An example of this is a man who stands behind the row, says the opening takbir, and bows without an excuse, even though the row is not yet complete. He then moves forward and joins the row before the imam prostrates—that is, even if he does so only after bowing. According to the author’s view, his prayer is valid, because his standing alone ceased before his imam prostrated.

However, the established position of the school in this matter differs from the view followed by the author: if he had no excuse, and the imam rises from bowing before his standing alone ceases, then his prayer is invalid. But if his standing alone ceases before the imam rises from bowing, then his prayer is valid. This applies where he has no excuse. If he does have an excuse, however, then the matter is as the author stated: the determining factor is whether the imam prostrates.

The excuse is the fear of missing the rak‘ah. Thus, if he fears that, were he to move forward until he reaches the row, he would miss the rak‘ah, then he may say the opening takbir and bow alone, then join the row before the imam prostrates. If the imam prostrates before his standing alone has ceased—even if he had an excuse—then his prayer is invalid. This is the well-known position of the school; that is, they distinguish between one who stands alone due to an excuse and one who stands alone without an excuse.

The correct view in this matter and the one that follows is that, if he has an excuse, his prayer is valid in all circumstances. The excuse is that the row is full: if the row is complete, his prayer is valid in every case, even if he remains standing alone until the end of the prayer. But if he has no excuse, then if the imam rises from bowing before his standing alone ceases, his prayer is invalid; whereas if his standing alone ceases before the imam rises from bowing, his prayer is valid.

The evidence for this is the hadith of Abu Bakrah, may Allah be pleased with him, that he found—