|
|
|
If he happens to forget the Rukü and comes to realize it after starting the performance of the first prostration, then it is more cautious for him to return and perform what he has forgotten and what is to be subsequent to it according to the sequence and offer the prayers again after completing it. If a person forgets the recitation (of a Sürah of the Quran), or Dhikr, or some part of them, or their order of succession, and comes to realize before performing the Rukü’, he must compensate what he has forgotten and return to what is required according to the sequence If a person forgets Qiyãm, or patience in recitation (of the Sürah of the Qurän) or the Dhikr, and comes to realize it before the Rukü, then it is more cautious to perform both of them again with the intention of seeking the closeness to Allah absolutely not as a part of the prayer. Of course, if a person forgets reciting the prayer loudly or slowly, then apparently it is not obligatory to compensate either of them, though it would be more cautious to compensate it, particularly when he comes to realize it during the prayer. He must, however, not give up caution by performing it with the intention of closeness to Allah in all circumstances. If a person forgets to stand erect after Ruku’ or have patience while standing erect, and he comes to realize it before starting the performance of prostration, he must stand erect patiently, but with the intention of caution and hope (it would be desirable to Allah), in case he forgets patience while standing erect. He must, however, continue his prayer. If a person forgets Dhikr or patience or placing any of the seven parts of his body on the ground in prostration, and comes to realize it before getting out of what is called prostration, he must recite Dhikr. If, however, he fails to perform anything other than Dhikr, he must perform it with the intention of closeness to Allah in all circumstances, and not as a part of the prayer. If he comes to realize it after raising the head, and its place of compensation has also passed, then he must continue the performance of his prayer.
If a person forgets sitting straight after the performance of the first prostration or patience while sitting, and comes to realize it before starting what is called the second prostration, he must sit straight and patiently and continue his prayer. In case of forgetting to observe patience while sitting, he must do it with the intention of hope (that it would be desirable to Allah), and by way of caution. If he comes to realize it after starting the performance of the second prostration, then the time for its compensation must have passed, and so he must continue his prayer.
If a person forgets a single prostration or Tashahhud or a part thereof, and comes to realize it before reaching the limit of Ruku or before reciting the salutation, then, if the forgotten prostration or Tashahhud is the last one, he must compensate it, and repeat the actions following it according to the proper sequence. If a person forgets a single prostration or Tashahhud in the last Rak'at and comes to realize it after the salutation, then if it were after the act which if performed deliberately or inadvertently renders the prayer void, such as the major pollution, then the time if compensation is already elapsed, and he shall be bound to compensate what has been forgotten and should perform two prostrations for error.
If it were before that, then, according to the more cautious opinion, in case he has forgotten prostration, he must perform it without determining it as one performed within the due time (Adan) or performed by way of compensation (Qada), and then by way of caution he must recite Tashahhud and salam, and then, by way of caution, he must perform two prostrations for error.
In case a person has forgotten Tashahhud, he must do likewise, and then recite Tashahhud and Salam by way of caution, and then perform two prostrations for error by way of caution, though in both the cases, according to the stronger opinion, the time for compensation for both of them has already elapsed absolutely, and he is bound to compensate for what he has forgotten and perform two prostrations for error. If a person forgets reciting salam (or Salutation), and comes to realize it before the occurrence of what renders the prayer void if done deliberately or inadvertently, he must compensate for it, so that if he fails to compensate, his prayer shall be rendered void. The same rule applies if he fails to compensate in case he has come to realize it within the time for its compensation, as mentioned earlier.
Problem # 3 If a person forgets performance of the last Rakat, and, for example, he comes to realize it after the Tashahhud before reciting Salâm, he must stand up and perform it. If, however, he comes to realize it after it, but before the occurrence of an act which if done inadvertently renders the prayer void, he must stand up and also complete the prayer. If, however, he comes to realize after it (i.e. occurrence of an act which if done inadvertently renders the prayer void), he must start the prayer from the beginning without there being any difference whether the prayer consists of four Rak’ats or otherwise. The same rule shall apply if a person forgets the performance of more than a Rakat. Similarly the person shall have to perform the prayer again if he happens to add a Rakat before reciting the Salãm after Tashahhud or after it.
Problem # 4 If a person has a brief knowledge about the failure to perform the two prostrations for the previous Rakat or recitation (of a Surah of the Quran) in the present Rakat, before being busy in reciting Takbir for Rukü’ with the supposition of reciting Takbir for Ruku’ and before kneeling for the performance of the Ruku’ with the supposition otherwise, according to the stronger opinion, it shall be sufficient for him to perform the recitation (of a Sürah from the Quran). The same rule shall apply if it occurs after the start of the Takbir for the Qunüt, or before starting the Qunut or after it, so that, according to the stronger opinion, it shall be sufficient for him to perform the recitation (of a Surah of the Quran), but he should not give up the caution by offering the prayer again.
Problem # 5 If a person comes to know after having finished the prayer that he has not performed two prostrations, but does not know whether they belong to a single Rak’at or two Rak’ats, then it would be more cautious for him to perform two prostrations by way of compensation (Qadã’) and then two prostrations for error twice, and then repeat the prayer. The same rule shall apply if it occurs during the prayer but after the start of Ruku’. If, however, it occurs before starting the Rukü’, then it has several rules the details of which cannot be mentioned here.
Problem # 6 If a person comes to know after Qiyãm for the third Rak’at that he had given up Tashahhud, but does not know whether he has also given up prostration or not, then it would not be far from being permissible to suffice with the recitation of Tashahhud, but it would be more cautious also to repeat the prayer.
A doubt may be about the prayer itself, its portions or about its Rak’ats.
Problem # 1 If a person doubts about the prayer itself, so that he doubts whether he has offered the prayer or not, then if it occurs after the lapse of its due time, he should not pay any heed to it and decide in favour of its having been offered. If it occurs before the lapse of its due time, he should offer it. The rule concerning the uncertainty about offering or not offering the prayer is the same as the rule for doubt.
Problem # 2 If a man knows that he has offered the prayer for ‘Asr but does not know whether he has also offered the prayer for Zuhr or not, then it is more cautious, rather according to the stronger opinion it is obligatory, to offer it even in case there is no time left for offering it, but only some time that is exclusively meant for ‘Asr. Of course, if the time left is only this much, and he knows that he has not offered the ‘Asr prayer, but doubts about offering the Zuhr prayer, he shall offer the ‘Asr prayer, and shall not pay any heed to the doubt. If, however, he doubts about offering the obligatory prayer for ‘Asr he shall offer it, and it shall be more cautious to let the Zuhr prayer be left due. The same rule mentioned here shall also apply to the Maghrib and Ishã’ prayers.
Problem # 3 If a person doubts about the due time for prayer whether it is left or not, he shall decide in favour of there being still time left.
Problem # 4 If during offering the ‘Asr prayer, a person doubts whether he has offered Zuhr prayer or not, then if the doubt occurs at the time exclusively meant for ‘Asr prayer, he shall decide in favour of having offered Zuhr prayer. If, however, the doubt occurs at the time common to both Zuhr and ‘Asr, he shall change his intention (Niyyat) to Zuhr prayer.
Problem # 5 If he knows that he has offered one of the two prayers, for either Zuhr or Asr but does not know which particular prayer he has offered, then if the doubt occurs at the time exclusively meant for ‘Asr he shall offer the ‘Asr prayer, and it is more cautious to let Zuhr prayer be left as due. If, however, the doubt has occurred at the time common to both Zuhr and Asr prayers, he shall offer four Rak’ats with the intention (Niyyat) of offering the prayer which he owes. Like wise, if he knows that he has offered either of the Maghrib or Isha prayers at the time exclusively meant for Ishã’ prayers, according to the more cautious opinion, he shall offer the Ishã’ prayer and let Maghrib prayer be left as due. If, however, the doubt occurs at the time common to both Maghrib and Ishã’ prayers, he shall offer both the prayers.
Problem # 6 A person should not pay heed to a doubt about a prayer of its due time, and should decide in favour of having offered it, provided that the doubt has occurred after the lapse of its due time.
If a person doubts about a prayer within its due time, but forgets offering it until the lapse of its due time, it shall be obligatory on him to compensate it.
Problem # 7 If a person doubts about offering a prayer, and believes that its due time has already lapsed, and later it transpires that it was within its due time, he shall be bound to offer its compensatory prayer.
On the contrary, if a person believes that the doubt about offering the prayer has been within its due time, but he gives up offering the prayer deliberately or inadvertently, and then it transpires that the doubt had occurred after the lapse of its due time, then he shall not be bound to offer compensatory prayer.
Problem # 8 The rule for a person having doubt about prayer very often is the same as one having doubt about other things. However, the detail about the occurrence of the doubt within the due time of the prayer or after its lapse shall apply to him. But a person who is full of suspicions should not apparently pay heed to his doubt (about prayer) even if it occurs within the due time of the prayer.
Problem # 1 If a person doubts about anything relating to the acts in a prayer, then if were before starting another act according to the order of succession, it shall be obligatory on him to perform it, as, for example, he doubts reciting Takbirat al-Ihrãm before starting recitation (of a Surah of the Quran) or even reciting Isti’adhah, or about reciting Surat al-Hamd (Chapter I of the Quran) before starting the recitation (of another Sürah of the Quran), or about the recitation (the Surah of the Quran) before starting the performance of Rukü’, or about the Ruku’ before getting down to perform prostration, or about the prostration before Qiyàm or starting Tashahhud.
If, however, it were after the start of another act according to the order of succession, even if it were of the category of the recommended one, he shall not pay any heed to it, and shall decide in favour of having performed it, regardless whether the doubt occurs between the first two Rak’ats or the last two Rak’ats.
So also, he shall pay no heed to the doubt about reciting the Sürat al-Fatihah (Chapter l of the Quran) when he has started the recitation (of another Surah of the Quran), nor about the recitation (of the other Surah of the Quran) when he has started the recitation of the Qunüt, nor about the Ruku’ or standing erect while he is getting down to perform prostration, nor about prostration while he is in Qiyãm or reciting Tashahhud, nor about Tashahhud while he is standing up, rather, according to the stronger opinion, even when he is in the process of standing.
Of course, if he doubts about the performance of prostration when he is still in the process of standing, it shall be obligatory on him to compensate it.
Problem # 2 According to the stronger opinion, decision should be in favour of performance, and no heed should be paid to the doubt after a person has started another act, irrespective of the fact whether the other act belongs to the category of independent acts as mentioned in the above examples or otherwise, as, for example, a person doubts about the beginning of a Sürah (of the Quran) while he has reached its last, or about the beginning of a verse (of the Quran) while he has reached its last part, or its first word while he has reached its last word, though it is more cautious to fulfill about which he has doubted with the intention of closeness (to Allah) in all circumstances.
Problem # 3 If a person doubts about the validity or invalidity of the act performed, and not about the performance itself, he should not pay heed to it, even if were within its due time, though in such case, it would be cautious to repeat the recitation (of the Sürah of the Quran) or Dhikr with the intention (Niyyat) of closeness (to Allah) in all circumstances.
If, however, a person doubts about the performance of a pillar of the prayer, he should complete the prayer, and then repeat the prayer properly.
Problem # 4 If a person doubts about the recitation of salutation, he should not pay any heed to it if he has already started what is done after having finished the prayer like the follow-up du’as or the like, or some of the acts repugnant to the prayer or the like, which is not done by a person offering prayer except after having finished the prayer, as a person offering prayer behind an Imam doubts about reciting Takbir while he is busy in act according to its order of succession, even if it were like quietness recommended when offering prayer with Jama'at, or the like, he shall not pay any heed to it.
Problem # 5 If a person doubts about something within its due time, and fulfils it, and later realizes that he had already performed it, it shall not render his prayer void, except when it were a pillar of the prayer, in the same way as if he had not performed it while its due time has already elapsed, and then it transpires that he has not performed it, his prayer shall not thereby be rendered void, provided that it was not a pillar of the prayer, and it was not possible to compensate it, because he had already started another pillar; otherwise, he should compensate it in all circumstances.
Problem # 6 If a person doubts while performing an act whether he had doubt or not about any of the acts preceding that act, he shall not pay any heed to it.
Likewise, if he doubts whether he has in the same way committed an error or not, (he shall not pay any heed to it).
Of course, if he doubts about the occurrence or non-occurrence of an error, and he happens to be able to fulfill what is doubted, he shall fulfill it.
C. Doubts about the Number of Rak'ats in Obligatory Prayers
Problem # 1 There is no need of any rule for a doubt about the Rak'ats of the daily obligatory prayers, if it has dispelled later automatically. But if it has persisted, then it would invalidate the prayers having two Rak'ats or three Rak'ats or the two Rak'ats of prayers having four Rak'ats.
In case of prayers having four Rak'ats, they are not invalidated, rather in some cases there is some solution after the ascertainment of the performance of the first two Rak'ats obtained after raising head from the last prostration. But if the doubt occurs after the completion of the obligatory Dhikr in it, then it is more cautious to consider it (the third Rak'at) and fulfill what has been rendered obligatory due to the doubt, and then repeat the prayer. According to the stronger opinion, it is necessary to repeat the prayer, as the doubt, (in this case), invalidates the prayers.
First Case. In case of a doubt about a Rak'at being the second or third after the completion of the two prostrations, the decision would be in favour of the third Rakat and the person shall offer the fourth Rak'at and complete the prayer, and then, by way of caution, offer a single Rak'at with Qiyam or two Rakats in a sitting posture. It is more cautious to add both by first offering a Rakat with Qiyam and then offering the prayer a new.
Second Case. In case of doubt about a Rak'at being the third or fourth at any stage whatsoever, it shall be decided in favour of the fourth Rak'at, and the same rule mentioned above shall apply even in case of caution, except as regards offering a single Rak'at consisting of Qiyam.
Third Case. In case of doubt about a Rak’at being the second or fourth after the completion of the two prostrations, the decision shall be in favour of the fourth and the person shall complete the prayer and then, by way of caution, offer two Rak’ats with Qiyãm.
Fourth Case. In case of a doubt about a Rak’at being the second, third or fourth after the completion of the two prostrations, it shall be decided to be the fourth and the person shall complete the prayer, and then, by way of caution, offer two Rak’ats with Qiyam and two Rak’ats in a sitting posture. It is more cautious, rather according to the stronger opinion, to precede the two Rak’ats offered with Qiyãm.
Fifth Case. In case of a doubt about a Rak’at being the fourth or the fifth, it may occur in two ways. Firstly, after raising the head from the last prostration, in which case the decision shall be in favour of the fourth, and the person shall recite the Tashahhud and Salutation, and then offer two prostrations for error. Secondly after Qiyãm. This is the rule when there is a doubt in its being the third or the fourth Rak’at while in a state of Qiyãm, and he does not know whether he has offered three Rak’ats or four, in which case he shall decide in favour of the fourth, and in such case he shall be bound to give up Qiyãm, Tashahhud and Salutation, and offer two Rak’ats while sifting and one with Qiyãm.
The same rule shall apply in all cases when a person discontinues some act (as a result of a doubt), because it does not bring any change in the doubt, rather the ascertainment of the doubt between the Rak’ats in a state of Qiyãm is a prelude to Salutation.
Sixth Case. In case of a doubt about a Rak’at being the third, fourth or fifth while in a state of Qiyãm, reference is to be made to the case of doubt about its being the second, third or fourth Rak’at, so that he shall sit down and complete the prayer, and fulfill what is required in such case of doubt.
Seventh Case. In case of a doubt about a Rak’at being the third, fourth or fifth while in a state of Qiyam, reference is to be made to the case of doubt in its being the second, third or fourth Rak’at, so that he shall sit down, complete the prayer and fulfill what is required in such a case of doubt.
Eighth Case. In case of a doubt about a Rak’at being the fifth or the sixth while in a state of Qiyãm, reference is to be made to the case of a doubt in its being the fourth or the fifth Rak’at, so that he shall sit down and complete the prayer, and then perform two prostrations, one as an obligatory prostration for the said doubt, and another by way of caution for the excessive Qiyãm, though its non-obligation for the excessive Qiyãm is not devoid of force. In the latter fourth case, it would be more cautious to offer prayer anew along with what has been mentioned.
Problem # 2 If a person doubts about a Rak’at being the third or fourth, or being third or fifth, or being third, fourth or fifth while in a state of Qiyâm, and knows that he has given up one or two prostrations from the Rak’at after which he has stood up, his prayer shall be rendered void, as in this case reference is to be made to the case of doubt in its being the second or more than the second Rak’at arising before the completion of the two prostrations.
Problem # 3 In case of doubts in which it is a condition to complete the two prostrations, if a person doubts about the completion of the prostrations or otherwise, if the doubt arises at its due time, i.e., in a sitting posture before Qiyãm or in Tashahhud, the prayer shall be rendered void.
If, however, the doubt arises after having passed that stage, then there is difficulty in accepting the above rule, and so caution must not be given up by deciding (in favour of the larger number), and act what is required by the doubt and also repeat the prayer.
Problem # 4 A doubt about the Rak’ats other than the cases mentioned above shall invalidate the prayer, even if prayer involved in the doubt is one having less than four Rak’ats, and the doubt may have arisen after the completion of the two prostrations, or when the doubt is about its being the fourth, or less or more than the fourth Rak’at after the completion of the two prostrations, such as a doubt about its being the third, fourth or the sixth Rak’at.
Problem # 5 If a person doubts about a Rak’at being second or third and acted as required by the doubt, and after offering the prayer for caution doubts whether his previous doubt occurred before the completion of the two prostrations or after it, the decision shall be in favour of validity of the prayer, and he should not pay any heed to his doubt.
If, however, he doubts it during the prayer or after it and before offering the prayer for caution or during offering it, then it is more cautious to decide in favour of it, and act as required by the doubt, and then repeat the prayer.
Problem # 6 If, after finishing the prayer, a person doubts whether his doubt would entail offering a single Rak’at or two, it would be cautious to offer both, and then repeat the prayer.
The same rule shall apply if he did not know as to which of his doubts is a valid doubt, he should repeat the prayer after acting as required by all of them. This shall be achieved by offering two Rak’ats with Qiyãm and two Rak’ats by sitting, and performing the prostration for error.
Similarly, if the doubts are not likely to be confined to valid doubts, rather there is likelihood of some of them being invalid, and then it is more cautious to act as required by the valid doubts, and then repeat the prayer.
Problem # 7 If a person has one of the doubts, but he does not know his obligation, then if he has not sufficient time, or he is not able to learn within the time, he shall be bound to act according to what is preferable from among the possibilities, in case there is one, or one of them if there is none, and should complete his prayer and repeat it, provided that there is sufficient time.
If after that it transpires that the act according to the doubt was contrary to the reality, he shall start the prayer anew, if he has not performed it on time.
If, however, there is sufficient time, and he is able to learn it within the due time, then he should discontinue the prayer and first learn it, though it is permissible for him to complete the act according to any of the possibilities, and then learn it.
If it were according to the actual position, he should suffice with it; otherwise, he should repeat it, though he should repeat the prayer even if it conformed to the actual position.
Problem # 8 If, after finishing the prayer, his doubt changes into another, as, for example, he doubted the Rak’at to be the third or fourth, and after finishing the prayer it changed into doubting it to be the third or fourth Rak’at, or if he doubted it to be the second, third or fourth, and then changed into doubting it to be the third or fourth Rak’at , then it is not far from being the necessity of a continuous Rak’at in the first case or its similar cases, and the necessity of acting as required in the second doubt in cases similar to the second case, i.e., one having three sides, when one of the sides has dropped.
This is the case when the doubt does not change into something in whose existence he would know of a deficiency in his prayer, as is the case with the examples mentioned. But if his doubt changes into such a doubt, as, for example, if he doubts it to be the second or fourth, and then after reciting the Salutation, it changes into second or third, then no doubt it would be necessary for him to act according to the changed doubt as it has become clear that he is still busy in the prayer, and that the Salutation has not been performed in its proper place. So two prostrations of error for reciting the Salutation in its wrong place shall be added to the act as per second doubt.
Problem # 9 If a person doubts whether it is the second or third Rak’at, and the decision is made in favour of the third, and then he doubts it to be the decided third or fourth Rak’at, so it is clear that his doubt has changed into the doubt about its being the second, third or fourth Rak’at, and so action must be taken accordingly.
Problem # 10 If a person has doubts about a Rak’at being the second or third, and decides in favour of the third, and then while offering the fourth Rak’at he becomes sure that at the time of the doubt he had not offered the third Rak’at, but doubts whether he has performed a single Rak’at or two, in his present doubt reference shall be made to the case of doubt between the second and third Rak’ats, and action shall be taken accordingly.
Problem # 11 If a person is unable to stand and any of the valid doubts occurs to him, and then apparently his cautionary prayer to be offered with Qiyâm shall be changed into the prayer offered while sitting. And the prayer offered while sitting shall remain in its place. So also the prayer which he was free to offer with Qiyãm or while sitting shall also be changed into one offered while sitting.
Likewise, in case of doubt about the second and third, or about the third or fourth, such a person shall offer two Rak’ats of cautionary prayer while sitting, and in case of doubt about the second and third Rak’ats he shall offer two Rak’ats while sitting instead of two Rak’ats with Qiyâm, as also in case of a doubt about the second, third and fourth Rak’ats, he shall offer two Rak’ats while sitting instead of two Rak’ats with Qiyãm, and then another two Rak’ats while sitting being obligatory for him. The former shall be offered prior to the latter. It is more cautious in all these cases to repeat the prayer after the action mentioned.
Problem # 12 In valid doubts, it is not permissible to discontinue the prayer and offer it anew. Rather it is obligatory to act according to what is required by the doubt.
Of course, if a person discontinues the prayer, it is obligatory for him to offer it anew, and his prayer shall be valid, though he has sinned due to the discontinuation of the prayer.
Problem #13 In invalid doubts, if the person forgets his doubt and completes his prayer, and then it transpires that his prayer was in accordance with the actual position, then there are two possibilities with regard to the validity of the prayer or otherwise, the most reasonable being in favour of the validity of the prayer, provided that he had no doubt about the first two Rak’ats of the prayer, so that if the doubt relates to the first two Rak’ats, then it is more cautious to repeat the prayer.
Problem # 14 If a traveler happens to be in a place where he has the option to reduce his prayer, and so he expresses the intention of offering a Qasr prayer, but has doubt about the Rak’ats, then it is not far from being necessary to act according to the doubt and cure it without the need of altering his intention. He should, however, not give up the caution by acting according to the doubt after having the intention of its alteration, and must repeat the prayer.
Problem # 15 If, while sitting after the two prostrations, a person doubts whether the Rak’at is the second or third, and knows that he has not recited the Tashahhud for his present prayer, then, according to the stronger opinion, it would be obligatory on him to continue his prayer after deciding in favour of its being the third Rak’at, and perform the due Tashahhud after the prayer. The same rule applies if, while standing, he doubts whether the Rak’at is the third or fourth when he knows that he has not recited Tashahhud, so that he shall decide in favour of its being the fourth Rak’at, and continue the prayer, and perform the Tashahhud after the prayer.
There are some doubts which are not to be heeded. They are:
First, when a doubt occurs after its situation has passed. Its rule has been mentioned earlier.
Second, when a doubt occurs after its time has elapsed. Its rule has also been mentioned earlier.
Third, when a doubt occurs after a person has finished his prayer, except when it relates to its conditions, portions or Rak’ats, provided that one of the sides of the doubt happens to be in favour of validity. So if a person while offering a prayer having four Rak’ats doubts whether he has offered three, four or five Rak’ats, or in a prayer having three Rak’ats he doubts whether he has offered three, four or five Rak’ats, and in a prayer having two Rak’ats, he doubts whether he has offered two Rak’ats or more or less, decision shall be made in favour of the validity of the prayer, contrary to the case when in a prayer having four Rak’ats, he doubts whether it is his third or fifth Rak’at, or in a prayer having three Rak’ats, he doubts whether it is the second or fourth Rak’at, in which cases his prayer shall be void.
Fourth, in case of a doubt of a person who doubts too often whether it relates to Rak’ats, acts or conditions (of the prayer), decision shall be made in favour of the performance of what has been doubted, though it may have occurred in its due place, except when it entails the invalidation of the prayer, in which case the decision shall be made in favour of its reverse.
|
|
|