The mention of the disagreement among jurists regarding the issue of the one who joins the prayer late: does he complete what he missed or make it up?

The Shaykh : For example: if a person enters the mosque and finds the imam in the second rak'ah, and suppose the prayer is two rak'ahs, when this latecomer stands for the first rak'ah, does he recite the opening supplication or not? Likewise, if he enters the Maghrib prayer, which is three rak'ahs, and catches only one rak'ah behind the imam and then stands, does he recite aloud for the two rak'ahs or for one rak'ah only? The answer: there is disagreement on this, and I will mention to you the reason for the disagreement. Some say that what he catches of his prayer behind the imam is the beginning of his prayer.

The questioner: Peace be upon you.

The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Accordingly, when he stands, he completes the prayer; so as long as he caught the first rak'ah of the two-rak'ah prayer, when he performs the rak'ah, it is the second, and at that point there is no opening supplication. In the second example, the Maghrib prayer, he caught the last rak'ah of the Maghrib prayer, so when he stands, he recites al-Fatihah without opening supplication, recites al-Fatihah and the surah aloud, then sits for the tashahhud, then stands for the third rak'ah; why? Because what he caught of the prayer behind the imam is the beginning of his prayer. This is the position of the majority, the position of the Hanafis is the exact opposite; they say: what he catches of the prayer behind the imam is the end of his prayer, and what he will stand for from the remainder of the prayer is the beginning of his prayer; therefore, the ruling differs for them regarding the two previous examples entirely; in the Fajr prayer, he stands and recites the opening supplication and al-Fatihah, and recites a surah; because this is the beginning of the prayer. In the second example, the Maghrib prayer, he stands - likewise - recites the opening supplication and the surah, bows and prostrates, then stands for the second rak'ah; because this is the beginning of his prayer, so he recites - likewise - al-Fatihah and the surah aloud. What is the reason for this disagreement, and it has other branches?
Their disagreement lies in their understanding of the saying of the Messenger (peace and blessings be upon him): . The majority relied on this hadith; where the Messenger explicitly stated that what will come of the prayer after his separation from the imam he called "completion," so he said: . And the Hanafis answered by saying that the intended meaning here is completing the prayer in the manner of making it up; by the evidence that there is a narration - which is actually authentic - : . Here is the point; they interpreted "making it up" here with the jurisprudential meaning, but if we remember the previous verses, we would find that the saying of the Messenger (peace be upon him) in the other narration: is in the meaning of his saying in the first narration: . And the principle, as is established in the science of hadith principles and jurisprudence principles; when two hadiths come with two wordings or two narrations that appear to differ between them; it is necessary to reconcile them, and the best reconciliation is that we reconcile between the two wordings which are in the language of the Arabs two synonymous words, and we do not establish disagreement and contradiction between them. We have known by the texts of the verses that its meaning is "then complete it." So his saying in the first narration: is in the meaning of his saying (peace be upon him) in the other narration: . So the two reports meet in indicating the meaning, and the point of this is that we must be aware of technical terms and not consider them as the original in the Arabic language by which we interpret the sacred texts.
Oh Allah.