Malaman shari'a sun sha banban game da halaccin salat al-khawf da yadda ake yinta bayan zamanin Annabi (ﷺ). Yawancin malaman shari'a sun tabbatar da cewa salat al-khawf halal ne, saboda ma'anar gaba ɗaya ta maganar Maɗaukaki, "Kuma idan kuka yi tafiya a cikin ƙasa, babu laifi a gare ku ku takaita sallarku idan kun ji tsoron cewa waɗanda suka kafirta za su kai muku hari. Lallai kafirai maƙiya ne bayyananne a gare ku."144 Haka kuma, an tabbatar da shi ta hanyar aikin Annabi (ﷺ) da na Khalifofi bayan sa.

The jurists disagreed about the permissibility and description of salat al-khawf after the time of the Prophet (God’s peace and blessings be upon him). Most of the jurists maintain that salat al-khawf is permitted because of the general implication of the words of the Exalted, “And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy unto you”.144 Further, it is also established through the practice of the Prophet (God’s peace and blessings be upon him) and that of the Caliphs after him.

Abu Yusuf, daga cikin almajiran Abu Hanifa, ya karkata yana cewa sallar khauf bayan zamanin Annabi ﷺ ba a yi ta da imam guda ɗaya ba, kuma bayan zamaninsa ana yin wannan sallah da imamai biyu. Ɗayansu zai jagoranci wani rukuni wajen yin raka'a biyu, yayin da wani rukuni kuma yake tsaron, sannan ɗayan ya jagoranci rukuni na biyu, yayin da rukunin farko da ya riga ya yi sallah yake tsaron.

Abu Yusuf, from among the disciples of Abu HanTfa, deviated saying that salat al-khawf after the time of the Prophet (God’s peace and blessings be upon him), is not to be led by a single imam, and that after his time two imams are to lead this prayer, with one of them leading a group in praying two rakfa while another group maintains the watch, and then the other is to lead the second group while the first group having prayed maintains a watch.

سababin rashin jituwarsu ya samo asali ne daga takaddama a kan ko salatul khawf da Manzon Allah (tsira da amincin Allah su tabbata a gare shi) ya jagoranta tana cikin ibada ne ko kuwa wata falala ta musamman ce ga Manzon Allah (tsira da amincin Allah su tabbata a gare shi). Waɗanda suka ce ibada ce ba su ɗauka cewa al'amari ne na musamman ga Manzon Allah (tsira da amincin Allah su tabbata a gare shi) ba, yayin da waɗanda suka ɗauka cewa falala ce ta musamman ga Manzon Allah (tsira da amincin Allah su tabbata a gare shi) suka ɗauka cewa al'amari ne da ya keɓanta da shi, don haka zai yiwu mu raba mutane tsakanin imamai biyu, domin taruwarsu a bayan imami guda ɗaya na ɗaya daga cikin falalolin musamman na Manzon Allah (tsira da amincin Allah su tabbata a gare shi). Irin wannan fassarar tana samun goyon bayan ra'ayin Abu Yusuf, daga abin da ke fitowa daga kalmomin Maɗaukaki, "Kuma idan kana cikinsu (ya Muhammadu) kana shirya musu salla, to, wata ƙungiya daga cikinsu su tsaya tare da kai, kuma su riƙe makamansu. Sa'an nan idan sun yi sujada, to, su koma bayanka, kuma wata ƙungiya ta daban wadda ba ta yi salla ba ta zo, su yi salla tare da kai, kuma su yi taka-tsantsan da makamansu." Ma'anar anan ita ce, idan ba ya cikinsu, to hukuncin zai bambanta.

The reason for their disagreement derives from their dispute of whether the salat al-khawf led by the Prophet (God’s peace and blessings be upon him amounts to worship or whether it is a special merit of the Prophet (God’s peace and blessings be upon him). Those who maintained that it is a worship did not consider it to be a case specific to the Prophet (God’s peace and blessings be upon him), while those who deemed it to be a special merit of the Prophet (God’s peace and blessings be upon him) considered it to be something specific to him, and thus it would be possible for us to divide the people between two imams, as their gathering behind one imam was one of the specific merits of the Prophet (God’s peace and blessings be upon him). Such an interpretation is supported, in his (Abu Yusufs) view by the implication emerging from the words of the Exalted, “And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms”.145 The implication here is that if he is not among them the hukm is to be different.

Wasu daga cikin malaman fiqhu na Sham sun tafi a kan cewa sallar tsoro (salat al-khawf) ana jinkirta ta daga lokacin tsoro zuwa lokacin tsaro, kamar yadda Manzon Allah ﷺ ya yi a ranar yakin Khandaq. Yawancin malaman fiqhu kuwa sun tafi a kan cewa wannan aikin da aka yi a ranar yakin Khandaq ya kasance kafin saukar ayar da ta shafi sallar tsoro, don haka ayar ta soke shi.

A group of the jurists of Syria maintained that salat al-khawf is to be delayed from the time of fear to the time of security, just as the Prophet (God’s peace and blessings be upon him) did on the day of the Battle of Khandaq. The majority of the jurists maintain that this act on the day of the Battle of Khandaq was prior to the revelation regarding salat al-khawf and was therefore abrogated by it.

Malikawa da masana fiqhu sun sha bambanci sosai game da bayanin sallar khawf, saboda sabanin hadisai a kan wannan batu, watau rahotanni game da ayyukan Annabi (rahmar Allah da amincinsa su tabbata a gare shi) da suka shafi sallar khawf. Akwai bayanai bakwai sanannu. Daya daga cikinsu shi ne abin da Malik da Muslim suka rubuta daga hadisin Salih ibn Khawwat, daga wanda ya yi sallar khawf tare da Manzon Allah (rahmar Allah da amincinsa su tabbata a gare shi) a ranar Dhat al-Riqa. Ya ce: "Wata kungiya ta yi layi a bayan Annabi (rahmar Allah da amincinsa su tabbata a gare shi), yayin da wata kungiya ta jeru gaban abokan gaba. Ya jagoranci wadanda ke tare da shi raka'a daya, sannan ya ci gaba da tsayuwa yayin da su kuma suka kammala da kansu, suka tafi fuskantar abokan gaba. Sai kungiyar ta biyu ta zo, ya jagorance su raka'ar da ta rage ta sallarsa, sannan ya ci gaba da zaune yayin da suka kammala sallarsu, sannan ya yi sallama tare da su." Al-Shafi'i ya dogara da wannan hadisi wajen ra'ayinsa. Malik ya ruwaito irin wannan hadisi daga al-Qasim ibn Muhammad, daga Salih ibn Khawwat, a matsayin hadisin mawquf (wanda aka danganta ga sahabi), kamar na Yazid ibn Ruman, cewa lokacin da ya kammala raka'ar tare da kungiya ta biyu, sai ya yi sallama, bai jira su kammala sallarsu ba. Malik ya fifita wannan bayani. Al-Shafi'i ya fifita musnad a kan mawquf, shi kuwa Malik ya fifita mawquf saboda ya dace da ka'idoji gaba daya, wato imami ba zai zauna ba domin kungiya ta biyu ta kammala sallarsu, domin imami shi ne wanda ake bi, ba shi ne mai bi ba.

The jurists disagreed extensively about the description of salat al-khawf because of the conflict of the traditions on this topic, that is, reports about the acts of the Prophet (God’s peace and blessings be upon him) related to salat al- khawf There are seven well-known descriptions. One of these is what is recorded by Malik and Muslim about the tradition of $alih ibn Khawwat from one who had observed the fear prayer with the Messenger of Allah (God’s peace and blessings be upon him) on the day of Dhat al-Riqa. It says, “A group formed rows behind the Prophet (God’s peace and blessings be upon him), while another group arrayed itself against the enemy. He led those with him for a rak'a and then kept standing while they finished by themselves and departed to face the enemy. The other group then came and he led them for one rak'a that was left of his prayer, after which he kept sitting while they completed their prayer and then made the salutation with them”. Al-Shaf?! based his opinion on this tradition. Malik related exactly the same tradition from al-Qasim ibn Muhammad from Salih ibn Khawwat as a mawqtif tradition (attributed to a Companion) like that of YazTd ibn Ruman that when he had completed the rakfa with the second group he made the salutation and did not wait for them to finish their prayer. Malik preferred this description. AU Shafi T preferred < the musnad over the mawquf, while Malik preferred the mawqiif as it conforms with the general principles, that is, the imam is not to sit down146 so that the second group may complete their prayer, for it is the imam who is to be followed and he is not the follower.

Ta uku ita ce riwayar Abu Ubayda daga Abdullahi ibn Mas'ud daga mahaifinsa. Al-Thawri da wasu ne suka ruwaito ta, kuma Abu Dawud ya rubuta ta. Ya ce: "Manzon Allah ﷺ ya yi sallar al-khawf tare da wata rukuni, yayin da wata rukuni ke fuskantar abokan gaba. Ya yi raka'a daya da sujjada biyu tare da su, sai suka tafi su fuskanci abokan gaba ba tare da yin sallama ba. Sai wata rukunin ta zo, sai ya yi raka'a daya tare da su, ya yi sallama. Suka tashi suka yi raka'a ta biyu da kansu, suka yi sallama, suka tafi su tsaya a wurin wasu da ke fuskantar abokan gaba. Rukunin farko suka dawo wuraren su suka yi raka'a daya da kansu, suka yi sallama." Wannan bayanin Abu Hanifa da almajiransa suka karɓa, sai dai Abu Yusuf, kamar yadda aka riga aka bayyana.

The third description appears in the tradition of Abu TJbayda from cAbd Allah ibn Mas ud from his c father. It is related by al-Thawri and others and is recorded by Abu Dawud. He said, “The Messenger of Allah (God’s peace and blessings be upon him) offered salat al-khawf with one group while another group faced the enemy. He offered a rak'a and two prostrations1 with them and they left to face the enemy without making the salutation. The other group then came and he offered a rakfa with them and made the salutation. They stood up and offered the second rak'a by themselves, made the salutation and went away to stand in the place of the others facing the enemy. The first group returned to their positions and offered a rak'a by themselves and made the salutation”. This description was adopted by Abu Hanifa and his disciples, except for Abu Yusuf as has preceded.

Bayanin na huɗu ya zo ne a cikin hadisin Abu cAyyash al-Zuraqi, wanda ya ce, "Muna tare da Manzon Allah ﷺ a 'Usfan, Khalid ibn al-Walid kuma yana jagorantar kafirai. Mun yi sallar zuhur. Kafirai suka ce: 'Mun yi sakaci, da mun kai musu hari yayin da suke sallah.' Sai Allah ya saukar da ayar game da gajarta sallah tsakanin lokacin zuhur da asir. Lokacin sallar asir ya yi, sai Manzon Allah ﷺ ya tsaya yana fuskantar alkibla, kafirai kuma sun jera a gabansa. Waɗanda ke sallah a bayan Manzon Allah ﷺ layi ɗaya ne, a bayansu kuma akwai wani layi. Manzon Allah ﷺ ya yi ruku'i, dukansu suka yi ruku'i tare da shi; lokacin da ya yi sujjada, layin da ke bayansa ya yi sujjada, yayin da waɗanda ke layin na biyu suka tsaya suna gadin su. Lokacin da waɗannan suka yi sujjada biyu suka tashi, sai waɗanda ke bayansu suka yi sujjada. Layin farko sai ya koma baya ya karɓi wurin layi na biyu, layin na biyu kuma ya ci gaba ya karɓi wurin na farko. Manzon Allah ﷺ sai ya yi ruku'i, dukansu suka yi ruku'i tare da shi, ya yi sujjada, layin da ke bayansa ya yi sujjada, yayin da waɗanda suke layin na biyu yanzu suka tsaya suna gadin su. Lokacin da Manzon Allah ﷺ da layin da ke bayansa suka zauna, waɗanda ke bayansu suka yi sujjada, daga ƙarshe kowa ya zauna. Sai Annabi ﷺ ya yi sallama, su ma duka suka yi sallama bayansa." An yi wannan sallah a 'Usfan, haka kuma a Banu Sulaym.

The fourth description occurred in the tradition of Abu cAyyash al-ZuraqT, who said, “We were with the Messenger of Allah (God’s peace and blessings be upon him) at TJsfan and Khalid ibn al-Walid was leading the unbelievers. We offered the zuhr prayer. The unbelievers said: ‘We have been negligent, we should have attacked them while they were praying.’ Allah then revealed the verse about shortening the prayer between the zuhr and ^asr times. When it was time for the asr prayer, the Messenger of Allah (God’s peace and blessings be upon him) stood up facing the qibla, and the unbelievers were arrayed in front of him. Praying behind the Messenger of Allah (God’s peace and blessings be upon him) was one jow and behind this was another row. When the Messenger of Allah (God’s peace and blessings be upon him) bowed [ruku^ all of them bowed with him, and when he made the prostration the row behind him prostrated, while those in the other row stood guard over them. When these people made the two prostrations and stood up, those behind them prostrated. The first row then stepped back taking the place of the second, while the second row advanced and took the place of the first. The Messenger of Allah (God’s peace and blessings be upon him) then bowed and all bowed with him, he then prostrated and the row behind him prostrated, while those [now] in the second row stood guard over them. When the Messenger of Allah (God’s peace and blessings be upon him) and the row behind him adopted the sitting posture those behind them prostrated and finally all were seated. The Prophet then made the salutation and they all made the salutation after him”. This prayer was offered at TJsfan and also at Banu Sulaym.

Abu Dawud ya ce wannan hadisi an kuma ruwaito shi daga Jabir, daga Ibn ‘Abbas, daga Mujahid, daga Abu Musa, da Hisham ibn ‘Urwa daga mahaifinsa daga Annabi ﷺ. Ya ce wannan ra'ayin al-Thawri ne, kuma shi ne mafi taka-tsantsan daga cikin dukkan ra'ayoyi, yana nuna cewa babu abubuwa da yawa a cikin wannan bayanin da ke adawa da abin da aka saba yi gabaɗaya. Wannan bayani ya samu goyon bayan ɗimbin almajiran Malik da al-Shafi‘i. Muslim ya ruwaito shi daga Jabir. Jabir ya ce: “Kamar yadda kuke yi idan kuna tsare shugabanninku.”

Abu Dawud said that this tradition has also been related from Jabir, from Ibn ‘Abbas, from Mujahid, from Abu Musa and Hisham ibn ‘Urwa from his father from the Prophet (God’s peace and blessings be upon him). He said that this is the opinion of al-ThawrT, and that it is the most cautious of all, implying thereby that there is not much in this description opposing the generally accepted practice. This description was upheld by a host of the disciples of Malik and al-ShaficT. Muslim has recorded it from Jabir. Jabir said: “Just as You c*° when you guard your leaders”.

Wa'in farko na bayanin yana cikin hadisin Hudhaifa. Haba ɗan Zahdam ya ce: "Mun kasance tare da Sa'id ɗan Al-'As a Tabaristan. Ya miƙe ya ce: 'Wane ne daga cikinku ya yi sallar khauf tare da Manzon Allah ﷺ?' Hudhaifa ya ce: 'Ni ne.'" Sai ya yi raka'a ɗaya tare da rukuni ɗaya, raka'a ta biyu kuma tare da wani rukuni, ba su kuwa yi wata raka'a ba. Wannan ya saɓa sosai da asalin siffar sallar. Irin wannan hadisi kuma an ruwaito shi daga Ibn 'Abbas, wanda ya ce: "Sallah, ta harshen Annabinku ﷺ, a wurin zama raka'a huɗu ce, biyu a lokacin tafiya, kuma raka'a ɗaya a lokacin khauf." Al-Thawri ya halatta wannan siffa.

The fifth description occurs in the tradition of Hudhayfa. ThaHaba ibn Zahdam said, “We were with Sa‘Td ibn al-‘As in Tabaristan. He stood up and said, ‘Which one of you has offered salat al-khawf with the Messenger of Allah (God’s peace and blessings be upon him)’. Hudhayfa said, ‘I did’ ”. He then offered one ra&a with one group and the second ra&a with another group, and they did not offer any other rak^a. This conflicts extensively with the original form of the prayer. A similar tradition is related from Ibn ‘Abbas, who said, “Prayer, through the tongue of your Prophet, in a settlement is four rakfas, two while travelling, and a single rak^a in khawf”. Al-ThawrT permitted this description.

Bayanin na shida ya zo ne a cikin hadisin Abu Bakr da kuma cikin hadisin Jabir daga Annabi (ﷺ) cewa ya jagoranci kowace daga cikin kungiyoyin biyu a raka'o'i biyu lokaci guda. Al-Hasan (al-Basri) ya bayar da ra'ayinsa daidai da wannan. A cikin wannan akwai shaida game da yiwuwar bambanci tsakanin niyyar limami da niyyar masu bi, domin shi yana niyyar cikakkiyar sallah alhali su suna gajartawa. Muslim ne ya ruwaito shi daga Jabir.

The sixth description occurs in the tradition of Abu Bakr and in the tradition of Jabir from the Prophet (God’s peace and blessings be upon him) that he led each of the two groups in two-ra^as at a time. Al-Hasan (al-Basri) issued his opinion in accordance with this. In this there is an evidence of the possible discrepancy between the niyya of the imam and the that of the followers, for he intends the full prayer while they are curtailing it. It has been recorded by Muslim from Jabir.

Bayanin na bakwai ya zo ne a cikin hadisin Ibn Umar daga Annabi (tsira da amincin Allah su tabbata a gare shi) cewa lokacin da aka tambaye shi game da sallar khauf ya ce: "Imam da wani rukuni na mutane sun fita, sai imam ya jagorance su a raka'a guda, alhali wani rukuni na biyu daga cikinsu, wanda ke fuskantar abokan gaba, bai yi sallah ba. Idan waɗanda ke tare da shi suka yi raka'a guda, sai su koma matsayin waɗanda ba su yi ba, amma ba sa yin sallama. Sannan waɗanda ba su yi sallah ba tukuna sai su fita su yi raka'a guda tare da shi. Imam sai ya tashi bayan ya yi raka'a biyu, kowane rukuni kuma sai ya yi raka'a guda shi kaɗai bayan tashin imam. Ta haka kowane rukuni zai yi raka'a biyu. Idan barazanar harin ta yi tsanani, maza za su iya yin sallah a tsaye ko a kan abin hawa, suna fuskantar alkibla ko kuma ba haka ba." Daga cikin waɗanda suka riƙe wannan bayanin akwai Ashhab, Malik, da wani rukuni na malaman fiqhu. Abu Umar ya ce hujjar waɗanda suka karɓi wannan hadisin na Ibn Umar ita ce, an ruwaito shi ta hanyar watsawar malaman Madina, waɗanda hukumominsu ne a fannin watsa hadisi, sabanin waɗanda suka karɓi ra'ayi na akasin haka. Bugu da ƙari, hakan ya fi dacewa da ƙa'idodi, domin rukuni na farko da na biyu ba su yi raka'a ta biyu ba sai bayan Manzon Allah (tsira da amincin Allah su tabbata a gare shi) ya kammala sallarsa, kuma wannan sananne ne a aikin jinkirta aiwatarwa wanda aka amince da shi ga dukkan sallolin.

The seventh description occurs in the tradition of Ibn TJmar from the Prophet (God’s peace and blessings be upon him) that when he was asked about salat al-khawf said, “The imam and one group of people step out and the imam leads them in one rafaa, when a second group from among them that is facing the enemy has not prayed. When those with him have prayed a ra&a, they move back to the positions of those who have not, but they do not make the salutation. Those who have not prayed as yet then step out and pray a rak^a with him. The imam then moves away after having prayed two rak^as^ and each group then prays by itself a rak^a after the departure of the imam. Thus each group prays two rakfas. If the threat of attack is grave the men may pray while standing or while riding, facing the qibla or otherwise”. Among those who upheld this description are Ashhab, Malik, and a group of jurists. Abu TJmar said that the proof of those who adopted this tradition of Ibn TJmar is that it has been reported through the transmission of the jurists of Medina, who are authorities in transmission against those who adopted an opposite view. In addition, it is also more in conformity with the principles as the first and the second groups did not pray the second rak<a except after the Messenger of Allah (God’s peace and blessings be upon him) had completed his prayer, and this is well-known in the practice of delayed performance that is agreed upon for all prayers.

Yawancin malamai na fiqhu sun tabbatar da abin da aka ambata a cikin wannan hadisi game da girman hari, cewa an yarda a yi sallah yayin fuskantar alkibla ko ba tare da fuskantarta ba, kuma ba tare da wata alamar ruku'u ko sujjada ba. Abu Hanifa ya saba wa wannan yana cewa: "Wanda ke cikin tsoron hari ba zai yi sallah ba sai yana fuskantar alkibla, haka ma wanda ke cikin tsananin nutsuwa." Dalilin sabani a kan wannan ya samo asali ne daga karo da wannan hadisi ke yi da ka'idodi.

Most of the jurists uphold what has been mentioned in this tradition about the gravity of the attack that it is permitted to pray while facing the qibla or without facing it, and without there being any indication of bowing or prostration. Abu HanTfa opposed this saying: “One under an apprehension of attack is not to pray, except while facing the qibla, nor one in a state of intense absorption”. The reason for disagreement over this stems from its conflict with the principles.

Wata ƙungiyar malaman fiqhu ta riƙe cewa dukkan waɗannan siffofi halal ne, kuma mukallafi zai iya yin sallah bisa ga wanda ya fi so. An kuma ce wannan bambancin ya samo asali ne saboda bambancin wurin (kowane yaƙi).

A group of jurists maintained that all of these descriptions are permissible, and the mukallaf (subject) may pray in accordance with the one he prefers. It is also said that this discrepancy is because of the difference of the location (of each battle).