The Creed of Compassion-Islamic Teachings & Answering Doctrinal Misconceptions

Issue No. 1047 - The following eight doubts make the prayer void:1- Doubtingin the number of rak‘ats of the 'two rak‘at prayers'; such as fajr prayer or qaṣr prayer. Doubt in the number of rak‘ats in recommended (two-rak‘at) prayers does not make them void however.2- Doubt in the number of rak‘ats occurring in three-rak‘at prayer, that is, maghrib prayer. 3- Doubt occurring in four-rak‘at prayer as to whether one has performed one rak‘at or more. 4- Doubt in four-rak‘at prayers before going into the second sajdah, whether he has performed two rak‘ats or more. 5- Doubt between two and five [rak‘ats] or between two and more than five [rak‘ats].6- Doubt between three and six [rak‘ats] or between three and more than six rak‘ats. (Of course, such doubts rarely occur, yet, their rules should be made clear).7- Doubt between four and six rak‘ats or between four and more than six rak‘ats. 8- Doubts in the number of rak‘ats in prayer when one does not know how many rak‘ats he has performed.

Issue No. 1049 - The following doubts should be ignored:1- Doubt about an act whose time of performance has already passed.2- Doubt occurring after the salām of prayer.3- Doubt after the time of the prayer has already passed.4- Doubt of a person who doubts too much.5- Doubt by the imam (one who leads the prayer) and the ma’mūm (follower of an imam in congregational prayer).6- Doubt which occurs in recommended prayers.All of these will be explained in the coming issues.

Issue No. 1077 - As it was said earlier, having doubt in the number of rak‘ats in four rak‘ats prayers is valid in the following nine cases: First - If a person doubts after the second sajdah whether he has performed two or three rak‘ats, he should consider himself performed three rak‘ats [which means that after performing one more rak‘at the prayer would be completed] Thereupon, one should perform one rak‘at of Precautionary prayer in standing posture (as it will be explained later). If however, the doubt occurs, after the obligatory dhikr while he is in the second sajdah, he should, as an obligatory precaution, follow the same rule, and repeat the prayer as well (In all cases where the doubt occurs after the obligatory dhikr [1] of the second sajdah, one should in addition to the prescribed rule, repeat the prayer as an obligatory precaution).Second - If one doubts at any point during prayer, whether he has performed three rak‘ats or four, he should assume that he has offered four rak‘ats and finish his prayer. Thereafter he should offer one rak‘at Precautionary prayer standing or two rak‘ats in sitting posture.Third - If after the second sajdah, a person doubts whether he has performed two rak‘ats or four, he should assume that he has performed four rak‘ats, and finish his prayers. He should then offer two rak‘ats of precautionary prayer in a standing posture. Fourth - If after the second sajdah a person doubts, whether he has performed two, three, or four rak‘ats, he should consider that he has performed four rak‘ats, and complete the prayer. He should then offer two rak‘ats of precautionary prayer standing, then two rak‘ats in sitting posture.Fifth - If after the second sajdah a person doubts, whether he has performed four rak‘ats or five, he should assume that he has performed four rak‘ats and finish his prayer. Thereafter, he should perform sajdah al-sahw.Sixth - If a person doubts while standing, as to whether he has performed four rak‘ats or five, he should sit down so that his doubt changes to three rak‘ats and four. Then he should assume that, he has performed four rak‘ats and finish his prayer. Thereafter, he should offer one rak‘at of precautionary prayer standing or two rak‘ats in sitting posture.Seventh - If a person doubts while standing, as to whether he has performed three rak‘ats or five, he should sit down so that his doubt changes to two rak‘ats and four, then, he should assume that he has performed four rak‘ats and finish his prayer. Thereafter, he should offer two rak‘ats of precautionary prayer in standing posture and repeat the prayer, as an obligatory precaution. Eighth - If a person doubts while standing, as to whether he has performed three, four, or five rak‘ats, he should sit down so that his doubt changes to two, three and four rak‘ats, then, he should assume that he has performed four rak‘ats and complete his prayer. Thereafter, he should offer two rak‘ats of precautionary prayer in standing posture and then offer two rak‘ats in sitting posture, and he should, as an obligatory precaution, offer the prayer again. Ninth - If a person doubts while standing, as to whether he has performed five rak‘ats or six, he should sit down so that his doubt changes to four rak‘ats and five, then, he should assume that he has performed four rak‘ats and finish his prayer. Afterward he should perform sajdah al-sahw, and offer the prayer again, as an obligatory precaution.

Issue No. 1078 - A person that has any of the above valid doubts should not dismiss the prayer; rather he should act according to the rules stated previously. One who faces one of the aforementioned situations should first ponder a little about the risen doubt. However, if one could not obtain certainty regarding either sides (of doubt) or even a presumption, [where having a presumption is sufficient]; he should dismiss the prayer if the doubt is among those doubts that are invalidators. Nevertheless, if they are among the valid doubts, he should act according to its prescribed rules.

Issue No. 1050 - If while offering prayer, a person doubts after the time of performance of an act has passed, as to whether he has performed that act or not, like if he doubts, while in rukū‘, whether or not he has recited sūrah al-fātiḥa or the other sūrah or after he goes into sajdah, doubts whether or not he has performed rukū‘, he should ignore the doubts, irrespective of whether the next act is a foundational one or not.

Issue No. 1058 - If a person doubts after the salām of prayer, as to whether or not he has offered the prayer correctly; like, if he doubts about the numbers of the rak‘ats of prayer, or the conditions of prayer (such as qiblah or ṭahārah) or doubts about the parts of prayer (such as rukū‘ and sajdah), he should ignore his doubt.

Issue No. 1059 - If a person doubts, after the prayer time, as to whether he has offered the prayer or not even if he considers it highly probable that he has not offered the prayer, it is not necessary for him to do so. If, however, he doubts before the expiry of the time for that prayer, as to whether or not he has offered it, he should offer it, even if it is highly probable that he has performed it.

Issue No. 1069 - If an imam who is leading a congregational prayer, doubts the number of rak‘ats, for example, whether he has performed three or four rak‘ats; but the ma’mūm is certain about the number of rak‘ats performed, he should point out to the imam by an indication and the imam should act accordingly. Likewise, if the imam knows how many rak‘ats he has performed, but the ma’mūm doubts, the latter should follow the imam and ignore his doubt.

Issue No. 1071 - If a person doubts, about the number of rak‘ats in a recommended prayer, he has the choice to select the lesser option or the higher; except in the case whereby he selects the higher option, the prayer would then be regarded as void; in this case he should select the lesser option. For instance if one doubts whether he has performed one or two rak‘ats, he can choose whichever. However, if he doubts whether he has performed two or three rak‘ats he must choose the first one.

Issue No. 1080 - If initially the presumption of a person is inclined to one side, and later both sides [of the doubt] become equal bearing the situation of doubt, he should act according to the rules of doubt. On the contrary, if initially the situation of doubt existed but later was inclined to one side, he should act according to his presumption. However, if the doubt is among invalidator doubts and if it persisted at first, one should start the prayer afresh even though it may have changed into a presumption of the other side.

Issue No. 1041 - It is not permissible, on the basis of obligatory precaution, to break obligatory prayers purposely. However, it is permissible if one has to break it in order to prevent considerable financial or physical harm. Therefore, if his own life, or the life of a person whose protection is obligatory upon him, is in danger, and he cannot avert the danger without breaking the prayer, he should break his prayer. In addition, one should break his prayer to protect a property that the protection of which is obligatory on him. However, it is makrūh to break one’s prayer for a property, which is not so important.

Issue No. 1040 - Any act that disturbs the attention and humility of a person in prayer is makrūh. This includes looking at one's right or left side (though if it is rendered redirecting from the qiblah, the prayer is void as an obligatory precaution). It is also makrūh to play with one’s beard and hands, join one's fingers together, spit, and look at the writings on a ring. It is also makrūh to become silent while reciting sūrah al-fātiḥa or the other sūrah, or dhikr and so as to listen to someone’s conversation. It is also makrūh to perform prayer when a person is feeling drowsy, when he restrains his urge for urinating or defecation, and when he has some tight clothes on.