experience intrusive thoughts.’” He replied, “They speak the truth. What would Satan do with a ruined house?” A detailed account of what befalls those journeying to Allah would require a lengthy discussion of its own.

As for the report that Umar ibn al-Khattāb—may Allah be pleased with him—said, “I prepare my army while I am praying,” this was because Umar was commanded to wage jihad. As Commander of the Faithful, he was also responsible for leading jihad. In some respects, therefore, he was like someone offering the prayer of fear with the enemy in sight, whether during actual combat or otherwise. He was commanded both to pray and to wage jihad, and thus had to fulfil both obligations to the extent possible.

Allah Most High says:

“O you who believe, when you encounter an enemy force, stand firm and remember Allah much, so that you may succeed.”

It is well known that the heart is not as tranquil during jihad as it is in safety. Thus, even if the prayer is diminished in some respect because of jihad, this does not detract from the completeness of the servant’s faith and obedience. This is why the requirements of the prayer of fear are eased compared with prayer offered in safety.

After mentioning the prayer of fear, Allah, glorified and exalted be He, says:

“Then, when you are secure, establish prayer. Indeed, prayer has been prescribed for the believers at fixed times.”

The full observance of prayer commanded in a state of security is not required in a state of fear.

Nevertheless, people differ in this regard. When a servant’s faith is strong, his heart remains attentive in prayer even while he thinks through other matters during it. Indeed, in Umar’s case,