Salat During War (4:102)
The Quran informs believers that they can modify how they perform their Salat under unusual circumstances, particularly during times of war. These commandments are found in verses 2:239, 4:101, and 4:102.
In order to understand 2:239, it helps to start from 2:238 in order to understand that the context is Salat. This verse informs the believers that during times of insecurity they can perform their Salat while walking or riding.
[2:238] You shall consistently observe the Contact Prayers, especially the middle prayer, and devote yourselves totally to GOD.
ุญูุงููุธููุง ุนูููู ุงูุตููููููุงุชู ููุงูุตููููุงุฉู ุงููููุณูุทูููฐ ูููููู ููุง ููููููู ููุงููุชูููู
[2:239] Under unusual circumstances, you may pray while walking or riding. Once you are safe, you shall commemorate GOD as He taught you what you never knew.
ููุฅููู ุฎูููุชูู ู ููุฑูุฌูุงููุง ุฃููู ุฑูููุจูุงููุง ููุฅูุฐูุง ุฃูู ูููุชูู ู ููุงุฐูููุฑููุง ุงูููููู ููู ูุง ุนููููู ูููู ู ู ูุง ููู ู ุชูููููููุง ุชูุนูููู ูููู
Below is a word-by-word translation of the above two verses.
2
238
2
ุนูููู
[over]
สฟalฤ
2
238
3
ุงูุตููููููุงุชู
the Contact Prayers (Salat),
l-แนฃalawฤti
2
238
4
ููุงูุตููููุงุฉู
and the Contact Prayer (Salat)
wal-แนฃalati
2
238
5
ุงููููุณูุทูููฐ
[the] middle,
l-wusโแนญฤ
2
238
6
ูููููู ููุง
and stand firm [you all]
waqลซmลซ
2
238
7
ููููููู
for God
lillahi
2
238
8
ููุงููุชูููู
[ones] with total devotion.
qฤnitฤซna
2
239
1
ููุฅููู
And if
fa-in
2
239
2
ุฎูููุชูู ู
you [all] feared
khifโtum
2
239
3
ููุฑูุฌูุงููุง
then (pray) on foot / walking
farijฤlan
2
239
4
ุฃููู
or
aw
2
239
5
ุฑูููุจูุงููุง
riding.
rukโbฤnan
2
239
6
ููุฅูุฐูุง
Then when
fa-idhฤ
2
239
7
ุฃูู ูููุชูู ู
you [all] were secure
amintum
2
239
8
ููุงุฐูููุฑููุง
then commemorate [you all]
fa-udhโkurลซ
2
239
9
ุงูููููู
God
l-laha
2
239
10
ููู ูุง
as
kamฤ
2
239
11
ุนููููู ูููู ู
He taught you [all]
สฟallamakum
2
239
12
ู ูุง
what
mฤ
2
239
13
ููู ู
not
lam
2
239
14
ุชูููููููุง
you all [were]
takลซnลซ
2
239
15
ุชูุนูููู ูููู
[you all] know.
taสฟlamลซna
4:101 informs the believers that during times of war, they are allowed to shorten their Salat.
[4:101] When you travel, during war, you commit no error by shortening your Contact Prayers (Salat), if you fear that the disbelievers may attack you. Surely, the disbelievers are your ardent enemies.
ููุฅูุฐูุง ุถูุฑูุจูุชูู ู ููู ุงููุฃูุฑูุถู ููููููุณู ุนูููููููู ู ุฌูููุงุญู ุฃููู ุชูููุตูุฑููุง ู ููู ุงูุตููููุงุฉู ุฅููู ุฎูููุชูู ู ุฃููู ููููุชูููููู ู ุงูููุฐูููู ููููุฑููุง ุฅูููู ุงููููุงููุฑูููู ููุงูููุง ููููู ู ุนูุฏููููุง ู ูุจููููุง
4
101
2
ุถูุฑูุจูุชูู ู
you [all] traveled
แธarabtum
4
101
3
ููู
in
fฤซ
4
101
4
ุงููุฃูุฑูุถู
the earth
l-arแธi
4
101
5
ููููููุณู
then not
falaysa
4
101
6
ุนูููููููู ู
upon you [all]
สฟalaykum
4
101
7
ุฌูููุงุญู
any blame
junฤแธฅun
4
101
8
ุฃููู
that
an
4
101
9
ุชูููุตูุฑููุง
you [all] shorten
taqแนฃurลซ
4
101
10
ู ููู
[of]
mina
4
101
11
ุงูุตููููุงุฉู
the Contact Prayer (Salat)
l-แนฃalati
4
101
12
ุฅููู
if
in
4
101
13
ุฎูููุชูู ู
you [all] feared
khifโtum
4
101
14
ุฃููู
that
an
4
101
15
ููููุชูููููู ู
[they] (may) harm you [all]
yaftinakumu
4
101
16
ุงูููุฐูููู
those who
alladhฤซna
4
101
17
ููููุฑููุง
[they] disbelieved.
kafarลซ
4
101
18
ุฅูููู
Indeed,
inna
4
101
19
ุงููููุงููุฑูููู
the disbelievers
l-kฤfirฤซna
4
101
20
ููุงูููุง
[they] were
kฤnลซ
4
101
21
ููููู ู
for you [all]
lakum
4
101
22
ุนูุฏููููุง
an enemy
สฟaduwwan
4
101
23
ู ูุจููููุง
open / ardent.
mubฤซnan
4:102 provides the believers specific instructions on how they are to perform the Salat when they have to be on guard during war.
[4:102] When you are with them, and lead the Contact Prayer (Salat) for them, let some of you stand guard; let them hold their weapons, and let them stand behind you as you prostrate. Then, let the other group that has not prayed take their turn praying with you, while the others stand guard and hold their weapons. Those who disbelieved wish to see you neglect your weapons and your equipment, in order to attack you once and for all. You commit no error, if you are hampered by rain or injury, by putting down your weapons, so long as you remain alert. GOD has prepared for the disbelievers a shameful retribution.
ููุฅูุฐูุง ููููุชู ูููููู ู ููุฃูููู ูุชู ููููู ู ุงูุตููููุงุฉู ููููุชูููู ู ุทูุงุฆูููุฉู ู ูููููู ู ู ูุนููู ููููููุฃูุฎูุฐููุง ุฃูุณูููุญูุชูููู ู ููุฅูุฐูุง ุณูุฌูุฏููุง ููููููููููููุง ู ููู ููุฑูุงุฆูููู ู ููููุชูุฃูุชู ุทูุงุฆูููุฉู ุฃูุฎูุฑูููฐ ููู ู ููุตูููููุง ููููููุตูููููุง ู ูุนููู ููููููุฃูุฎูุฐููุง ุญูุฐูุฑูููู ู ููุฃูุณูููุญูุชูููู ู ููุฏูู ุงูููุฐูููู ููููุฑููุง ูููู ุชูุบูููููููู ุนููู ุฃูุณูููุญูุชูููู ู ููุฃูู ูุชูุนูุชูููู ู ููููู ููููููู ุนูููููููู ู ู ูููููุฉู ููุงุญูุฏูุฉู ููููุง ุฌูููุงุญู ุนูููููููู ู ุฅููู ููุงูู ุจูููู ู ุฃูุฐูู ู ููู ู ูุทูุฑู ุฃููู ููููุชูู ู ู ูุฑูุถูููฐ ุฃููู ุชูุถูุนููุง ุฃูุณูููุญูุชูููู ู ููุฎูุฐููุง ุญูุฐูุฑูููู ู ุฅูููู ุงูููููู ุฃูุนูุฏูู ููููููุงููุฑูููู ุนูุฐูุงุจูุง ู ููููููุง
Before going through the word-by-word translation of the above verse, it is worth pointing out that many individuals who read the above verse often become confused about how this is to be understood and conducted. The reason for this confusion is that in English we do not typically utilize a distinction between the singular you and the plural you; e.g. you all. In the Arabic Quran, typically when the singular โyouโ is used it is in reference to the prophet, while the plural โyou allโ, is used is in reference to the people.
The Arabic clearly shows that the prophet is leading the Contact Prayer (Salat) the whole time for both groups, while the believers in two groups take turns praying behind him rotating in after prostration. This way there is always a group that is standing guard and holding their weapons. For simplicity, I translated the verse specifying group #1 as the group that stood guard first, and group #2 as the group that stood guard second.
[4:102] When you (prophet) are with them (the believers during battle) and you (prophet) lead the Contact Prayer (Salat) for them (the believers during battle), then let a group stand guard (group #1) with their weapons, over them (group #2) and you (prophet). Then when they (group #2) prostrated, then let them (group #2) go behind you [all] and let another group (group #1) come forward, who has not prayed and let them (group #1) pray along with you (prophet). And let them (group #1) take their precautions and their weapons.
4
102
2
ููููุชู
you (prophet) were
kunta
4
102
3
ูููููู ู
among them
fฤซhim
4
102
4
ููุฃูููู ูุชู
and you (prophet) led
fa-aqamta
4
102
5
ููููู ู
for them
lahumu
4
102
6
ุงูุตููููุงุฉู
the Contact Prayer (Salat),
l-แนฃalata
4
102
7
ููููุชูููู ู
then let [it] stand guard
faltaqum
4
102
8
ุทูุงุฆูููุฉู
a group
แนญฤifatun
4
102
9
ู ูููููู ู
over them
minโhum
4
102
10
ู ูุนููู
along with you (prophet)
maสฟaka
4
102
11
ููููููุฃูุฎูุฐููุง
and let them take
walyakhudhลซ
4
102
12
ุฃูุณูููุญูุชูููู ู
their arms / weapons.
asliแธฅatahum
4
102
13
ููุฅูุฐูุง
Then when [in the future]
fa-idhฤ
4
102
14
ุณูุฌูุฏููุง
they prostrated,
sajadลซ
4
102
15
ููููููููููููุง
then let them be
falyakลซnลซ
4
102
16
ู ููู
from
min
4
102
17
ููุฑูุงุฆูููู ู
behind you [all]
warฤikum
4
102
18
ููููุชูุฃูุชู
and let [it] come (forward)
waltati
4
102
19
ุทูุงุฆูููุฉู
a group โ
แนญฤifatun
4
102
20
ุฃูุฎูุฑูููฐ
another,
ukhโrฤ
4
102
21
ููู ู
(which has) not
lam
4
102
22
ููุตูููููุง
[they] prayed,
yuแนฃallลซ
4
102
23
ููููููุตูููููุง
then let them pray
falyuแนฃallลซ
4
102
24
ู ูุนููู
along with you (prophet),
maสฟaka
4
102
25
ููููููุฃูุฎูุฐููุง
and let them take
walyakhudhลซ
4
102
26
ุญูุฐูุฑูููู ู
their precautions
แธฅidhโrahum
4
102
27
ููุฃูุณูููุญูุชูููู ู
and their arms / weapons.
wa-asliแธฅatahum
4
102
28
ููุฏูู
[He] wished
wadda
4
102
29
ุงูููุฐูููู
those who
alladhฤซna
4
102
30
ููููุฑููุง
[they] disbelieved
kafarลซ
4
102
31
ูููู
if
law
4
102
32
ุชูุบูููููููู
you [all] neglect
taghfulลซna
4
102
33
ุนููู
[about]
สฟan
4
102
34
ุฃูุณูููุญูุชูููู ู
your arms / weapons
asliแธฅatikum
4
102
35
ููุฃูู ูุชูุนูุชูููู ู
and your baggage / equipment
wa-amtiสฟatikum
4
102
36
ููููู ููููููู
so (that) they (can) assault
fayamฤซlลซna
4
102
37
ุนูููููููู ู
[upon] you [all]
สฟalaykum
4
102
38
ู ูููููุฉู
an attack
maylatan
4
102
39
ููุงุญูุฏูุฉู
single (once and for all).
wฤแธฅidatan
4
102
40
ููููุง
But (there is) no
walฤ
4
102
41
ุฌูููุงุญู
blame
junฤแธฅa
4
102
42
ุนูููููููู ู
upon you [all]
สฟalaykum
4
102
43
ุฅููู
if
in
4
102
44
ููุงูู
it was
kฤna
4
102
45
ุจูููู ู
with you [all]
bikum
4
102
46
ุฃูุฐูู
suffering / harm / hampering
adhan
4
102
47
ู ููู
from
min
4
102
48
ู ูุทูุฑู
rain
maแนญarin
4
102
49
ุฃููู
or
aw
4
102
50
ููููุชูู ู
you [all] are
kuntum
4
102
51
ู ูุฑูุถูููฐ
sick
marแธฤ
4
102
52
ุฃููู
that
an
4
102
53
ุชูุถูุนููุง
you [all] lay down
taแธaสฟลซ
4
102
54
ุฃูุณูููุญูุชูููู ู
your arms / weapons,
asliแธฅatakum
4
102
55
ููุฎูุฐููุง
but take [you all]
wakhudhลซ
4
102
56
ุญูุฐูุฑูููู ู
your precautions.
แธฅidhโrakum
4
102
57
ุฅูููู
Indeed,
inna
4
102
58
ุงูููููู
God
l-laha
4
102
59
ุฃูุนูุฏูู
[He] prepared
aสฟadda
4
102
60
ููููููุงููุฑูููู
for the disbelievers
lilโkฤfirฤซna
4
102
61
ุนูุฐูุงุจูุง
a punishment / retribution
สฟadhฤban
4
102
62
ู ููููููุง
humiliating / shameful.
muhฤซnan
Did The Messenger Prostrate
Some argue that according to 4:102, the messenger did not prostrate with the believers when they were performing their Salat. The supposed claim for this argument is that the verse only indicates that โthey prostratedโ and does not specifically mention the messenger prostrating, but this can easily be disproved.
Firstly, the absence of explicitly stating that the messenger prostrated does not mean that he did not prostrate with the group. At best, this can only be insinuated, but, as we will see below, it is clear that the messenger was part of the group that prostrated.
Secondly, the verse states that the messenger was the one who was leading the Salat for the believers, this would mean that he was performing all the actions of the Salat, while each of the two groups would join him before and after the prostration.
Before looking at the Arabic grammar it is worth pointing out the three forms that are used in the verse to address the various parties.
the singular โyouโ is used when addressing only the prophet with the suffix "ta" ( ุชู ) or "ka" ( ูู )
them/their is used when addressing each group or both groups with the suffix "hum" ( ููู ู )
the plural โyouโ is used when addressing the prophet and the group with the suffix "kum" ( ููู ู )
So, letโs look at these uses in the context of the verse. In the snippet below, the singular โyouโ is used when addressing the messenger, and โthemโ is used for the rest of the believers.
4
102
2
ููููุชู
you (prophet) were
kunta
4
102
3
ูููููู ู
among them
fฤซhim
4
102
4
ููุฃูููู ูุชู
and you (prophet) led
fa-aqamta
4
102
5
ููููู ู
for them
lahumu
4
102
6
ุงูุตููููุงุฉู
the Contact Prayer (Salat),
l-แนฃalata
In the next section, we see that the first group of believers is to stand guard over the other group and the prophet while they perform their Salat.
4
102
8
ุทูุงุฆูููุฉู
a group
แนญฤifatun
4
102
9
ู ูููููู ู
over them
minโhum
4
102
10
ู ูุนููู
along with you (prophet)
maสฟaka
4
102
11
ููููููุฃูุฎูุฐููุง
and let them take
walyakhudhลซ
4
102
12
ุฃูุณูููุญูุชูููู ู
their arms / weapons.
asliแธฅatahum
Then, the verse states that after โthey prostrated,โ the other group comes forward to pray with the prophet. Here, individuals claim that the โtheyโ refers only to the group and not the prophet, but if we just look at the next couple of words, we see that the prophet was included in this โtheyโ because it uses the term โbehind you [all]โ and not โbehind [them],โ which indicates that the prophet was among those prostrating.
4
102
14
ุณูุฌูุฏููุง
they prostrated,
sajadลซ
4
102
15
ููููููููููููุง
then let them be
falyakลซnลซ
4
102
16
ู ููู
from
min
4
102
17
ููุฑูุงุฆูููู ู
behind you [all]
warฤikum
4
102
18
ููููุชูุฃูุชู
and let [it] come (forward)
waltati
4
102
19
ุทูุงุฆูููุฉู
a group โ
แนญฤifatun
If we look at the grammar, we see that it uses the suffix โyou allโ ( ููู ู ), which is the plural form of the word "you" in the word "warฤikum" ( ููุฑูุงุฆูููู ู ), which means โbehind you [all]โ. If the prostration did not include the messenger then it would have used the term "warฤihum" ( ููุฑูุงุกูููู ู ) โbehind themโ using the suffix "hum" ( ููู ู ) "them", but since it uses the term "warฤikum" ( ููุฑูุงุฆูููู ู ) โbehind you [all]โ this indicates that the messenger was included with those who were prostrating.
Below is a color-coded translation to help clarify this point:
Group #1 is the group that stood guard first
Group #2 is the group that stood guard second
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