An even stronger rejoinder is Ibn al-Qayyim’s statement in Jalaʾ al-Afham (p. 237): “This man did not know that sending blessings was obligatory and assumed it was merely recommended; therefore the Prophet ﷺ did not tell him to repeat the prayer but did instruct him to say it in all future prayers. His order to say it henceforth proves that it is obligatory, while his not commanding a repetition shows that an ignorant person is excused. The case is analogous to the man who prayed badly: the Prophet ﷺ did not obligate him to make up his past prayers—though he admitted he knew no better—because of his ignorance. If it be asked, ‘Why then did he make that man repeat that very prayer and not excuse his ignorance?’ the answer is: the time for the prayer had not yet passed, and once he had learnt the essentials he was bound to perform them. If it be asked, ‘Why did he not likewise order the one who omitted the blessings to repeat his prayer, as he did with the badly-praying man?’ we reply: the Prophet’s explicit command to invoke blessings during the prayer is a clear, authoritative text proving obligation. It is conceivable that, on hearing the command, the man hastened to repeat the prayer without the Prophet having to tell him; or that the prayer in question was voluntary and therefore need not be repeated; or some other possibility. None of these hypothetical scenarios can override the plain, decisive wording of the command. Allah knows best.” The force of this answer is further borne out by the narration in Sahih Muslim (2/70) and elsewhere from Muʿawiyah ibn al-Hakam al-Sulami, who spoke during the prayer and exclaimed: “O my mother’s loss! Why are you all staring at me? …” (and the hadith continues).