The exegesis of verse 239 of Surah Al-Baqarah, with a focus on the rulings of alh (prayer) in conditions of fear and security, opens a gateway to understanding the unparalleled status of this divine obligation within the framework of Islamic jurisprudential rulings. alh, as the pillar of religion and the spiritual ascension (Mirj) of the believer, is not merely a mandatory act of worship but an existential necessity that must be established under all circumstances, ranging from the tranquillity of security to the turmoil of fear.
This interpretation, through a multifaceted perspective, introduces alh as the axis of spirituality, a remedy for psychological and spiritual ailments, and a factor in reforming individual and societal systems. It critiques contemporary trends that have led to the diminution of alh and its voluntary prayers (Nawfil), alongside emphasizing the necessity of investing in this worship.
Utilising juridical, mystical, and psychological analyses, this treatise comprehensively elucidates the universality of alh and its role in the existential transformation of humanity. The structure of this work, through systematic sections and detailed analyses, is designed to be suitable for specialised audiences and academic settings.
فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَا أَمِنْتُمْ فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ
Translation: "So if you fear [an enemy], pray on foot or riding. But when you are secure, remember Allah as He has taught you that which you did not know."
Verse 239 of Surah Al-Baqarah, positioned amid verses concerning divorce rulings (verses 236-237 and 240), stands as a spiritual and devotional passage, revealing the divine wisdom behind the arrangement of these verses. This structure, known in Quranic sciences as Iltift (shift or turn), shifts the topic from social ordinances to acts of worship, drawing the audiences attention to the profound interrelation between social and spiritual aspects of life.
This verse follows verse 238, which emphasises the preservation of all prayers, especially the middle alh, and it addresses the conditions of performing alh in states of fear, providing specific rulings for this circumstance.
Security, as the natural state of humanity, forms the environment in which alh is performed observing all pillars, obligations, recommended acts, disliked acts, and prohibitions. The phrase فَإِنْ خِفْتُمْ refers to abnormal conditions wherein fear or danger necessitates a flexible manner of alh performance, either on foot or mounted.
This characteristic establishes alh as an absolute duty, independent of environmental conditions, which must be fulfilled under all circumstances.
The phrase فَإِنْ خِفْتُمْ in verse 239 is linked to the beginning of verse 238, which states:
حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ
("Maintain the prayers and the middle prayer especially"). This connection denotes the continuity of the discourse on alh under various conditions, with verse 239 dedicated specifically to rulings on alh in fear.
This structural cohesion, from the perspective of Quranic sciences, highlights the comprehensiveness of alh rulings and the imperative of maintaining alh in all circumstances.
Verse 239 of Surah Al-Baqarah, situated among divorce-related verses as a spiritual interlude, accentuates the significance of alh in situations of fear and security. By prescribing adaptable rulings for alh under fear, it manifests the universality of this obligation, demanding it even under abnormal conditions. Its linkage with the preceding verse reveals divine wisdom in the arrangement of the Quranic text and underscores the necessity of preserving alh.
alh, as the steadfast pillar of religion, is unparalleled by any other ruling. Unlike fasting, which may be waived during illness or harm, or jihad, which may be ceased in life-threatening situations, alh must be established at all times, even amidst utmost fear.
This attribute designates alh as the axis of religion and the foremost question on the Day of Judgement. The narrations "a-alh Imd ad-Dn" ("alh is the pillar of religion") and "awwal m yus'alu anhu a-alh" ("the first thing questioned about is alh") emphasize this unrivalled status.
Verse 239, by mentioning رِجَالًا أَوْ رُكْبَانًا ("on foot or riding"), commands the establishment of alh whether walking or mounted during fearful situations. This flexibility reflects the comprehensiveness of alh, which must be performed even while fleeing, hiding, or in motion. For example, an individual running from danger or hiding beneath a camel remains obligated to perform alh, even if the pillars and obligations cannot be fully observed.
The text stresses this point using the figurative expression بدم بمیر و بدم ("even if I die immediately"), affirming that alh must not be abandoned under any circumstance, including extreme danger, physical incapacity, or drowning. Even if an individual cannot perform ablution, face the Qiblah, or articulate the words, they must perform alh through gestures, abdominal movements, or any possible means.
This perspective aligns with juridical rulings that require making up alh even for an unconscious person.
Other acts of worship, such as ritual bathing (Ghusl), pilgrimage (Hajj), or penal sanctions (Hudd), are conditional. For instance, Ghusl may be replaced by dry ablution (Tayammum) when water is unavailable, and implementation of Hudd depends on social conditions such as provision of livelihood or marital feasibility.
However, alh is an absolute ruling that no condition can annul. This distinction presents alh as the soul of religion upon which spiritual life depends.
Enforcement of Hudd in societies lacking minimum necessities of life (such as livelihood or marriage opportunities) is not only impermissible but also detrimental to the community. This viewpoint underscores the necessity of social justice prior to executing penal rulings and considers enforcement without necessary infrastructure as unlawful and harmful.
alh, as an absolute and unparalleled ruling, stands apart from other Islamic commandments. This obligation must be fulfilled flexibly even in fear and danger, with no factor justifying its suspension. The critique of Hudd enforcement in improper conditions highlights the importance of wisdom and justice in executing Islamic laws, presenting alh as the central axis of religion and an existential necessity.
alh is introduced as more than worship; it is a medicine for spiritual and psychological problems. This obligation creates inner tranquillity, alleviating disturbances such as excessive fear, sleeplessness, or impulsive behaviours. The text even asserts that with correct performance of alh, physical illnesses like cancer are curable, provided alh is performed with full presence of heart and awareness.
This view harmonizes with Islamic psychological theories that regard acts of worship as factors of mental health.
Contemporary lifestyle, particularly during Ramadan, characterized by overeating, unnecessary gatherings, and frivolous entertainments, has led to the decline of the spirituality of fasting and alh. The text criticizes such practices, stating that they cause social and spiritual disorder and diminish the value of worships. For instance, overeating at Iftar or spending time on frivolous activities contradicts the spirit of fasting and alh.
Nawfil function as spiritual warm-ups that prepare the soul for obligatory alh. Neglecting Nawfil renders obligatory alh dry and soulless, decreasing its quality. Du after alh acts as a cool-down, repairing spiritual stress and granting peace to the worshipper. The call to prayer (Adhn) and the second call (Iqmah), as introductions to alh, play a key role in fostering presence of heart.
Negligence of Nawfil in contemporary society has led to a decline in the quality of obligatory alh. Nawfil, as spiritual exercise, are necessary to maintain presence of heart and readiness of the soul. The text, likening Nawfil to warm-up exercises, emphasises that without them obligatory alh becomes mechanical and ineffective.
alh, as a comprehensive therapy for spiritual and physical illnesses, holds an unparalleled role in human health. Criticism of contemporary lifestyle and emphasis on the significance of Nawfil and du underscore the necessity of reforming individual and societal habits to revive the spirituality of alh. This obligation, by creating internal balance, facilitates the existential transformation of the individual.
The narration "a-alh Mirj al-Mumin" ("alh is the ascension of the believer") introduces alh as the only act of worship that guides man towards divine proximity and spiritual elevation. This feature distinguishes alh from other acts and presents it as a bridge between humanity and God.
alh accompanied by oppression, hardness of heart, or injustice is not only ineffective but worse than absence of
