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Draft:Verse 102 of Sura al-Nisa'

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Verse 102 of Sura al-Nisa'
Verse's Information
Suraal-Nisa' (Qur'an 4)
Verse102
Juz'5
AboutSalat al-Khawf


Qur'an 4:102 (Verse 102 of Sura al-Nisa') explains Salat al-Khawf (Prayer of Fear), which is performed in congregation on the battlefield against the enemy. In one of the battles, the Prophet of Islam (s) stood for prayer with his forces before the fighting began. The enemies saw this as a suitable opportunity to attack and decided to attack during the next prayer. Before the next prayer, Jibraʾīl descended and revealed this verse to the Prophet (s). The Prophet (s) divided his forces into two groups; one group stood for prayer and the other stood guard.

According to Qur'an 4:102, the Imam in Salat al-Khawf recites only a two-Rak'a prayer. The first group prays the first rak'a in congregation and the second rak'a individually (furada). Then the second group follows the Imam; they pray their first rak'a with the Imam [who is praying his second] and their second rak'a individually.

Qur'an 4:102 is considered to be teaching the point that Muslims must insist on prayer even on the battlefield. Nasir Makarim Shirazi, a Shi'a exegete, notes in the interpretation of this verse that although congregational prayer is not obligatory, it is one of the highly emphasized recommended acts, and this verse indicates this importance.

A Verse for Prayer During War

Verse 102 of Sura al-Nisa' explains Salat al-Khawf,[1] which is performed in congregation.[2] This verse is related to the preceding verses which discussed Jihad.[3] According to the preceding verses, the obligation of prayer is not lifted due to travel and Jihad,[4] and only the number of its rak'as is reduced.[5] This verse explains how to perform Salat al-Khawf,[6] describing how the Prophet (s) divided the soldiers into two groups and they performed the prayer in congregation.[7]

Occasion of Revelation

According to the occasion of revelation narrated in Tafsir al-Qummi for Verse 102 of al-Nisa', the Prophet of Islam (s) intended to travel to Mecca with Muslims to perform Umrah. The Quraysh sent a group to confront them. The Prophet (s) and the Muslims stood for the Noon Prayer, and the enemies found the opportunity suitable and decided to attack them during the next prayer. This verse was revealed, and based on it, the Prophet (s) divided the Muslims into two groups; one group stood for prayer and the other group stood guard.[8] Some other Shi'a exegetes[9] as well as Sunni exegetes have mentioned the same occasion of revelation with slight differences.[10]Some Shi'a scholars such as al-Shaykh al-Tusi (d. 460/1067)[11] and Allama Majlisi (d. 1110/1698)[12] and some Sunnis such as al-Tabari, the historian of the 3rd/9th century,[13] and 'Ali b. Ahmad al-Wahidi, the scholar of the 5th/11th century,[14] have reported that this occasion of revelation was related to the Battle of 'Usfan and the verse was revealed in that battle. Some have reported that this very event led to the conversion of Khalid b. Walid to Islam;[15] because he realized that only God could have informed the Prophet of Islam (s) of their intention.[16]

Salat al-Khawf

Main article: Salat al-Khawf

One of the instances of Salat al-Khawf is the presence of intense fear or severe conflict with the enemy where there is no opportunity to perform prayer while observing all parts and conditions.[17] In war, the mujahidin divide into two groups to perform Salat al-Khawf in congregation.[18] Salat al-Khawf in congregation is performed in two ways:

  • The Imam prays one two-rak'a prayer. The first group follows him in the first rak'a, and in the second rak'a [of the Imam], the Imam stands in the state of recitation (Qira'a) while they perform their second rak'a individually and finish the prayer. Then the second group follows the Imam [who is still in his second rak'a] and accompanies him until the Imam's Tashahhud. Then the Imam waits in Tashahhud until they perform their second rak'a and join him to finish the prayer.[19] This prayer is also called Dhat al-Riqaʿ.[20]
  • The Imam prays two two-rak'a prayers; once he prays his own obligatory two-rak'a prayer with the first group, and another time he prays a recommended two-rak'a prayer with the second group. This prayer is based on the opinion of those who consider it permissible to follow a recommended prayer while performing an obligatory prayer.[21]

Necessity of Carrying Weapons in Prayer

Verse 102 of al-Nisa' commands both praying groups to carry their weapons during prayer.[22] If they cannot carry weapons due to rain or illness, they are permitted to put the weapons on the ground, but it recommends that they should not abandon caution.[23] Some have interpreted "weapons" in this phrase as protective gear such as armor and shields.[24]

It is inferred from this verse that the best course of action for a mujahid is not to separate his weapon from himself in any state.[25]

Emphasis on the Value of Congregational Prayer

Verse 102 of Sura al-Nisa' is considered to be beyond merely stating the jurisprudential ruling of Salat al-Khawf.[26] Nasir Makarim Shirazi, a Shi'a exegete, notes in the interpretation of this verse that although congregational prayer is not obligatory, it is one of the highly emphasized recommended acts, and this verse, by specifying congregational prayer on the battlefield, indicates this importance.[27] Some exegetes have also derived from this verse that congregational prayer is established in war even with one rak'a, which indicates the importance of congregational prayer.[28]

Notes

  1. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 1, p. 463.
  2. ↑ Mughniyya, Al-Tafsīr al-kāshif, vol. 2, p. 425.
  3. ↑ Qurṭubī, Al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 5, p. 364.
  4. ↑ Qurṭubī, Al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 5, p. 364.
  5. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, vol. 11, p. 204.
  6. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 4, p. 100.
  7. ↑ Mughniyya, Al-Tafsīr al-kāshif, vol. 2, p. 425.
  8. ↑ Qummī, Tafsīr al-Qummī, vol. 1, p. 150; ʿArūsī Huwayzī, Nūr al-thaqalayn, vol. 1, p. 544.
  9. ↑ ʿArūsī Huwayzī, Nūr al-thaqalayn, vol. 1, p. 544.
  10. ↑ Thaʿlabī Nīshābūrī, Al-Kashf wa l-bayān, vol. 3, p. 375.
  11. ↑ Ṭūsī, Al-Tibyān, vol. 3, p. 311.
  12. ↑ Majlisī, Biḥār al-anwār, vol. 20, p. 175.
  13. ↑ Ṭabarī, Jāmiʿ al-bayān, vol. 5, p. 164.
  14. ↑ Wāḥidī, Asbāb nuzūl al-Qurʾān, p. 182.
  15. ↑ Majlisī, Biḥār al-anwār, vol. 20, p. 175.
  16. ↑ Ṭūsī, Al-Tibyān, vol. 3, p. 311.
  17. ↑ Ṭūsī, Al-Mabsūṭ, vol. 1, pp. 164, 167.
  18. ↑ Mudarrisī, Min hudā l-Qurʾān, vol. 2, p. 169.
  19. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, vol. 1, pp. 120-121.
  20. ↑ Najafī, Jawāhir al-kalām, vol. 14, p. 169.
  21. ↑ Najafī, Jawāhir al-kalām, vol. 14, pp. 163-164.
  22. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 3, pp. 156-157.
  23. ↑ Ṭabarsī, Majmaʿ al-bayān, vol. 3, p. 157.
  24. ↑ Kāshānī, Manhaj al-ṣādiqīn, vol. 3, p. 103.
  25. ↑ Qāḍī Nuʿmān, Daʿāʾim al-Islām, vol. 1, p. 371.
  26. ↑ Sayyid Quṭb, Fī ẓilāl al-Qurʾān, vol. 2, p. 748.
  27. ↑ Makārim Shīrāzī, Tafsīr-i namūna, vol. 4, pp. 102-103.
  28. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 2, p.146.

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