Q. You have mentioned previously that if one arrives in the mosque when the congregational prayer is over and a person is completing his prayer, having missed one or more rakaahs, the newcomer may join him in congregation. Some people object to this, saying that it was not done at the time of the Prophet. Others even object to a group of late comers starting a second congregation. They insist that late comers should offer their prayers individually.
Haris Deen, Hofuf
A. Yes, there are differences on these points among scholars and schools of thought. But I normally give my advice on the basis of what is better supported, easier and more beneficial. When different views have valid supporting evidence, the policy of this column is not to involve itself in controversy. It either states the different views, or gives the one it finds more appropriate on the basis of stronger supporting evidence.
You may realize that much of the differences among schools of thought with regard to acts of worship originates with the fact that the Prophet varied his actions in order to indicate that different actions are acceptable, so that people may choose what is more convenient for them.
When different companions reported his actions, each reported what he saw. Scholars also recommend what they have learnt from them. That gives us a rich variety of what is acceptable and valid.
Unfortunately we are living these days in an atmosphere of rigidity that does not accept a different view to one’s own. Thus, if a person or a group sees some action of worship being done in a manner different to that which that person or group had learnt, they immediately pronounce it as invalid or unacceptable.
This is totally opposed to scholarly views and attitudes. I have often quoted the statement of Imam El-Shafie who describes his attitude to those who hold different views. He says: “We believe that our view is correct, although it is liable to be mistaken.
We also believe that opposing views are mistaken, although they are liable to be right.” This shows his readiness to change his view once he finds stronger evidence in support of the opposing view.
He also says: “If you have an authentic Hadith and my view runs contrary to it, throw my view away.” With regards to the questions raised, people who deny the validity of these practices should provide evidence from Hadith suggesting that the Prophet did not sanction them. We say that the evidence must be from Hadith because we know that the Qur’an does not speak about such details.
If they cannot give such evidence, which is indeed lacking, then they must accept that these views may be correct although they are different from their own.
