Narration from Malik:Malik narrated from Yazid bin Ruman, from Salih bin Khawwat, from a man who offered the Prayer of Fear (Ṣalāt al-Khawf) with the Prophet ﷺ on the day of Dhat al-Riqa’:
One group stood in formation with him, and another group faced the enemy. He led the group with him in one rak'ah, then stood up while they completed their prayer individually. Then they retreated to confront the enemy, and the second group came. The Prophet ﷺ led them in the remaining rak'ah of his prayer, then he remained seated while they completed their prayer individually. Then he said the salam with them.
Sources of Authentication:
Source:
❷ Multiple forms of Ṣalāt al-Khawf are authentically established from the Prophet ﷺ, and each was performed according to the situational need. This narration reflects the method mentioned in the Qur'an.
❸ Ṣalāt al-Khawf is permissible both during travel and while residing—if there is danger, even while at home, this prayer can be performed. This is the view of the majority of scholars. Some assert that travel is a condition for Ṣalāt al-Khawf, but this is not the stronger opinion.
❹ Allah loves the remembrance of Him, but He cherishes the safety of His servants’ souls even more during times of fear. That is why Allah not only prescribed acts of worship but also provided protective measures for His worshippers.
❺ The Prophet ﷺ led one rak'ah for each group, and each completed the other rak'ah individually. The first group concluded the prayer alone, and the second group finished with the Prophet ﷺ.
Narration from Bukhari and Muslim:
Imam Bukhari narrated from Shu'bah, from al-Zuhri, who said: I asked him whether the Prophet ﷺ performed the Prayer of Fear. He said: “Salim bin 'Abdullah bin 'Umar informed me that 'Abdullah bin 'Umar said:”
I accompanied the Prophet ﷺ towards Najd. We stood opposite the enemy, forming ranks. The Prophet ﷺ stood up to lead the prayer; one group prayed with him while the other faced the enemy. He performed rukūʿ and two prostrations with the group, then they moved to the position of the group that had not prayed. The second group then came and the Prophet ﷺ led them in one rak'ah and two prostrations, then said salam. Each of them then performed one rak'ah and two prostrations individually.
Sources:
❶ Inquiring about the daily routines of the Prophet ﷺ is a sign of love for him, as demonstrated by Imam al-Zuhri’s student who asked him about Ṣalāt al-Khawf.
❷ A battle in which the Prophet ﷺ personally participated is termed a "Ghazwah".
❸ If someone is alone in enemy territory and fears for his life, he may pray through gestures without full performance. If he knows safety can be achieved after a certain distance, the prayer may be delayed.
❹ In congregation, the Imam will perform two rak'ahs, but the followers will pray one rak'ah each successively with the Imam.
❺ In times of fear, it is legally valid to guard the praying individuals while armed, although in normal times, brandishing weapons unnecessarily is improper and discouraged.
Another Hadith in Muslim from Nafi':At the end of it, Ibn 'Umar says:
“If the fear is even more intense, then pray while riding or standing, making gestures.”
Source:
❷ Ideally, one should face the qiblah initially, but if it is not possible, then any direction is acceptable.
❸ Gestures should be made with the head and takbir (saying “Allāhu Akbar”).
❹ Even in extreme terror, the obligation to pray remains. Prayer must be performed in whatever manner is feasible.
Narration of Ibn 'Abbas رضي الله عنهما:
“Allah has prescribed prayer through the tongue of your Prophet ﷺ: four rak'ahs in residence, two during travel, and one in fear.”
Source:
❷ As security decreases, concessions appear in Islamic laws—four rak'ahs in peace, two in travel, and one in fear. Even in extreme fear, gestures and takbir suffice for fulfilling the prayer.
Narration from Jabir bin 'Abdullah رضي الله عنهما through 'Ata’:
“I was present with the Messenger of Allah ﷺ in Ṣalāt al-Khawf. We formed two rows behind the Messenger ﷺ while the enemy stood between us and the qiblah...”
This narration describes detailed movements of both rows—one performing parts of the prayer while the other remains alert against the enemy, then alternating roles.
Source:
❷ The Companions praying two rak'ahs, while a previous hadith mentions one rak'ah for fear, indicates the followers performed one rak'ah with the Imam, and the other individually, completing two in total.
❸ Due to fear today, guards are placed at mosques and seminaries during prayer times. Sadly, they often skip prayer or delay it excessively due to professional obligations. This needs attention from administrators to ensure these guards are enabled to fulfill their religious duties on time.
Source Note:This content is taken from "Ḍiyāʾ al-Islām fī Sharḥ al-Ilmām bi-Aḥādīth al-Aḥkām" by Shaykh Taqi al-Din Abi al-Fatḥ, translated by Mawlānā Mahmūd Ahmad Ghaznfar.
One group stood in formation with him, and another group faced the enemy. He led the group with him in one rak'ah, then stood up while they completed their prayer individually. Then they retreated to confront the enemy, and the second group came. The Prophet ﷺ led them in the remaining rak'ah of his prayer, then he remained seated while they completed their prayer individually. Then he said the salam with them.
Sources of Authentication:
- Bukhari 4129, Muslim 842
Source:
- Muslim 841
Key Benefits:
❶ In a state of fear, the form of prayer changes, but the recitation, obligatory acts, and prescribed supplications remain the same.❷ Multiple forms of Ṣalāt al-Khawf are authentically established from the Prophet ﷺ, and each was performed according to the situational need. This narration reflects the method mentioned in the Qur'an.
❸ Ṣalāt al-Khawf is permissible both during travel and while residing—if there is danger, even while at home, this prayer can be performed. This is the view of the majority of scholars. Some assert that travel is a condition for Ṣalāt al-Khawf, but this is not the stronger opinion.
❹ Allah loves the remembrance of Him, but He cherishes the safety of His servants’ souls even more during times of fear. That is why Allah not only prescribed acts of worship but also provided protective measures for His worshippers.
❺ The Prophet ﷺ led one rak'ah for each group, and each completed the other rak'ah individually. The first group concluded the prayer alone, and the second group finished with the Prophet ﷺ.
Narration from Bukhari and Muslim:
Imam Bukhari narrated from Shu'bah, from al-Zuhri, who said: I asked him whether the Prophet ﷺ performed the Prayer of Fear. He said: “Salim bin 'Abdullah bin 'Umar informed me that 'Abdullah bin 'Umar said:”
I accompanied the Prophet ﷺ towards Najd. We stood opposite the enemy, forming ranks. The Prophet ﷺ stood up to lead the prayer; one group prayed with him while the other faced the enemy. He performed rukūʿ and two prostrations with the group, then they moved to the position of the group that had not prayed. The second group then came and the Prophet ﷺ led them in one rak'ah and two prostrations, then said salam. Each of them then performed one rak'ah and two prostrations individually.
Sources:
- Bukhari 1942, Muslim 839
Key Benefits:
❶ Inquiring about the daily routines of the Prophet ﷺ is a sign of love for him, as demonstrated by Imam al-Zuhri’s student who asked him about Ṣalāt al-Khawf.❷ A battle in which the Prophet ﷺ personally participated is termed a "Ghazwah".
❸ If someone is alone in enemy territory and fears for his life, he may pray through gestures without full performance. If he knows safety can be achieved after a certain distance, the prayer may be delayed.
❹ In congregation, the Imam will perform two rak'ahs, but the followers will pray one rak'ah each successively with the Imam.
❺ In times of fear, it is legally valid to guard the praying individuals while armed, although in normal times, brandishing weapons unnecessarily is improper and discouraged.
Another Hadith in Muslim from Nafi':At the end of it, Ibn 'Umar says:
“If the fear is even more intense, then pray while riding or standing, making gestures.”
Source:
- Muslim 839
Key Benefits:
❶ In extreme fear, prayers may be performed while mounted or standing, through gestures.❷ Ideally, one should face the qiblah initially, but if it is not possible, then any direction is acceptable.
❸ Gestures should be made with the head and takbir (saying “Allāhu Akbar”).
❹ Even in extreme terror, the obligation to pray remains. Prayer must be performed in whatever manner is feasible.
Narration of Ibn 'Abbas رضي الله عنهما:
“Allah has prescribed prayer through the tongue of your Prophet ﷺ: four rak'ahs in residence, two during travel, and one in fear.”
Source:
- Muslim 287
Key Benefits:
❶ The Prophet ﷺ did everything by Allah’s command, not personal decision. This hadith clearly affirms that even prayer quantities were prescribed through divine instruction.❷ As security decreases, concessions appear in Islamic laws—four rak'ahs in peace, two in travel, and one in fear. Even in extreme fear, gestures and takbir suffice for fulfilling the prayer.
Narration from Jabir bin 'Abdullah رضي الله عنهما through 'Ata’:
“I was present with the Messenger of Allah ﷺ in Ṣalāt al-Khawf. We formed two rows behind the Messenger ﷺ while the enemy stood between us and the qiblah...”
This narration describes detailed movements of both rows—one performing parts of the prayer while the other remains alert against the enemy, then alternating roles.
Source:
- Muslim 840
Key Benefits:
❶ This hadith presents another method of Ṣalāt al-Khawf. The Prophet ﷺ prayed four rak'ahs, and the Companions prayed two each—his two were obligatory and two were voluntary.❷ The Companions praying two rak'ahs, while a previous hadith mentions one rak'ah for fear, indicates the followers performed one rak'ah with the Imam, and the other individually, completing two in total.
❸ Due to fear today, guards are placed at mosques and seminaries during prayer times. Sadly, they often skip prayer or delay it excessively due to professional obligations. This needs attention from administrators to ensure these guards are enabled to fulfill their religious duties on time.
Source Note:This content is taken from "Ḍiyāʾ al-Islām fī Sharḥ al-Ilmām bi-Aḥādīth al-Aḥkām" by Shaykh Taqi al-Din Abi al-Fatḥ, translated by Mawlānā Mahmūd Ahmad Ghaznfar.