leaving one’s weapons behind poses a danger to the Muslims, and whatever poses a danger to the Muslims must be avoided and guarded against.

The scholars said: In this case, even if the weapon were stained with impure blood, it would be permissible to carry it out of necessity, and he would not have to repeat the prayer. This is correct.

His statement, “during his prayer,” means: the fear prayer.

His statement, “with which he can defend himself,” indicates that he should not carry an offensive weapon; rather, he should carry a defensive weapon, because he is occupied with his prayer and cannot attack his enemy. Yet he is commanded to carry defensive arms with which he may protect himself.

His statement, “provided it does not distract him,” implies that he should not carry a weapon that distracts him from the prayer. For if he carries something that distracts him from the prayer, his khushūʿ (reverent attentiveness) will be lost. The most important matter in prayer is khushūʿ, for it is the essence and spirit of the prayer. Hence, the Prophet ﷺ said: “There is no prayer when food is present, nor when one is resisting the urge to relieve oneself.” (1) This is because such things take away one’s khushūʿ. It is also reported from the Prophet ﷺ that he said: “A man may finish the prayer, yet no more than one tenth of it—or one quarter of it—is recorded for him.” (2)

Thus, khushūʿ has a tremendous effect on the validity of the prayer. The author therefore stipulated two conditions for carrying weapons: