Continuation of the benefits of the chapter: On shortening the prayer when a child cries.

The Shaykh : That hardship is not considered based on the majority. The evidence is that lengthening the prayer is a general benefit, but if it becomes difficult for even some people, even if it is less than half, or even one person out of a thousand, then the condition of the one for whom it is difficult must be taken into account. This is based on the saying of the Messenger (peace and blessings be upon him): It also contains the goodness of the Prophet’s (peace and blessings be upon him) care for his Ummah and his concern for them, showing that even in this situation he cares for the Ummah and looks at what benefits them. It is also evidence that if a person praying hears [the crying] and is affected by hearing it, he is not considered to be violating the prayer. The Prophet (peace and blessings be upon him) heard the child crying, but he did not listen to it in a way that distracted him; rather, he gave this situation its due by shortening the prayer. It is also evidence that if a person’s heart is preoccupied by an incident that occurs during the prayer, he is not to be blamed for it. For this reason, the Prophet (peace and blessings be upon him) took into account the condition of the mother. It is also evidence of the permissibility of bringing young children to the mosques, because the Prophet (peace and blessings be upon him) heard the child crying, and it appears that this child was in the mosque, because if he had been outside the mosque, it would have been unlikely for the Prophet (peace and blessings be upon him) to hear him. It is also possible that this child was crying at the door of the mosque, as some children who are four or five years old attend the mosque and remain outside the door, crying. In that case, it would not be evidence for bringing children into the mosques if there is a fear that they will disturb the people, and that is the intended meaning. However, if this child enters the mosque, and the original state is that he does not disturb, but then he does disturb, we take into account the condition of his mother and shorten the prayer. Thus, a distinction is made between one whose disturbance is known beforehand and one whose is not. The scholars derived from this that the opposite is permissible, which is lengthening the prayer to accommodate the one entering. That is, if a person hears the sound of someone entering and the imam is bowing, he lengthens the bowing to accommodate the condition of whom? The condition of the one entering, so that he catches up with the rak'ah. But the scholars of knowledge qualified this by saying that it is only if it does not become difficult for those behind him. If he lengthens it to the point where it becomes difficult for those behind him, he does not wait, because accommodating the one who is present and entering with you is more important than accommodating the one who is coming. This detail is the correct one: it is recommended for the one who hears someone entering the prayer to be deliberate, on the condition that it does not become difficult for the ma'mums with him. Branching from this is: should the one entering alert the imam by clearing his throat or speaking? He says, "Wait for me," or he clears his throat repeatedly to alert the imam, or he says, as some of the common people say, "Be patient, for Allah is with the patient," or is it not recommended? The apparent view is the second, that it is not recommended. But as we know, the one entering, especially if he is in a hurry to catch up with the bowing, will undoubtedly make a sound that is heard. As for speaking with his tongue and saying, "Be patient, for Allah is with the patient," or clearing his throat, this is not from the Sunnah. Some imams do the opposite in this matter, saying that when one hears someone entering, one should hasten to stand up, fearing that the one entering will rush and say the takbir for the opening of the prayer while he is leaning into bowing. It is known that if he says the takbir for the opening of the prayer while leaning into bowing, his obligatory prayer does not become valid, but it becomes a voluntary prayer. So, because of this prohibition, we say: do not wait from the moment you hear the one entering. Say, "Allah hears the one who praises Him." Some imams used to do that, but there is a consideration in this. Rather, we say that the matter is either to say to the imam, "Lengthen it a little so that the one entering can catch up," or to say, "Continue as you are." If the one entering rushes, then he is the one who rushed. As for you, your only duty is to follow what is best. Yes, 'Abdullah.