This Meccan agreed with Abū Yūsuf’s assumption that they should not shorten their prayers, but spoke out of his limited understanding of jurisprudence. Speaking out of forgetfulness or ignorance of the prohibition on speaking does not invalidate one’s prayer according to Mālik, al-Shāfi‘ī, and Ahmad in one of the two reports from him, whereas it does invalidate it according to Abū Hanīfah.

Had this Meccan known the Sunnah, he would have said: “This is not the Sunnah. Rather, the Prophet, may Allah bless him and grant him peace, prayed two rak‘ahs at Minā, as did Abū Bakr and ‘Umar. Likewise, they prayed two rak‘ahs at ‘Arafah and Muzdalifah, without instructing the Meccans praying behind them to complete their prayers there.” This accords with the position of the people of Medina.

Another example is the eclipse prayer. Mass-transmitted reports from the Prophet, may Allah bless him and grant him peace, establish that he performed it with two bowings in each rak‘ah. The people of Medina followed this Sunnah, whereas it remained unknown to the people of Kufa, who did not permit this.

The same applies to the prayer for rain. It is established in an authentic hadith “that the Prophet performed the prayer for rain.” The people of Medina hold that prayer should be offered to seek rain, whereas this Sunnah remained unknown to those among the people of Iraq who rejected the prayer for rain.

Another example is the additional takbīrs in the Eid prayer. Most Prophetic reports and reports from the early generations accord with the position of the people of Medina: seven in the first rak‘ah, including the opening takbīr by which one enters the prayer, and five in the second.