is not part of the public worship in the mosque, but would be done
in an ordinary assembly, in any convenient place, by a Moolla, or any
learned man who could collect an audience.

(ii). Salat-ul-Musafir.--Prayers said by a traveller. A person who makes a
journey which lasts three days or three nights is, for this purpose,
considered a traveller.[208] The length of a day's journey is estimated at
the distance a camel can march in that period of time. If a traveller
intends to stay in a certain place fifteen days, he must repeat the usual
Namaz; if less than fifteen days, or when actually on the journey, he can
shorten it. He is then permitted to say only two farz rak'ats. He may omit
the sunnat and nafl rak'ats if he chooses; but the three witr rak'ats he
must recite at the Salat-ul-'Isha. If a traveller passing through a place
is, for the time being, the most suitable person to act as Imam, he being a
traveller will only recite two rak'ats. The rest of the worshippers then
complete the Namaz. In the case where a permanent resident of the place is
the Imam and the traveller only a worshipper, the Imam is bound to recite
the whole number of rak'ats and the traveller must also repeat the whole
after him. The principle on which this is based is that the worshippers
must not recite less than the Imam.[209]

(iii). Salat-ul-Khauf.--Prayers of fear. This is a Namaz said during the
time of war. When there is imminent danger from the approach of an enemy
the Imam should divide the army into two bodies; one of which should be
placed in a position towards the enemy, the other should recite, if they
are on the march, one rak'at; if stationary {205} in a place, two rak'ats.
This division will then march towards the enemy and the first division will
recite as many rak'ats as may be required to complete the Namaz. The Salam
(Ante. p. 197) will be recited by the Imam alone. The first division of
troops will not say the qir,at, _i.e._ the Fatiha and the other verses of
the Quran recited after it (Ante. p. 195); but the second division will
supply the omission. If the enemy are so near that the cavalry dare not
dismount, then each man will recite a rak'at or rak'ats for himself, and
make the ruku' and sijda by means of signs. If he cannot turn towards the
Qibla, he is, under the circumstances, allowed to face any direction most
convenient. During the recital of the Namaz he must not fight, or allow his
horse to move, lest the prayer shou