Al-Baqarah: (239) If you fear, then [pray] on foot...

It is known that the Almighty, after enjoining the meticulous observance of prayers, with their pillars and conditions, clarified that this strict observance is only obligatory in a state of security, not fear. He said: {...if you fear, then [pray] on foot or riding} (Al-Baqarah: 239). There are several issues in this verse:

Issue 1: Recitations of Rajalan

It is narrated that {farajalan} (فرجالاً) is recited with a ḍammah on the rā’ (فُرُجالاً), and also as {rijālan} (رِجالاً) with tashdīd, and as {rajulan} (رَجُلاً).

Issue 2: The Meaning of "If You Fear"

Al-Wāḥidī (may Allah have mercy on him) said the meaning of the verse is: "If you fear an enemy," omitting the object because it is universally known.

The author of Al-Kashshāf said: "If you have fear from an enemy or otherwise." This view is more sound because this ruling is established upon the occurrence of fear, whether the fear is from an enemy or something else.

There is a third opinion: the meaning is, "If you fear missing the prescribed time, and you delay the prayer until you finish your battle, then pray on foot or riding." According to this interpretation, the verse indicates the emphasis on the prescribed time (waqt), to the extent that a concession is granted for its preservation by omitting standing, bowing, and prostration.

Issue 3: The Plural of Rajil (One on Foot)

There are two views regarding the word rijālan (رجالا):

1. It is the plural of rāgil (راجل), like tujjār (تجار) is the plural of tājir (تاجر), and ṣiḥāb (صحاب) is the plural of ṣāḥib (صاحب). A rāgil is one who is on his feet, whether walking or standing still. The plurals for rāgil are cited as: rujul, rijālah, rijālah, rijāl, and rijāl.

2. The view mentioned by Al-Qaffāl: It may be a plural of the plural. This is because rāgil is pluralized as ragil (راجِل), and then ragil is pluralized as rijāl (رِجال). Rukbān (ركبان) is the plural of rākib (راكب), like fursān (فرسان) is the plural of fāris (فارس). Al-Qaffāl said: It is said that rākib is only used for someone on a camel, whereas someone on a horse is called a fāris. And Allah knows best.

Issue 4: Grammatical Status of Rajalan

Rajalan is in the accusative case (naṣb) as a circumstantial adverb (ḥāl). The operative verb governing it is omitted, with the implied meaning being: "Then pray on foot or riding."

Issue 5: Types of Fear Prayer (Ṣalāt al-Khawf)

The Fear Prayer is of two types:

1. When in the state of active fighting, which is what this verse refers to.
2. When not in active fighting, which is mentioned in Sūrat An-Nisā’ in the verse: {And when you are among them and establish the prayer for them, let a group of them stand with you...} (An-Nisā’: 102). The context of the two verses explains the difference in scholarly opinions.

Knowing this, we say: If the fighting has commenced and neither party can leave the fight, the position of Imām Ash-Shāfi‘ī (may Allah have mercy on him) is that they pray while riding their mounts or walking on their feet, facing the Qiblah or not facing it, indicating bowing and prostration by gesture. They make the prostration gesture lower than the bowing gesture, and they avoid shouting, as shouting is unnecessary.

Abū Ḥanīfah said the one walking should not pray but should delay it.

Imām Ash-Shāfi‘ī argued using this verse in two ways:

1. Ibn ‘Umar narrated: {…on foot or riding} means facing the Qiblah or not facing it. Nāfi‘ said: I do not think Ibn ‘Umar mentioned this except from the Messenger of Allah (peace and blessings be upon him).
2. The fear that permits prayer while walking, moving on foot, riding, or running is a fear where maintaining the direction of the Qiblah is impossible. Thus, the phrase {…on foot or riding} indicates a concession to abandon facing the Qiblah. Furthermore, it indicates a concession to abandon bowing and prostration in favor of mere gesture, because in intense fear of the enemy, a person cannot be safe if he stands still, making it impossible to perform bowing and prostration. Therefore, what we mentioned confirms that rijālan aw rukbānan indicates the permissibility of abandoning facing the Qiblah and the permissibility of being content with gesturing for bowing and prostration.

If this is established, we discuss what is dropped and what is not dropped. We say: Undoubtedly, the prayer is completed by three components:

1. The action of the heart (Intention - Niyyah): This is not dropped because the state of fear does not change this.
2. The action of the tongue (Recitation): This is not dropped during fear. It is also not permissible for the praying person to speak extraneous words or make unnecessary shouts during the prayer.
3. The actions of the limbs: Standing and sitting are necessarily dropped. Facing the Qiblah is dropped, as explained. As for bowing and prostration, gesturing stands in their place. The gesture substituting for prostration must be lower than the gesture substituting for bowing, because this degree of differentiation is possible.

However, abandoning purification (Ṭahārah) is not permissible due to fear, as purification with water or dust is possible. The difference of opinion lies in whether, if water is available but using it for wuḍū’ is prevented, it is permissible to perform tayammum with the dust available while riding. The sounder view is that it is permissible, because if the fear of thirst permits tayammum, then fear for one's life is more deserving of permitting it. This is the detail of Imām Ash-Shāfi‘ī’s position. In summary, his reliance in this chapter is on the Prophet’s saying: "When I command you to do something, do of it what you are able."

Abū Ḥanīfah argued that the Prophet (PBUH) delayed the prayer on the Day of the Trench, so we must do the same.

The response is that the fear on the Day of the Trench did not reach this extreme level, yet the Prophet (PBUH) delayed the prayer. This teaches us that this verse abrogates that previous action [of delaying the prayer].

Issue 6: The Fear that Warrants the Concession

They differed regarding the fear that warrants this concession. The way to define it is to say: Fear is either during fighting or outside of fighting.

As for fear during fighting, it is either in obligatory fighting, permissible fighting, or forbidden fighting.

• Obligatory Fighting: Such as fighting against the disbelievers, which is the basis for the Fear Prayer and the context in which this verse was revealed. Fighting against rebels (ahl al-baghy) is joined to this, as Allah says: {Then fight the one that transgresses until it complies with the command of Allah} (Al-Ḥujurāt: 9).
• Permissible Fighting: Al-Qāḍī Abū al-Muḥāsin aṭ-Ṭabarī said in his book Sharḥ al-Mukhtaṣar that defending oneself is permissible but not obligatory, unlike when a disbeliever targets one's person, in which case defense is obligatory to avoid neglecting the right of Islam.

Knowing this, we say: For fighting in self-defense or defending any respected animal, the Fear Prayer is permissible. Regarding fighting to seize someone's wealth or destroy their property, there are two opinions on whether the severe fear prayer is allowed. The sounder view is that it is permissible, supported by the Prophet’s saying: "Whoever is killed defending his property is a martyr," indicating that defending property is like defending life. The second view is that it is not permissible because the sanctity of life is greater.

• Forbidden Fighting: The Fear Prayer is not permissible in forbidden fighting because this is a concession, and a concession is assistance, and the disobedient person does not deserve assistance.

As for fear occurring outside of fighting, such as fleeing from fire, drowning, a wild beast, or a creditor demanding a debt from an insolvent person who fears imprisonment and is unable to provide proof of insolvency—they are permitted to pray this prayer because the Almighty's statement {If you fear} is absolute and encompasses all these cases.

If it is argued: The phrase {…on foot or riding} indicates that the intended meaning is fear of the enemy during combat.

We reply: Even if that were the case, since the purpose there is to avert harm, and this meaning is present here, that ruling must be legislated. And Allah knows best.

Issue 7: The Prayer Length in Fear

It is narrated from Ibn ‘Abbās (may Allah be pleased with him) that he said: Allah ordained on the tongue of your Prophet: four [units] in residence, two in travel, and one [unit] in fear. The majority hold that the obligation in residence is four, and in travel is two, whether in fear or not, and that Ibn ‘Abbās’s statement is abandoned.

As for the Almighty’s statement: {But when you are secure, then remember Allah as He has taught you} (Al-Baqarah: 239). The meaning is: when the fear that caused the concession ceases, {then remember Allah as He has taught you}. There are two views:

1. Remember (dhikr) means perform the prayer: As He taught you by saying: {Guard strictly your prayers, especially the middle prayer, and stand up before Allah in obedience} (Al-Baqarah: 238), and as He clarified its conditions and pillars. Because when the cause for the concession is removed, the obligation returns as it was before. Prayer is sometimes called dhikr (remembrance), as in: {Hasten to the remembrance of Allah} (Al-Jumu‘ah: 9).
2. {Remember Allah} means thank Him for the blessing of security bestowed upon you. Al-Qāḍī objected to this view, saying that since this remembrance is tied to a specific condition—the attainment of security after fear—it cannot be interpreted as a remembrance that is obligatory equally in both fear and security. Gratitude is obligatory both during fear and security because Allah’s bounty is continuous in both states, and the fear here is from the disbelievers, not from Allah. Therefore, {Remember Allah} must refer to a remembrance specific to this situation.
3. A third view: Both prayer and gratitude are included under {Remember Allah}, because security is a specific blessing that necessitates gratitude alongside performing the prayers at their appointed times.

As for the phrase {as He has taught you}, it clarifies His grace upon us through teaching and making known, and that this is from His blessings. Were it not for His guidance, we would not have reached this. Furthermore, our companions interpreted this teaching as the creation of knowledge, while the Mu‘tazilah interpreted it as establishing proofs and performing acts of kindness. The Almighty’s statement: {that which you did not know} refers to the time before the mission of Muhammad (PBUH), the era of ignorance and misguidance.

The Seventeenth Ruling

Death

7 < {And those of you who die and leave behind wives, [they should make] a bequest for their wives, enjoyment for a year without eviction. But if they leave [of their own accord], then there is no blame upon you for what they do of good for themselves. And Allah is Exalted in Might and Wise.} > 7