Para fuqaha berbeza pendapat mengenai keharusan dan tatacara solat al-khawf selepas zaman Nabi ﷺ. Kebanyakan fuqaha berpendapat bahawa solat al-khawf adalah dibenarkan berdasarkan makna umum firman Yang Maha Tinggi, "Dan apabila kamu berpergian di muka bumi, maka tidak ada dosa atas kamu untuk mengqasar sembahyang(mu), jika kamu takut diserang orang-orang kafir. Sesungguhnya orang-orang kafir itu adalah musuh yang nyata bagi kamu," [144] Selain itu, ia juga thabit melalui amalan Nabi ﷺ dan amalan para Khalifah selepas baginda.

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, dari kalangan murid Abu Hanifah, menyimpang dengan mengatakan bahawa solat al-khawf selepas zaman Nabi ﷺ tidak boleh diimamkan oleh seorang imam sahaja, dan bahawa selepas zamannya solat ini hendaklah diimamkan oleh dua orang imam, dengan salah seorang daripadanya mengimamkan satu kumpulan untuk menunaikan dua rakaat sementara satu kumpulan yang lain berkawal, kemudian yang seorang lagi mengimamkan kumpulan kedua manakala kumpulan pertama yang telah bersolat berkawal.

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.

Alasan bagi perselisihan mereka berpunca daripada pertikaian mereka sama ada solat khauf yang diimamkan oleh Nabi (semoga rahmat dan keberkatan Allah dilimpahkan ke atasnya) merupakan ibadah, ataukah ia merupakan keistimewaan khusus bagi Nabi (semoga rahmat dan keberkatan Allah dilimpahkan ke atasnya). Mereka yang berpendapat bahawa ia merupakan ibadah tidak menganggapnya sebagai perkara yang khusus bagi Nabi ﷺ, manakala mereka yang menganggapnya sebagai keistimewaan khusus bagi Nabi ﷺ menganggapnya sebagai sesuatu yang khusus untuk baginda, dan oleh itu adalah mungkin bagi kita untuk membahagikan orang ramai kepada dua imam, kerana perhimpunan mereka di belakang seorang imam merupakan salah satu keistimewaan khusus Nabi ﷺ. Tafsiran sedemikian disokong, pada pandangan beliau (Abu Yusuf), oleh implikasi yang terbit daripada firman Yang Maha Tinggi, {Dan apabila engkau (wahai Muhammad) berada di antara mereka dan mengatur solat mereka, hendaklah segolongan daripada mereka berdiri bersamamu (untuk beribadah) dan hendaklah mereka membawa senjata mereka. Maka apabila mereka telah sujud, hendaklah mereka pergi ke belakang dan hendaklah datang golongan lain yang belum bersolat, lalu mereka bersolat bersamamu, dan hendaklah mereka berjaga-jaga dan membawa senjata mereka}.145 Implikasinya ialah jika baginda tidak berada di antara mereka, hukumnya adalah berbeza.

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.

Sekumpulan ahli fiqh dari Syria berpendapat bahawa solat al-khawf ditangguhkan dari waktu ketakutan ke waktu keselamatan, sebagaimana yang dilakukan oleh Nabi ﷺ pada hari Peperangan Khandaq. Majoriti ahli fiqh berpendapat bahawa perbuatan pada hari Peperangan Khandaq itu berlaku sebelum turunnya wahyu mengenai solat al-khawf, lalu ia telah dimansuhkan olehnya.

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.

Para fuqaha berselisih pendapat secara meluas tentang tatacara solat al-khawf kerana wujudnya pertentangan riwayat-riwayat mengenai perkara ini, iaitu riwayat-riwayat tentang perbuatan Nabi ﷺ yang berkaitan dengan solat al-khawf. Terdapat tujuh gambaran yang terkenal. Salah satunya ialah yang dirakamkan oleh Malik dan Muslim daripada riwayat Salih ibn Khawwat, daripada seorang yang pernah menunaikan solat ketakutan bersama Rasulullah ﷺ pada hari Dhat al-Riqa'. Riwayat itu menyatakan: "Satu kumpulan membentuk saf di belakang Nabi ﷺ, manakala kumpulan lain berdiri menghadapi musuh. Baginda mengimami mereka yang bersamanya untuk satu rakaat, kemudian baginda terus berdiri sementara mereka menyempurnakan solat sendiri lalu pergi menghadapi musuh. Kumpulan yang lain kemudian datang, lalu baginda mengimami mereka untuk satu rakaat yang tinggal daripada solat baginda, selepas itu baginda terus duduk sementara mereka menyempurnakan solat dan kemudian memberi salam bersama mereka." Al-Shafi'i mendasarkan pendapatnya pada riwayat ini. Malik meriwayatkan kisah yang sama persis daripada al-Qasim ibn Muhammad, daripada Salih ibn Khawwat, sebagai riwayat mawquf (disandarkan kepada seorang Sahabat), seperti riwayat Yazid ibn Ruman, bahawa apabila baginda telah menyempurnakan rakaat bersama kumpulan kedua, baginda memberi salam dan tidak menunggu mereka menyelesaikan solat mereka. Malik memilih gambaran ini. Al-Shafi'i mengutamakan riwayat musnad berbanding mawquf, manakala Malik mengutamakan mawquf kerana ia selaras dengan prinsip umum, iaitu imam tidak sepatutnya duduk supaya kumpulan kedua dapat menyempurnakan solat mereka, kerana imamlah yang diikuti dan dia bukan pengikut.

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.

Deskripsi ketiga terdapat dalam riwayat Abu 'Ubaydah daripada 'Abd Allah ibn Mas'ud daripada bapanya. Ia diriwayatkan oleh al-Thawri dan lain-lain serta dicatatkan oleh Abu Dawud. Beliau berkata, "Rasulullah ﷺ mengerjakan solat khauf bersama satu kumpulan, manakala kumpulan yang lain menghadap musuh. Baginda mengerjakan satu rakaat dan dua sujud bersama mereka, kemudian mereka pergi menghadap musuh tanpa memberi salam. Kumpulan yang lain kemudian datang, lalu baginda mengerjakan satu rakaat bersama mereka dan memberi salam. Mereka bangun dan mengerjakan rakaat kedua sendirian, memberi salam, kemudian pergi berdiri di tempat kumpulan yang lain yang menghadap musuh. Kumpulan pertama kembali ke kedudukan mereka dan mengerjakan satu rakaat sendirian, lalu memberi salam." Deskripsi ini diterima pakai oleh Abu Hanifah dan murid-muridnya, kecuali Abu Yusuf sebagaimana yang telah disebutkan sebelum ini.

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.

Pemerian keempat terdapat dalam riwayat Abu cAyyash al-ZuraqT, yang berkata, "Kami bersama Rasulullah ﷺ di 'Usfan, dan Khalid ibn al-Walid memimpin orang-orang kafir. Kami solat zuhur. Orang-orang kafir berkata: 'Kita telah lalai, sepatutnya kita menyerang mereka ketika mereka sedang solat.' Kemudian Allah menurunkan ayat tentang meringkaskan solat antara waktu zuhur dan asar. Apabila tiba waktu solat asar, Rasulullah ﷺ berdiri menghadap kiblat, dan orang-orang kafir berbaris di hadapan baginda. Di belakang Rasulullah ﷺ terdapat satu saf, dan di belakang saf itu terdapat saf yang lain. Apabila Rasulullah ﷺ rukuk, mereka semua rukuk bersama baginda, dan apabila baginda sujud, saf di belakang baginda turut sujud, manakala mereka di saf yang lain berjaga-jaga menjaga mereka. Apabila mereka ini selesai dua sujud dan bangun, orang-orang di belakang mereka pula sujud. Saf pertama kemudian mengundur ke belakang menggantikan kedudukan saf kedua, manakala saf kedua maju menggantikan kedudukan saf pertama. Rasulullah ﷺ kemudian rukuk dan mereka semua rukuk bersama baginda, lalu baginda sujud dan saf di belakang baginda turut sujud, manakala mereka yang kini berada di saf kedua berjaga-jaga menjaga mereka. Apabila Rasulullah ﷺ dan saf di belakang baginda duduk, mereka yang di belakang sujud, dan akhirnya semua duduk. Kemudian Nabi ﷺ memberi salam dan mereka semua memberi salam selepas baginda." Solat ini didirikan di 'Usfan dan juga di perkampungan 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 berkata bahawa tradisi ini juga diriwayatkan daripada Jabir, daripada Ibn ‘Abbas, daripada Mujahid, daripada Abu Musa dan Hisham bin ‘Urwah daripada bapanya daripada Nabi ﷺ. Beliau berkata bahawa ini ialah pendapat al-Thawri, dan ia adalah yang paling berhati-hati daripada semua, dengan maksud bahawa tidak banyak dalam huraian ini yang bertentangan dengan amalan yang diterima secara umum. Huraian ini dipegang oleh ramai murid Malik dan al-Shafi‘i. Muslim telah merekodkannya daripada Jabir. Jabir berkata: “Sama seperti kamu c*° apabila kamu menjaga pemimpin kamu”.

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”.

Penerangan kelima terdapat dalam riwayat Hudhayfah. Tha'laba ibn Zahdam berkata, "Kami bersama Sa'id ibn al-'As di Tabaristan. Dia bangun dan berkata, 'Siapakah di antara kalian yang pernah melakukan solat khauf bersama Rasulullah ﷺ?' Hudhayfah berkata, 'Aku.'" Maka dia (Hudhayfah) melakukan satu rak'ah bersama satu kumpulan dan rak'ah kedua bersama kumpulan yang lain, dan mereka tidak melakukan rak'ah lain. Ini sangat bercanggah dengan bentuk asal solat tersebut. Riwayat yang serupa juga diriwayatkan daripada Ibn 'Abbas, yang berkata, "Solat, melalui lisan Nabi kamu ﷺ, ketika bermukim ialah empat rak'ah, ketika musafir dua rak'ah, dan satu rak'ah ketika khauf." Al-Thawri membenarkan penerangan ini.

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.

Deskripsi keenam terdapat dalam riwayat Abu Bakr dan dalam riwayat Jabir daripada Nabi ﷺ bahawa baginda mengimamkan setiap satu daripada dua kumpulan itu dua rakaat pada satu-satu masa. Al-Hasan (al-Basri) mengeluarkan pendapatnya selaras dengan ini. Dalam hal ini terdapat dalil kemungkinan berlakunya perbezaan antara niat imam dengan niat makmum, kerana imam berniat solat yang sempurna sedangkan mereka memendekkannya. Ia telah diriwayatkan oleh Muslim daripada 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.

Penerangan ketujuh terdapat dalam riwayat Ibn Umar daripada Nabi ﷺ bahawa apabila baginda ditanya tentang solat al-khawf, baginda bersabda: "Imam dan satu kumpulan orang melangkah ke hadapan, lalu imam mengimami mereka dalam satu rak'at, manakala kumpulan kedua dari kalangan mereka yang berhadapan dengan musuh belum menunaikan solat. Apabila mereka yang bersama imam telah menunaikan satu rak'at, mereka berundur ke kedudukan kumpulan yang belum solat, tetapi mereka tidak memberi salam. Kemudian kumpulan yang belum solat itu melangkah ke hadapan dan menunaikan satu rak'at bersama imam. Imam kemudian beredar selepas menunaikan dua rak'at, dan setiap kumpulan kemudian menunaikan satu rak'at sendiri selepas imam beredar. Dengan itu setiap kumpulan menunaikan dua rak'at. Jika ancaman serangan itu besar, orang lelaki boleh menunaikan solat sambil berdiri atau sambil menunggang, menghadap kiblat atau tidak." Antara mereka yang berpegang kepada penerangan ini ialah Ashhab, Malik, dan sekumpulan ahli fiqh. Abu Umar berkata bahawa dalil bagi mereka yang menerima riwayat Ibn Umar ini ialah ia diriwayatkan melalui jalur periwayatan ahli fiqh Madinah, yang diiktiraf dalam periwayatan berbanding mereka yang berpegang kepada pandangan yang berlawanan. Selain itu, ia juga lebih selari dengan prinsip kerana kumpulan pertama dan kedua tidak menunaikan rak'at kedua melainkan selepas Rasulullah ﷺ selesai solatnya, dan ini diketahui dalam amalan penangguhan yang disepakati bagi semua solat.

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.

Kebanyakan ahli fiqh berpegang kepada apa yang disebut dalam hadis ini tentang beratnya serangan, bahawa dibolehkan solat sama ada menghadap kiblat atau tidak menghadapnya, dan tanpa sebarang isyarat rukuk atau sujud. Abu Hanifah membantah perkara ini dengan berkata: "Orang yang berada dalam ketakutan akan serangan tidak boleh solat, melainkan dengan menghadap kiblat, begitu juga orang yang berada dalam keadaan khusyuk yang amat sangat." Punca perselisihan ini ialah ia bercanggah dengan kaedah-kaedah (usul) yang diterima.

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.

Sekumpulan ulama fiqh berpendapat bahawa kesemua sifat ini adalah harus, dan mukallaf (orang yang dipertanggungjawabkan) boleh bersembahyang mengikut mana-mana yang dia pilih. Ada juga yang mengatakan bahawa perbezaan ini berpunca daripada perbezaan tempat (setiap peperangan itu).

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).