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Salat al-Khawf

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Ṣalāt al-Khawf (Arabic: صلاة الخوف, Prayer of Fear) refers to a specific method of performing the daily prayers during times of war or when there is an imminent threat from an enemy, a predatory animal, or a natural disaster. This form of prayer was legislated in Qur'an 4:102, and numerous traditions have detailed its regulations. The Prophet (s) performed Salat al-Khawf during various ghazwas, as did Imam 'Ali (a) at the Battle of Siffin and Imam al-Husayn (a) on the Day of 'Ashura'.

This prayer is categorized into two types: Salat al-Khawf and Salat Shiddat al-Khawf (Prayer of Extreme Fear). Salat al-Khawf may be observed as either a congregational prayer or an individual prayer. In Salat al-Khawf, provided that the standard components and conditions of the prayer can be maintained, four-rak'a prayers are performed in a shortened format. When performed congregationally, it is necessary to divide the participants into two groups: one group engages in prayer while the other stands guard. According to the prevailing opinion among jurists, carrying a weapon during this prayer is obligatory.

Salat Shiddat al-Khawf is performed when a mukallaf (religiously accountable person) fears an immediate threat, such as a thief, a predatory animal, or a natural disaster, or when combat is so intense that observing all the standard components and conditions of prayer is impossible. In such circumstances, the prayer is performed by observing the necessary components and conditions to the greatest extent possible. If standard performance is not feasible, the individual makes the intention, pronounces the Takbirat al-Ihram, and recites the Tasbihat al-Arba'a in place of each rak'a, concluding the prayer with tashahhud and taslim.

Conceptology and History

Salat al-Khawf designates the modified manner in which the daily prayers are performed during war or whenever there is a fear for one's life due to an enemy, predatory animal, natural disaster, or similar threats.[1] In the Qur'an, verses 101, 102, and 103 of Sura al-Nisa', as well as verse 239 of Sura al-Baqara, refer to Salat al-Khawf.[2] Hadith collections contain nearly fifty-five narrations concerning Salat al-Khawf,[3] including the sahih (authentic) narration of Zurara from Imam al-Baqir (a), which delineates the method of its performance.[4] Jurisprudential texts also address Salat al-Khawf in dedicated chapters.

Historical instances where the Prophet (s) performed Salat al-Khawf in congregation include the Prayer of Batn al-Nakhl (located between Ta'if and Mecca, named after a specific date palm tree),[5] the Prayer of Dhat al-Riqa' during the Battle of Dhat al-Riqa',[6] the Prayer of 'Usfan during the Expedition of 'Usfan, and the Expedition of Bani Sulaym.[7] Furthermore, Imam 'Ali (a) performed Salat al-Khawf during Laylat al-Harir,[8] and Imam al-Husayn (a) performed it on the Day of 'Ashura'.[9]

Jurisprudential works dedicate a separate chapter to Salat al-Khawf.[10] This prayer is mandated under conditions of fear and threat, necessitating modifications to its standard performance. If the level of fear is manageable and there is an opportunity to perform the prayer while adhering to its components, it is termed Salat al-Khawf.[11] In cases of extreme fear, active engagement with the enemy, or the imminent threat of attack by a thief or predatory animal, where a full performance is impossible, Salat Shiddat al-Khawf is prescribed. During wartime, this prayer is also referred to as Salat al-Mutarada (Prayer of Pursuit) and al-Musayafa (Prayer of Combat).[12]

Methodology of Salat al-Khawf and Shiddat al-Khawf

Jurists delineate several methods for performing Salat al-Khawf and Salat Shiddat al-Khawf:

Salat al-Khawf

  • Congregational Salat al-Khawf for Four-Rak'a Prayers: In this scenario, the prayer is shortened.[13] The congregation is divided into two groups: one confronts the enemy while the other prays. This can be performed in two ways: the Imam may lead two separate two-rak'a prayers—once with the first group and subsequently with the second (as in the Prayer of Batn al-Nakhl)[14]—or he may lead a single two-rak'a prayer. In the latter method (Prayer of Dhat al-Riqa'), the first group performs the first rak'a with the Imam and then completes the second rak'a individually. The second group then joins the Imam for his second rak'a (their first), performing it with him, and subsequently completes their second rak'a individually.[15]
  • Congregational Salat al-Khawf for Maghrib Prayer: Some jurists state that the Imam leads the first group for one rak'a, after which they complete the remaining two rak'as individually and expeditiously. The second group then joins the Imam for his second rak'a (their first), performing two rak'as with him. The Imam then waits while they perform their third rak'a individually, finally joining him for the taslim.[16] Imam 'Ali (a) employed this method during Laylat al-Harir.[17] Other jurists allow the Imam the discretion to perform the Maghrib prayer according to either the first or second method, such as performing the first two rak'as with the first group and the final rak'a with the second group.[18] In the Prayer of 'Usfan, where the enemy is positioned in the direction of the Qibla, two rows stand behind the Imam. Both rows perform ruku' together, but during prostration, only the first row prostrates with the Imam while the second row stands guard. After the Imam and the first row rise, the second row performs their prostrations. This sequence is repeated in the second rak'a, concluding with everyone reciting the tashahhud and taslim with the Imam.[19]
  • Individual Salat al-Khawf: When Salat al-Khawf is performed individually, the prevailing opinion among jurists is that it must be shortened, regardless of whether one is traveling or at home (in residence). However, a minority opinion holds that shortening is only permitted during travel, requiring full performance when at home.[20]

Salat Shiddat al-Khawf

Salat Shiddat al-Khawf, akin to Salat al-Khawf, requires shortening four-rak'a prayers, with adherence to conditions and components to the greatest extent feasible. If possible, the prayer should be performed facing the Qibla; otherwise, it may be performed in any direction, even while in motion or mounted. If even symbolic gestures are impossible, the Tasbihat al-Arba'a is recited in place of each rak'a.[21] The niyyat, Takbirat al-Ihram, tashahhud, and taslim remain obligatory.[22]

Conditions

The validity of congregational Salat al-Khawf (as in the Dhat al-Riqa' and Batn al-Nakhl variations) is contingent upon specific conditions:

  1. The enemy is not positioned in the direction of the Qibla.
  2. The enemy possesses the capability for a surprise attack, and safety from such an attack is not assured.
  3. The number of Muslims is sufficient to be divided into two groups, allowing one to confront the enemy while the other prays.[23]
  4. It is not necessary for the Imam to divide the congregation into more than two groups.[24]

Rulings

Jurisprudential texts outline several specific rulings for Salat al-Khawf:

  • The prevailing opinion among jurists is[25] that carrying a weapon is obligatory for those praying in congregation, even if the weapon is ritually impure, provided it does not impede the actions of the prayer.[26] Some jurists maintain that carrying a weapon is also obligatory for the group standing guard.[27]
  • If a person praying commits an error in the rak'as where they were following the congregational Imam, there is no requirement for Sajda al-Sahw.[28]

See Also

Notes

  1. ↑ Ṭūsī, al-Mabsūṭ, pp. 164–169; Ibn Ḥamza al-Ṭūsī, al-Wasīla ilā nayl al-faḍīla, pp. 111–112; Ḥā'irī Ṭabāṭabā'ī, Riyāḍ al-masā'il, vol. 4, pp. 320–331.
  2. ↑ Astarābādī, Āyāt al-aḥkām, pp. 273–282.
  3. ↑ Ḥurr al-'Āmilī, Wasā'il al-Shī'a, vol. 8, pp. 434–451.
  4. ↑ Sabziwārī, Muhadhdhab al-aḥkām, vol. 9, p. 310; Ḥā'irī Ṭabāṭabā'ī, Riyāḍ al-masā'il, vol. 4, p. 321.
  5. ↑ Najafī, Jawāhir al-kalām, vol. 14, pp. 163–164.
  6. ↑ Najafī, Jawāhir al-kalām, vol. 14, p. 164.
  7. ↑ Najafī, Jawāhir al-kalām, vol. 14, pp. 178–179.
  8. ↑ Najafī, Jawāhir al-kalām, vol. 14, p. 173.
  9. ↑ Sayyid b. Ṭāwūs, al-Luhūf 'alā qatlā al-ṭufūf, pp. 111–112.
  10. ↑ Ṭūsī, al-Mabsūṭ, vol. 1, p. 164; Najafī, Jawāhir al-kalām, p. 163.
  11. ↑ Ṭūsī, al-Mabsūṭ, vol. 1, pp. 164–166.
  12. ↑ Ṭūsī, al-Mabsūṭ, vol. 1, pp. 164, 167; al-Muḥaqqiq al-Ḥillī, Sharā'i' al-Islām, vol. 1, pp. 120–122.
  13. ↑ Najafī, Jawāhir al-kalām, vol. 14, p. 158.
  14. ↑ Najafī, Jawāhir al-kalām, vol. 14, pp. 163–164; Dhikrā al-Shī'a, vol. 4, p. 357.
  15. ↑ Najafī, Jawāhir al-kalām, vol. 14, pp. 167–169; Dhikrā al-Shī'a, vol. 4, pp. 342–348; Shahīd al-Awwal, al-Lum'at al-dimashqiyya, p. 48.
  16. ↑ Ibn al-Barrāj, al-Muhadhdhab, vol. 1, pp. 114–115; Mufīd, al-Muqni'a, pp. 214–215.
  17. ↑ Najafī, Jawāhir al-kalām, vol. 14, p. 173.
  18. ↑ Najafī, Jawāhir al-kalām, vol. 14, pp. 172–173; Sharā'i' al-Islām, vol. 1, p. 121; Dhikrā al-Shī'a, vol. 4, pp. 348–350; Ṭūsī, al-Mabsūṭ, vol. 1, p. 165; Fāḍil al-Hindī, Kashf al-lithām, vol. 4, p. 447.
  19. ↑ Ṭūsī, al-Mabsūṭ, vol. 1, pp. 167–168; Fāḍil al-Hindī, Kashf al-lithām, vol. 4, p. 447; Najafī, Jawāhir al-kalām, vol. 14, pp. 178–180.
  20. ↑ Najafī, Jawāhir al-kalām, vol. 14, p. 158.
  21. ↑ Najafī, Jawāhir al-kalām, vol. 14, pp. 181–188; Sharā'i' al-Islām, vol. 1, p. 122; Ḥā'irī Ṭabāṭabā'ī, Riyāḍ al-masā'il, vol. 4, p. 327.
  22. ↑ al-Shahīd al-Thānī, Masālik al-afhām, vol. 1, 338; Shahīd al-Thānī, al-Rawḍa al-bahiyya, vol. 1, p. 114.
  23. ↑ Ṭūsī, al-Mabsūṭ, vol. 1, p. 164; Ibn al-Barrāj, al-Muhadhdhab, vol. 1, p. 113; Ṭūsī, al-Wasīla ilā nayl al-faḍīla, p. 111; al-Muḥaqqiq al-Ḥillī, Sharā'i' al-Islām, vol. 1, p. 120; Najafī, Jawāhir al-kalām, vol. 14, pp. 165–166.
  24. ↑ Najafī, Jawāhir al-kalām, vol. 14, p. 166.
  25. ↑ Ḥā'irī Ṭabāṭabā'ī, Riyāḍ al-masā'il, vol. 4, p. 326.
  26. ↑ Najafī, Jawāhir al-kalām, vol. 14, pp. 175–177; Ḥā'irī Ṭabāṭabā'ī, Riyāḍ al-masā'il, vol. 4, p. 326.
  27. ↑ Najafī, Jawāhir al-kalām, vol. 14, p. 175; Ḥā'irī Ṭabāṭabā'ī, Riyāḍ al-masā'il, vol. 4, p. 326.
  28. ↑ Shahīd al-Awwal, Dhikrā al-Shī'a, vol. 4, p. 366; Najafī, Jawāhir al-kalām, vol. 14, p. 175.

References

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