Third: waiting for someone entering the mosque during a pillar of the prayer other than bowing; that is, during a pillar in which he cannot catch the rakʿah, and which is not counted for him. This is of two types:

The first type: that in which some benefit is attained.

The second type: that in which there is no benefit, other than joining the imam in the act he is performing.

An example of the first type is when someone enters during the final tashahhud. In this case, waiting is good, because there is a benefit in it: according to some scholars, he catches the congregational prayer. We have previously mentioned the author’s statement: “Whoever says the takbīr before his imam gives the salām has caught the congregation” (1).

There is also a benefit in it even according to the view that he has not caught the congregation, because catching this portion is better than missing it altogether; thus, he benefits from it.

An example of the second type is that in which there is no benefit with respect to catching the congregational prayer, apart from merely following the imam. For instance, if the imam is prostrating in the third rakʿah of a four-rakʿah prayer and senses someone entering, then it is not recommended for him to wait. The entering congregant gains nothing from this waiting with respect to catching the congregational prayer, since he will catch the final rakʿah. Moreover, if we were to say that he should wait, this would entail two things:

First: it may cause hardship to some of the congregants, even if only psychologically, for some people lack chivalrous character and do not wish good for others.

Second: it alters the established manner of the prayer, because he would lengthen this pillar more than the one before it. This is contrary to the manner of the prayer, for its proper manner is that its latter part be shorter than its beginning.