4. Sūrat al-Nisāʾ

٤۔ سُورَةُ النِّسَاء

4.46 Salat-al-Qasr: Shortening of prayers during travel. prayers in the state of war. prayers is obligatory at its prescribed times.

٤۔٤٦ مقطع في سُورَةُ النِّسَاء

quran:4:101

And when you travel throughout the land, there is no blame upon you for shortening the prayer, ˹especially˺ if you fear that those who disbelieve may disrupt ˹or attack˺ you. Indeed, the disbelievers are ever to you a clear enemy.  

And when you are going forth, travelling, in the land you would not be at fault if you shorten the prayer, by making it two ˹genuflexions˺ instead of four, if you fear that you may be afflicted by those who do not believe, that is, ˹if you fear˺ that you may be harmed ˹by them˺: this ˹fear of affliction at the hands of the disbelievers˺ is ˹just intended as˺ an explication of the reality ˹of the situation˺ at that time and the point no longer applies. In the Sunna, it is pointed out that ‘travel’ (safar) means long-distance ˹travel˺, which is ˹approximately˺ 50 miles. God’s words ‘you would not be at fault’ should be understood as ˹denoting˺ a dispensation and not a requirement, and this is the opinion of al-Shāfi‘ī; the disbelievers are a manifest foe to you, their enmity being evident.
القرآن:٤:١٠١

وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا ۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُبِينًا  

{وإذا ضربتم} سافرتم {في الأرض فليس عليكم جُناح} في {أن تَقصروا من الصلاة} بأن تردُّوها من أربع إلى اثنتين {إن خفتم أن يفتنكم} أي ينالكم بمكروه {الذين كفروا} بيان للواقع إذ ذاك فلا مفهوم له وبينت السنة أن المراد بالسفر الطويل وهو أربع برد وهي مرحلتان ويؤخذ من قوله تعالى: (فليس عيكم جُناح) أنه رخصة لا واجب وعليه الشافعي {إن الكافرين كانوا لكم عدوا مبينا} بيّني العداوة.
quran:4:102

And when you are among them and lead them in prayer, let a group of them stand ˹in prayer˺ with you and let them carry their arms. And when they have prostrated, let them be ˹in position˺ behind you and have the other group come forward which has not ˹yet˺ prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one ˹single˺ attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allah has prepared for the disbelievers a humiliating punishment.  

When you, O Muhammad (s), are, present, among them, while you ˹all˺ fear an enemy, and you stand to lead them in prayer (this type of address is customary in the Qur’ān), let a party of them stand with you, while another party stand back, and let them, the party standing with you, take their weapons, with them. Then when they have performed their prostrations, that is, ˹when˺ they have prayed, let them, the other party, be behind you, on guard until you complete the prayers; thereupon, let this party go on guard, and let another party who have not prayed come and pray with you, taking their precautions and their weapons, with them until you have completed the prayers. The Prophet (s) did this once at Batn Nakhla, as reported by the two Shaykhs ˹Bukhārī and Muslim˺. The disbelievers wish, when you have stood up to pray, that you should be heedless of your weapons and your baggage that they may descend upon you all at once, by making an assault against you and capturing you, and herein is the reasoning behind keeping weapons on oneself. You are not at fault, if rain bothers you, or if you are sick, to lay aside your weapons, and not carry them: this implies that when there is no such excuse, it is compulsory to carry them, and this is one of two opinions held by al-Shāfi‘ī ˹on this matter˺; the other ˹opinion˺ is that this ˹precaution˺ constitutes a sunna, and this is the more preferable opinion. But take your precautions, against the enemy and be on your guard as best you can; God has prepared for the disbelievers a humiliating chastisement.
القرآن:٤:١٠٢

وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَىٰ أَنْ تَضَعُوا أَسْلِحَتَكُمْ ۖ وَخُذُوا حِذْرَكُمْ ۗ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُهِينًا  

{وإذا كنت} يا محمد حاضرا {فيهم} وأنتم تخافون العدو {فأقمت لهم الصلاة} وهذا جري على عادة القرآن في الخطاب {فلتقم طائفة منهم معك} وتتأخر طائفة {وليأخذوا} أي الطائفة التي قامت معك {أٍسلحتهم} معهم {فإذا سجدوا} أي صلوا {فليكونوا} أي الطائفة الأخرى {من ورائكم} يحرسون إلى أن تقضوا الصلاة وتذهب هذه الطائفة تحرس {ولتأت طائفة أخرى لم يصلوا فليصلوا معك وليأخذوا حذرهم وأسلحتهم} معهم إلى أن تقضوا الصلاة وقد فعل النبي ﷺ كذلك ببطن نخل رواه الشيخان {ودَّ الذين كفروا لو تغفلون} إذا قمتم إلى الصلاة {عن أسلحتكم وأمتعتكم فيميلون عليكم ميلة واحدة} بأن يحملوا عليكم فيأخذوكم وهذا علة الأمر بأخذ السلاح {ولا جُناح عليكم إن كان بكم أذى من مطر أو كنتم مرضى أن تضعوا أسلحتكم} فلا تحملوها وهذا يقيد إيجاب حملها عند عدم العذر وهو أحد قولين للشافعي والثاني أنه سنة ورجح {وخذوا حذركم} من العدو أي احترزوا منه ما استطعتم {إن الله أعد للكافرين عذابا مهينا} ذا إهانة.
quran:4:103

And when you have completed the prayer, remember Allah standing, sitting, or ˹lying˺ on your sides. But when you become secure, re-establish ˹regular˺ prayer. Indeed, prayer has been decreed upon the believers a decree of specified times.  

When you have performed the prayer, ˹when˺ you have completed it, remember God, by ˹repeating˺ ‘There is no god but God’ (tahlīl) and ‘Glory be to God’ (tasbīh), standing and sitting and on your sides, lying down, in other words, in all states. Then, when you are reassured, ˹when˺ you are secure, observe the prayer, perform it with its proper due, surely the prayer is for believers a prescription, enjoined, that is, an obligation, at specific times, that is, its appointed times are set, and so it should not be postponed from these times.
القرآن:٤:١٠٣

فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلَاةَ ۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا  

{فإذا قضيتم الصلاة} فرغتم منها {فاذكروا الله} بالتهليل والتسبيح {قياما وقعودا وعلى جنوبكم} مضطجعين أي في كل حال {فإذا اطمأننتم} أمنتم {فأقيموا الصلاة} أدُّوها بحقوقها {إن الصلاة كانت على المؤمنين كتابا} مكتوبا مفروضا {موْقوتا} أي مقدرا وقتها فلا تؤخر عنه، ونزل لما بعث ا ﷺ طائفة في طلب أبي سفيان وأصحابه لما رجعوا من أحد فشكوا الجراحات.
quran:4:104

And do not weaken in pursuit of the enemy. If you should be suffering - so are they suffering as you are suffering, but you expect from Allah that which they expect not. And Allah is ever Knowing and Wise.  

After they returned from Uhud, the Prophet (s) dispatched a group to seek out Abū Sufyān and his companions, but they complained about their wounds, and the following was revealed: Be not faint, ˹be not˺ weak, in seeking, in pursuing, the enemy, the disbelievers, in order to fight them; if you are suffering, ˹if˺ you have pains from a wound, they are also suffering as you are suffering, that is, just like you, yet they do not shrink from fighting you; and you hope from God, in the way of victory and the reward for it, that for which they cannot hope, and since you have this advantage over them, you should be more willing for it than them. God is ever Knower, of all things, Wise, in His actions.
القرآن:٤:١٠٤

وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ ۖ إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا  

{ولا تهنوا} تضعفوا {في ابتغاء} طلب {القوم} الكفار لتقاتلوهم {إن تكونوا تألمون} تجدون ألم الجراح {فإنهم يألمون كما تألمون} أي مثلكم ولا يجبنون على قتالكم {وترجون} أنتم {من الله} من النصر والثواب عليه {مالا يرجون} هم فأنتم تزيدون عليهم بذلك فينبغي أن تكونوا أرغب منهم فيه {وكان الله عليما} بكل شيء {حكيما} في صنعه.