "qa’iman," and the complete phrase is as follows:
"Idha ikhtalatu qa’iman fa innama huwa al-dhikr wa al-isharah bi al-ra’s."
That is, when the disbelievers and Muslims become mixed up in battle, then only recitation by tongue and indicating bowing and prostration with the head is sufficient.
(Sharh Wahidi)
Ibn Qudamah said: It is permissible to perform the prayer of fear (salat al-khawf) in every manner in which the Messenger of Allah (sallallahu alayhi wa sallam) performed it. Ahmad said: Every hadith narrated in the chapters of the prayer of fear, acting upon it is permissible. He said: Six or seven forms are narrated regarding it, all of which are permissible.
(Mirqat al-Masabih, vol. 2, p. 319)
That is, Ibn Qudamah said that whichever methods of the prayer of fear have been transmitted from the Prophet (sallallahu alayhi wa sallam), it is permissible to perform the prayer of fear according to any of them as the situation demands.
Imam Ahmad has also said the same, and stated that this prayer is permissible in six or seven ways,
as narrated in various hadiths:
Ibn ‘Abbas, al-Hasan al-Basri, ‘Ata’, Tawus, Mujahid, al-Hakam ibn ‘Utaybah, Qatadah, Ishaq, al-Dahhak, and al-Thawri said: It is one rak‘ah at the time of intense fighting, performed by indication.
(Reference mentioned)
That is, the aforementioned leading figures of Islam say that at the time of intense fighting, it is permissible to perform even a single rak‘ah, and even merely by gestures.

Hadith Commentary:
(1)
It is evident from various hadiths that there are seventeen (17) ways to perform the prayer of fear (salat al-khawf). However, Imam Ibn al-Qayyim rahimahullah, after analyzing all the hadiths, fundamentally selected six (6) methods for its performance. Depending on the circumstances and situation, whichever method is suitable may be adopted.

In some narrations of the presented hadith, it is mentioned that the first group, after performing one rak‘ah without saying salam, will move to the place of the second group.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4535)
In this hadith, there is no complete detail regarding the performance of the second rak‘ah, i.e., how both groups will perform their remaining rak‘ah. Its clarification is found in the hadith of Ibn Mas‘ud radi Allahu anhu, that when the imam completes two rak‘ahs and says salam, the second group will perform their remaining one rak‘ah and then say salam. Then, they will move to the place of the group who had performed the first rak‘ah in congregation without salam; they will come to the place of congregation and perform their remaining one rak‘ah to complete their prayer.
(Sunan Abi Dawud, Salat al-Safar, Hadith: 1244)
Both groups will perform their remaining rak‘ah in turn, because if they perform it together, the very purpose of protection from the enemy would be lost.

(2)
There is another method of leading the prayer by dividing the army into two groups, which is narrated by Abu Hurayrah radi Allahu anhu. He states:
One group stood with the Messenger of Allah sallallahu alayhi wa sallam, and the other group stood facing the enemy. When the Messenger of Allah sallallahu alayhi wa sallam said the opening takbir (takbir al-tahrimah), both the group with him and the group facing the enemy said the opening takbir. Then, when he performed bowing (ruku‘), the group with him also performed ruku‘, and likewise, they performed prostration (sujud), but during this time, the other group remained stationed in front of the enemy.

Then, when the Messenger of Allah sallallahu alayhi wa sallam stood up for the second rak‘ah, those in the row closest to him also stood up and went to face the enemy, while the group that was facing the enemy came behind the Messenger of Allah sallallahu alayhi wa sallam and performed ruku‘ and two prostrations.

During this, the Messenger of Allah sallallahu alayhi wa sallam remained standing. When they completed the first rak‘ah and stood up, the Messenger of Allah sallallahu alayhi wa sallam performed ruku‘, and they also performed ruku‘ with him for the second rak‘ah. Then, when he performed prostration, they also performed prostration with him. Then, the group that was facing the enemy came and performed ruku‘ and two prostrations, but during this, the Messenger of Allah sallallahu alayhi wa sallam and those in the row closest to him remained seated. Then, the Messenger of Allah sallallahu alayhi wa sallam said salam, and all of them said salam together. In this way, the Messenger of Allah sallallahu alayhi wa sallam also completed two rak‘ahs, and each group also completed two rak‘ahs.
(Sunan Abi Dawud, Salat al-Safar, Hadith: 1240)

Hadith Commentary: Benefits and Issues: (1)
There is a difference of opinion regarding when the legislation of the prayer of fear (Salat al-Khawf) began. According to some scholars, the prayer of fear was first performed during the expedition of Dhat al-Riqa‘, which took place in Jumada al-Ula, 4 AH. It was not performed during the Battle of the Trench (Khandaq) because the prayer of war is related to travel, not residence, and the Battle of the Trench occurred in Madinah Munawwarah; therefore, the prayer of fear was not performed in it. According to others, its permission was granted during the expedition of ‘Usfan, which took place after the Battle of the Trench. According to Imam Ibn al-‘Arabi, the Prophet (sallallahu alayhi wa sallam) performed the prayer of fear twenty-four times, and it has sixteen forms, while according to Hafiz ‘Iraqi, there are seventeen forms; according to Ibn Hazm, there are fourteen; and according to Hafiz Ibn al-Qayyim rahimahullah, there are six forms.

(2)
The Prophet (sallallahu alayhi wa sallam) led each group in one rak‘ah, and each group performed the second rak‘ah on their own. From the narration of Ibn Mas‘ud radi Allahu anhu, it is understood that the second group performed their second rak‘ah after the Prophet (sallallahu alayhi wa sallam) had given salam, and after completing the salam, they went to face the enemy. Then the first group came and completed their prayer.

Urdu Footnote: 1؎ :
Which is coming ahead.

1243. Commentary:
In this situation, it is as if the imam becomes the protector of his mujahid followers so that they may complete their prayer.

1542. Commentary: This is the opinion of Abu Bakr ibn al-Sunni. Ali ibn al-Madini has also stated the same view, but according to Imam Ahmad ibn Hanbal rahimahullah and Yahya ibn Ma'in, Imam al-Zuhri did not hear any narration from Abdullah ibn Umar radi Allahu anhuma, and this is the correct and preferred position. Therefore, the mentioned chain is disconnected (munqati‘). However, this disconnection is resolved by the previous two narrations, because in those two narrations, Salim is mentioned as the intermediary. And Allah knows best. For further details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 17/126, 127)

1539. Commentary: In this narration, the situation is the same as in narration number 1537, and regarding each person performing his own single rak‘ah, both of the aforementioned methods are possible.

1543. Commentary: In these hadiths, moving about during the prayer, standing in front of the enemy—even if one has to face any direction—as well as the imam remaining in place and waiting for those coming and going, all these are specific characteristics of the prayer of fear (salat al-khawf). This is Allah’s mercy and graciousness; these actions will not diminish the status or reward of the prayer in any way. In fact, it is possible that the dignity of the prayer may be elevated.

1540. Commentary: This hadith is also in accordance with hadith number 1537 and 1539.

Takhrij:
«أخرجه البخاري، الخوف، باب صلاة الخوف، حديث:942، ومسلم، صلاة المسافرين، باب صلاة الخوف، حديث:839.»©Explanation:
➊ The author has described five forms of the prayer of fear (salat al-khawf).
Imam Ibn Hazm rahimahullah mentioned fourteen, Ibn al-‘Arabi and Imam Nawawi rahimahumallah mentioned sixteen, and Shaykh Abu al-Fadl, in his commentary on Tirmidhi, mentioned seventeen forms.
In Sunan Abi Dawud, there are eight forms.
➋ According to Imam Ahmad rahimahullah, there are six or seven authentic hadiths established regarding the prayer of fear; whichever of them is followed in performing the prayer, it is permissible—there is no specific method.
It should be performed in whatever manner is possible according to the circumstances.
➌ There is no disagreement regarding the sunnah and legitimacy of this prayer.
Imam Shawkani rahimahullah, in Nayl al-Awtar, and the author of Zad al-Ma‘ad have also described these same six forms of this prayer, and those scholars who have mentioned more than this have, wherever they saw a difference in the narration of the incident, counted it separately—whereas in reality, they are not separate.
Hafiz Ibn Hajar rahimahullah has also considered this opinion to be reliable.