In its general wording, this ruling is not accurate as stated, and it does not fully reflect the positions of the four Sunni schools. Parts of it overlap loosely with some discussions in fiqh, but the formulation given mixes different rulings and attributes actions to the prayer that the schools do not establish in this way.

Firstly, regarding leaving the prayer due to an emergency, the jurists agree that if a genuine necessity arises—such as fear for life, protection of a child, preventing serious harm, or similar urgent matters—it is permissible to break the prayer entirely. This is based on the general principle of removing hardship and harm. Allah تعالى says: “Allah does not burden a soul beyond its capacity.” Breaking the prayer in such a case carries no sin.

As for the claim that one should make one taslīm to the right only before leaving the prayer, this is not a general ruling adopted by any of the four schools. Taslīm is an act that formally ends the prayer, and the majority of jurists hold that once taslīm is made—whether one or two—the prayer is finished and cannot be resumed from where it stopped.

In the Hanafi, Maliki, Shafiʿi, and Hanbali schools, if the prayer is intentionally ended, it must be restarted from the beginning, regardless of whether the interruption was short or long. Completing the prayer later from where one left off after making taslīm is not considered valid.

There is, however, a related but different discussion in fiqh about temporary interruptions without taslīm, such as taking a few steps, opening a door, or addressing an urgent matter briefly, as long as excessive movement or a long break does not occur. Some jurists allow the prayer to continue if the interruption is very brief and does not invalidate the prayer according to that school’s criteria. This continuation does not involve taslīm, because taslīm ends the prayer by definition.

The Prophet ﷺ himself demonstrated flexibility in prayer when necessity arose. He shortened prayers, carried a child while praying, and instructed ease when circumstances required it. He also said: “Prayer was made easy for me.” These narrations support accommodation for necessity, but they do not establish a rule of making taslīm and then resuming the same prayer.

Therefore, the correct fiqh framing is as follows: if an emergency requires breaking the prayer, the prayer is ended and later repeated. If the interruption is minimal and does not invalidate the prayer according to one’s school, the prayer may be continued—but without taslīm. The idea of making one taslīm, handling the issue, and then resuming the same prayer is not a recognized ruling in the four schools as a general principle.

Summary ruling:
The ruling, as stated, is not accurately supported by the four Sunni schools; making taslīm ends the prayer and requires restarting it, while brief interruptions without taslīm may be excused according to some schools, depending on the nature and length of the interruption.