Surah An-Nisa >> Currently viewing Surah An-Nisa Ayat 102 (4:102)

Surah An-Nisa Ayat 102 in Arabic Text

وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ ٱلصَّلَوٰةَ فَلْتَقُمْ طَآئِفَةٌۭ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوٓا۟ أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا۟ فَلْيَكُونُوا۟ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا۟ فَلْيُصَلُّوا۟ مَعَكَ وَلْيَأْخُذُوا۟ حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةًۭ وَٰحِدَةًۭ ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًۭى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰٓ أَن تَضَعُوٓا۟ أَسْلِحَتَكُمْ ۖ وَخُذُوا۟ حِذْرَكُمْ ۗ إِنَّ ٱللَّهَ أَعَدَّ لِلْكَـٰفِرِينَ عَذَابًۭا مُّهِينًۭا
Wa izaa kunta feehim fa aqamta lahumus Salaata faltaqum taaa’ifatum minhum ma’aka wal ya’khuzoo aslihatahum fa izaa sajadoo fal yakoonoo minw waraaa’ikum wal ta’ti taaa’ifatun ukhraa lam yusalloo falyusallo ma’aka wal ya’khuzoo hizrahum wa aslihatahum; waddal lazeena kafaroo law taghfuloona ‘anaslihatikum wa amti’atikum fa yameeloona ‘alaikum mailatanw waahidah; wa laa junaaha ‘alaikum in kaana bikum azam mimmatarin aw kuntum mardaaa an tada’ooo aslihatakum wa khuzoo hizrakum; innal laaha a’adda lilkaafireena ‘azaabam muheenaa

English Translation

Here you can read various translations of verse 102

Sahih International
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.

Yusuf Ali
When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed – and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment.

Abul Ala Maududi
(O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them, let a party of them stand with you to worship, keeping their arms. When they have performed their prostration, let them go behind you, and let another party who have not prayed, pray with you, remaining on guard and keeping their arms, for the unbelievers love to see you heedless of your arms and your baggage so that they might swoop upon you in a surprise attack. But there shall be no blame upon you if you were to lay aside your arms if you are either troubled by rain or are sick; but remain on guard. Surely Allah has prepared a humiliating chastisement for the unbelievers.

Muhsin Khan
When you (O Messenger Muhammad SAW) are among them, and lead them in As-Salat (the prayer), let one party of them stand up [in Salat (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which has not yet prayed, and let them pray with you taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah has prepared a humiliating torment for the disbelievers.

Pickthall
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. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment.

Dr. Ghali
And when you are among them, (and) so keep up the prayer for them, then let a section of them be upright with you, and let them take their weapons (i.e., to defend those who pray and to face the enemy) So, when they have prostrated themselves, (i.e., finished their prayer) then let them be in your rear-guard; and let another section who have not prayed come up (and) so let them pray with you, and let them take their wary (precautions) and their weapons. The ones who have disbelieved would like you to be heedless of your weapons and your belongings, then they would incline (Or: be hostile to) against you once for all. (Literally: in one inclining; or in one hostility) And there is no fault in you, in case you are hurt by rain or you are sick, to lay aside your weapons and take your wary (precautions). Surely Allah has prepared for the disbelievers a degrading torment.

Abdul Haleem
When you [Prophet] are with the believers, leading them in prayer, let a group of them stand up in prayer with you, taking their weapons with them, and when they have finished their prostration, let them take up their positions at the back. Then let the other group, who have not yet prayed, pray with you, also on their guard and armed with their weapons: the disbelievers would dearly like you to be heedless of your weapons and baggage, in order for them to take you in a single assault. You will not be blamed if you lay aside your arms when you are overtaken by heavy rain or illness, but be on your guard. Indeed, God has prepared a humiliating punishment for the disbelievers.

Quran 4 Verse 102 Explanation

For those looking for commentary to help with the understanding of Surah An-Nisa ayat 102, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(4:102) (O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them,[134] let a party of them stand with you to worship, keeping their arms.[135] When they have performed their prostration, let them go behind you, and let another party who have not prayed, pray with you, remaining on guard and keeping their arms,[136] for the unbelievers love to see you heedless of your arms and your baggage so that they might swoop upon you in a surprise attack. But there shall be no blame upon you if you were to lay aside your arms if you are either troubled by rain or are sick; but remain on guard. Surely Allah has prepared a humiliating chastisement for the unbelievers.[137]


134. These words have led Abu Yusuf and Hasan b. Ziyad to the view that Prayer in a state of insecurity was confined to the time of the Prophet (peace be on him) alone. There are numerous examples, however, where a Qur’anic injunction was addressed specifically to the Prophet (peace be on him), yet holds good for the succeeding periods. Moreover, it is established that many outstanding Companions also resorted to this form of Prayer, even after the death of the Prophet (peace be on him), and there are no reports of disagreement on this question among the Companions. (For discussion see Jassas, vol. 2, pp. 261-3 and Ibn Rushd, vol. 1, p. 169-Ed.)

135. This injunction regarding Prayer in a state of either fear or insecurity (salat al-khawf) refers to the time when an enemy attack is anticipated, but the fighting has not yet begun. When fighting is taking place the ruling of the Hanafi school is that Prayer may be deferred. Malik and Thawri are of the opinion that if it is not possible to bow and prostrate in Prayer, it is enough to perform these actions by means of signs. Shafi’i argues that should the need arise, one might even fight while still in the state of Prayer. It is an established fact that on four occasions during the Battle of the Ditch the Prophet (peace be on him) missed Prayers during the appointed times, but performed them subsequently in their correct sequence, even though the above-mentioned injunction regarding Prayer in the state of insecurity had already been revealed. (See Jassas, vol. 2, pp. 263 ff. – Ed.)

136. The actual form of congregational Prayer in the state of insecurity depends, to a large extent, on the actual state of the hostilities. The Prophet (peace be on him) prayed variously under different conditions. A Muslim commander may use his discretion and adopt whichever of the following forms of Prayer seems to him most in keeping with the actual circumstances of the conflict:

(1) That a group of soldiers may pray behind the Prayer-leader, while the rest take their positions against the enemy. When one rak’ah is completed, the first group may disperse to be replaced in the Prayer by those who were at battle-stations, and who now complete the second rak’ah behind the leader. In this way the soldiers will have prayed one rak’ah each, and the leader two rak’ahs.

(2) That a group of soldiers may pray first and then another group may pray one rak’ah each behind the leader. Subsequently, each of the two groups comes, in turn, to complete the Prayer by performing one rak’ah individually. In this way, each of the two groups will have prayed one rak’ah congregationally and one rak’ah individually.

(3) That a group may pray two rak’ahs behind the leader, recite tashahhud and finish the Prayer by reciting the salutation. Then the second group may join the Prayer behind the leader and complete it with him. Thus the Prayer-leader will have prayed four rak’ahs and each of the two groups will have prayed two.

(4) That a group may pray one rak’ah behind the leader. When the leader rises to pray the second rak’ah, those who have been following him may complete the second rak’ah by themselves, including the recitation of the tashahhud and salutation. Then the second group joins the Prayer while the leader is in the second rak’ah. After the leader has finished his second rak’ah and his followers have prayed their first, the latter may rise and complete their Prayer by performing the second rak’ah by themselves. In this case, the leader should prolong his standing in the second rak’ah of the Prayer. The first form has been reported by Ibn Abbas, Jabir b. ‘Abd Allah and Mujahid. The second form has been reported by Abd Allah b. Mas’ud and is the basis of the Hanafi ruling on this matter. The third form of the Prayer has been adopted by Shafi’i and Malik with slight modification. The basis of this ruling is a tradition from Sahl b. Abi Hathmah. There are certain other forms of Prayer in the state of insecurity, details of which can be found in larger works of Islamic Law.

137. This is to emphasize that the precautions recommended here are among the measures which ought to be adopted with a view to minimizing This tradition reports that the Prophet (peace be on him) led the Prayer of his Companions as prescribed for the state of insecurity. The Companions stood in two rows behind the Prophet (peace be on him). The Companions in the first row completed the first rak’ah with the Prophet (peace be on him), then rose and remained standing until those in the second row had prayed one rak’ah. The latter then rose and stepped forward and the ones standing ahead of them retreated behind them. Then the Prophet (peace be on him) prayed with this group one rak’ah, then sat down until the back raw had prayed one rak’ah. Then the Prophet (peace be on him) recited the salutation (marking the end of the Prayer). See Muslim. Salat al-Musafirin’ – Ed. losses and ensuring good results. Victory and defeat ultimately depend, however, on the will of God; so even while taking these precautionary measures one should feel sure that God will humiliate those who are trying to extinguish His light.

Ibn-Kathir

102. When you (O Messenger Muhammad ) are among them, and lead them in Salah, let one party of them stand up ﴿in prayer﴾ with you, taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you, taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah has prepared a humiliating torment for the disbelievers.


The Description of The Fear Prayer

The Fear prayer has different forms, for the enemy is sometimes in the direction of the Qiblah and sometimes in another direction. The Fear prayer consists sometimes of four Rak`ahs, three Rak`ahs, as for Maghrib, and sometimes two Rak`ah like Fajr and prayer during travel. The Fear prayer is sometimes prayed in congregation, but when the battle is raging, congregational prayer may not be possible. In this case, they pray each by himself, facing the Qiblah or otherwise, riding or on foot. In this situation, they are allowed to walk and fight, all the while performing the acts of the prayer. Some scholars said that in the latter case, they pray only one Rak`ah, for Ibn `Abbas narrated, “By the words of your Prophet , Allah has ordained the prayer of four Rak`ah while residing, two Rak`ah during travel, and one Rak`ah during fear.” Muslim, Abu Dawud, An-Nasa’i and Ibn Majah recorded it. This is also the view of Ahmad bin Hanbal. Al-Mundhiri said, “This is the saying of `Ata’, Jabir, Al-Hasan, Mujahid, Al-Hakam, Qatadah and Hammad; and Tawus and Ad-Dahhak also prefered it.” Abu `Asim Al-`Abadi mentioned that Muhammad bin Nasr Al-Marwazi said the Fajr prayer also becomes one Rak`ah during fear. This is also the opinion of Ibn Hazm. Ishaq bin Rahwayh said, “When a battle is raging, one Rak`ah during which you nod your head is sufficient for you. If you are unable, then one prostration is sufficient, because the prostration is remembrance of Allah.”

The Reason behind Revealing this Ayah

Imam Ahmad recorded that Abu `Ayyash Az-Zuraqi said, “We were with the Messenger of Allah in the area of `Usfan (a well known place near Makkah), when the idolators met us under the command of Khalid bin Al-Walid, and they were between us and the Qiblah. The Messenger of Allah led us in Zuhr prayer, and the idolators said, `They were busy with something during which we had a chance to attack them.’ They then said, `Next, there will come a prayer (`Asr) that is dearer to them than their children and themselves.’ However, Jibril came down with these Ayat between the prayers of Zuhr and `Asr,

﴿وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ﴾

(When you (O Messenger Muhammad ) are among them, and lead them in Salah (prayer)). When the time for prayer came, the Messenger of Allah commanded Muslims to hold their weapons and he made us stand in two lines behind him. When he bowed, we all bowed behind him. When he raised his head, we all raised our heads. The Prophet then prostrated with the line that was behind him while the rest stood in guard. When they finished with the prostration and stood up, the rest sat and performed prostration, while those who performed it stood up in guard after the two lines exchanged position. The Prophet then bowed and they all bowed after him, then raised their heads after he raised his head. Then the Prophet performed prostration with the line that was behind him, while the rest stood in guard. When those who made prostration sat, the rest prostrated. The Prophet then performed the Taslim and ended the prayer. The Messenger of Allah performed this prayer twice, once in `Usfan and once in the land of Banu Sulaym.”’ This is the narration recorded by Abu Dawud and An-Nasa’i, and it has an authentic chain of narration and many other texts to support it. Al-Bukhari recorded that Ibn `Abbas said, “Once the Prophet led the Fear prayer and the people stood behind him. He said Allahu-Akbar and the people said the same. He bowed and some of them bowed. Then he prostrated and they also prostrated. Then he stood for the second Rak`ah and those who had prayed the first Rak`ah left and guarded their brothers. The second party joined him and performed bowing and prostration with him. All the people were in prayer, but they were guarding one another during the prayer.” Imam Ahmad recorded that Jabir bin `Abdullah said that the Messenger of Allah led them in the Fear prayer. A group of them stood before him and a group behind him. The Prophet led those who were behind him with one Rak`ah and two prostrations. They then moved to the position of those who did not pray, while the others stood in their place, and the Messenger of Allah performed one Rak`ah and two prostrations and then said the Salam. Therefore, the Prophet prayed two Rak`ah while they prayed one. An-Nasa’i recorded this Hadith, while Muslim collected other wordings for it. Collectors of the Sahih, Sunan and Musnad collections recorded this in a Hadith from Jabir. Ibn Abi Hatim recorded that Salim said that his father said,

﴿وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ﴾

(When you (O Messenger Muhammad ) are among them, and lead them in Salah (prayer)) refers to the Fear prayer. The Messenger of Allah led one group and prayed one Rak`ah, while the second group faced the enemy. Then the second group that faced the enemy came and Allah’s Messenger led them, praying one Rak`ah, and then said the Salam. Each of the two groups then stood up and prayed one more Rak`ah each (while the other group stood in guard).” The Group collected this Hadith with Ma`mar in its chain of narrators. This Hadith also has many other chains of narration from several Companions, and Al-Hafiz Abu Bakr Ibn Marduwyah collected these various narrations, as did Ibn Jarir. As for the command to hold the weapons during the Fear prayer, a group of scholars said that it is obligatory according to the Ayah. What testifies to this is that Allah said;

﴿وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ وَخُذُواْ حِذْرَكُمْ﴾

(But there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves) meaning, so that when necessary, you will be able to get to your weapons easily,

﴿إِنَّ اللَّهَ أَعَدَّ لِلْكَـفِرِينَ عَذَاباً مُّهِيناً﴾

(Verily, Allah has prepared a humiliating torment for the disbelievers).

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