the qiblah, he neither resumes the prayer nor performs the prostrations. The correct view is that of the majority, as the Sunnah explicitly establishes. For the Prophet, may Allah bless him and grant him peace, prostrated after finishing the prayer, turning away and facing them, and after they had spoken, he had questioned them, and they had answered him. The hadith of Dhū al-Yadayn is even more explicit on this point:

“He prayed two units, then went over to a timber placed crosswise in the mosque and leaned against it. Dhū al-Yadayn then asked him, ‘Has the prayer been shortened, or have you forgotten?’ He answered him, then questioned the Companions, who confirmed what Dhū al-Yadayn had said. He returned to his place, prayed the remaining two units, then performed the two prostrations of forgetfulness after the salām.”

Those who were quick to leave had already gone out, saying, “The prayer has been shortened! The prayer has been shortened!”

The hadith of ‘Imrān, reported in the two Sahīh collections, states:

“He concluded the afternoon prayer with the salām after three units, then entered his home. Al-Khirbāq approached him and told him what he had done. He came out, dragging his cloak, until he reached the people and asked, ‘Is what this man says true?’ They replied, ‘Yes.’”

This incident was either distinct from the first, or it was the same incident, but one of the two narrators was unsure whether he had concluded the prayer after two units or three. One mentioned his going over to the timber placed crosswise in the mosque, while the other mentioned his entering his home. After all this speech and action, and his departure from the mosque, there is no doubt that he instructed those who had left early as to what they were to do.

Thus, either they—or some of them—returned to the mosque and completed the prayer with him, after having left the mosque and said, “The prayer has been shortened! The prayer has been shortened!”