How valid is the attribution to Ibn Taymiyyah that he stipulated congregational prayer as a condition for the validity of prayer, and does this apply to someone who catches the last Tashahhud? What is the opinion of the majority of scholars on this, and is it permissible to adopt the more lenient view on this issue?

The jurists differed on whether congregational prayer is a condition for the validity of prayer. The majority held that it is not a condition, while others, including Shaykh al-Islam Ibn Taymiyyah in one of the two narrations from Ahmad, were of the view that it is a condition for the validity of prayer for those who have no valid excuse.

Shaykh al-Islam Ibn Taymiyyah believes that it is recommended for someone who catches the last tashahhud to wait for another congregation, if one is available, to pray a complete prayer with them. This is preferable, but not obligatory. However, the most preponderant opinion is that an individual's prayer is valid, though he incurs sin by abandoning the congregation without a valid excuse.

It is permissible for a layperson to adopt the easier opinion in this matter if the jurists' statements differ for him and he does not have the means to discern the preponderant view, because Islamic law is built upon ease.