But some have replied that this additional wording is an interpolation (mudraj); and even if it were established as authentic, it should be understood to mean that the legislation of sending blessings came after the Prophet first taught the tashahhud. This interpretation is strengthened by the mawquf report recorded by al-Tirmidhi from Umar: “Supplication is suspended between heaven and earth; none of it rises until blessings are invoked upon the Prophet.” Ibn al-Arabi comments, “Such a statement cannot be based on mere opinion, so it carries the force of a marfu report.” A fully marfu corroboration appears in Juz al-Hasan ibn Arafah. Al-Maʿmari, in Amal Yawm wa-Laylah, relates with a sound chain from Ibn Umar: “There is no prayer without Qur’an recitation, the tashahhud, and sending blessings upon me.” Al-Bayhaqi, in al-Khilafiyyat, transmits with a strong chain from al-Shaʿbi—one of the senior Successors—who said: “Whoever does not invoke blessings upon the Prophet in the tashahhud must repeat his prayer.” Al-Hafiz adds: “Ibn Khuzaymah and those who followed him adduced the hadith of Fadala ibn Ubayd in support of al-Shafi‘i.” He continues: “This indicates that the statement of Ibn Mas‘ud mentioned above is effectively marfu, for it matches the Prophet’s own wording.” Ibn ʿAbd al-Barr criticized using Fadala’s report to prove obligation, saying: “Had it been obligatory, the worshipper would have been ordered to repeat the prayer, just as the one who performed his prayer incorrectly was instructed.” Ibn Hazm hinted at the same objection. The response is that the obligation may have been instituted only after the man had completed his prayer, and that the very command of the Prophet is sufficient to establish obligatoriness.