Fuqaholar Payg'ambar (Allohning rahmati va salomi unga bo'lsin) vafotlaridan keyin xavf namozining joizligi va uning tavsifi haqida ixtilof qilganlar. Aksariyat fuqaholar xavf namozining joiz ekanligini Oliy Zotning quyidagi so'zlarining umumiy ma'nosiga tayanib tasdiqlaydilar: "Yer yuzida safarga chiqqaningizda, kofirlar sizga hujum qilishidan qo'rqsangiz, namozni qisqartirishingizda gunoh yo'qdir. Darhaqiqat, kofirlar sizning ochiq dushmanlaringizdir".144 Bundan tashqari, bu Payg'ambarning (Allohning rahmati va salomi unga bo'lsin) amaliyoti va undan keyingi xalifalarning amaliyoti bilan ham sobit bo'lgan.

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 Hanifaning shogirdlaridan Abu Yusuf adashib, salat al-xavf payg'ambar ﷺ vaqtidan keyin bitta imom tomonidan o'qilmasligini, balki uning vaqtidan so'ng bu namozni ikki imom o'qishi kerakligini aytdi: ulardan biri bir guruh bilan ikki rakat namoz o'qiydi, boshqa guruh esa qo'riqlab turadi; so'ngra ikkinchi imom ikkinchi guruh bilan namoz o'qiydi, birinchi guruh esa o'z namozini o'qib bo'lgach qo'riqlab turadi.

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.

Ayirmachilikning sababi shundaki, ular salat al-xavf Payg'ambar (Allohning rahmati va salomi unga bo'lsin) tomonidan o'qitilganida, bu ibodatmi yoki Payg'ambarning (Allohning rahmati va salomi unga bo'lsin) xos fazilatimi, degan masalada ixtilof qilishgan. Uni ibodat deb hisoblaganlar, bu holatni Payg'ambarga (Allohning rahmati va salomi unga bo'lsin) xos deb bilmaganlar. Uni Payg'ambarning (Allohning rahmati va salomi unga bo'lsin) xos fazilati deb hisoblaganlar esa, bu narsa faqat unga xos ekanini va shu sababli odamlarni ikki imom ortida bo'lib o'qishimiz mumkinligini, chunki ularning bitta imom orqasida jamlanishi Payg'ambarning (Allohning rahmati va salomi unga bo'lsin) xos fazilatlaridan biri ekanini ta'kidlaganlar. Bunday talqinni, uning (Abu Yusufning) fikricha, Ulug' Zotning so'zlaridan kelib chiqadigan ma'no qo'llab-quvvatlaydi: «Sen (ey Muhammad) ularning orasida bo'lib, ularga namozni o'qitganingda, ulardan bir guruhi sen bilan birga tursin va qurollarini olsin. Sajda qilib bo'lishgach, ular orqaga o'tsinlar va hali namoz o'qimagan boshqa guruh kelib, sen bilan birga namoz o'qisin hamda ehtiyot bo'lib, qurollarini olsin». Bu yerdagi ma'no shundaki, agar u (Payg'ambar ﷺ) ularning orasida bo'lmasa, hukm boshqacha bo'ladi.

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.

Suriya faqihlarining bir guruhi xavf namozini xavf vaqtidan xavfsizlik vaqtiga qadar kechiktirish kerak, deb hisoblagan, худди Payg‘ambar ﷺ Xandaq jangi kuni qilganlaridek. Faqihlarning ko‘pchiligi esa Xandaq jangi kunidagi bu amal xavf namozi haqidagi oyat nozil bo‘lishidan oldin bo‘lgan, shuning uchun u oyat bilan bekor qilingan, deb hisoblaydi.

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.

Fuqaho bir-birlaridan farqli ravishda qo'rquv namozining tavsifi haqida keng ixtilof qilganlar, chunki bu mavzudagi rivoyatlar o'rtasida ziddiyat bor, ya'ni qo'rquv namozi bilan bog'liq Payg'ambar ﷺning amallari haqidagi xabarlar. Bu borada yettita mashhur tavsif bor. Ulardan biri Molik va Muslim tomonidan Solih ibn Xavvatning rivoyatidan naql qilingan bo'lib, Zatur-riqo kuni Allohning Elchisi ﷺ bilan birga qo'rquv namozini o'qigan kishidan keladi. Unda shunday deyiladi: "Bir guruh Payg'ambar ﷺning orqasida saf tortdi, boshqa guruh esa dushmanga qarshi saf tuzdi. U o'zi bilan birga bo'lganlarni bir rak'at namozga imom qildi, so'ngra ular qolgan namozlarini o'zlari tugatib, dushmanga qarshi borish uchun ketdilar. Shundan so'ng boshqa guruh keldi va u ularni o'z namozining qolgan bir rak'atiga imom qildi, so'ngra ular o'z namozlarini tugatguncha o'tirib turdi va ular bilan birga salom berdi". Ash-Shofe'iy o'z fikrini shu rivoyatga asosladi. Molik esa xuddi shu rivoyatni al-Qosim ibn Muhammaddan, u Solih ibn Xavvatdan mavquf rivoyat sifatida (sahobiyga nisbat berilgan) keltirgan, xuddi Yazid ibn Ruman rivoyatidagi kabi: u ikkinchi guruh bilan rak'atni tugatgach, ular namozni tugatishlarini kutmasdan salom bergan. Molik shu tavsifni afzal ko'rgan. Ash-Shofe'iy musnad rivoyatni mavquf rivoyatdan afzal ko'rgan, Molik esa mavquf rivoyatni afzal bilgan, chunki u umumiy qoidalarga muvofiqdir: imom ergashiladigan kishi bo'lib, ergashuvchi emas, shuning uchun u ikkinchi guruh namozini tugatishi uchun o'tirib turmasligi kerak.

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.

Uchinchi tavsif Abu Ubayda orqali, u Abdulloh ibn Mas'uddan, u esa otasidan rivoyat qilingan hadisda keladi. Bu rivoyatni al-Savriy va boshqalar naql qilgan, uni Abu Dovud ham qayd etgan. U aytdi: "Allohning Elchisi ﷺ salotul xavfni bir guruh bilan o'qidilar, boshqa guruh esa dushman tomon yuzlangan edi. U ular bilan bir rak'at va ikki sajda qildi, so'ng ular salom bermasdan dushman tomon yo'l olishdi. Keyin boshqa guruh keldi va u ular bilan bir rak'at o'qib, salom berdi. Ular turib, ikkinchi rak'atni o'zlari o'qidilar, salom berib, boshqalar turgan dushman tomondagi joylariga ketishdi. Birinchi guruh o'z joylariga qaytib, bir rak'atni o'zlari o'qidilar va salom berdilar." Bu tavsifni Abu Hanifa va uning shogirdlari qabul qilganlar, faqat Abu Yusuf bundan mustasno, yuqorida o'tganidek.

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.

Chetinlik ko'rinishidagi to'rtinchi tavsif Abu Ayyosh az-Zuraqiyning rivoyatida kelgan. U shunday degan: "Biz Allohning Elchisi ﷺ bilan Usfonda edik, Xolid ibn al-Validning boshchiligidagi kofirlar esa..." — "Biz zuhr namozini o'qidik. Kofirlar aytdilar: "Biz xatoga yo'l qo'yibmiz, ular namoz o'qiyotganlarida hujum qilishimiz kerak edi." Shunda Alloh zuhr va asr vaqtlari orasida namozni qisqartirish haqidagi oyatni nozil qildi. Asr namozi vaqti kelganda Allohning Elchisi ﷺ qiblaga yuzlanib turdi, kofirlar esa uning oldida saf tortgan edilar. Allohning Elchisi ﷺ ortida bir saf, undan keyin yana bir saf namoz o'qidi. Allohning Elchisi ﷺ ruku' qilganda, hammalari u bilan birga ruku' qildilar; u sajda qilganda, uning orqasidagi saf sajda qildi, boshqa saf esa ularni qo'riqlab turdi. Bu kishilar ikki sajdani ado etib, turganlarida, ularning orqasidagilar sajda qildilar. So'ng birinchi saf orqaga qaytib, ikkinchi safning o'rnini egalladi, ikkinchi saf esa oldinga o'tib, birinchi safning o'rnini oldi. Allohning Elchisi ﷺ ruku' qildi va hammalari u bilan birga ruku' qildilar, so'ng u sajda qildi va uning orqasidagi saf ham sajda qildi, ikkinchi safdagilar esa ularni qo'riqlab turdilar. Allohning Elchisi ﷺ va uning orqasidagi saf o'tirish holatini olganda, ulardan keyingilar sajda qildilar va nihoyat hammalari o'tirdilar. Payg'ambar ﷺ salom berdi va hammalari uning ortidan salom berdilar". Bu namoz Usfonda, shuningdek Banu Sulaym yurtida ham o'qilgan.

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 Dovud bu rivoyatni Jobir, Ibn Abbos, Mujohid, Abu Muso va Hishom ibn Urva otasidan, u esa Payg‘ambardan ﷺ rivoyat qilgan, deb ham aytgan. U bu fikr al-Savriy mazhabiga xos ekanini va barcha fikrlar ichida eng ehtiyotkor ekanini aytgan; bu bilan u ushbu bayonning odatda qabul qilingan amaliyotga zid emasligini nazarda tutgan. Bu bayonni Molik va ash-Shofi'iy shogirdlarining ko‘pchiligi qabul qilgan. Muslim uni Jobirdan rivoyat qilgan. Jobir aytadi: "Sizlar rahbaringizni qo‘riganingizda qanday qilsangiz, shunday".

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”.

Beshinchi tavsif Huzayfa rivoyatida keladi. Thaha ibn Zahdam aytdi: "Biz Tabaristonda Sa'd ibn al-'As bilan birga edik. U o'rnidan turib dedi: 'Ketinglardan qaysi biringiz Allohning Elchisi ﷺ bilan xavf namozini o'qigan?' Huzayfa dedi: 'Men'". Keyin u bir guruh bilan bir rak'at, ikkinchi guruh bilan ikkinchi rak'atni o'qidi, va ular boshqa rak'at o'qimadilar. Bu namozning asl shakliga keng ziddir. Ibn Abbosdan ham shunga o'xshash rivoyat nақl qilingan, u aytgan: "Namoz, sizning Payg'ambaringiz ﷺ tili orqali, mahalliy yashash joyida to'rt rak'at, safarda ikki rak'at va xavfda bir rak'at qilib belgilangan". Al-Thavriy bu tavsifni ruxsat etgan.

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.

Oltinchi tavsif Abu Bakr rivoyatida va Jobir rivoyatida Payg'ambardan (ﷺ) keladi: u ikki guruhning har birini bir vaqtning o'zida ikki rak'atdan namoz o'qitgan. Al-Hasan (al-Basriy) ham shu asosda fatvo bergan. Bunda imomning niyati bilan ergashuvchilarning niyati o'rtasida farq bo'lishi mumkinligiga dalil bor, chunki imom to'liq namozni niyat qiladi, ergashuvchilar esa uni qisqartirmoqda. Buni Muslim Jobirdan rivoyat qilgan.

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.

Ettinchi tavsif Ibn Umarning rivoyatida Payg'ambar ﷺ dan keltirilgan, u zot xavf ichidagi namoz (salot al-xavf) haqida so'ralganda shunday degan: "Imom va bir guruh odamlar chiqadi, imom ularni bir rakat bilan namoz o'qitadi, ular orasidagi dushmanga qarab turgan ikkinchi guruh esa hali namoz o'qimagan bo'ladi. Uning yonidagilar bir rakat o'qib bo'lgach, ular orqaga qaytib, hali namoz o'qimaganlarning o'rniga o'tadilar, lekin salom bermaydilar. Hali namoz o'qimaganlar oldinga chiqib, imom bilan birga bir rakat o'qiydilar. Imom ikki rakat o'qib bo'lgach, ketadi va har bir guruh imom ketganidan keyin yakka holda yana bir rakat o'qiydi. Shunday qilib, har bir guruh ikki rakatdan o'qiydi. Agar dushman hujumi xavfli bo'lsa, odamlar qibla tomon yuzlanib yoki boshqacha yo'nalishda, turgan holda yoki otda o'tirib namoz o'qishlari mumkin". Ushbu tavsifni qabul qilganlar orasida Ashhab, Molik va bir guruh faqihlar bor. Abu Umar shunday degan: Ibn Umarning bu rivoyatini qabul qilganlarning dalili shuki, u Madina faqihlarining rivoyat silsilasi orqali naql qilingan, ular esa rivoyat bo'yicha ishonchli manbalardir, bunga qarshi fikr bildirganlar esa boshqacha yo'l tutganlar. Bundan tashqari, bu tavsif shariat qoidalariga ham mosroqdir, chunki birinchi va ikkinchi guruhlar ikkinchi rakatni faqat Allohning Elchisi ﷺ namozlarini tugatganidan keyingina o'qiganlar, va bu barcha namozlar uchun kelishilgan kechiktirilgan ado etish amaliyotida ma'lum va mashhurdir.

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.

Ko‘pchilik faqihlar ushbu rivoyatda keltirilgan xavf-xatar og‘ir bo‘lgan holatda qiblaga yuzlanib yoki yuzlanmasdan, ruku‘ va sajda belgisisiz namoz o‘qish mumkin, degan fikrni qo‘llab-quvvatlaydilar. Abu Hanifa esa bunga qarshi chiqib shunday degan: “Hujum xavfi ostida bo‘lgan kishi faqat qiblaga yuzlanib namoz o‘qishi kerak, shiddatli diqqat-e’tibor holatida bo‘lgan kishi ham shunday qilishi kerak”. Bu masalada ixtilof bo‘lishining sababi shundaki, bu rivoyat ushbu qoidalar bilan ziddiyatga kelmoqda.

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.

Bir guruh faqihlar bu tavsiflarning barchasi joiz ekanini ta'kidladilar va mukallaf (shariat talablariga muvofiq mas'ul shaxs) o'zi afzal ko'rgan tarzda namoz o'qishi mumkin, deganlar. Shuningdek, bu xilma-xillik har bir jang bo'lgan joylarning turlicha ekani sababli bo'lgan, deyiladi.

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).