In A.D. 626, Muhammad led an expedition from Medina against the Bani Ghatafan tribe, which appeared to be organizing an army in a hilly area. When Muhammads army arrived, the men of the tribe fled into the mountains, leaving their families behind. Muhammads forces captured the women. On their way back to Medina, they were concerned that the men of Bani Ghatafan might launch a counter-attack during prayer-time. The instructions in v. 102, stating that part of the army may remain on alert while another part performs Salat, and then switch roles, were "revealed" on this occasion. At about the same time, there was a drought and prolonged expeditions were difficult; probably v. 104 was enunciated in light of that.
The authors of the Talmud expressed some similar thoughts. In Tractate Berakoth 3a (at www.come-and-hear.com/berakoth/berakoth_3.html ) a rabbi tells an anecdote in which the moral of the story is that a person who is concerned for his safety or security may say an abbreviated prayer - a teaching akin to v. 101's statement that "There is no sin on you if you shorten the prayer if you fear that the disbelievers may oppress you." Also, the statement at the end of v. 103, "Salat is enjoined on the believers at fixed hours," should be read with an awareness that Jews in Arabia were already observing a regimen of three daily prayers. Tractate Berakoth 29a conveys some idea of the extent to which the timing of the three daily prayers could be expediently adjusted.
Yours in Christ,
Waterrock
The authors of the Talmud expressed some similar thoughts. In Tractate Berakoth 3a (at www.come-and-hear.com/berakoth/berakoth_3.html ) a rabbi tells an anecdote in which the moral of the story is that a person who is concerned for his safety or security may say an abbreviated prayer - a teaching akin to v. 101's statement that "There is no sin on you if you shorten the prayer if you fear that the disbelievers may oppress you." Also, the statement at the end of v. 103, "Salat is enjoined on the believers at fixed hours," should be read with an awareness that Jews in Arabia were already observing a regimen of three daily prayers. Tractate Berakoth 29a conveys some idea of the extent to which the timing of the three daily prayers could be expediently adjusted.
Yours in Christ,
Waterrock
