unless one adopts the view that a command to do something automatically forbids its opposite. Even so, in the present case there is evidence that blocks the inference of conditionality—namely, the report of the expedition recorded by al-Tirmidhī, Aḥmad, and al-Ṭabarānī from ʿĀmir ibn Rabīʿah. He said: “We were with the Messenger of Allah ﷺ on a pitch-dark night and could not determine the qiblah, so each man prayed in the direction he thought right. When morning came we told the Prophet ﷺ what had happened, and the verse was revealed: ‘Wherever you turn, there is the Face of Allah’ (Qur’an 2:115).”

Had facing the qiblah been a prerequisite, they would have been required to repeat the prayer both within its time and after it, for the absence of a condition invalidates the act itself. Moreover, the Hadawiyyah agree with us that, once the time has passed, repetition is not obligatory—contradicting their own claim that facing the qiblah is a condition. Although this ḥadīth has been criticized by the specialists, it possesses corroborating reports that strengthen it.

I say: he then listed those corroborations, and they will be cited in due course. He further remarked:

“In the ḥadīth of Muʿādh it is explicitly stated that the incident occurred after the prayer had been completed but before its time had expired. That narration is even clearer in proving conditionality, and it also refutes the view of those who differentiate between repeating the prayer while its time remains and not repeating it after the time has elapsed.” (1)