cause them hardship. As for the other prayers, he should neither delay them nor wait; rather, he should offer the prayer at the beginning of its time.

Some scholars have held—on the basis of juristic preference—that if a man possesses rank and religious leadership, or worldly authority, then it is recommended to wait for him, such as one who regularly prays in this mosque, provided that this does not cause hardship to the congregants, because of the benefit hoped for in waiting for him. Likewise, if the ruler or leader of the community prays in this mosque, and one waits for him in order to encourage him to attend the congregational prayer, then this too is among the recommended matters.

They said: This is because it serves an interest; for when you show consideration to people of standing, honor, and influence, you attain from them a great objective, whereas if you do not show them consideration, you may perhaps lose your hold over them.

In truth, this issue should not be stated without qualification, for no one is shown special consideration in the religion of Allah. Yet, if a person sees a definite benefit, and that failing to show such consideration would result in harm—such that, if we did not show consideration for him, he would not come to the mosque or might not pray in congregation—and he is a person whom others follow, whether because of his religious standing or his authority, then waiting for him is more appropriate, provided that it does not cause hardship to those already present in the mosque. If it does cause them hardship, then they have greater right to consideration.

Second: waiting for him while in bowing. For example, if the imam is bowing and senses someone entering the mosque, he should wait a little so that the person entering may catch the rakʿah. In this case, there is grounds for holding that waiting is recommended, especially if