the other from following him so that they could stand guard. They then completed the prayer by themselves. In the second raka, the arrangement was reversed. Thus, one departure from the customary manner of prayer was that one of the two rows delayed prostrating with him in order to stand guard. This form is prescribed when the enemy is in the direction of the qibla.

This became a basis for the jurists’ ruling that when a congregant (1) has a valid excuse—such as crowding, sleep, fear, or the like—and falls behind by less than a full raka, this does not invalidate his prayer, and he should perform the acts in which he fell behind.

In most of these prayers, he divided them into two groups. This becomes necessary when the enemy is in a direction other than that of the Kaaba (2). In one form, he would pray one raka with one group; they would then separate from him (3) and complete the prayer by themselves. He would then pray the second raka with the second group, who would complete the prayer by themselves before his concluding salutation, after which he would conclude the prayer with them. Thus, the first group began the prayer with him, while the latter group concluded it with him, as he prayed with them at Dhāt al-Riqā. This is the best-known form, and most jurists prefer it. Some of them, however, prefer that the second group conclude the prayer after him, like late-arriving worshippers, as is reported from Mālik. Most jurists prefer the form authentically transmitted from the Prophet, peace and blessings be upon him. This is also because, in the case of a late-arriving worshipper, others have performed the entire prayer with the imam (4), so he concludes it with them. Here, by contrast, the first group did not complete the prayer with him; therefore, he concludes it only with the second group, so that his concluding salutation is made in the company of congregants.