(may Allah bless him and grant him peace) raised his head. Abu Hurayrah said: "None of you should bow until he reaches his position in the row." The Judge (al-Qadi) did not distinguish in this issue between one who raises his head from bowing then enters [the row], and one who enters it while bowing, and the same applies to the words of Ahmad and al-Khiraqi; there is no distinction in it. However, the evidence requires a distinction, so their statements are interpreted accordingly. Abu al-Khattab mentioned something similar to what we have mentioned.
Section: If one does this without an excuse and does not fear missing [the unit], there are two views regarding it. One of them is that it is sufficient, because if it were not sufficient absolutely, it would not be sufficient in the case of an excuse, just like the entire unit. The second view is that it is not sufficient, because the principle is that it is not permissible, due to the fact that he misses that in the row which, if missed, causes one to miss the unit. It was only permitted for the excused person due to the hadith of Abu Bakrah; therefore, in other cases, it remains upon the original ruling.
Section: If he senses a person entering while he is in the state of bowing, and he wishes to pray with him, and the congregation is large, it is disliked to wait for him, because it is unlikely that there is not someone among them for whom it would be burdensome. If the congregation is small and waiting for him would be burdensome for them, it is also disliked, because those who are with him have greater entitlement than the newcomer, so it should not be made burdensome for them for his benefit. If it would not be burdensome because it is brief, Ahmad has said: He may wait for him as long as it does not burden those behind him. This is the school of Abu Mijlaz, al-Sha'bi, al-Nakha'i, 'Abd al-Rahman ibn Abi Layla, Ishaq, and Abu Thawr. Al-Awza'i, al-Shafi'i, and Abu Hanifah said: He should not wait for him, because waiting for him is associating others in the act of worship, which is not legislated, just like showing off (riya'). Our evidence is that [it is waiting] that benefits and does not burden, so it is legislated, like prolonging the unit or lightening the prayer. It has been established that the Prophet (may Allah bless him and grant him peace) used to prolong the first unit until he would not hear the sound of
(3) In [A] and [M]: "for the excused person." (4) Dropped from [A] and [M]. (5) The [wa] is dropped from [A] and [M]. (6) In [A] and [M]: "that waiting for him." (7) In [A] and [M]: "then it is legislated."
-صلى اللَّه عليه وسلم- رَأْسَهُ، وقد قال أبو هُرَيْرَةَ: لا يَرْكَعْ أحَدُكم حتَّى يَأْخُذَ مَقَامَهُ من الصَّفِّ. ولم يُفَرِّقِ القاضي في هذه المَسْأَلَة بين من رَفَعَ رَأْسَهُ من الرُّكُوعِ ثم دَخَلَ، وبين من دَخَلَ فيه رَاكِعًا، وكذلك كَلَامُ أحمد والْخِرَقِىِّ، ولا تَفْرِيقَ فيه، والدَّلِيلُ يَقْتَضِى التَّفْرِيقَ، فيُحْمَلُ كَلَامُهم عليه، وقد ذَكَرَه أبو الخَطَّابِ نحْوًا ممَّا ذَكَرْنا.
فصل: وإن فَعَلَ هذا لِغَيْرِ عُذْرٍ، ولا خَشِىَ الفَوَاتَ، ففيه وَجْهانِ: أحَدُهما، يُجْزِئُه؛ لأنَّه لو لم يُجْزِ مُطْلَقًا لم يُجْزِ حالَ العُذْرِ، كالرَّكْعَةِ كُلِّها. والثاني، لا يُجْزِئُه؛ لأنَّ الأصْلَ أن لا يَجُوزَ؛ لِكَوْنِه يَفُوتُه في الصَّفِّ ما تَفُوتُه الرَّكْعَةُ بِفَوَاتِه، وإنَّما أُبِيحَ لِلمعْذُورِ (٣) لِحَدِيثِ أبى بَكْرَةَ، ففى غيرِه يَبْقَى على (٤) الأصْل.
فصل: إذا أحَسَّ بِدَاخِلٍ، وهو في الرُّكُوعِ، ويُرِيدُ (٥) الصلاةَ معه، وكانت الجماعةُ كَثِيرَةً، كُرِهَ انْتِظارُه؛ لأنَّه يَبْعُدُ أن يكونَ فيهم مَنْ لا يَشُقُّ عليه، وإن كانت الجماعةُ يَسِيرَةً، وكان انْتِظارُه يَشُقُّ عليهم، كُرِه أيضًا؛ لأن الذين معه أعْظَمُ حُرْمَةً من الدَّاخِلِ، فلا يَشُقُّ عليهم لِنَفْعِه، وإن لم يَشُقَّ لِكَوْنه يَسِيرًا، فقد قال أحمدُ: يَنْتَظِرُه ما لم يَشُقَّ على مَن خَلْفَهُ. وهذا مَذْهَبُ أبي مِجْلَزٍ، والشَّعْبِىِّ، والنَّخَعِىِّ، وعبدِ الرحمنِ بن أبي لَيْلَى، وإسحاقَ، وأبى ثَوْرٍ. وقال الأوْزَاعِىُّ، والشَّافِعِىُّ، وأبو حنيفةَ: لا يَنْتَظِرُه؛ لأنَّ انْتِظَارَهُ تَشْرِيكٌ في العِبادة، فلا يُشْرَعُ، كالرِّياءِ. ولَنا، [أنَّه انْتِظارٌ] (٦) يَنْفَعُ ولا يَشُقُّ، فيُشْرَع (٧)، كَتَطْوِيلِ الرَّكْعَةِ وتَخْفِيفِ الصلاةِ، وقد ثَبَتَ أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- كان يُطِيلُ الرَّكْعَةَ الأُولَى حتى لَا يَسْمَعَ وَقْعَ
(٣) في أ، م: "في المعذور".(٤) سقط من: ا، م.(٥) سقطت الواو من: ا، م.(٦) في أ، م: "أن انتظاره".(٧) في أ، م: "فشرع".
