Chapter: Ṣalāt al-Khawf (the Prayer in Times of Danger)

This prayer is prescribed solely on account of fear, whether one is resident or travelling, and its legitimacy is proven by the Qur’an, the Sunnah, and scholarly consensus. It has reached us in several different formats, all of which are valid.

Because it was legislated as a mercy and a concession for worshippers in such a predicament, the congregation should select, from the reported formats, the one most suited to their circumstance. The choice will vary according to the enemy’s direction, nearness or distance, and the severity or mildness of the fear.

The First Ḥadīth
ʿAbd Allāh ibn ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with them both) said: “The Messenger of Allah ﷺ led us in the fear prayer on one of the days when he encountered the enemy. One group stood with him while another faced the enemy. He prayed one rakʿah with those who were with him, then they moved away; the other group came, and he prayed one rakʿah with them, whereupon each of the two groups completed one rakʿah on its own.”

Overall meaning
During one of his battles with the idolaters—when the Muslims feared a sudden assault while they were engaged in prayer—the Prophet ﷺ performed ṣalāt al-khawf with his Companions. He divided them into two detachments: one prayed with him while the other confronted the enemy to protect the worshippers. After praying a single rakʿah with the first group, they withdrew still in prayer. The group that had been guarding then came forward, and he ﷺ prayed one rakʿah with them and uttered the taslīm. The group that prayed with him last stood up and completed the remaining rakʿah, then returned to watch duty, and the first group likewise completed the rakʿah owed to them.

Lessons derived from the ḥadīth

1. The legitimacy of ṣalāt al-khawf whenever its cause exists, whether at home or on campaign—a facilitation for the ummah, an aid in striving against the enemy, and a means of keeping the prayer in congregation and within its appointed time.
2. It may be performed in the manner set out in this narration, together with further details mentioned in the overall explanation and drawn from other chains of the same report.
3. Considerable movement carried out for the benefit of the prayer or out of necessity does not invalidate the prayer.
4. The intense concern for observing the prayer on time and in congregation; permission to perform it in this special form was granted precisely to preserve those two objectives.
5. The duty to take precautions and exercise utmost vigilance against the enemies of the religion, who continually scheme to harm the Muslims.