An-Nisa: 102
**"And when you are among them and lead them in prayer..."**
This relates to the phenomenon of those who do not see the Salat al-Khawf (Prayer of Fear) as applicable after the Messenger of Allah (ﷺ), due to the condition of his presence among them. Those who do see it as applicable after him say: Imams are deputies of the Messenger of Allah (ﷺ) in every era, fulfilling what he used to fulfill. Thus, the address to him encompasses every Imam who is present with a congregation during a state of fear; he must lead them just as the Messenger of Allah (ﷺ) led the congregations he attended.
The pronoun in "among them" refers to those who are afraid.
"Let a party of them stand with you..."
Divide them into two groups; let one group stand with you and pray with you.
"And let them take their arms..."
The pronoun refers either to those praying or to others. If it refers to those praying, they should take weapons that do not distract them from prayer, such as a sword, a dagger, and the like. If it refers to others, there is no issue.
"And when they have prostrated, let them be..."
Meaning: the non-praying group.
"...behind you..."
Guarding you.
The method of the Prayer of Fear according to Abu Hanifa is that the Imam prays one rak'ah with one of the two groups (if the prayer is two rak'ahs), while the other group faces the enemy. Then, this group stands facing the enemy, and the other comes; he prays one rak'ah with them and completes his prayer. Then, they stand facing the enemy, and the first group returns to perform the rak'ah without recitation and completes their prayer, then they guard. The other group then comes to perform the rak'ah with recitation and completes their prayer. Prostration is taken literally according to Abu Hanifa.
According to Malik, it means the prayer itself, for the Imam prays one rak'ah with one group, stands waiting until they complete their prayer and give the taslim and leave, then he prays one rak'ah with the second group and sits waiting until they complete their prayer, then he gives the taslim with them. This is supported by: "And let another party come who have not yet prayed, and let them pray with you." (It was also recited as wa-amti'atukum).
If you ask: How did He combine "arms" and "caution" in the command to "take"? I say: He made "caution"—which is wariness and vigilance—an instrument used by the warrior. Therefore, He combined it with weapons in the command to "take," and both were considered "taken." Similar to this is His saying: "And those who settled in the home and [in] faith" (Al-Hashr: 9). He made faith a residence and a home for them because of their firm establishment in it; thus, He combined it with the "home" in the act of settling.
"So they may incline against you..."
Meaning: they will attack you with a single, unified assault. He granted them a concession to lay down their arms if carrying them becomes burdensome due to rain or weakness from illness, but He commanded them to remain cautious so they would not be caught off guard and attacked by the enemy.
If you ask: How does the command for caution align with His saying: "Indeed, Allah has prepared for the disbelievers a humiliating punishment"? I say: The command for caution against the enemy might imply the expectation of the enemy's victory or power. So, He negated that implication by informing them that Allah humiliates their enemy, abandons them, and grants victory over them, so that their hearts may be strengthened and they may know that the command for caution is not because of [the enemy's strength], but rather an act of worship to Allah, as He said: "And do not throw [yourselves] with your [own] hands into destruction." (Al-Baqarah: 195).
"And when you have completed the prayer..."
When you have prayed in a state of fear and battle.
"Remember Allah..."
Perform it.
"...standing..."
While wielding swords and clashing.
"...and sitting..."
While kneeling on the knees, shooting arrows.
"...and on your sides..."
While wounded.
"And when you are secure..."
When the war lays down its burdens and you are safe.
"And when you have completed [the prayer]..."
Perform the prayers you missed during those states of anxiety and disturbance. [The verse] "So when you have completed the prayer, remember Allah, standing, sitting..." is limited by times; it is not permissible to take them out of their designated times, regardless of your state, whether in fear or security. This is evident according to the school of Al-Shafi'i (may Allah have mercy on him) in his requirement of prayer for the warrior in his state of racing, walking, and turmoil in battle if the time arrives; then, when he is secure, he must make up [the missed prayers].
As for Abu Hanifa (may Allah have mercy on him), he is excused from leaving it until he is secure. It is also said that the meaning is: When you have completed the Prayer of Fear, continue to remember Allah—declaring His oneness, magnifying Him, glorifying Him, and praying for victory and support in all your states: standing, sitting, and lying down. For the state of fear and war you are in is worthy of remembering Allah, calling upon Him, and seeking refuge in Him.
"And when you are secure..."
When you are settled.
"Establish prayer..."
Complete it.
