Tafsir of An-Nisa' 4:102-103

An-Nisa (The Women): Verses 102–103

It is known that in the preceding verse, the Almighty clarified the ruling regarding the shortening of prayer (Qasr) in terms of quantity (number of units). In this verse, He clarifies the ruling regarding its quality (manner). There are several issues concerning this:

The Opinions:

• Abu Yusuf and Al-Hasan ibn Ziyad held that the Fear Prayer was specific to the Prophet (peace be upon him) and not permissible for others.
• Al-Muzani held that it was established but later abrogated.

Arguments for Specificity (Abu Yusuf):

1. The verse states: "And when you are among them and establish the prayer for them..." (4:102). The particle idhā (when) implies a condition, suggesting this ruling is contingent upon the Prophet's presence.
2. Altering the form of prayer is generally contrary to established proof (dalīl). We permitted this alteration for the Prophet (PBUH) so that people might attain the virtue of praying behind him. This reason does not apply to others, as the virtue of praying behind a successor is the same as praying behind the first, thus negating the need to alter the prayer's form.

Argument of Other Jurists (Against Specificity): Since this ruling was established for the Prophet (PBUH) by this verse, it must apply to others based on the verse: "And follow him" (Al-A'raf: 158). Just as the verse "Take from their wealth a charity that will purify them" (At-Tawbah: 103) did not restrict the obligation solely to the Prophet (PBUH), this ruling should not be restricted either. The argument concerning attaining the virtue of praying behind the Prophet (PBUH) cannot be the reason for permitting the alteration of prayer, as seeking virtue should not necessitate abandoning an obligation.

The explanation of the Fear Prayer involves the Imam dividing the congregation into two groups (ṭā’ifatayn). He prays one rak'ah with the first group. What happens next is subject to different opinions:

1. First Opinion (Attributed to Ibn Abbas, Jabir ibn Abdullah, Mujahid): The first group finishes the single rak'ah, says the taslīm (ending salutation), and goes to face the enemy. The second group comes, and the Imam prays another rak'ah with them, and they say taslīm. This view holds that the Imam prays two rak'ahs and the followers pray one rak'ah (in congregation).
2. Second Opinion (Al-Hasan al-Basri): The Imam prays two rak'ahs with the first group, says taslīm, and they go to face the enemy. The second group comes, and the Imam prays two rak'ahs with them again.
3. Third Opinion (Sahl ibn Abi Hathmah, Al-Shafi'i's school): The Imam prays a complete rak'ah with the first group. The Imam remains standing for the second rak'ah while the first group completes their second rak'ah, performs tashahhud, and says taslīm before leaving to face the enemy. The second group then joins the Imam while he is standing in the second rak'ah, prays one rak'ah with him, and then the Imam sits for tashahhud until the second group completes their second rak'ah. The Imam then says taslīm with them.
4. Fourth Opinion (Abdullah ibn Mas'ud, Abu Hanifa's school): The Imam prays one rak'ah with the first group, and they return to face the enemy. The second group comes, and the Imam prays the remainder of the prayer with them, and they depart. Then the first group returns and completes the rest of their prayer with recitation (qirā’ah). The difference is that the first group caught the beginning of the prayer and are treated as those following the Imam. The second group missed the beginning, and a latecomer (masbūq) completes their prayer as an individual.

Reconciliation and Critique of Abu Hanifa's View (Al-Wahidi): The differing narrations suggest the Prophet (PBUH) performed the prayer in various ways according to expediency. The disagreement among jurists centers on which method best aligns with the apparent meaning of the verse.

Al-Wahidi argued that the verse contradicts the narration adopted by Abu Hanifa in two ways:

1. The verse states: "...and let another party come who have not prayed." This implies the first group has already prayed when the second group arrives. According to Abu Hanifa, this is not the case, as the second group arrives while the first is still completing their prayer.
2. The verse states: "...so let them pray with you." The absolute term "I prayed with the Imam" implies completing the entire prayer with him. According to Abu Hanifa, this is not the case.

Abu Hanifa's Supporters' Response: They argue the verse aligns with their view because it says: "But let those who have not yet prayed be behind you [in position]." This indicates the first group has not finished praying but has completed one rak'ah and then positions themselves behind the second group for guarding.

Al-Wahidi's Rebuttal: This interpretation is only necessary if we assume the bowing (sajd) and the positioning behind (al-kawn min warā’ikum) apply to only one group. This is not the case; rather, the bowing is for the first group, and the positioning behind (meaning guarding) is for the second group.

"And when you are among them and establish the prayer for them..." This means, O Prophet, when you are with the believers during their battles and fear, "...then let a party of them stand [in prayer] with you, and let them take their arms."

The command to "take their arms" (liya’khudhū asliḥatahum) refers either to those praying or those not praying.

• If it refers to those praying, they should take arms that do not distract them from prayer, such as a sword or dagger, as this is more cautious and better deters the enemy.
• If it refers to those not praying, there is no issue.
• Alternatively, it could be a command to both groups to carry arms as a precaution.

"But when they have prostrated, let them be behind you..." Meaning, those who are not praying should be behind you, guarding you. We have already mentioned that performing the first rak'ah with the Imam in the Fear Prayer is like in the normal prayer; the difference lies in performing the second rak'ah, regarding which we have mentioned the various opinions.

"...and let another party come who have not prayed, so let them pray with you..." We have shown that this verse supports the view of Al-Shafi'i.

"...and let them take their precaution and their arms." This means the Almighty made caution (ḥidhr), which is vigilance and alertness, a tool for the warrior. Therefore, He joined it with arms in the command to "take" them, making both things to be taken. Al-Wahidi noted that this grants permission for the fearful person to divide their focus between prayer and other matters.

Question: Why did the first verse only mention "their arms," while this verse mentions "their precaution and their arms"?

Answer: At the beginning of the prayer, the enemy is unlikely to notice that the Muslims are praying, perhaps assuming they are standing for battle. However, in the second rak'ah, the disbelievers realize they are praying. At this point, they might seize the opportunity to attack. Thus, God specifically emphasized increased caution here by saying: "and let them take their precaution and their arms."

"The disbelievers wish that you would neglect your arms and your baggage so they might raid you in one swift attack." This means they wish to attack you fiercely in battle. It is narrated by Ibn Abbas and Jabir that the Prophet (PBUH) prayed the Dhuhr prayer with his companions. The polytheists saw this and later regretted not attacking them then. They resolved to do so during the next prayer time. God informed His Prophet of their secret intentions through this verse.

"And there is no blame upon you if there is injury to you from rain or you are sick that you put down your arms..." This means if carrying arms is impossible—either because rain will wet them, causing rust and dulling their edge, or because some arms are heavy when soaked, or because the person is sick and finds carrying arms difficult—then they are permitted to lay down their arms.

"...but take your precaution." Since He permitted them to lay down arms due to rain or sickness, He commanded them again to be alert, vigilant, and extremely cautious, lest the enemy take advantage of their laying down arms to launch a surprise attack.

Issues Arising:

1. Obligation of Arms: The command "and let them take their arms" at the beginning implies obligation. This is further confirmed by the phrase: "And there is no blame upon you if..." This suggests that outside these two conditions (rain or sickness), there is sin and blame for laying down arms. Some say it is a confirmed Sunnah. The sounder view is what we have explained. Furthermore, one must not carry impure weapons if possible, and the spear should only be carried at the edge of the rank, ensuring no one is harmed by it.
2. The Manner of Caution: Abu Ali Al-Jurjani, author of An-Nadhma, stated that "and take your precaution" indicates that the Prophet (PBUH) was permitted to perform the Fear Prayer in a manner that kept him cautious and aware of the enemy's plot. The method revealed in the Quran for this specific instance (the Battle of Dhat al-Riqa') was necessary because the enemy was facing the Qibla, meaning the Muslims were facing away from the enemy. If they faced the Qibla, they would face away from the enemy. Thus, they were commanded to divide into two groups: one facing the enemy and one with the Prophet (PBUH) facing the Qibla. However, at 'Usfan and Batn Nakhlah, the companions were not divided into two groups because the enemy was facing away from the Qibla, and the Muslims faced the Qibla, allowing them to see the enemy while praying. They only needed extra caution during prostration. When the first rank prostrated, the second rank guarded them. When the first rank rose, they retreated, and the second rank advanced to prostrate, while the first rank guarded them while standing. This proves that "take your precaution" permits these various forms. If we did not interpret the verse this way, it would be mere repetition without benefit, and the Prophet's actions at 'Usfan and Batn Nakhlah would contradict the explicit text of the Quran, which is impermissible.
3. Mu'tazilite View: The Mu'tazila argue that God commanding caution implies that the servant has the power to perform or refrain from the action, and all forms of caution. This suggests that human actions are not created by God. The response is the same as previously mentioned regarding Divine Knowledge and the call (dā'ī).
4. General Obligation of Caution: The verse indicates the obligation to be cautious of the enemy, which implies the obligation to guard against all potential harms. By this logic, seeking medical treatment, using manual therapy, avoiding epidemics, and avoiding sitting under a leaning wall become obligatory.

"Indeed, Allah has prepared for the disbelievers a humiliating punishment." Question: How does the command to be cautious correspond to the statement, "Indeed, Allah has prepared for the disbelievers a humiliating punishment"?

Answer: When God commanded caution against the enemy, it might suggest the enemy's strength and severity. God removes this misconception by informing them that He will humiliate and abandon them, never granting them victory. This strengthens the hearts of the Muslims, making them realize that the command for caution is not due to the enemy's inherent power, but rather to instill fear in the believers' hearts, prompting them to supplicate God for aid and success. This is similar to the verse: "When you meet a company, stand firm and remember Allah much so that you may be successful" (Al-Anfal: 45).

"And when you have finished the prayer, remember Allah while standing, sitting, and [lying] on your sides." There are two interpretations:

1. When you finish the Fear Prayer, persist in remembering Allah in all states, as your situation of fear and caution against the enemy necessitates constant remembrance and supplication to God.
2. The remembrance (dhikr) here means prayer itself. That is, pray standing while engaged in skirmishes and fighting; sitting while engaged in archery; and lying on your sides when many wounds cause you to fall to the ground. When the fighting ceases and you are secure, establish the prayer and make up what you missed during the engagement. This interpretation aligns with Al-Shafi'i's view that the warrior must pray if the time enters, and they must make up the missed parts when secure. However, this view faces a difficulty: the verse would imply, "When you finish the prayer, pray," which is redundant, as using the term dhikr metaphorically for prayer is only permissible out of necessity.

"And when you have finished the prayer, remember Allah..." Know that this verse is preceded by two rulings: first, the ruling on shortening prayer during travel, and second, the Fear Prayer.

The phrase "And when you are secure" (fa-idhā iṭma’nantum) can imply the opposite of the preceding two states:

1. Security means becoming a resident (non-traveler): In this case, the meaning is: When you become residents, establish the prayer fully, without shortening it at all.
2. Security means peace of mind: The fear is removed, and the heart is calm. In this case, the meaning is: When the fear leaves you, establish the prayer in the manner you were accustomed to, without altering its forms or states.

After elaborating on the types of prayer—travel prayer and then the Fear Prayer—God concluded this verse by saying: "...remember Allah while standing, sitting, and [lying] on your sides." This refers to a fixed, timed obligation (fard muwaqqat). The term al-kitāb here means "that which is written," as if saying: "a written, timed obligation." The hā’ (in maktūbah) is omitted, similar to using the verbal noun (maṣdar) in place of the passive participle (maf'ūl), and the verbal noun is masculine. Muwqqat means it is prescribed for specific times.

God clarified in this verse that the obligation of prayer is determined by specific times, though He summarized the times here and detailed them in other verses. These times are five:

1. Al-Baqarah 2:238: "Be diligent to perform the prayers, especially the middle prayer." The term aṣ-ṣalawāt (plural) indicates three obligatory prayers. The command to be diligent (ḥāfiẓū ‘alā) prevents one of the three from being the middle one, otherwise, it would be redundant. Thus, there must be more than three. If there were four, there would be no unique "middle" one. Therefore, there must be five to establish a middle prayer. This verse also implies that Witr is not obligatory, otherwise, the obligatory prayers would be six, and the middle one would not be established. This verse proves five obligatory prayers but does not detail their times.
2. Al-Isra’ 17:78: "Establish prayer from the declining of the sun [Dhaluk] until the darkness of the night, and the Qur'an of dawn." The obligation from Dhaluk to nightfall covers Dhuhr and Asr. From nightfall until dawn covers Maghrib and Isha. The obligation at dawn is the Fajr prayer. This verse suggests that Dhuhr and Asr share one time block, and Maghrib and Isha share another.
3. Ar-Rum 30:17–18: "So glorify Allah when you enter the evening and when you rise in the morning." This refers to the two prayers at the ends of the day: Maghrib and Subh. Then: "And to Him is all praise in the heavens and the earth, and [glorify Him] in the evening and when you enter the time of noon [Ẓuhr]." The term ʿashiyyan refers to the prayer occurring in the deep night, which is Isha. The term ḥīna taẓharūn refers to the prayer occurring in the middle of the day, which is Dhuhr. Just as evening prayer was mentioned before daytime prayer in the first part, evening prayer (Isha) is mentioned before daytime prayer (Dhuhr) here. Thus, four prayers are mentioned. As for Asr, God singled it out in the verse "By the afternoon" (wal-ʿaṣr) to honor it by individual mention.
4. Hud 11:114: "And establish prayer at the two ends of the day and in some of the hours of the night." The term "two ends of the day" implies the obligation of Subh and Asr, as they occur at the extremities, although Subh occurs before the first extremity and Asr before the second. The term "and in some of the hours of the night" implies Maghrib and Isha. Some used this verse to argue for the obligation of Witr, stating that zulfan is a plural, the minimum of which is three, thus requiring three night prayers based on this verse.
5. Taha 20:130: "And exalt [Allah] with the praise of your Lord before the rising of the sun and before its setting, and [exalt Him] during portions of the night." "Before the rising of the sun and before its setting" refers to Subh and Asr, similar to the verse in Surah Hud. "And during portions of the night" refers to Maghrib and Isha, similar to zulfan min al-layl. Just as they argued for Witr based on zulfan, they argued against it based on ānā’ al-layl (portions of the night), as this is also a plural, requiring three night prayers.

These verses collectively indicate the five times for the five obligatory prayers.

The establishment of the five prayers at these five times possesses the utmost beauty and perfection from an intellectual perspective. This is because every phenomenon in this world has five stages:

1. Stage of Coming into Being (Emergence): Like human birth and subsequent growth until a known period, called the age of growth.
2. Stage of Stasis: Remaining in a state of perfection without increase or decrease, called the age of youth.
3. Stage of Maturity (Decline): Obvious deficiencies appear until death and annihilation, called the age of old age.
4. Stage of Annihilation/Absence: The effects remain for a period after death, then ultimately vanish, leaving no trace in the world. (Note: The text skips the fourth stage in the description, listing five stages overall).

These five stages apply to all occurrences in the world, whether human, animal, or plant. The sun, through its rising and setting, undergoes these five states:

• When it rises, it resembles a newborn.
• It continues to rise, its light strengthening, until it reaches the zenith (middle of the sky), where it pauses briefly.
• It then begins to descend, showing subtle deficiencies until Asr.
• From Asr, obvious deficiencies appear: its light and heat weaken, and its descent increases until sunset.
• After setting, some of its traces remain on the horizon (the twilight/afterglow), which then vanish, making the sun seem as if it never existed.

Since these five remarkable states occur to the sun, which only God can orchestrate, God obligated a prayer corresponding to each of these five states:

• Fajr Prayer: Obligated near sunrise, as thanks for the great blessing of light replacing darkness, and for awakening from sleep (which is like death) to wakefulness (which is like life).
• Dhuhr Prayer: Obligated when the sun reaches its highest point and shows the first sign of descent, to glorify the Creator capable of reversing the states of celestial and terrestrial bodies. The sun, after its peak, begins a subtle decline, entering the stage of hidden deficiency (maturity).
• Asr Prayer: Obligated when the sun enters the stage of manifest old age (obvious deficiency). Al-Shafi'i rightly stated that the time for Asr begins when the shadow of everything becomes twice its length. From Dhuhr until Asr (in Al-Shafi'i's view), the shadow only increases by its own length, but from Asr onward, the shadow doubles, indicating the onset of manifest decline.
• Maghrib Prayer: Obligated when the sun sets, resembling the state of human death.
• Isha Prayer: Obligated when the twilight vanishes, as if the sun's traces have been completely erased from the world.

Thus, the obligation of the five prayers at these five times conforms to rational laws and wise principles.

"And do not lose heart in pursuing the enemy. If you are suffering, then surely they too are suffering as you are suffering, but you expect from Allah what they do not expect. And Allah is ever Knowing and Wise."

(The provided text jumps to the end of the section, but the context implies the following verse regarding making up prayers when secure.)

"And when you have finished the prayer, remember Allah standing, sitting, and on your sides." (This is a repetition/reiteration of the command after the fear subsides, as discussed above.)

"And when you are secure, establish the prayer. Indeed, prayer has been decreed upon the believers a decree of specified times." (This is the interpretation of al-kitāb as maktūb muwaqqat—a written, timed obligation—as discussed previously.)