Part 24

“When the prayer was enjoined (by Allah), it was two rak ahs (units of prayer) only (in every prayer) both when in residence or on a journey. Then the prayers performed on journey remained the same, but (the rak ‘ahs of) the prayer for non-travelers were increased.”

“The prayer performed on journeys is of two rak'ahs, This is the . : »? complete prayer without shortening.

A Muslim on a journey is to start shortening the prayer as soon as he leaves his town or city as Allah permits the shortening of prayer for those who travel through the land. Before leaving his town, a Muslim is not legally considered a traveler through the land (and hence he is not permitted to shorten the prayer). The Prophet (PBUH) used to shorten the prayer as soon as he left his hometown. So, if a person does not travel from the residential land, he is not considered a traveler,

A traveler is permitted to shorten the prayer even if he frequently travels, as in the case of a mail carrier or a taxi driver who spends most of his time on the way between towns.

It is permissible for a traveler to combine the Zuhr Prayer and the ‘Asr (Afternoon) Prayer at the due time of either of them, and, likewise, to combine the Maghrib (Sunset) Prayer and the ‘Isha’ (Night) Prayer at the due time of either of them. That is because what makes it permissible for the traveler to shorten prayer makes it permissible for him to combine prayers as well.

However, shortening prayer is a temporary permission valid when there is a necessity, as in the case when a traveler is in haste on his journey. Mu‘ adh (may Allah be pleased with him) narrated:

“On the Battle of Tabtk, when the Prophet (PBUH) had gone forth before the sun passed the meridian, he would delay the Zuhr Prayer and combine it with the ‘Asr Prayer, performing them together. But when he proceeded after the sun had passed the meridian, he would perform the Zuhr and the ‘Asr Prayers (at the time of the Zuhr) and then he would proceed. (He acted similarly for the Maghrib Prayer.) When the sun had set before he proceeded, he would delay the Maghrib Prayer and combine it with the ‘Isha’ Prayer, performing them together. But when he proceeded after sunset, he would perform the ‘Isha’ Prayer and the Maghrib Prayer at the time of the Maghrib Prayer.”

When a traveler stops on his journey, to take a rest, it is better for him to perform each prayer shortened at its due time, not to combine prayers. If it is difficult for a Muslim patient to perform each prayer at its due time, then he is permitted to combine the Zuhr Prayer and the ‘Asr Prayer (at the due time of either of them), and to combine the Maghrib Prayer and the ‘Isha’ Prayer (at the due time of either of them).

‘Allah has ordained shortening of prayer to remove difficulties and make things easy for the Muslim nation. So, a Muslim is permitted to combine prayers when necessary. All hadiths (related to this matter) imply that it is permissible to combine two prayers at the due time

of either of them in order to remove any possible hardship caused to the Prophet’ nation. Thus, it is permissible to combine prayers if it is to cause hardship if not done. This proves that it is permissible with greater reason for a Muslim patient to combine (two) prayers at the due time of either of them as long as it is difficult for him to perform each prayer at its due time.”

“Patients can combine the prayer according to the Sunnah for it is narrated in two hadiths that the Prophet (PBUH) ordered a mustahddah" to combine the prayer?”

By means of analogical deduction with the case of a mustahddah, the combining of prayer is permitted for every Muslim who cannot purify for every prayer, such as those inflicted with enuresis, a continuously bleeding wound, or a permanent nosebleed. The Prophet (PBUH) said to Hamnah Bint Jahsh when she asked him about istihadah”™ (vaginal bleeding other than menstruation):

“..But if you are strong enough to delay the Zuhr Prayer and advance the ‘Asr prayer, to wash, and then combine the Zuhr and the ‘Asr Prayers; (and) to delay the Maghrib Prayer and advance the ‘Isha’ Prayer, to wash, and then combine the two prayers, do so.”

(Related by Ahmad, Abi Dawid, and Al-Tirmidhi and deemed sahih (authentic) by the latter)”

It is permissible to combine the Maghrib Prayer and the ‘Isha’ Prayer, in particular, if there is rain that wets clothes and causes difficulty (for those who go to the mosque). The Prophet ( PBUH) combined the Maghrib Prayer and the

‘Ishé’ Prayer in a rainy night,” and so did Aba Bakr and ‘Umar afterwards’ .

“According to the soundest view of scholars, it is permissible for a Muslim to combine prayers because of mud or strong cold wind in a dark night, even if it has stopped raining. This is more incumbent than performing each prayer at its due time at home. Moreover, to abandon combining congregational prayers in mosques to perform prayer at home is a bid ‘ah (a matter innovated in religion) that contradicts the Sunnah (Prophetic Tradition). It is an act of the Sunnah to perform the Five (Obligatory) Prayers in congregation in the mosque, and this is more due, according to the unanimous agreement of Muslims,

than performing prayers at home. In addition, congregational prayer combined in the mosque is more due than performing prayers at home individually, according to the unanimous agreement of the scholars who maintain the aforementioned permissibility to combine Prayers (due to bad weather), such as Malik, Ash-Shafi*i, and Ahmac Pp

It is better for one permitted to combine prayers to combine them according to what suits his/her situation most. On the Day of *Arafah, it is better (for the pilgrims) to combine the Zuhr Prayer and the ‘Asr Prayer at the time of the former,” but in Muzdalifah, it is better (for the pilgrims) to combine the Maghrib Prayer and the ‘Isha’ Prayer at the time of the latter, according to what the Prophet (PBUH) did (in his Hajj)”. On the Day of * Arafah, pilgrims combine the Zuhr and the ‘Asr Prayers at the time of the former in order to continue staying at ‘Arafah Mount (without interruption), but in Muzdalifah, they combine the Maghrib and the ‘Isha’ Prayers at the time of the latter to continue moving toward Muzdalifah.

In general, it is an act of the Sunnah for pilgrims to combine prayers on the Day of ‘Arafah and in Muzdalifah but in circumstances other than that, it is permissible when necessary. However, when there is no necessity, it is better for a traveler to perform each prayer at its due time. During the days of his Hajj, the Prophet (PBUH) combined prayers only on the Day of * Arafah and in Muzdalifah, but he (PBUH) did not combine prayers in Mina because he was to stay there. So the Prophet (PBUH) used to combine prayers only when he was in a hurry on a journey. We invoke Allah to guide us to useful knowledge and good deeds.

The Fear Prayer is ordained for Muslims during every legal fighting such as fighting with the disbelievers and the oppressors, as Allah, Exalted be He, says:

“.» If you fear that those who disbelieve may disrupt for attack] you...” (Quran: An-Nisa’: 101)

Those with whom Muslims are permitted to fight are determined by means of analogical deduction with this Quranic verse. However, the Fear Prayer is not permissible during prohibited fighting. The proof of the legality of the Fear Prayer is stated in the Noble Qur'an, the Sunnah (Prophetic Tradition), and the consensus of Muslim scholars. Allah, Exalted be He, says:

“And when you [i.e. the commander of an army] are among them and lead them in prayer, let a group of them stand [in prayer] with you and let them carry their arms. And when

they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms...” (Qur’4n: An-Nisa: 102)

Imam Ahmad (may Allah have mercy on him) states, “Five or six ways of performing the Fear Prayer are authentically narrated about the Prophet (PBUH).” The Fear Prayer was ordained during the lifetime of the Prophet (PBUH) and it is still legal to be performed until the end of the time. The Companions and most of the Muslim scholars unanimously agree on that, with the exception of a slight inconsiderable dispute.

The Fear Prayer is to be performed when necessary, both on journey and in residence, if Muslims fear that the enemy may attack them, as the cause of its permissibility is the fighting not the traveling. In residence, it is permissible to shorten only the way of performing the Fear Prayer, not the number of rak ‘ahs (units of prayer). Yet, on journeys, the Fear Prayer is to be performed by shortening the number of rak ‘ahs, if the prayer consists of four rak ‘ahs, and by shortening the way of prayer. The Fear Prayer is ordained in two conditions: The first is when the enemy is of those whom Muslims are permitted to fight, and the second is when Muslims fear to be attacked while performing prayer. Allah, Exalted be He, says:

“If you fear that those who disbelieve may disrupt [or attack] you...” (Qur'an: An-Nis@: 101)

“.»Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one [single] attack...” (Quran: An-Nis@’: 102)

One way of performing the Fear Prayer is narrated about the Prophet (PBUH) in the hadith on the authority of Sahl Ibn Abd Hathmah Al-Ansiari (may Allah be pleased with him). Imam Ahmad considers this way (narrated by Sahl) as the preponderant view for it is similar to the way mentioned in the Noble Qur'an. This way of performing the Fear Prayer is distinguished by carefulness in performing prayer, caution with regard to fighting, and causing uncomfortableness to the enemy. The Prophet (PBUH) performed the Fear Prayer in the aforementioned way during the Battle of Dhdtur-Rigd ’. It is to be performed as Sahl narrated:

“One row lined up behind him (PBUH) while another row (lined up)

facing the enemy. The Prophet (PBUH) led the row that was with him in one rak‘ah (unit of prayer), and he stayed in the standing posture while that row performed (another rak'ah) by themselves and went away, lining in the face of the enemy. The other group came and he (the Prophet) offered his remaining rak ah with them, and then, remained sitting until they completed their prayer by themselves, and he then finished the prayer along with them.”

Muslim related another way of performing the Fear Prayer on the authority of Jabir (may Allah be pleased with him) who said:

“I witnessed the Fear Prayer with Allah’s Messenger (PBUH). We drew ourselves up in two rows, while the enemy was between us and the giblah, Allah's Messenger (PBUH) pronounced takbir™ and we all pronounced it. He then bowed and we all bowed. He then raised his head from bowing and we all raised (our heads). He then went down in prostration along with the row close to him, and the rear row faced the enemy. When Allah's Messenger (PBUH) completed the prostration and stood up and the row near to him also did this, the rear row prostrated themselves; then they stood up. Then the rear row went to the front and the front row went to the rear. Then Allah’s Messenger (PBUH) bowed down and we all bowed. He then raised his head from bowing and we raised (our heads). He and the row close to him, which was in the rear (in the first rak ah), went down in prostration, whereas the rear row faced the enemy. When Allah’s Messenger (PBUH) completed the prostration and stood up and the row near to him also did this, the rear row prostrated themselves. Then Allah's Messenger (PBUH) pronounced the final salutations and we all pronounced the salutation?”

A third way of performing the Fear Prayer is narrated on the authority of Ibn ‘Umar (may Allah be pleased with him) who said:

“The Prophet (PBUH) led one of the two groups in one rak ‘ah (unit of prayer) in the Fear Prayer, performing bowing once and prostration twice, while the other group faced the enemy. Then the members of the first group went back and replaced their companions, facing the enemy. Then they came and the Prophet (PBUH) led them in one

rak'ah. Then he pronounced the taslim,”* and then the members of the first group performed one rak ‘ah and those (i.e. the members of the second group) performed one rak‘ah.””

Ahmad, Abt: Dawid, and An-Nas@’i™ relate a fourth way of performing the Fear Prayer in which the Prophet (PBUH) performed the Fear Prayer leading each group separately and pronouncing taslim (with every group before he started prayer with the other one).

A fifth way of performing the Fear Prayer is narrated on the authority of Jabir (may Allah be pleased with him) who said:

“Then the immediate prayer call (igamah) was announced and the Prophet (PBUH) performed two rak'ahs (of the Fear Prayer) with one of the two groups, and that batch went back, and he performed two rak ‘ahs with the other group. Thus, Allah’s Messenger (PBUH) performed four rak‘ahs but the people performed two rak’ahs

The aforementioned ways of performing the Fear Prayer are to be performed as long as fear does not increase. But when fear increases, through continuous acts of fighting such as stabbing, beating, attacking and retreating, and it becomes impossible to divide the Muslim soldiers to perform prayer at its due time mentioned previously, then, Muslims are to perform prayer as possible as they can. They may perform prayer while standing or riding, facing the qiblah or not, beckoning bowing and prostration with their heads as much as they can, They are not permitted to delay prayer as Allah, Exalted be He, says:

“And if you fear [an enemy, then pray], on foot or riding...” (Qur’an: Al-Bagarah: 239) While performing the Fear Prayer, it is desirable for a Muslim to carry a

weapon to defend himself as long as such a weapon is not too heavy for him, as Allah, Exalted be He, says:

In addition, the same rulings concerning the aforementioned case of great fear are ordained for Muslims while escaping from the enemy, torrents or wild animals, or while chasing the enemy. In such cases, a Muslim is permitted to perform prayer riding or on foot, to face the giblah or any other direction, and to beckon the bowing and prostration with his head.

In conclusion, we can get some important lessons from the previously explained astonishing and accurate arrangement of performing the Fear Prayer:

1. The importance of prayer in Islam, especially the congregational prayer, for they were not abandoned even in such critical situations.

2. The perfection of the Shari'ah (Islamic Law) is evident as it ordains for every case what best suits it.

3. No difficulty is intended for the Muslim nation as the Shari'ah is moderate and valid for all eras and in all places.

We invoke Allah to help us adhere to His Shari'ah until we die, for He is the Hearing and the Responsive.

1 The Lawgiver of Shari ‘ah (Islamic Law) is Allah, Exalted be He; the term can also refer to the Prophet (PBUH) as he never ordained but what was revealed to him by Allah.

2 The qiblah: The direction of prayer, namely towards the Ka‘ bah.

12 Mustahadah: A woman in a state of istihédah (i.e. a woman having vaginal bleeding other than menstruation).

24 Taslim: Saying the final Salams in prayer (saying, “As-salamu ‘alaykum wa Rahmatullah” ie. “Peace be upon you, and the mercy of Allah”) when concluding prayer.

The day of this prayer, Friday, is the best day of the week, as the Prophet (PBUH) said:

“Among the most excellent of your days is Friday:”’ In another hadith he (PBUH) said:

“We (Muslims) are the last (to come) but (will be) the first on the Day of Resurrection though the former nations were given the Scriptures before us, This (Friday) was their day of celebration which was made compulsory for them but they differed about it. So Allah gave us the guidance for it (Friday) and all the other people follow us in this respect.”