The ruling on the imam prolonging the bowing until the latecomer catches up with the rak'ah
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Honorable Shaykh! What is the ruling on the imam prolonging the bowing until the latecomer catches up with the rak'ah? Please give us a ruling, and may Allah reward you.
The scholars mentioned that it is recommended for the imam, if he is bowing and senses that someone is entering, to wait a little, especially if this bowing is in the last rak'ahs. However, they stipulated that it should not be burdensome for the ma'mum (those praying behind him), such as if he senses someone entering from the mosque door and there is a long distance between the door and the rows, and this man is walking slowly, and it is burdensome for the ma'mum to wait for him. In this case, he does not wait for him, because those with him from the beginning of the prayer are more deserving of consideration than the latecomer. Perhaps the origin of this in the Sunnah is that the Messenger of Allah (peace and blessings be upon him) used to prolong the first rak'ah in prayer in order for people to attend. This is regarding the prolongation.
And another basis regarding the easing: He used to hasten in his prayer when he heard the crying of a child, fearing that his mother would be distracted. Therefore, there is a basis in the Shari'ah, but with the condition that it does not become burdensome for the ma'mum.
And there is alsoAnother condition is: that the imam should not fear that the latecomer will say the takbir of ihram while he is bowing; because if he says the takbir of ihram while bowing, his prayer becomes voluntary (nafilah) rather than obligatory (fard); because some people, due to haste, say the takbir while they are going down into bowing. This is not valid in the obligatory prayer.
The scholars mentioned that it is recommended for the imam, if he is bowing and senses that someone is entering, to wait a little, especially if this bowing is in the last rak'ahs. However, they stipulated that it should not be burdensome for the ma'mum (those praying behind him), such as if he senses someone entering from the mosque door and there is a long distance between the door and the rows, and this man is walking slowly, and it is burdensome for the ma'mum to wait for him. In this case, he does not wait for him, because those with him from the beginning of the prayer are more deserving of consideration than the latecomer. Perhaps the origin of this in the Sunnah is that the Messenger of Allah (peace and blessings be upon him) used to prolong the first rak'ah in prayer in order for people to attend. This is regarding the prolongation.
And another basis regarding the easing: He used to hasten in his prayer when he heard the crying of a child, fearing that his mother would be distracted. Therefore, there is a basis in the Shari'ah, but with the condition that it does not become burdensome for the ma'mum.
And there is alsoAnother condition is: that the imam should not fear that the latecomer will say the takbir of ihram while he is bowing; because if he says the takbir of ihram while bowing, his prayer becomes voluntary (nafilah) rather than obligatory (fard); because some people, due to haste, say the takbir while they are going down into bowing. This is not valid in the obligatory prayer.