How do scholars who hold the opinion that it is obligatory for the worshipper to recite Al-Fatiha silently when praying behind an Imam reconcile their view with the validity of catching the rak’ah behind the Imam for someone who enters the mosque while the Imam is bowing?

There is no contradiction between the obligation for the worshipper (ma'mum) to recite the Fatiha in both silent and audible prayer units (rak'at), according to the stronger opinion, and the validity of the rak'ah for one who joins the Imam while he is bowing. The generality of the hadith "There is no prayer for one who does not recite the Fatiha of the Book" is specifically exempted for one who joins the Imam while he is bowing, whereby the Fatiha is waived for him. This is indicated by the legal proofs. What confirms this is the hadith of Abu Bakra in Sahih Al-Bukhari, where he joined the Prophet, peace and blessings be upon him, while he was bowing, and the Prophet, peace and blessings be upon him, did not instruct him to make up that rak'ah. Furthermore, the meaning necessitates the waiver of recitation due to the worshipper's inability to attain the standing position, which is its proper place.