When you are among them, and have to lead the service of prayer, let one group stand up with you, but let them keep their arms. After they have paid their homage they should go to the rear, and let the group which has not done so yet offer their service of prayer with you, remaining cautious and armed, The infidels wish to find you neglectful of your arms and provisions, to attack you unawares. It will not be a sin if you put aside your arms when you are troubled by rain, or you are ill; but take full precautions. God has reserved for infidels a despicable punishment
And when you (O dear Prophet Mohammed – peace and blessings be upon him) are among them and lead them in prayer, only a group of them should be with you, and they must keep their weapons with them; so when they have performed their prostrations they should move away behind you; and the other group that had not prayed, must come and offer prayers in your leadership, keeping their guard and weapons with them; the disbelievers wish that you neglect your arms and your means so they may overpower you with a single attack; it is no sin for you to lay aside your arms due to rain or if you are sick; and keep your guard; undoubtedly Allah has kept prepared a disgraceful punishment for the disbelievers.
When thou art amongst them, and performest for them the prayer, let a party of them stand with thee, and let them take their weapons. When they bow themselves, let them be behind you; and let another party who have not prayed come and pray with thee, taking their precautions and their weapons. The unbelievers wish that you should be heedless of your weapons and your baggage, then they would wheel on you all at once. There is no fault in you, if rain molests you, or you are sick, to lay aside your weapons; but take your precautions. God has prepared for the unbelievers a humbling chastisement.
Thus, when thou art among the believers and about to lead them in prayer, let [only] part of them stand up with thee, retaining their arms. Then, after they have finished their prayer, let them provide you cover while another group, who have not yet prayed, shall come forward and pray with thee, being fully prepared against danger and retaining their arms: (for) those who are bent on denying the truth would love to see you oblivious of your arms and your equipment, so that they might fall upon you in a surprise attack. But it shall not be wrong for you to lay down your arms [while you pray] if you are troubled by rain or if you are ill; but [always] be fully prepared against danger. Verily, God has readied shameful suffering for all who deny the truth!
And when thou art amidst them and hast set up the prayer for them, then let a party of them stand with thee and let them retain their arms; then when they have prostrated themselves, let them go behind you, and let anot her party who have not yet prayed, come and pray with thee; and let them also take their caution and their arms. Pain would those who disbelieve that ye neglected your arms and your baggage, so that they might swoop down upon you at one swoop. And there shall be no fault in you, if there be an injury to you from rain or ye are ailing, that ye lay down your arms and yet take your caution. Verily Allah hath gotten ready for the infidels a torment ignominious.
When you (O Messenger Muhammad SAW) are among them, and lead them in As-Salat (the prayer), let one party of them stand up [in Salat (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which has not yet prayed, and let them pray with you taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah has prepared a humiliating torment for the disbelievers.
When you are among them, and you stand to lead them in prayer, let a group of them stand with you, and let them hold their weapons. Then, when they have done their prostrations, let them withdraw to the rear, and let another group, that have not prayed yet, come forward and pray with you; and let them take their precautions and their weapons. Those who disbelieve would like you to neglect your weapons and your equipment, so they can attack you in a single assault. You commit no error, if you are hampered by rain or are sick, by putting down your weapons; but take precautions. Indeed, God has prepared for the disbelievers a demeaning punishment.
(O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them, let a party of them stand with you to worship, keeping their arms. When they have performed their prostration, let them go behind you, and let another party who have not prayed, pray with you, remaining on guard and keeping their arms, for the unbelievers love to see you heedless of your arms and your baggage so that they might swoop upon you in a surprise attack. But there shall be no blame upon you if you were to lay aside your arms if you are either troubled by rain or are sick; but remain on guard. Surely Allah has prepared a humiliating chastisement for the unbelievers.
When you (O Messenger Muhammad) are among them, and lead them in Salah, let one party of them stand up [in prayer] with you, taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you, taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah has prepared a humiliating torment for the disbelievers.
And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment.
When you are among them, leading them in prayers, let a group of them stand with you, carrying their weapons. And when they have done the prostrations, let them withdraw to the rear, then let the other group which has not prayed come and pray with you, taking their precautions and [bearing] their weapons. The faithless are eager that you should be oblivious of your weapons and your baggage, so that they could assault you all at once. But there is no sin upon you, if you are troubled by rain or are sick, to set aside your weapons; but take your precautions. Indeed Allah has prepared for the faithless a humiliating punishment.
When you are with them, and establish the prayer, let a party of them stand with you, and let them take their weapons. After making their prostrations, let them be behind you, and let another party who have not prayed come and pray with you, taking their precautions and their weapons. Those who disbelieve wish that you should be inattentive of your weapons and your baggage, so that they might swoop upon you with one assault. But there is no fault in you if you are harmed by rain, or you are sick to lay aside your weapons, but take your precautions. Allah has prepared a humiliating punishment for the unbelievers.
And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one [single] attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allah has prepared for the disbelievers a humiliating punishment.
(Muhammad), if you are among them (your followers during a battle) and you call them for prayer, let a group of them carry their arms during prayer. After they have made their prostrations, let them go back to watch the enemy and let the other group who has not yet prayed, join you, carrying their arms with due precaution. The unbelievers would love to find you neglecting your arms and property and would attack you suddenly. If rain or illness make you suffer, you may place your arms aside during prayer but still observe due precaution. God has prepared a humiliating torment for the unbelievers.
And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; (for) those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the unbelievers.
Wai<u>tha</u> kunta feehim faaqamta lahumu a<b>l</b><u>ss</u>al<u>a</u>ta faltaqum <u>ta</u>ifatun minhum maAAaka walyakhu<u>th</u>oo asli<u>h</u>atahum fai<u>tha</u> sajadoo falyakoonoo min war<u>a</u>ikum waltati <u>ta</u>ifatun okhr<u>a</u> lam yu<u>s</u>alloo falyu<u>s</u>alloo maAAaka walyakhu<u>th</u>oo <u>h</u>i<u>th</u>rahum waasli<u>h</u>atahum wadda alla<u>th</u>eena kafaroo law taghfuloona AAan asli<u>h</u>atikum waamtiAAatikum fayameeloona AAalaykum maylatan w<u>ah</u>idatan wal<u>a</u> jun<u>ah</u>a AAalaykum in k<u>a</u>na bikum a<u>th</u>an min ma<u>t</u>arin aw kuntum mar<u>da</u> an ta<u>d</u>aAAoo asli<u>h</u>atakum wakhu<u>th</u>oo <u>h</u>i<u>th</u>rakum inna All<u>a</u>ha aAAadda lilk<u>a</u>fireena AAa<u>tha</u>ban muheen<u>a</u><b>n</b>
When you are among the believers and lead them in prayer, let only part of them stand up along with you, armed with their weapons. After they have prostrated themselves, let them withdraw to the rear to stand guard and then let another party, who have not yet prayed, come forward and pray with you. And let them also be on their guard, armed with their weapons. Those who deny the truth want you to be negligent of your arms and your baggage, so that they may fall upon you suddenly. It is no offence for you to lay aside your arms when overtaken by heavy rain or illness, and always take every precaution for defence. God has prepared a humiliating punishment for those who deny the truth.
When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment.
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ ٱلصَّلَوٰةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوٓا۟ أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا۟ فَلْيَكُونُوا۟ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا۟ فَلْيُصَلُّوا۟ مَعَكَ وَلْيَأْخُذُوا۟ حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَٰحِدَةً وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰٓ أَن تَضَعُوٓا۟ أَسْلِحَتَكُمْ وَخُذُوا۟ حِذْرَكُمْ إِنَّ ٱللَّهَ أَعَدَّ لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا
When you, O Messenger, are with them in the army, fighting the enemy, and you wish to lead them in prayer, then divide the army into two groups: one group should stand and pray with you, keeping their weapons with them during the prayer, whilst the other group guards you. When the first group has completed one unit of prayer with the Imam, it must complete the rest of the prayer on its own, and then go to the back to face the direction of the enemy. Then the other group, which was on guard and which has not prayed as yet, should come and pray one unit of prayer with the leader. When the leader completes the prayer with the salām, they should complete the balance of their prayer on their own. They should be careful of the enemy and keep their weapons with them. The disbelievers wish that you become unmindful of your weapons and your goods when you are in prayer, so that they can attack you in a single assault. There is no sin on you to put down your weapons when you are in difficulty because of rain, illness, and the like. but be careful of the enemy as much as possible. Allah has prepared for the disbelievers a punishment that will humiliate them.
When you, O Messenger, are with them in the army, fighting the enemy, and you wish to lead them in prayer, then divide the army into two groups: one group should stand and pray with you, keeping their weapons with them during the prayer, whilst the other group guards you. When the first group has completed one unit of prayer with the Imam, it must complete the rest of the prayer on its own, and then go to the back to face the direction of the enemy. Then the other group, which was on guard and which has not prayed as yet, should come and pray one unit of prayer with the leader. When the leader completes the prayer with the salām, they should complete the balance of their prayer on their own. They should be careful of the enemy and keep their weapons with them. The disbelievers wish that you become unmindful of your weapons and your goods when you are in prayer, so that they can attack you in a single assault. There is no sin on you to put down your weapons when you are in difficulty because of rain, illness, and the like. but be careful of the enemy as much as possible. Allah has prepared for the disbelievers a punishment that will humiliate them.
<p>The concessions given in travel</p><p>(In Islamic legal terminology, Safar means journey or travel; Qasr refers to the making of one's Salah short while in that status. Thus, four obligatory Raka’ at of Zuhr, 'Asr and 'Isha are reduced in number and confined to two Raka'at only.)</p><p>Rulings:</p><p>1.	Full Sarah is made in a journey which is less than 48 miles.</p><p>2.	If, after reaching the destination at the end of the journey, one intends to stay there for less than fifteen days, rules relating to 'journey' will continue to apply to him, that is, the obligatory four Raka'at of Salah will be reduced to half. This is Qasr. Now, if one intends to stay at one place for fifteen days, or more, it will become his place or country of residence. Here too, Qasr will not be observed as it was not observed in his original home country, that is, full Sarah will be performed.</p><p>3.	Qasr is done in the Fard (obligatory) Salah of Zuhr, 'Asr and 'Isha' only. There is no Qasr in Maghrib and Fajr, nor in Sunnah and Witr prayers.</p><p>5.	If, there be no fear of possible danger during a journey, Qasr will still be observed in making Sarah.</p><p>6.	Some people are troubled by apprehensions of sin when making their Sarah short (Qasr) in place of the regular full Sarah. This is not correct because Qasr is also a rule of the Shari'ah following which brings no -sin. On the contrary, it brings reward.</p><p>7.	Verse 102 mentions a special way of offering Sarah in a state where, due to the fear of enemy, all the Muslims cannot pray in a single congregation. This special way is called 'Salatul-Khawf, the details of which are found in the books of Islamic Fiqh. Verse 102 says: وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ ; (And when you { O prophet} are among them and arrange for them the Salah). Let this not be construed to mean that the injunction of the Salah of Fear (Salatul-Khawf) is no more imperative because the blessed person of the noble Prophet ﷺ is no more present among us. The reason is that this restriction has been mentioned here in terms of the situation at that particular time, for there can be no sans-excuse Imam of Salah in the presence of the Prophet ﷺ . After him, whoever is the Imam shall be deemed to be standing in his place and he will be the one to lead the Salatul-Khawf. All leading religious authorities agree that the injunction of Salatul-Khawf is operative even after him and has not been abrogated.</p><p>8.	Just as making Salatul-Khawf is permissible when in fear of hostility from human beings, so it is when one is gripped with the fear of hurt from some beast like a lion or python and there is very little time left to make the Salah.</p><p>In this verse (102), mention has been made of both groups making one Raka'ah each, but the method of performing the second Raka'ah has appeared in Hadith which says: 'When the Holy Prophet ﷺ turned for Salim after the completion of his two Raka’ at, the two groups went on to complete their one Raka'ah each on their own'. More details can be seen there.</p>
The concessions given in travel(In Islamic legal terminology, Safar means journey or travel; Qasr refers to the making of one's Salah short while in that status. Thus, four obligatory Raka’ at of Zuhr, 'Asr and 'Isha are reduced in number and confined to two Raka'at only.)Rulings:1.	Full Sarah is made in a journey which is less than 48 miles.2.	If, after reaching the destination at the end of the journey, one intends to stay there for less than fifteen days, rules relating to 'journey' will continue to apply to him, that is, the obligatory four Raka'at of Salah will be reduced to half. This is Qasr. Now, if one intends to stay at one place for fifteen days, or more, it will become his place or country of residence. Here too, Qasr will not be observed as it was not observed in his original home country, that is, full Sarah will be performed.3.	Qasr is done in the Fard (obligatory) Salah of Zuhr, 'Asr and 'Isha' only. There is no Qasr in Maghrib and Fajr, nor in Sunnah and Witr prayers.5.	If, there be no fear of possible danger during a journey, Qasr will still be observed in making Sarah.6.	Some people are troubled by apprehensions of sin when making their Sarah short (Qasr) in place of the regular full Sarah. This is not correct because Qasr is also a rule of the Shari'ah following which brings no -sin. On the contrary, it brings reward.7.	Verse 102 mentions a special way of offering Sarah in a state where, due to the fear of enemy, all the Muslims cannot pray in a single congregation. This special way is called 'Salatul-Khawf, the details of which are found in the books of Islamic Fiqh. Verse 102 says: وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ ; (And when you { O prophet} are among them and arrange for them the Salah). Let this not be construed to mean that the injunction of the Salah of Fear (Salatul-Khawf) is no more imperative because the blessed person of the noble Prophet ﷺ is no more present among us. The reason is that this restriction has been mentioned here in terms of the situation at that particular time, for there can be no sans-excuse Imam of Salah in the presence of the Prophet ﷺ . After him, whoever is the Imam shall be deemed to be standing in his place and he will be the one to lead the Salatul-Khawf. All leading religious authorities agree that the injunction of Salatul-Khawf is operative even after him and has not been abrogated.8.	Just as making Salatul-Khawf is permissible when in fear of hostility from human beings, so it is when one is gripped with the fear of hurt from some beast like a lion or python and there is very little time left to make the Salah.In this verse (102), mention has been made of both groups making one Raka'ah each, but the method of performing the second Raka'ah has appeared in Hadith which says: 'When the Holy Prophet ﷺ turned for Salim after the completion of his two Raka’ at, the two groups went on to complete their one Raka'ah each on their own'. More details can be seen there.
<h2 class="title">The Description of The Fear Prayer</h2><p>The Fear prayer has different forms, for the enemy is sometimes in the direction of the Qiblah and sometimes in another direction. The Fear prayer consists sometimes of four Rak`ahs, three Rak`ahs, as for Maghrib, and sometimes two Rak`ah like Fajr and prayer during travel. The Fear prayer is sometimes prayed in congregation, but when the battle is raging, congregational prayer may not be possible. In this case, they pray each by himself, facing the Qiblah or otherwise, riding or on foot. In this situation, they are allowed to walk and fight, all the while performing the acts of the prayer. Some scholars said that in the latter case, they pray only one Rak`ah, for Ibn `Abbas narrated, "By the words of your Prophet , Allah has ordained the prayer of four Rak`ah while residing, two Rak`ah during travel, and one Rak`ah during fear." Muslim, Abu Dawud, An-Nasa'i and Ibn Majah recorded it. This is also the view of Ahmad bin Hanbal. Al-Mundhiri said, "This is the saying of `Ata', Jabir, Al-Hasan, Mujahid, Al-Hakam, Qatadah and Hammad; and Tawus and Ad-Dahhak also prefered it." Abu `Asim Al-`Abadi mentioned that Muhammad bin Nasr Al-Marwazi said the Fajr prayer also becomes one Rak`ah during fear. This is also the opinion of Ibn Hazm. Ishaq bin Rahwayh said, "When a battle is raging, one Rak`ah during which you nod your head is sufficient for you. If you are unable, then one prostration is sufficient, because the prostration is remembrance of Allah."</p><h2 class="title">The Reason behind Revealing this Ayah</h2><p>Imam Ahmad recorded that Abu `Ayyash Az-Zuraqi said, "We were with the Messenger of Allah in the area of `Usfan (a well known place near Makkah), when the idolators met us under the command of Khalid bin Al-Walid, and they were between us and the Qiblah. The Messenger of Allah led us in Zuhr prayer, and the idolators said, `They were busy with something during which we had a chance to attack them.' They then said, `Next, there will come a prayer (`Asr) that is dearer to them than their children and themselves.' However, Jibril came down with these Ayat between the prayers of Zuhr and `Asr,</p><div class="text_uthmani arabic">وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ</div><p>(When you (O Messenger Muhammad ) are among them, and lead them in Salah (prayer)). When the time for prayer came, the Messenger of Allah commanded Muslims to hold their weapons and he made us stand in two lines behind him. When he bowed, we all bowed behind him. When he raised his head, we all raised our heads. The Prophet then prostrated with the line that was behind him while the rest stood in guard. When they finished with the prostration and stood up, the rest sat and performed prostration, while those who performed it stood up in guard after the two lines exchanged position. The Prophet then bowed and they all bowed after him, then raised their heads after he raised his head. Then the Prophet performed prostration with the line that was behind him, while the rest stood in guard. When those who made prostration sat, the rest prostrated. The Prophet then performed the Taslim and ended the prayer. The Messenger of Allah performed this prayer twice, once in `Usfan and once in the land of Banu Sulaym."' This is the narration recorded by Abu Dawud and An-Nasa'i, and it has an authentic chain of narration and many other texts to support it. Al-Bukhari recorded that Ibn `Abbas said, "Once the Prophet led the Fear prayer and the people stood behind him. He said Allahu-Akbar and the people said the same. He bowed and some of them bowed. Then he prostrated and they also prostrated. Then he stood for the second Rak`ah and those who had prayed the first Rak`ah left and guarded their brothers. The second party joined him and performed bowing and prostration with him. All the people were in prayer, but they were guarding one another during the prayer." Imam Ahmad recorded that Jabir bin `Abdullah said that the Messenger of Allah led them in the Fear prayer. A group of them stood before him and a group behind him. The Prophet led those who were behind him with one Rak`ah and two prostrations. They then moved to the position of those who did not pray, while the others stood in their place, and the Messenger of Allah performed one Rak`ah and two prostrations and then said the Salam. Therefore, the Prophet prayed two Rak`ah while they prayed one. An-Nasa'i recorded this Hadith, while Muslim collected other wordings for it. Collectors of the Sahih, Sunan and Musnad collections recorded this in a Hadith from Jabir. Ibn Abi Hatim recorded that Salim said that his father said,</p><div class="text_uthmani arabic">وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ</div><p>(When you (O Messenger Muhammad ) are among them, and lead them in Salah (prayer)) refers to the Fear prayer. The Messenger of Allah led one group and prayed one Rak`ah, while the second group faced the enemy. Then the second group that faced the enemy came and Allah's Messenger led them, praying one Rak`ah, and then said the Salam. Each of the two groups then stood up and prayed one more Rak`ah each (while the other group stood in guard)." The Group collected this Hadith with Ma`mar in its chain of narrators. This Hadith also has many other chains of narration from several Companions, and Al-Hafiz Abu Bakr Ibn Marduwyah collected these various narrations, as did Ibn Jarir. As for the command to hold the weapons during the Fear prayer, a group of scholars said that it is obligatory according to the Ayah. What testifies to this is that Allah said;</p><div class="text_uthmani arabic">وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ وَخُذُواْ حِذْرَكُمْ</div><p>(But there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves) meaning, so that when necessary, you will be able to get to your weapons easily,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ أَعَدَّ لِلْكَـفِرِينَ عَذَاباً مُّهِيناً</div><p>(Verily, Allah has prepared a humiliating torment for the disbelievers).</p>
The Description of The Fear PrayerThe Fear prayer has different forms, for the enemy is sometimes in the direction of the Qiblah and sometimes in another direction. The Fear prayer consists sometimes of four Rak`ahs, three Rak`ahs, as for Maghrib, and sometimes two Rak`ah like Fajr and prayer during travel. The Fear prayer is sometimes prayed in congregation, but when the battle is raging, congregational prayer may not be possible. In this case, they pray each by himself, facing the Qiblah or otherwise, riding or on foot. In this situation, they are allowed to walk and fight, all the while performing the acts of the prayer. Some scholars said that in the latter case, they pray only one Rak`ah, for Ibn `Abbas narrated, "By the words of your Prophet , Allah has ordained the prayer of four Rak`ah while residing, two Rak`ah during travel, and one Rak`ah during fear." Muslim, Abu Dawud, An-Nasa'i and Ibn Majah recorded it. This is also the view of Ahmad bin Hanbal. Al-Mundhiri said, "This is the saying of `Ata', Jabir, Al-Hasan, Mujahid, Al-Hakam, Qatadah and Hammad; and Tawus and Ad-Dahhak also prefered it." Abu `Asim Al-`Abadi mentioned that Muhammad bin Nasr Al-Marwazi said the Fajr prayer also becomes one Rak`ah during fear. This is also the opinion of Ibn Hazm. Ishaq bin Rahwayh said, "When a battle is raging, one Rak`ah during which you nod your head is sufficient for you. If you are unable, then one prostration is sufficient, because the prostration is remembrance of Allah."The Reason behind Revealing this AyahImam Ahmad recorded that Abu `Ayyash Az-Zuraqi said, "We were with the Messenger of Allah in the area of `Usfan (a well known place near Makkah), when the idolators met us under the command of Khalid bin Al-Walid, and they were between us and the Qiblah. The Messenger of Allah led us in Zuhr prayer, and the idolators said, `They were busy with something during which we had a chance to attack them.' They then said, `Next, there will come a prayer (`Asr) that is dearer to them than their children and themselves.' However, Jibril came down with these Ayat between the prayers of Zuhr and `Asr,وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ(When you (O Messenger Muhammad ) are among them, and lead them in Salah (prayer)). When the time for prayer came, the Messenger of Allah commanded Muslims to hold their weapons and he made us stand in two lines behind him. When he bowed, we all bowed behind him. When he raised his head, we all raised our heads. The Prophet then prostrated with the line that was behind him while the rest stood in guard. When they finished with the prostration and stood up, the rest sat and performed prostration, while those who performed it stood up in guard after the two lines exchanged position. The Prophet then bowed and they all bowed after him, then raised their heads after he raised his head. Then the Prophet performed prostration with the line that was behind him, while the rest stood in guard. When those who made prostration sat, the rest prostrated. The Prophet then performed the Taslim and ended the prayer. The Messenger of Allah performed this prayer twice, once in `Usfan and once in the land of Banu Sulaym."' This is the narration recorded by Abu Dawud and An-Nasa'i, and it has an authentic chain of narration and many other texts to support it. Al-Bukhari recorded that Ibn `Abbas said, "Once the Prophet led the Fear prayer and the people stood behind him. He said Allahu-Akbar and the people said the same. He bowed and some of them bowed. Then he prostrated and they also prostrated. Then he stood for the second Rak`ah and those who had prayed the first Rak`ah left and guarded their brothers. The second party joined him and performed bowing and prostration with him. All the people were in prayer, but they were guarding one another during the prayer." Imam Ahmad recorded that Jabir bin `Abdullah said that the Messenger of Allah led them in the Fear prayer. A group of them stood before him and a group behind him. The Prophet led those who were behind him with one Rak`ah and two prostrations. They then moved to the position of those who did not pray, while the others stood in their place, and the Messenger of Allah performed one Rak`ah and two prostrations and then said the Salam. Therefore, the Prophet prayed two Rak`ah while they prayed one. An-Nasa'i recorded this Hadith, while Muslim collected other wordings for it. Collectors of the Sahih, Sunan and Musnad collections recorded this in a Hadith from Jabir. Ibn Abi Hatim recorded that Salim said that his father said,وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ(When you (O Messenger Muhammad ) are among them, and lead them in Salah (prayer)) refers to the Fear prayer. The Messenger of Allah led one group and prayed one Rak`ah, while the second group faced the enemy. Then the second group that faced the enemy came and Allah's Messenger led them, praying one Rak`ah, and then said the Salam. Each of the two groups then stood up and prayed one more Rak`ah each (while the other group stood in guard)." The Group collected this Hadith with Ma`mar in its chain of narrators. This Hadith also has many other chains of narration from several Companions, and Al-Hafiz Abu Bakr Ibn Marduwyah collected these various narrations, as did Ibn Jarir. As for the command to hold the weapons during the Fear prayer, a group of scholars said that it is obligatory according to the Ayah. What testifies to this is that Allah said;وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ وَخُذُواْ حِذْرَكُمْ(But there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves) meaning, so that when necessary, you will be able to get to your weapons easily,إِنَّ اللَّهَ أَعَدَّ لِلْكَـفِرِينَ عَذَاباً مُّهِيناً(Verily, Allah has prepared a humiliating torment for the disbelievers).