in the regular prayer; rather, in the regular prayer the follower makes up what he has missed after his imam concludes with the salām.

The second manner: If the enemy is in the direction of the qiblah, the imam arranges them in two rows and begins the prayer with all of them. He bows with all of them, and rises from bowing with all of them. When he prostrates, only the first row prostrates with him, while the second row remains standing on guard. When he rises, the first row rises with him, after which the rear row prostrates. Once they have risen, the rear row moves forward and the front row moves back. He then leads them in the second rakʿah: they all stand with him and bow with him. When he prostrates, the row that was at the rear in the first rakʿah—which is now at the front—prostrates with him. When he sits for the tashahhud, the rear row prostrates. Once they sit for the tashahhud, the imam concludes the prayer with all of them by saying the salām. This manner is only possible when the enemy is in the direction of the qiblah.

Note: The apparent meaning of the author’s words is that the first manner is permissible even when the enemy is in the direction of the qiblah. However, the correct view is that it is not permissible in that case, because people would thereby do what is impermissible without any necessity. If the enemy is in the direction of the qiblah, there is no need for them to divide into two groups: one group praying with him and another facing the enemy.

The remaining manners are mentioned in the more extensive books, but we shall confine ourselves to these two.

But what if someone were to say: Suppose that the manners reported from the Prophet, peace and blessings be upon him, cannot be applied in the present time because military means and weapons have changed?