|
|
|
In case the doubt of a person having doubts too often relates to a particular thing or a particular prayer, the rule shall apply particularly to that thing or prayer. So if he has a doubt about other than that act, he shall act according to that doubt.
Problem # 1 The criterion for too much doubt is the usual practice. It is not far from being likely when a person has doubts during three consecutive prayers. It is a condition for its truth that the doubt should not emerge due to some fear, or grief or the like which causes disturbance in a person’s senses.
Problem # 2 If a person has doubt whether he is in a state of having too frequent doubts or not, he should decide in its being otherwise. If a person already having too frequent doubts has doubt about the disappearance of that state, the decision must be in favour of its subsistence if his doubt relates to the external reasons, not due to suspicion in the sense; otherwise, he should act as required by the doubt.
Problem # 3 A person having too frequent doubts should not pay any heed to his doubt. If he doubts about Ruku’ and he is still in a position to perform Ruku’, he should not perform Ruku’, so that if he does perform the Ruku his prayer shall be rendered void. It is more cautious to give up recitation (of a Surah from the Quran) or Dhikr, even if it is with the intention of closeness (to Allah) in observation of the actual position with the intention of hope (that it would be desirable to Allah); rather, the absence of permissibility is not devoid of force.
Fifth, in case an Imam (or a person leading the prayer) or the follower in a prayer has doubt about the Rak’ats while the other has certainty, the person having doubt must follow the other who has certainty. The application of this rule also to a doubt in acts (of prayer) is not free from force.
A person having uncertainty should not follow the person having certainty, but should act according to his assumption. According to the stronger opinion, however, a person having doubt shall follow the person having uncertainty. If the Imam has doubt and the followers in prayer hold different views, the former shall not follow the latter. Of course, if some of the followers have doubt, while others have certainty, he shall follow those who have certainty. Rather, those of the followers having doubt shall then follow the Imam if the has reached assumption. In case otherwise, according to the stronger opinion they shall not follow the Imam, but each of them shall act as required by his respective doubt.
Problem # 4 If an Imam and his follower in the prayer have both doubts, their doubt being identical, they shall act as required by that doubt. If, however, they differ in their doubt, and there is no relation in their respective doubts, as, for example, when one of them has doubt about the Rak’at being the second or the third, while the other about its being fourth or fifth Rak’at, in that case the follower shall offer the prayer individually, and each of them shall act as required by his respective doubt.
If, however, there is some relation or a common factor between them, as, for example, one of them has doubt about the Rak’at being the second or the third, while the other has doubt about its being the third or fourth, then they shall decide in favour of the common factor, as the third Rak’at in the given example, as this is the tenor of the rule requiring the person having doubt to follow the other having certainty, as the person having doubt between the second and third believes in the absence of its being the fourth, while he doubts in its being the third Rak’at, and the one doubting between the third and the fourth supposes it to be the third and has doubt in its being the fourth Rak’at. So the former must follow the latter in favoring the third, while the latter must follow the former in negating the possibility of its being the fourth Rak’at, and, therefore, the net result is their decision in favour of its being the third Rak’at. It is, nevertheless, more cautious for the person to offer the prayer again. Of course, it is sufficient to have caution in the first case by deciding in favour of the third Rak’at, and offering the cautionary prayer in case the doubt has occurred after the performance of the two prostrations.
Sixth, in case of doubt occurring with regard to the Rak’ats in a supererogatory prayers, regard less whether it has a single Rak’at like a Vitr prayer or two Rak’ats, the person has the discretion to decide in favour of the lesser or the larger number, though the former is preferable. In a case, where decision is made in favour of the larger number, it would entail the invalidation of the prayer; the decision shall be in favour of the lesser number. As regards the doubt about the acts of the supererogatory prayers, it is like the doubt about the acts of the (daily) obligatory prayers, so that if it occurs within its proper time, the person shall fulfill it; otherwise, he shall not pay heed to it after the lapse of its proper time. It is not obligatory to compensate the forgotten prostration, nor a forgotten Tashahhud. Similarly the prostration for error is also not obligatory even if required due to its causes.
Problem # 5 If a supererogatory prayer has a special condition or a particular Surah, as the prayer for the night of burial (of the dead) or Ghafilah prayer, when a person forgets that condition in it, then if it is possible to go back and fulfill it, the person shall fulfill it, and in case it is not possible to do so, he shall offer the prayer again.
Of course, if a person forgets some of the Tasbihat in the Ja’far-i Tayyar prayer, then he should recite them in whatever position he happens to recall the omission. In case he recalls their omission after the prayer, he shall offer the prayer with the hope (that it would be desirable to Allah).
Problem # 1 The uncertainty about the number of Rak’ats generally even about what relates to the first two Rak’ats of prayers having four, two or three Rak’ats is like certainty, let alone what relates to the last of the prayer having four Rak’ats, so that it is obligatory to act what is required by it, though it may have been precedented by doubt. If a person first doubts and then subsequently he becomes uncertain about what he previously doubted, he shall act according to the uncertainty. The same rule shall apply if his uncertainty changes into a doubt, or his doubt changes into another doubt, even then action shall be taken according to the latest one. If a person, while in a standing posture, doubts about the Rak’at being the third or fourth, and so he decides in favour of its being the fourth, but when he raises his head from prostration, his doubt changes, for example, to whether it is the fourth or the fifth Rak’at, he shall act according to the second doubt, and so on. In case of uncertainty other than the last two Rak’ats in a prayer having four Rak’ats, it is more cautious to act as required by uncertainty, and then offer the prayer again.
As regards the uncertainty about the acts in a prayer, there is difficulty in paying heed to it. Anyhow, caution must not be given up where the uncertainty is different from what is required by doubt, as, for example, he is uncertain about the performance of an act, and it occurs in its due place, then the person should not give up caution by the performance of the act, as for example, reciting (a Surah from the Quran) with the intention of general closeness to Allah and performing, for example, Ruku’, and then offer the prayer again. The same rule shall apply if he has uncertainty about the non-performance of an act after the passage of its due place, but when there is still the place to compensate, and even in case the place of compensation has passed, he shall complete the prayer and should repeat the act, for example, a Ruku’ by offering the prayer again.
Problem # 2 If a person hesitates about what has occurred to him is uncertainty or doubt, as sometimes it happens, then there is difficulty (in deciding the matter), and, therefore, caution must not be given up by finding a solution. If the hesitation concerns Rak’ats of the prayer, he may act as required by either, and repeat the prayer. It is more cautious to act as required by a doubt, and then offer the prayer again. If the hesitation relates to the acts in prayers, then he should act according to what has already been mentioned.
If a person has had uncertainty or doubt before and doubt in its change, then it is not far from likely to decide in favour of what occurred to him in the former position.
Rules Concerning the Rak’ats in cautionary Prayer
Problem # 1 The Rak’ats of Cautionary Prayer are obligatory. So it is not permissible to give them up, and offer the prayer anew. It is obligatory to hasten to offer them as soon as the prayer is finished, in the same way, as it is also not permissible to bring distance between the prayer and these Rak’ats by any act repugnant to the prayer. If a person does so, it is more cautious to offer the cautionary prayer and then also offer the prayer again, If a person performs some act repugnant to the prayer before offering the cautionary prayer, and subsequently it transpires that his prayer was valid, it shall not be obligatory on him to offer the prayer again.
Problem # 2 It is indispensable in a cautionary prayer to have intention (Niyyat), recite Takbirat al-Ihrãm and Surat al-Fãtihah (Chapter 1 of the Quran). It is more cautious to recite the cautionary prayer quietly and also begin with Bismillah, and perform Ruku’, prostration, Tashahhud and Salãm, but there is no Qunut in it, though it consists of two Rak’ats, as also there is no recitation of another Surah from the Quran in it.
Problem # 3 If a person forgets to perform any pillar of the prayer in the Rak’ats of the cautionary prayer or makes any excess in their number, the cautionary prayer shall be rendered void. Caution must, therefore, not be given up by offering the cautionary prayer a new and then offer the prayer again.
Problem # 4 Before offering the cautionary prayer, if it transpires that there is no need for offering it, it shall not be obligatory to offer it If it occurs after finishing the prayer, the prayer shall be a supererogatory one. If it takes place during the performance of the prayer, the person offering the prayer shall complete it with the intention of a supererogatory one. If it is one Rak’at with Qiyãm, it shall be more cautious for the person to add one more Rak’at.
If, after finishing the cautionary prayer, he comes to realize that his prayer was defective, then if the defect was to the extent of the cautionary prayer offered by him, as, for example, he doubts whether he has offered three or four Rak’ats, and he offered one Rak’at of cautionary prayer with Qiyam, and then it transpires that he had offered three Rak’ats, his prayer shall be considered to have been completed, though it is more cautious to offer the prayer again. But this is when what he has done was one of the sides of the doubt about the defect, as in the given example. In case what he has offered is to the extent of the defect there shall be difficulty in its being compensatory, as when he has doubt whether he has offered two or four Rak’ats, and he decides in favour of having offered four Rak’ats, and so he offers one Rak’at in stead of two cautionary Rak’ats (\while sitting) erroneously, and then he comes to realize that there was a deficiency of a single Rak’at, it is more cautious in such case to repeat the same. If the deficiency was more than what he has already offered, as, for example, he doubts whether he has offered three or four Rak’ats, and decides in favour of four Rak’ats, and offers the cautionary prayer, and later it transpires that he had offered two Rak’ats, it is obligatory on him to offer the prayer again after offering one or two Rak’ats continuously. The same rule shall apply if the deficiency is less than the amount of cautionary prayer offered by him, as, for example, he doubts whether he has offered two or four Rak'ats, and decides in favour of having offered four Rak'ats, and then offered two Rak'ats of cautionary prayer, and subsequently he comes to realize that he had offered three Rak’ats, he shall offer one Rak'at continuously, and then offer the prayer again. If, during the cautionary prayer, he comes to realize that there has been deficiency in his prayer, then, according to the stronger opinion, he shall suffice with what has been declared by the Shari’ (Legislator, i.e., Allah) as compensatory, even if it were different in quantity and quality from the deficiency in his prayer, let alone where it agreed (in quantity and quality with the cautionary prayer he has offered).
If a person doubts whether he has offered three or four Rak'ats, and decides in favour of four Rak'ats, and starts offering two Rak'ats while sitting, and comes to realize that he had offered three Rak'ats, he shall complete the two Rak'ats (while sitting), and consider them sufficient. He should, however, not give up caution in all circumstances by offering the prayer again, particularly when the deficiency is different (in quantity and quality from the cautionary prayer offered by him). In the case where the Legislator (i.e., Allah) has not declared it to be sufficiently compensatory, as when a person doubts whether he has offered three or four Rak'ats, and he is busy in offering two Rak'ats while sitting, then he comes to realize that he has offered two Rak'ats, then, it is more cautious to discontinue the prayer and compensate it by offering two continuous Rak'ats, and then offer the prayer again. In case, the person comes to realize the deficiency before offering the cautionary prayer, then he shall be governed by the rule of a person who has had a deficiency in the prayer inadvertently and so he shall compensate it in the way already explained. So it is not sufficient for him to offer the cautionary prayer, but he should complete what deficiency is left by him and also perform two prostrations for error for reciting the Salutation in an improper place.
Problem # 5 If a person doubts about offering the prayer. Then, if it were after the lapse of its due time, he shall not pay any heed to it. If, however, it occurs within its due time, then if he has not started another act, nor has done anything repugnant to the prayer, and no long distance has taken place, he shall decide in favour of not having performed it. If any of the three cases has taken place, then it is more reasonable to decide in favour of having performed the act, though it is more cautious to perform it, and then offer the prayer again.
Problem # 6 If the person has doubt about any of the acts of the prayer, he shall perform it if it were within its due time. In case its due time has elapsed, he shall decide in favour of having performed it, as is the case with the prayer itself. If, however, he doubts about its Rak'ats, then, according to the stronger opinion, he shall decide in favour of the larger number, except when it would invalidate the prayer, in which case he shall decide in favour of a lesser number. But it is more cautious to perform it again and also offer the prayer again.
Problem # 7 if a person forgets (offering cautionary prayer) and starts offering another prayer, obligatory or supererogatory, he shall discontinue it, and offer the cautionary prayer, particularly when the first prayer is precedent to the other in successive order. Nevertheless, it is more cautious to offer the actual prayer again. This is the rule when starting the other prayer is not harmful for immediacy; otherwise, it is not far from being obligatory to revert to the actual prayer if it were required due to the successive order. It is more cautious to offer the prayer after it again. In case, it is not required by successive order, he shall give it up and repeat the actual prayer. It is, however, more cautious to offer the cautionary prayer, and then offer the (actual) prayer again.
Problem # 1 The forgotten portions in a prayer are not compensated except prostration and Tashahhud, and compensation for Tashahhud is also according to the more cautious opinion. So a person offering the prayer must have the intention (Niyyat) that he is performing these two as forgotten ones and the intention must be close to their beginning, and he should observe what ever was obligatory in their performance during the prayer, as they are both similar to prayer in conditions and impediments. Rather, according to the more cautious opinion, it is not permissible to bring any distance between the two through anything repugnant to the prayer. If a distance is created between both of them, the person shall have to perform them according to the required conditions. In case the person has given them up deliberately, it shall be more cautious to offer the prayer again, though, according to the stronger opinion, it is not obligatory to do so. So also, according to the stronger opinion, it is not obligatory to perform some of the portions of Tashahhud, including even asking Allah to send Blessing on the Prophet and his Progeny.
Problem # 2 If a person forgets the performance of prostration and Tashahhud more than once, he shall have to compensate them as many times as he forgets, but there is no condition of specification or observation of the order of succession.
Of course, if he forgets to perform the prostration and Tashahhud together, then it would be more cautious to compensate first what he forgot first. In case, however, he is ignorant of which of them was earlier, by way of caution he should repeat them both, so that at the time of performing them in compensation, he should also perform later what he had performed earlier in compensation.
Problem # 3 While reciting Tashahhud by way of compensation, it is not obligatory to recite Salutation, as also it is not obligatory to recite Tashahhud and Salutation in a prostration performed by way of compensation. Of course, if it were the last Tashahhud, then it is more cautious to recite it with the intention of seeking closeness to Allah, and not with the intention of reciting is at its due time or as compensation, followed by Salutation, as it is also more cautious to perform two prostrations for error.
If the person has forgotten the prostration of the last Rak’at, then it would be more cautious for him to perform it in the same way together with Tashahhud and Salutation along with two prostrations for error, though, according to the stronger opinion, it should be done by way of compensation with the Tashahhud and Salutation being in their respective proper places, and it is not obligatory to repeat both of them.
Problem # 4 If a person is sure of having forgotten the performance of prostration and Tashahhud after the lapse of the proper time for their compensation, and after finishing the prayer his certainty changes into doubt, then, according to the more cautious opinion, it is obligatory to make compensation for it, though, according to the stronger opinion, it is not obligatory to do so.
Problem # 5 If a person doubts whether he has forgotten a single prostration or two prostrations, he shall decide in favour of the lesser number.
Problem # 6 If a person forgets to compensate prostration or Tashahhud, and comes to realize it after having started another prayer, he shall discontinue it if it were a supererogatory one. If, however, it were an obligatory one, then there is difficulty in accepting the rule for discontinuing it, particularly when what had been forgotten was Tashahhud.
Problem # 7 If a person owes the compensation for one of them (i.e. prostration and Tashahhud) during the Zuhr prayer, and there is a little time left for offering the ‘Asr prayer, then if he is not able to offer even a single Rak’at of ‘Asr prayer if he compensates it, he should first offer the ‘Asr prayer and subsequently compensate the portion forgotten. In case he is able to perform even a single Rak’at of ‘Asr prayer within its due time, even then it is not far from being obligatory to offer the ‘Asr prayer first. If a person owes the cautionary prayer for Zuhr prayer, and there is a little time left for offering the ‘Asr prayer, then if he can offer a single Rak’at within the due time, he should offer the cautionary prayer first; otherwise, he should offer the ‘Asr prayer first, and, by way of caution, offer the cautionary prayer after it, and also repeat the Zuhr prayer.
Problem # 1 A prostration for error becomes obligatory for speaking any thing erroneously, although under the impression that the person has finished the prayer, and for forgetting the performance of a single prostration if its time of compensation has elapsed, for Salutation recited in its undue place and for forgetting to recite Tashahhud if its time of compensation has elapsed, according to the more cautious opinion in both (latter) cases, and for doubt whether he has offered four or five Rak’ats, though it is more cautious to perform it for whatever is in excess or deficient in the prayer which is not mentioned in its relevant place. Though according to the stronger opinion, it is not obligatory in cases not mentioned (in their respective places), rather in case of Qiyãm in place of sitting, or vice versa, it is not devoid of force, and nevertheless caution must not be given up. In case of speaking erroneously two prostrations are rendered obligatory, though the speech might be long, provided that it is counted as a single speech. In case, however, there have been several pieces of speech, as, for example, when he comes to realize (his error) during the speech, and then again forgets it, and then again speaks, he shall be liable to perform as many prostrations for error as he commits the error.
Problem # 2 If a person recites Salutation in excess once entirely, he shall be liable to perform two prostrations for error at a time. In case he commits the error more than once, he shall be liable to perform the prostrations repeatedly, and it is more cautious to add to its number for every time the error is committed. The same rule applies to the four Kasbahs.
Problem # 3 If a person owes the performance of prostration for error, compensation for forgot ten portions (the prayer) and cautionary Rak’ats, he shall perform the prostration subsequent to the other two, and it is more cautious to give precedence to the cautionary Rak’ats to the compensation for the forgotten portions (the prayer); rather its obligation is not devoid of preference.
Problem # 4 It is obligatory to make haste in the performance of the prostration for error after finishing the prayer, so that if a person delays in its performance, he shall be considered to have sinned, though his prayer shall be considered valid, but the obligation to perform the prostration for error shall not drop by its non-performance nor its immediacy, so that he shall be required to make haste in its performance, as, for example, he happens to forget its performance, he should perform it immediately during the recitation of Dhikr. So if he delays its performance, he shall be considered to have sinned.
Problem # 5 It is obligatory in the prostration mentioned above that the intention (Niyyat) must be linked with the first portion of what is called prostration, though ills not obligatory to mention the cause even if performed repeatedly, as also, according to the stronger opinion, it is not obligatory to observe the order according to the order of the causes. It is also not obligatory to recite Takbir in it, though it is more cautious to do so. It is also more cautious to observe all the things obligatory in prostration for the prayer, particularly placing the seven parts of the body (on the ground), though the non-obligation of anything on which the act called prostration does not depend is not devoid of force of course, caution must not be given up by avoiding prostration on clothing or edibles.
It is also more cautious to recite its particular Dhikr in it, so that one must recite in each of the two prostrations: “Bismillãhi va billãhi va sallallahu ‘ala Muhammad va al-i Muhammad” or must say; “Bismillãhi va billahi Allahumma salli ‘ala Muhammad va al-i Muhammad”, or must say: “Bismillãhi va billãhi Asssallamu ‘alaika ayyuhannabiyyu va rahmatullahi va barakãtuh.” It is more cautious to prefer the last one, but the non-obligation of reciting the Dhikr exclusively used for the prostration for error is not devoid of force.
After the performance of the last prostration, it is obligatory to recite Tashahhud and Salutation. The Tashahhud obligatory to be recited in it is the same as recited usually in the prayer, and the Salutation to be recited in it is: ‘Assalamu ‘alaikum’.
Problem # 6 If a person doubts about the cause rendering the prostration for error obligatory, he shall decide in favour of its absence. If, however, a person doubts about the performance of the prostration for error after having knowledge about its obligation, it shall be obligatory on him to perform it. In case a person has knowledge about the cause, but has hesitation about its being the minimum or the maximum, he shall decide in favour of the minimum. If, however, a person doubts about any of its acts, then if there is still time for its performance, he shall perform it. In case it has elapsed, he should not pay any heed to it. In case he doubts whether he has performed a single prostration or two prostrations, he shall decide in favour of the minimum, except when his doubt has occurred after starting the recitation of the Tashahhud. In case a person has knowledge that he has performed a prostration in excess, or that he has performed a single prostration less than required, he shall perform it again.
Problem # 1 If a person has doubt whether the prayer being offered by him is that of Zuhr or ‘Asr, then if he has already offered Zuhr prayer, his present prayer shall be rendered void.
If, however, he has not already offered the Zuhr prayer, or doubts whether he has already offered it or not, then if he has not offered the ‘Asr prayer, and there is a common time for both the prayers, he shall revert his intention (Niyyat) to Zuhr prayer. The same rule shall apply if the time is exclusively meant for ‘Asr, but it is sufficient for offering the rest of the Zuhr prayer and also a Rak’at of the ‘Asr prayer.
In case the time is not sufficient, so that it is sufficient only for a single Rak’at of Asr prayer, he shall discontinue his present prayer, and offer Asr prayer and let the Zuhr prayer be due; otherwise, it would be more cautious for him to complete it as ‘Asr prayer and offer compensatory prayers for Zuhr and ‘Asr both after their due time, though the permissibility for giving it up is not devoid of force. In this case there are several solutions, which sometime reach thirty-six in numbers. What has been mentioned here also explains the rule in case he doubts whether the prayer being offered by him is that of Maghrib or Ishŕ’. Of course, the permissibility of the time for reverting to another prayer is when he has not already started the fourth Ruku’.
Problem # 2 If a person is definite after the prayer that he has given up two prostrations in two Rak’ats, regardless whether they were in the first two or the last two, the prayer shall be valid, and he shall be liable to compensate them, and shall also perform the prostration for error twice. The same rule shall apply in case he does not know in which of the Rak’ats he has given up the prostration, though he is definite about giving them up in two Rak’at.
Likewise, the same rule shall apply if he comes to know about the omission during the prayer, but after the lapse of the time of its compensation.
Problem # 3 If, for example, the person is offering the fourth Rak’at and doubts whether his previous doubt between the two or three Rak’ats had occurred before the completion of the two prostrations or after it, then it is more cautious to add both the solutions and act as required by the doubt and also offer the prayer again. The same rule shall apply if he doubts after finishing the prayer.
Problem # 4 If a person doubts whether the Rak’at being offered by him is the last Rak’at of Zuhr or he has already offered Zuhr prayer and the present Rak’at is the first Rak’at of Asr prayer, then if it has occurred during the time common to both the (Zuhr and ‘Asr) prayers, he shall consider it to be the last Rak’at of Zuhr. If it were at the time exclusively meant for the ‘Asr then, according to the stronger opinion, he should decide that he has already offered the Zuhr prayer and give up the Rak’at being offered by him and offer the ‘Asr prayer if there is still time left for offering a single Rakat of the ‘Asr prayer. In case there is not sufficient time for offering a single Rak’at of the ‘Asr prayer, he shall complete the present prayer as ‘Asr prayer, and offer compensatory prayer for it after the lapse of its due time, though the permissibility of giving it up is not devoid of force.
Problem # 5 If, during the Ishŕ’ prayer, a person doubts whether it is the third or the fourth Rak’at, and realizes that he has not yet offered the Maghrib prayer, his prayer shall be rendered void, though it is more cautious for him to complete it as Isha’ prayer, and then offer cautionary prayer, and offer it again after offering the Maghrib prayer.
|
|
|