of the entire early generation; Imām Aḥmad allows every form that has come down to us, as do the jurists of ḥadīth, and Ibn Hubayrah recorded this as a point of consensus.

Third: The Shaykh said, “There is no doubt that the Prophet’s ﷺ prayer in time of danger was outwardly abbreviated compared with his prayer in time of safety.”

Fourth: Ibn al-Qayyim noted: “The prayer of fear is authentically related from the Prophet ﷺ on four occasions: Dhāt al-Riqāʿ, Batn Nakhil, ʿUsfān, and Dhū Qarad—also called the expedition of al-Ghābah.”

Fifth: Al-Zarkashī said, “The obligation of prayer is not waived during sword-to-sword combat and the heat of battle, nor may it be postponed. Allah the Exalted says, ‘But if you fear (an enemy), then (pray) on foot or riding’ (al-Baqarah 2:239), meaning: pray on foot or mounted, facing the qiblah or otherwise, gesturing for bowing and prostration as best you can.” Shaykh Mubārakpūrī added, “When the two forces close, rifles and cannon roar, tanks and armored vehicles advance, and bombs are dropped from aircraft, there is then no set form for the prayer of fear; people pray however they are able—collectively or alone, standing, walking, or riding.”

Sixth: The same ruling applies to someone fleeing from an enemy, or to one who wishes to reach ʿArafah before its time ends. The Shaykh said: “If only enough time remains to reach ʿArafah, he should offer the prayer of fear while walking or riding.”

Seventh: Concerning Allah’s command, “and let them take their weapons” (al-Nisāʾ 4:102), scholars differ regarding carrying weapons during the prayer of fear: some deem it obligatory, others recommend it. The stronger view is that it varies with the degree of danger. The scholars also allow carrying the weapon in this circumstance even if it is ritually impure, out of necessity.