It is likewise reported from ʿAṭāʾ ibn Yasār, Busar ibn Saʿīd, and al-Aʿraj, all of them relating it from Abū Hurayrah, traced back to the Prophet ﷺ with the same wording.

ʿAbd al-ʿAzīz ibn Muḥammad al-Darāwirdī corroborated this, narrating it from Zayd ibn Aslam in identical terms; Ibn Mājah recorded it (1/237).

Zuhayr ibn Muḥammad also supported it, but he substituted Abū Ṣāliḥ for ʿAṭāʾ. Al-Ṭasalasī recorded his version (313), wording it: “fa lam tafut-hu” (so it has not escaped him) instead of “faqad adraka” (he has caught it).

Abū Salamah likewise narrated it from Abū Hurayrah. Aḥmad transmitted it (2/254) through ʿAlī ibn al-Mubārak, from Yaḥyā ibn Abī Kathīr, from him; the chain is sound according to the criteria of the Six. From this same route al-Ṭaḥāwī also brought it (232) with the wording: “faqad tamat ṣalātuhu” (his prayer is complete). Al-Bukhārī records it through Shaybān, from Yaḥyā, with the wording: “fal-yutim ṣalātahu” (let him complete his prayer).

Muslim (103), Ibn Mājah (238), and the Musnad (254 and 260) transmit it via al-Zuhrī, while the Musnad (348) transmits it through Muḥammad ibn ʿAmr—both chains going back to Abū Salamah—with wording identical to Mālik’s report.

The narration of Abū Ṣāliḥ was likewise recorded by al-Ṭayālisi (318), Aḥmad (459), and al-Ṭaḥāwī (90) through Suhayl ibn Abī Ṣāliḥ from him, with similar wording.

As for the version of al-Aʿraj, al-Nasāʾī (94) and Aḥmad (399 and 474) transmit it through two routes from him, with the same content, except that he says “sajdah” (a prostration) in place of “rakʿah” (a unit of prayer).