their trenches and at their posts; whatever movement, running, or turning away from the qiblah occurs on their part is excused, and they bow and prostrate with mere head gestures.

As for offering the fear prayer in congregation behind a single imam, it is valid in every form authentically reported from the Prophet ﷺ. The reports enumerate sixteen forms, though the well-known ones are six—or seven—descriptions. Imam Ahmad approved them all but preferred the narration of Sahl ibn Abi Hathmah al-Ansari al-Awsi al-Saʿidi, because it most closely matches what is found in the Book, is more protective of the prayer, more prudent in the context of war, safer vis-à-vis the enemy, and involves the least movement and actions.

From the legislation of the fear prayer—in all its lighter and heavier variants—we draw two lessons:

1. The tremendous importance of the prayer, the intense concern for it, and the insistence on performing it within its appointed time. The Muslim is not excused from it even in these circumstances, when the fighting is fierce, the Muslims mix with their enemy, and they clash with cold steel. If such care is taken for the prayer when matters reach this point, how astonishing and strange it is that those reclining in their homes and on their beds treat it lightly and let it pass them by.

2. The greatness of jihad in the way of Allah, its significance, and the necessity of undertaking it. For its sake the Law permits shortcomings in the obligatory prayer: omitting many of its pillars and engaging in actions that normally contradict it—charging and retreating, turning one’s back to the qiblah, leaving out bowing, prostration, and sitting, and other such concessions— all in order to fulfill jihad for the sake of Allah, to exalt His word, spread His religion, and broadcast His call.

The humiliation, disgrace, and lowliness that have befallen the Muslims have come upon them only because they abandoned jihad in Allah’s cause, clung to worldly comforts and ease, and became content with the earth, seeking the fleeting gains of this life while Allah desires the Hereafter. Allah is Almighty, All-Wise.