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.
Issue No.1005- Twelve things make prayer void, and they are called "invalidators":1) When one of the conditions of prayer ceases to exist during prayer2) When wuḍū becomes void3) Folding hands during prayers4) Saying “Ameen”5) Offering prayers with one’s back towards the qiblah6) Talking7) Laughing8) Weeping9) When the form of the prayers is disrupted10) Eating and drinking11) Doubt12) Adding or reducing foundational elements.1- When One of the Prerequisites of Prayer Ceases to ExistIf one of the prerequisites of prayer ceases to exist while one is in prayer.
2- When Wuḍū Becomes VoidIssue No.1006- If a person, intentionally or by mistake, or uncontrollably, performs an act which makes his wuḍū void, his prayer is regarded void. However, the prayer of a person who is incontinent will not be void if he acts according to the rules explained earlier in the section relating to wuḍū. Similarly, if a woman sees blood of istiḥāḍah during prayer, her prayer is not invalidated if she has acted according to the rules of istiḥāḍah.
4 - Saying “Ameen”Issue No.1009- The fourth invalidator is to say 'Ameen' after sūrah al-fātiḥa. If one says 'Ameen', he should complete the prayer and offer it again as an obligatory precaution. However, there is no harm if one utters it mistakenly or as taqīyyah (dissimulation).
5 - Offering prayer with one’s back towards the QiblahIssue No.1010- The fifth invalidator is to turn and direct one’s back towards the qiblah, or [to turn] completely to the right or left of the qiblah, intentionally or forgetfully. In addition, if one intentionally turns to the limit that it will not be said that he is facing the qiblah, his prayer will be void.
6- TalkingIssue No.1012- The sixth invalidator is intentionally talking, even to the extent of one sentence, or a word, or a two letter word (e.g., we), or even if the two letters have no meaning, the prayer will be void, as an obligatory precaution. (Precaution with regard to the invalidators means that one should complete the prayer and then offer it again).
