on their part, because religious obligation is conditional upon the ability to acquire knowledge and to perform the act. This is why he did not command ʿUmar and ʿAmmār to repeat their prayers when they were in a state of major ritual impurity. ʿUmar did not pray, while ʿAmmār rolled in the dust as an animal does, thinking that the dust should reach wherever water would reach. Likewise, he did not command those Companions who continued eating until they could distinguish black cords from white ones to make up their fasts.

Similarly, he did not command those who prayed in a direction other than the Kaaba before news of the change in ruling reached them to repeat their prayers. Some were in Abyssinia, some in Mecca, and others elsewhere. Indeed, even some of those in Medina performed part of their prayer facing the Kaaba and part facing the Rock, yet he did not command them to repeat it. There are numerous similar examples.

Anyone who thoroughly examines what the Quran and Sunnah have brought will see that religious obligation is conditional upon the ability to know and to act. Whoever is incapable of either is relieved of whatever lies beyond their ability:

“Allah does not burden any soul beyond its capacity.”

This is why someone who errs in exercising independent judgment is excused: they were unable to ascertain the truth in that particular matter. This is unlike someone who is negligent despite being able to do what they were commanded; that is the person who deserves punishment.

This is why the Prophet, may Allah bless him and grant him peace, said to ʿImrān ibn Husayn:

“Pray standing; if you cannot, then sitting; and if you cannot, then lying on your side.”

This is a major principle that requires an extensive discussion, for which this is not the place.