is like its inception. If he is permitted to leave the mosque while leaving his prayer spot reserved when an excuse arises, then the same applies when the excuse continues. Yet it is understood that if the congregational prayer is commenced while he is still absent, his reserved place should be removed.

Issue: Suppose he returns after a short time—or after a long time, according to our view that he remains excused so long as the excuse persists—and finds someone occupying his place who refuses to get up, resulting in a dispute. He must avoid the dispute, and he will be rewarded for doing so; he should seek another place, unless the people can make room, such as when there is some extra space in the row. In that case, he should say, “Make room.” Allah says:

“O you who believe, when you are told, ‘Make room in the gatherings,’ then make room; Allah will make room for you.” [al-Mujadilah: 11]

His statement, “then he has the greater right to it,” is supported by the Prophet’s saying: “Whoever rises from his seat and then returns to it has the greater right to it.” Narrated by Muslim (1).

Al-Rawd states: “Most scholars did not stipulate that he must return shortly afterward.” That is, most of Imam Ahmad’s companions did not restrict this to returning after a short time, as is apparent from the hadith.

However, the view we have mentioned is a middle position: if he returns after a long period because the excuse has persisted, he has the greater right to it. But if the excuse has ended and he was negligent and delayed, then he no longer has the greater right to it.

Whoever enters while the imam is delivering the sermon must not sit down until he has prayed two brief rak'ahs. ......

His statement, “Whoever enters while the imam is delivering the sermon”: “whoever” is a conditional noun, and the clause “while the imam is delivering the sermon” is grammatically a circumstantial clause.

His statement, “must not sit down,” means: he must not settle into his place.