وليس لاحد أن يقول لم حملتم هذه الاخبار على حال الاضطرار دون حال الاختيار؟ وهلا جاز التحرى في كل وقت التبس فيه القبلة؟ لانا متى لم نحمل هذه الاخبار على حال الاضطرار لم يكن لما قدمناه من الخبرين بأنه يصلي الى أربع جهات معنى لان على مقتضى ظاهر هذه الاحاديث يجزي التحري ولا يحتاج في حال أن يصلي الى أربع جهات فيسقط متضمنهما جملة وإذا حملنا هذه الاخبار على حال الضرورة وذينك الحديثين على حال الاختيار نكون قد جمعنا بينها على وجه لا تنافي بينها والذي يدل على ما قلناه من أن المراد بهذه الاخبار حال الاضطرار دون حال الاختيار
And no one has the right to say: ‘Why have you interpreted these narrations as applying only to a state of necessity and not also to a state of choice? Why should estimation (taharri) not be permissible at any time when the direction of the qiblah is uncertain?’ Because, if we do not interpret these narrations as referring to a state of necessity, then the two previously mentioned reports, that one should pray toward four directions, would have no meaning. According to the apparent sense of these hadiths, taharri would be sufficient, and there would be no need to pray in four directions, thus their content would be entirely negated. However, if we interpret these narrations as applying to a case of necessity, and those two reports as referring to the state of choice, then we will have reconciled them in a way that avoids contradiction. And what supports what we have said, that the meaning of these narrations is in cases of necessity, not choice, is the following:
