Some scholars hold that the imam should not wait for one who enters the mosque at all, even if he enters while the imam is bowing in the final rakʿah, by which the congregational prayer may be caught. They say: the prayer has a prescribed form known in the Sacred Law, so it should not be altered in consideration of anyone.

But the correct view is the detailed distinction mentioned previously.

His statement, “so long as this does not cause hardship to a follower,” is a qualification of the previous issue. Thus, if it causes hardship to a follower, he should not wait. But should we say that doing so is disliked, or prohibited?

The answer is that the apparent indication of the sunnah is that it is prohibited, for the Prophet ﷺ rebuked Muʿādh (1) when he unduly lengthened the prayer. Likewise, one who waits and prolongs the waiting has lengthened it at a time when such lengthening is not prescribed for him—like one who lengthens the recitation at a time when it is not prescribed. It is therefore unlawful for him.

It may also be understood from the words of the author, may Allah have mercy on him, that the one who came earlier is more deserving of consideration than the one who came later. Hence, we forgo the interest of the latecomer out of consideration for the earlier attendee. And this is indeed so.

If a woman asks permission to go to the mosque, it is disliked to prevent her, though her home is better for her.

His statement, “If a woman asks permission to go to the mosque, it is disliked to prevent her.”

“If she asks permission,” that is, she seeks permission. “Woman” here refers to an adult female. It may also refer to a female even if she has not reached adulthood; however, most commonly, the term “woman,” like the term “man,” refers to one who has reached adulthood. Thus, if she seeks permission from her guardian, and she has a husband,