Among the supporting narrations is the abridged report from Abu Hurayrah with the wording: “out of fear that his mother be put to trial.” Al-Bazzar transmits it, and its narrators are trustworthy, as stated in Majmaʿ (2/74). Al-Nawawi says in Sharh Muslim: “The term wajd is used for sorrow and also for love; both senses are possible here, though sorrow is more apparent—that is, because of her grief and her heart’s preoccupation with him. The hadith evidences kindness toward those praying behind the imam and other followers, concern for their welfare, and the duty not to impose on them anything burdensome, even if slight and without necessity. It also shows that women may pray with men in the mosque and that a small child may be brought into the mosque, although it is preferable to keep the mosque clear of anyone from whom impurity is feared.” Al-Khattabi (1/201) remarks: “The narration proves that if the imam, while in rukuʿ, senses someone who wishes to join the prayer, he may prolong his bow so the newcomer can gain the merit of the rakʿah with the congregation. For if he is allowed to shorten the prayer for a person’s worldly need, he is even more entitled to lengthen it for an act of worship to Allah. Some scholars nonetheless disliked this, and some were very strict, saying, ‘I fear it is shirk’; this is the view of Muhammad ibn al-Hasan.” I say: Our jurists cite this statement as Abu Hanifah’s view and interpret it as referring to associating others in the act itself, because the beginning of the bow is for Allah Most High and its end for the latecomer. They maintain that this does not constitute disbelief, since the imam does not intend humility and worship toward the newcomer. They deem it disliked to prolong the bow specifically for someone he recognizes; if he does not recognize him, there is no objection, though omitting the prolongation is preferable. Ibn ʿAbidin, however, states in his Hashiyah (1/462): “I say: Intending to help a person catch the rakʿah is desirable, for the lengthening of the first rakʿah has been legislated …”