Engagment, - Dought & clear, - * Should he marry a girl who insists on going out wearing adornment (tabarruj) even though her character is good?

I am a Muslim who is able to get married, and I have met a girl who
has a good character but she goes out wearing adornment. What is the
Islamic ruling if I marry her and she insists on going out wearing
adornment?.
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Praise be to Allaah.
Firstly:
The Prophet (peace and blessings of Allaah be upon him) encouraged us
to marry women who are religiously committed. He said: "Women may be
married for four things: their wealth, their lineage, their beauty and
their religious commitment. Choose the one who is
religiously-committed, may your hands be rubbed with dust (i.e., may
your prosper)." Narrated by al-Bukhaari, 5090; Muslim, 1466.
And he (peace and blessings of Allaah be upon him) said: "This world
is transient comforts, and the best of the comforts of this world is a
righteous woman." Narrated by Muslim, 1467. Whoever fails to find a
righteous wife misses out on the best of the comforts of this world,
one that is better than wealth, children and status, etc.
This should motivate the Muslim to seek a wife who is religiously
committed and of good character, and to give such a woman precedence
over all others, and not to be heedless about the best of the comforts
of this world.
A righteous woman is the one who pays attention to the rights of
Allaah and the rights of other people, and the person who has the
greatest rights over her is her husband.
Persisting in sin is worse than the sin itself, because it is
indicative of weakness of faith and failure to respect Allaah, and it
means that the person is careless about things that may be detrimental
to his religious commitment.
Secondly:
As well as being an act of disobedience and sin, going out wearing
one's adornment is also indicative of a woman's bad attitude and lack
of modesty. How can a chaste and modest woman be content to have
people look at her and enjoy her beauty?
But because of her weakness of faith and the strength of her whims and
desires, the woman who goes out wearing her adornment does not realize
how bad her action is, as Allaah says (interpretation of the meaning):
"and Shaytaan (Satan) made fair‑seeming to them that which they used to do"
[al-An'aam 6:43]
Many of those who used to go out wearing their adornment, when Allaah
blesses them with guidance, become appalled at their former immodest
ways.
There are well known reports which warn against tabarruj (wanton
display of one's beauty and adornments), such as the words of the
Prophet (peace and blessings of Allaah be upon him): "There are two
types of the people of Hell whom I have not seen: people with whips
like the tails of cattle, with which they strike the people, and women
who are clothed yet naked, walking with an enticing gait, with
something on their heads that looks like the humps of camels, leaning
to one side. They will never enter Paradise or even smell its
fragrance, although its fragrance can be detected from such and such a
distance." Narrated by Muslim, 2128.
And he (peace and blessings of Allaah be upon him) said: "Any woman
who perfumes herself then passes by the people so that they can smell
her fragrance is an adulteress." Narrated by Abu Dawood, 4173;
al-Tirmidhi, 2786; al-Nasaa'i, 5126; classed as hasan by al-Albaani
inSaheehal-Nasaa'i.
If this sin is repeated, it creates a black spot on the heart, until
the whole heart is blackened, as the Prophet (peace and blessings of
Allaah be upon him) said: "If the believer commits a sin, a black spot
appears on his heart. If he repents, gives it up and seeks
forgiveness, his heart is cleansed, but if he does more then (that
spot) increases until it covers his heart. That is the raan (covering
of sin) which Allaah mentioned in the Qur'aan:
"Nay! But on their hearts is the Raan (covering of sins and evil
deeds) which they used to earn"
[al-Mutaffifeen 83:14]
Narrated by al-Tirmidhi, 3334; Ibn Maajah, 4244; classed as hasan by
al-Albaani inSaheeh al-Tirmidhi.
You should note that marriage to a woman who persists in going out
wearing her adornment can only mean one of two things:
1 – That the husband has given in to her, and is keeping quiet about
her evil action, so he will carry a burden of major sin in the
Hereafter and shame in this world, for he is a shepherd who is
responsible for his flock.
How can a wise man accept to walk with his wife in the street when she
is showing her adornment, and the men around him are looking at her
and enjoying the view?!
2 – That he will stay with her in a state of conflict and fighting and
disagreement. This may be a cause of distress and anguish which no
wise man would accept. So err on the side of caution, for there is
nothing like being on the safe side. Look for a wife who is
religiously committed, for a righteous woman will be good for you,
praise be to Allaah. A righteous woman is the best of the comforts of
this world; she will help you to obey Allaah, remind you of what is
right and proper, guard herself and her husband's wealth, and raise
righteous children for him who will worship Allaah.
We ask Allaah to guide you and give you strength.
And Allaah knows best.

Engagment, - Dought & clear, - * Is it obligatory to inform a suitor of hair growing on the face?

It helped me a lot in making the discision I made elhamdullilah.
Introduction. I am not married yet but Ive come to an age that people
are interested but not lot have asked my hand because I am still
studying. In our little community they dont ask hand of girls who are
still studying, I dont know why, maybe they're afraid to be rejected?
Allahu ahlam. But honestly I don't think I'll be able to be a good
whife and a student at the same time but that is something I will
think about when someone will come In Sha Allah. Question: I have a
problem. Certain parts on my body ( legs, armpits, lips) are to hairy
and I even have sideburns. I pluck it so it doesn't grow fast as when
I shave it ( I do nothing with my sideburns). If you see me, so just
my face cause I way hijaab en abaya, you would never tell that I have
this issue. It's not that I let it grow, definitly not my armpits
cause we are not allowed to alhmdoullilah. I have two question; -
Should I better tell or not tell the man who will ask my hand about my
condition ? And how, trough whom I should say it to him, cause I won't
be sitting with him alone untill I got married and than it's to late i
suppose.
-
Praise be to Allah.
Firstly:
There is nothing wrong with a woman removing hair from the face or
lips, whether that is done using something that will stop is appearing
altogether or by removing it every time it appears, because this hair
is one of the things about which nothing is said (in Islam), and such
matters are forgiven.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: What is the
ruling on women removing unwanted hair permanently, i.e., so that it
will not grow back again, by using cosmetic preparations such as
creams and herbs? Is that regarded as changing the creation of Allah?
He replied: There is nothing wrong with that and it is not regarded as
the kind of changing that is forbidden. If a man or woman removes hair
from the armpit or pubic region with something that will prevent it
growing back again, there is nothing wrong with that and there is no
sin in it.
End quote fromFataawa Noor 'ala ad-Darb
http://www.bi nbaz.org.sa /mat/200802
For more information, please see the answer to question no. 9037
Secondly:
The basic principle is that any physical defect that is off-putting to
either of the spouses, or causes harm, or leads to missing out on the
purpose of marriage, must be disclosed.
Ibn al-Qayyim (may Allah have mercy on him) said: The ruling is that
any physical defect that is off-putting to the other spouse, in such a
way that the purposes of marriage, such as compassion and love, could
not be achieved, should be disclosed so that suitor may make a
decision in the light of that.
End quote fromZaad al-Ma'aad, 5/166
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: The correct
view is that a physical defect is anything that leads to missing out
on the purpose of marriage. Undoubtedly some of the most important
purposes of marriage are pleasure, service and producing offspring. If
there is anything that prevents fulfillment of these purposes, then it
is a physical defect.
End quote fromash-Sharh al-Mumti', 12/220
The guidelines on determining the kind of physical defect of which one
must inform the husband or suitor, so that he may make a decision in
the light of that, are three:
1. The illness must have an impact on married life and affect the
woman's ability to fulfil the rights of the husband and children.
2. It should be off-putting to the husband if he sees it or smells it.
3. It should be real and permanent, not something imagined or
temporary that will go away with time or after marriage.
Please see the answer to question no. 111980
InFataawa al-Lajnah ad-Daa'imah(19/14) it says: If this problem is
temporary and is one of the things that happen to women then
disappear, there is no need to inform the suitor about it. But if this
problem is a kind of illness that has an impact or is not a minor,
temporary problem, and the proposal goes ahead when she still has the
problem and has not been healed of it, then in that case her guardian
must inform the suitor of that. End quote.
Based on the above:
If this hair can be removed permanently, whether that is by means of
creams, medicines or hormones that control it, then it is prescribed
to remove it and ward off its harm, and it is not necessary to inform
the suitor of that at all.
If it cannot be removed permanently, but it can be taken care of and
whatever appears of it can before it becomes obvious and off-putting
to the husband, then it is not necessary to inform him of it, but you
have to do that pay attention to it and ward off harm from yourself
and your husband.
Is it so happens that despite paying attention to it some of it is
left and is off-putting, and the harm cannot be warded off altogether,
then in this case it is necessary to inform the suitor of the
situation.
There is no stipulation that this should be done by you telling him
directly; rather it could be done by showing him a medical report
about your condition, or telling some trustworthy women among his
relatives, such as his mother or sister, about the situation, and they
can then tell him about it.
And Allah knows best.

General, - * Are there any mawdoo‘ (fabricated) hadiths in the Musnad of Imam Ahmad?

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With regard to the Musnad of Imam Ahmad ibn Hanbal, Abu’l-Faraj ibn al-Jawzi says that some of the hadiths narrated in this Musnad are mawdoo‘ (fabricated). How correct is this view?
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Praise be to Allah
Firstly:
The scholars sometimes differ in their verdict on some hadiths, as to whether they are mawdoo‘ (fabricated) or not. Their difference of opinion may be for many reasons, including the following:
1.
Their differences of opinion concerning the narrators of a specific hadith. A narrator may be regarded as a liar by some of them, and according to others he may be accused of lying, or be da‘eef jiddan (very weak), so they differed in their verdict on the hadith accordingly.
2.
The scholars may also differ concerning the verdict on the text of the hadith. Some muhadditheen (hadith scholars) may think that this text is munkar jiddan (very odd), and that it is contrary to the basic principles of sharee‘ah, and that its content is weird and strange, which confirms that it is fabricated, whereas other scholars may think that the text does not reach that degree of oddness.
Al-‘Allaamah al-Mu‘allimi (may Allah have mercy on him) said:
These are some principles which it is very useful to discuss:
1.
If the critic of a hadith found evidence on the basis of which it becomes most likely that the report is false and cannot be attributed to the Prophet (blessings and peace of Allah be upon him), he may say, describing it, that it is baatil (false) or mawdoo‘ (fabricated). Both words imply that the report was falsely attributed to the Prophet (blessings and peace of Allah be upon him), either deliberately or by mistake. But what may be understood from the second word (mawdoo‘ or fabricated) is that it was falsely attributed to him deliberately. This subtle difference (between describing it as fabricated or false) was not taken into account by those who compiled the books of fabricated reports; rather they may mention in the compiled books some reports for which there is evidence to suggest that they are false, even though it may appear that they were not deliberately attributed falsely to the Prophet (blessings and peace of Allah be upon him).
2.
There may be evidence that a particular report is false, even though the narrator because of whom the critic thinks that the report is flawed was not accused of deliberately attributing false reports to the Prophet (blessings and peace of Allah be upon him). In fact the narrator may be honest (sadooq)and a virtuous man, but the critic thinks that he made a mistake or that this hadith somehow became part of his narrations.
3.
Ibn al-Jawzi often quotes the report and criticises one of the narrators in its isnaad (chain of narration), then other critics come after him and comment on his criticism, saying that this narrator was never accused of deliberately attributing false reports to the Prophet (blessings and peace of Allah be upon him). We may understand the comments of later scholars on the basis of the two principles mentioned above.
Indeed, there may not be sufficient conclusive evidence to rule that the report is false, unless there is added to it the presence of a narrator in the isnaad who is known for deliberately lying. In that case the hadith may be deemed false.
End quote fromMuqaddimat at-Ta‘leeq ‘ala al-Fawaa’id al-Majmoo‘ah by ash-Shawkaani (p. 7), Dar al-Kutub al-‘Ilmiyyah.
Shaykh Taahir al-Jazaa’iri (may Allah have mercy on him) said:
The reports that are attributed falsely to the Messenger of Allah (blessings and peace of Allah be upon him) are to be regarded as a lie against him, whether that attribution was done deliberately or by mistake.
End quote fromTawjeeh an-Nazr(2/574)
Shaykh Taariq ‘Awadullah said:
It is well-known that the critics of hadith often deem some hadiths in which the narrator made a mistake to be da‘eef jiddan (very weak), baatil (false), munkar (odd), laa asl lahu (has no basis) or mawdoo‘ (fabricated), even though the narrators who made mistakes are not so weak that all their hadiths should be rejected; rather sometimes the critics issue these strict verdicts on hadiths in which trustworthy narrators made a mistake, regardless of the status of the narrator who made that mistake. Rather they base their ruling on examination of the isnaad (chain of narrators) and matn (text), and the type of mistake that occurs in both or one of them.
End quote fromal-Irshaadaat(p. 82)
Secondly:
Once what we have mentioned above is established, we will realise the reason why differences of opinion occurred among the scholars as to whether theMusnadof Imam Ahmad ibn Hanbal contains fabricated hadiths. Some scholars affirmed that and others denied it, but in reality the reason for the difference between the two views has to do with the definition of what a mawdoo‘ or fabricated hadith is.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Those narrators who may make mistakes in narration but do not deliberately tell lies about the Prophet (blessings and peace of Allah be upon him) are the ones from whom you will find reports narrated in theSunans, theMusnadof Imam Ahmad, and similar works.
This is in contrast to those who deliberately tell lies. Ahmad did not narrate from any of them in hisMusnad.
Hence al-Haafiz Abu’l-‘Alaa’ al-Humadhaani and Shaykh Abu’l-Faraj ibn al-Jawzi disputed as to whether there are any mawdoo‘ hadiths in theMusnad.
Al-Haafiz Abu’l-‘Alaa’ denied that there could be any mawdoo‘ hadith in theMusnad, whereas Abu’l-Faraj affirmed that and stated that it contained hadiths that were known to be false.
There is no contradiction between the two views, because the report that is mawdoo‘ according to the terminology of Abu’l-Faraj is that for which there is proof that it is false, even if the one who narrated it never deliberately told lies about the Prophet (blessings and peace of Allah be upon him) and, rather, made a mistake. Therefore he narrated in his bookal-Mawdoo‘aatmany hadiths of that nature.
Many scholars disputed with him concerning many of the hadiths that he listed in his book (as being fabricated), and said: There is no sound evidence there (about some particular hadith) to prove that it is false; rather they explained that some of these hadiths had been proven to be sound.
However most of what he mentioned inal-Mawdoo‘aatwere false reports according to scholarly consensus.
With regard to al-Haafiz Abu’l-‘Alaa’ and others like him, what they meant by mawdoo‘ is that which was fabricated and made up, which the narrator deliberately and falsely attributed to the Prophet (blessings and peace of Allah be upon him).
End quote fromMajmoo‘ al-Fataawa(1/248)
This is how we may reconcile between these two views.
Whoever examines the hadiths of theMusnad, or some of them, and checks the views of the scholars on these hadiths, will realise that this book contains some hadiths that are very weak, and that their texts cannot be soundly attributed to the Prophet (blessings and peace of Allah be upon him), and that they may be described as mawdoo‘ (fabricated) even if the narrator did not deliberately tell a lie against the Messenger (blessings and peace of Allah be upon him).
In fact there is a hadith that was narrated by Imam Ahmad in theMusnad, and narrated from him by Ibn al-Jawzi, who stated that it is a lie. This is the hadith of ‘Aa’ishah (may Allah be pleased with her) according to which the Prophet (blessings and peace of Allah be upon him) said: “I saw ‘Abd ar-Rahmaan ibn ‘Awf enter Paradise crawling.”Al-Musnad(41/337)
Ibn al-Jawzi (may Allah have mercy on him) said:
Ahmad ibn Hanbal said: This hadith is a lie and is odd. He said: ‘Amaarah [one of the narrators] narrates munkar (odd) hadiths. An-Nasaa’i said: This is a mawdoo‘ (fabricated) hadith.
End quote fromal-Mawdoo‘aat(2/13).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said, concerning the hadith quoted above:
It is sufficient for us that Ahmad testified that it is a lie, as he highlighted why it is flawed. So there is nothing wrong with narrating it and confirming that it is flawed. Perhaps this is one of the hadiths that he instructed should be crossed out, because that was his usual habit with regard to those hadiths that were very odd: he would give instructions that they be crossed out from theMusnadand other books. Or it may be one of the hadiths that he forgot about, because man is forgetful and perfection is only for Allah, may He be exalted.
End quote froman-Nukat(1/472- 473)
Therefore the scholars reached a conclusion concerning theMusnadof Imam Ahmad that it may contain a few hadiths that could be described as mawdoo‘ or at least as possibly mawdoo‘.
Al-Haafiz al-‘Iraqi (may Allah have mercy on him) said:
With regard to the presence of da‘eef (weak) hadiths in it, that is certain; in fact it even contains some mawdoo‘ (fabricated) hadiths.
End quote fromat-Taqyeed wa’l-Eedaah(p. 57)
Imam adh-Dhahabi (may Allah have mercy on him) said:
It contains a few hadiths that may be fabricated, but they are like a drop in the ocean.
End quote fromSiyar A ‘laam an-Nubala’(11/329)
The commentators on the Mu’sasat ar-Risaalah edition ofMusnad al-Imam Ahmadsaid:
The least that can be said by one who is well versed in knowledge of hadith, after examining these hadiths and what the scholars said concerning them, is that they are extremely weak, and the text of many of them is known to be flawed on the basis of common sense, so it is not possible for them to be strengthened by corroborating reports.
End quote fromal-Musnad(1/77, Mu’sasat ar-Risaalah edn).
The hadiths that are deemed in this edition as likely to be fabricated are eight hadiths.
The commentators clearly stated that only one hadith is definitely fabricated. This is the hadith of Anas ibn Maalik (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) said: “ ‘Asqalaan is one of the two brides; from it will be resurrected on the Day of Resurrection seventy thousand who will not be brought to account; fifty thousand will be resurrected as martyrs and will be brought in delegations to Allah. In it are ranks of martyrs who will carry their severed heads in their hands, and their veins will be flowing with blood, and they will say: ‘Our Lord, grant us what You promised us through Your Messengers, for verily You do not break Your promise.’ And He will say: ‘My slaves have spoken the truth; wash them in the white river. And they will emerge pure and white, and they will go anywhere they want in Paradise.”
Al-Musnad, 21/66
The commentators said: It is mawdoo‘ (fabricated). With regard to Abu ‘Iqaal – whose name was Hilaal ibn Zayd ibn Yasaar al-Basri, who was a resident of ‘Asqallaan – there was unanimous agreement that his hadith is to be rejected. Ibn Hibbaan said: Fabricated things were narrated from Anas that Anas never said; it is not permissible to quote them as evidence under any circumstances.… ad-Doolaabi said: This is a very odd hadith; it is like the hadith of the liars. This hadith was deemed to be fabricated by Ibn al-Jawzi and al-‘Iraqi, and it is as they said. The attempt of al-Haafiz Ibn Hajar – inal-Qawl al-Musaddad(p. 32-33) – to counter the accusation that it was fabricated is not appropriate.
End quote.
Another hadith in theMusnadthat is fabricated is the marfoo‘ hadith of ‘Imraan ibn Husayn, which says: “Verily ‘Ali is of me and I am of him, and he is the waliy of every believer after me.”
Al-Musnad(33/154)
Ibn Taymiyah said inMinhaaj as-Sunnah(7/391-392): This is a lie against the Messenger of Allah (blessings and peace of Allah be upon him). End quote.
The number of hadiths in theMusnadof Imam Ahmad that Ibn al-Jawzi deemed to be fabricated was thirty-eight. Al-Haafiz Ibn Hajar al-‘Asqallaani tried to respond to them one by one, but many of his responses are not to be accepted from him. However he (may Allah have mercy on him) also admitted that there are some hadiths in theMusnadthat are fabricated, as was affirmed previously by both adh-Dhahabi and al-‘Iraqi.
He (may Allah have mercy on him) said:
There are no hadiths in theMusnadfor which there is no basis except for three or four hadiths, which include the hadith of ‘Abd ar-Rahmaan ibn ‘Awf, according to which he will enter Paradise crawling. The only way to defend Ahmad concerning it is to note that it was one of the things that he instructed was to be crossed out, but it was left by mistake, or it was crossed out and then rewritten after having been crossed out.
End quote fromTadreeb ar-Raawi(1/173)
He also said:
First of all, we may defend Imam Ahmad (for narrating this hadith) in general terms, by noting that what he quoted does not include any hadith that speaks of rulings on what is halaal and haraam, and being lenient in narrating hadiths without highlighting the problem with them was something that was commonly done. It is proven that Imam Ahmad and other imams said: If we narrate hadiths concerning halaal and haraam, then we are strict concerning them, but if we narrate hadiths concerning virtuous deeds and the like, then we are lenient.
End quote fromal-Qawl al-Musaddad(p. 11)
He also said:
In fact, most of his hadiths are good and the weak hadiths are mentioned by way of corroborating evidence. It contains a few weak and odd hadiths without any corroborating evidence; he narrated them, then he started to cross them out one by one, but a few of them remained after he died. Some people claim that it contains fabricated hadiths, but we cannot say definitively that any of them are fabricated; rather we cannot rule that any of them are fabricated except in extremely rare cases, in which it is possible to find an argument to prove otherwise.
End quote fromTa‘jeel al-Manfa‘ah(p. 6)
To conclude: theMusnadof Imam Ahmad ibn Hanbal contains some hadiths that are very weak, and may be described as fabricated, if that is based on a very broad definition of the fabricated hadiths. This is what was stated by many contemporary specialists in hadith, such as Dr. Ibraaheem al-Laahim and Dr Sa‘d Aal Humayyid.
And Allah knows best.

General, - * What should a person who joined the prayer late do, if the imam made a mistake and said the tasleem after the third rak‘ah of a four-rak‘ah prayer, then remembered and stood up to do a fourth rak‘ah?

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The Imaam leading us in Isha salaat sat for final Tashahuudd after third rakah and performed both the salaam's. the imaam immediately realised the mistake and offered one raka'h after that with sah sajda. Is this correct. How to rectify the error in this kind of situation. Also kindly note that many have joined the congregation in the 2nd and 3rd raka'h. the 3rd raka'h joinees didn't know whether it's 3rd or 4th until the tashahuud and salaam and as soon as they stood up for completing the missed raka'h the imaaam also stood up few moments later.
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Praise be to Allah
Firstly:
If a person prays ‘Isha’ with three rak‘ahs by mistake, then he says the tasleem, he should get up up to complete the prayer and say the tasleem, then do the two prostrations of forgetfulness then say the tasleem again, because of the report narrated by Muslim (574) from ‘Imraan ibn Husayn, according to which the Messenger of Allah (blessings and peace of Allah be upon him) prayed ‘Asr and said the tasleem after three rak‘ahs, then he went into his house. A man called al-Khirbaaq, who had long arms, stood up and said: O Messenger of Allaah! And he told him what he had done. He came out looking angry, dragging his cloak, and when he reached the people he said: “Is this one telling the truth?” They said: Yes. So he prayed one rak‘ah, then he said the tasleem, then he prostrated twice, then he said the tasleem.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
If someone prays ‘Isha’ with three rak‘ahs, then he speaks or walks a little, does he have to repeat the prayer or can he resume on the basis of what he has already done, and do the prostration of forgetfulness?
He replied:
He should not repeat the prayer from the beginning; rather what he must do is complete the prayer, as the Prophet (blessings and peace of Allah be upon him) did in the hadith narrated by ‘Imraan ibn Husayn. … He quoted the hadith, then he said: If this happens, then what the individual must do is complete his prayer, then say the tasleem, then do the two prostrations of forgetfulness, then say the tasleem again, as the Prophet (blessings and peace of Allah be upon him) did. End quote.
Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen(14/58).
Secondly:
If one who joined the prayer late gets up to complete his prayer after the imam says the tasleem, then it becomes clear to him that the imam still has one rak‘ah to do, so he has got up to do it, then the one who is praying behind him and joined the prayer late has the choice: if he wishes he may go back and pray that rak‘ah with the imam, then get up and complete what he missed of the prayer, or if he wishes he may continue with his prayer on his own.
It says inal-Durar al-Saniyyah fi’l-Ajwibah an-Najdiyyah(4/333):
Shaykh ‘Abdullah ibn ‘Abd ar-Rahmaan Abu Butayn (may Allah have mercy on him) was asked: What if the imam says the tasleem following an incomplete prayer, and one who joined the prayer late gets up to complete what he missed, then notices the imam…?
He replied:
The scholars mentioned a case similar to this, which is: what if the one who is praying behind the imam leaves the imam for a reason that makes it permissible for him to do that, then that excuse ceases to apply after he left the imam? Our view is that he has the choice between rejoining the imam or completing his prayer on his own, except the author ofat-Talkhees, who said: He must rejoin the imam, because his excuse has ceased to apply. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
If the imam says the tasleem before completing his prayer, then the one who is praying behind him and joined the prayer late gets up to complete what he missed, then the imam is told that he still has one rak‘ah to do, so the imam gets up to complete the rak‘ah, then we say: the one who was praying behind him is now praying on his own, on the basis of shar‘i evidence, so he is excused for praying on his own. So if the imam resumes in order to complete his prayer, then he has the choice: if he wishes he may carry on with his own prayer, or if he wishes he may rejoin the imam.
End quote from ash-Sharh al-Mumti‘(2/314)
And Allah knows best.