The Prayer Book
Contents:
The prayer is an important fundament and stanchion (support) in religion. The edifice (palace of religion (Islam) is based on the prayer. There is no usual duty in jurisprudence which is similar to it. It was narrated about "Ahl AL-Beit" (AL-Mustafa's family) (household), peace upon them, that prayer is the first deed to be examined for Adam's son (human being, Adamite). It (the prayer) is the identity-card and the address of believers (pious persons).
The Meaning of prayer: The prayer is the language of entreaty (imploring), but legally that is (means) a compound, worthy of consideration, is arranged by the Holy legislator who formed certain deeds in a limited (shape 'form'). The first of these deeds is "AL-Takbeer (God is Great) and the end is greeting (saluting).
The Parts of Prayer: Intention, Takberat Al-Ihram, Standing, reading Al-Hamd (praise) and a chapter in the two kneels (the first) in every prayer, "AL-Thikr" (mentioning God ) in the third kneel and the fourth (Note, about the intention, the views of the jurisprudence are different. Some of them think it is a condition or a part of prayer but the correct view is that it is a condition (see the details in page 219 part I in "AL-Deen AL-Qayyim, kneeling, bowing down (stooping), witnessing and greeting (saluting).
The Sorts of prayer: The prayer has many sorts. Some prayers are compulsory (rites) and some are commendable.
The First: The daily prayer(a rite). It is five prayers: the prayer of the morning, the prayer of the noon, the prayer of the evening, the prayer of the nightfall and night prayers.
The second: Is the prayer of Friday if the conditions are available.
TheThird: The prayer of the two eids (feasts). It is a prayer which the commissioned person must perform on the feast of "AL-Fitr" (breaking of fasting) and "Al-Adhha" during pilgrimage (Korban Bairam) (Greater Bairam) when the conditions of Friday prayer and its obligation are available.
The Fourth: The prayer on the dead person (we mentioned that previously).
The Fifth: The prayer of perambulation (going round) during performing rite (ceremony) of "AL-Hadj and Umra" after completing the perambulation round "God's House AL-Haram" (the "Holy House" AL-Caaba).
The Sixth: The prayer which the commissioned person is obliged to perform such as "the prayer of' vow, permission, promise and swearing (oath).
The seventh: The prayer of the elder son as a deputy for his dead father.
The eighth: The prayer of precaution which the commissioned person should perform because of a defect (fault) in one of the quadric prayer Note: we shall explain that in its occasion (place) by God willing.
The Ninth: The prayer of verses (miracles), we must perform this prayer when some supernatural (extraordnary) phenomena (happenings) take place in the universe.
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The General Conditions For Prayers
The First: The purity of the body from any impurity except the blood of wounds and ulcerations, if the blood is less than the knot of the thumb (the first). Purity must be considered from the major Hadath (happening) too.
The Second: The clothes; their conditions are:
1. They must not be made of the skin (leather) of the dead animal.
2. They must not be of the skin (leather) of an animal whose meat is prohibited.
3. They are not usurped (taken by force) from others.
4. The clothes should be veiling (covering) the body and should not be transparent.
5. They must not be made of pure silk or mixed when the proportion of silk is higher or woven of gold when the prayer (the person) is a man or herma-phrodite (male and female at the same time), but the woman is not prohibited from all these kinds of clothes.
6. Their purity: if they were sufficient to cover the body that must be covered legally without the separated piece of cloth which does not veil (cover) the body alone, but if it was connected with another piece, then the rule will be applied to them legally.
The Third Condition "The place": This includes everything which the prayer employs and uses in his prayer or he depends on it. We must consider these points in the place:
1. The place must be free from impurity which comes (runs) to the oratory (prayer-place) during praying.
2. The place of kneeling should be free from any impurity whether it is circulating (running) or not.
3. Stability: That means that the prayer can stand and bow down and kneel without any emergent movement that takes place to take out his calmness (quietness) and tranquillity.
4. Precautiously, there is no woman, who is praying in front of him or on his sides. Precautiously, he should become before her, if the partition (space) between them less than ten cubits (457) centimetres for each cubit.
5. There must not be a statue or picture (portrait) for a creature (a being with soul).
6. The place should not be prepared for impurity.
7. Precautiously, leaving the prayer in the places of wines existence even all the intoxicating materials (substances) (liquors) absolutely.
8. Prayer is not allowed to the statues when they are uncovered (not veiled). It is an ugly deed from the man who is in the situation (standing) of worshipping and obedience to stand in a place which hates (abhors) The Lord, that is to say the place is usurped (taken by force).
The Fourth Condition: The Niche (AL-Kibla): The people must pray towards (in the direction of ) "Beit Ullah" (God's house) (AL-Ca'aba) during the compulsory prayers not the commendable prayers.
The Fifth Condition: The times of prayer: God, praise be to Him, made a limited time for most of the prayers, the compulsory and commendable. The commissioned person should be obliged to that time by performing the rite during it. If he introduced the time on purpose (deliberately), his prayer will be a bolished (invalidated) if he delayed the time (put off). He will disobey The Lord. Then he will deserve the punishment in doom's day and in this world the punishment (penalty) too.
The Times of the Daily and Compulsory prayer
1. The prayer of noon and evening, it begins from the meridian (the half of the day) (noon) to sunset. The prayer of the noon is from the beginning of the middle of the day-time to the extent of being enough for four kneels, and the prayer of evening from the end of the evening to the extent of being enough for four kneels. The time between them is common (joint), but we must introduce the noon on the evening.
2. The prayer of nightfall (the start of night) and the prayer of night (middle of the night). The prayer of the nightfall begins at the disappearance (going) the redness in the sky and it will go on until the time which is enough (sufficient) for three kneels. Then the middle of the night comes and will stay a time of four kneels. The time comes for the prayer of the night up to the middle of the night and what is between them is common for the two prayers where we can perform every prayer during this common time, but we must introduce the prayer of the nightfall first.
3. The prayer of the morning: it begins from the truthful dawn until the sunrise.
A religious question: If a person delayed the prayer of night-fall on purpose or for an excuse until a time stayed from the middle of the night which is enough for four kneels, then he missed the time of the prayer of the night fall and he must pray the night prayer first, then, later he will perform the nightfall prayer as a delayed prayer "Kadha".
The General Rules For Daily Prayers and Their Morals
As for the morals, they are considered prefaces and they are many.
The First: is"AL-Athan" "which means calling to prayer (chant of the muezzin). It is commendable and emphatic; its form as follows:
1. Allah Akber (four times).
2. Ashhadu Ann la Illaha illa Allah (twice).
3. Ashhadu Anna Mohammeden Rasool Ullah (twice).
Note: It is commendable and approvable to mention after the testimony (witness) of the message, Ashhadu anna Aliyan weli ullah (twice). This is not considered a part of "Athan".
4. Haya Ala A salah (twice).
5. Haya Ala A Falah (twice).
6. Haya Ala Khair Al-A'mal (twice).
7. Allah Akber (twice).
8. La Illah Illa Allah (twice).
The Second (AL-Ikama) (standing): precautiously the "Ikama" in compulsory prayer is not left particularly the five daily prayers. There is an axception for this rule which is the
Prayer
obligatory and commendable prayer for vow, promise and oath (swearing) and its form is:
1. Allah Akber (twice).
2. Ashhadu Ann La Illah Illa Allah (twice).
3. Ashhadu Anna Mohammed Rasool Ullah (twice). 'see page 145'.
4. Haya Ala Asalah (twice).
5. Haya Ala AL-Falah (twice).
6. Haya Ala Khair AL-A'mal (twice).
7. Kad kamat AL-Salah (twice).
8. Allah Akber (twice).
9. La Illah Illa Allah (once)
Purity is considered in "Ikama" from "Al-Hadath" and the veiling of the genitals. The succession is commendable in its parts for the person who is able to stand up.
Prayer in travelling: The traveller must shorten his prayer. He prays two kneels for the prayer of noon, evening and night like the morning prayer, if these matters are available in travelling.
They are as follows:
1. Covering the legal distance which is 43 and 1/5 kilometers whether this distance is for going and coming or separated from each other.
2. It is meant by distance the time of going out.
3. The continuation of the intention that "means" if he decided to cover the distance, but he changed his mind later or hesitated, then in this case, the effect of travelling will not be arranged (not applied) legally.
4. The traveller is not intending residence ten days or more in a certain place before reaching the distance.
5. The traveller is not intending passing by his homeland before reaching the distance.
6. The travelling is not illicit (illegal) by himself, like the wife travelling without leave from her husband or the travelling for theft (robbery) or for adultery.
7. The travelling must not be for enjoyment or for hunting of amusement, yes, if his travelling was for hunting for his food and to feed his family or for trade, then the rules of travelling will be applied legally to him.
8. The person must not travel pepetually (always) like Beduins.
9. The person must not practise travelling as a job for him like the driver, and his work in travelling is not like the merchant.
10. Reaching the limit of permission (licence): that means that the traveller is not included by the rules of travelling unless he reached that limit which means the place where the walls of the houses of the town of which he went out had disappeared (vanished). Also he will not hear "AL-Athan" (muezzin) of the town naturally (by man) not by loud-speaker or radio or T.V. Also it is meant by the disappearance of the walls that we can not distinguish the houses even the similar to them.
The Partitions (intersectings) of Travelling:
1. Passing by the home-land.
2. The intention of residence for ten days or more.
3. Hesitation in staying or leaving (departure). If a person settled down (lived) in a place and he hesitated to stay there or not (depart) until thirty days passed, in this case, he became a resident, even though the hesitation was continuous (for more details, look at page 214, AL-Deen AL-Qayyim, worships by Ayatollah Al-Najafi).
From The Rules of Traveller
1. "AL-Nawafil" in day-time will be abolished, but AL-Nawafil" at night will not be abolished. "AL-Nawafil are the prayers that are not imposed (commendable).
2. If the traveller prayed completely and the conditions of shortening (takseer) are available, then, if he was aware of the rule and aware of his being a traveller, then his prayer became invalid. He should repeat it and perform it outside the time. If he was ignorant that the rule of the traveller is shortening (AL-Takbeer) and he was aware that he was travelling, then in this case, there is no need to repeat the prayer. If he was aware of shortening as a rule for the traveller, then he should repeat the prayer in time, or performing it outside the time"Kadha". If he was forgetful of his travelling and the rule of the traveller and prayed completely, he should repeat the prayer timely and perform it in another time, if he missed the time.
3. If a person missed a prayer and he was travelling, he should perform it at the time by (shortening) "AL-Tkseer". Also if he missed the prayer in its time or at the place of residence and wanted to perform it by "Kadha" in his travelling, he should perform it completely.
4. The traveller has the right to choose either complete prayer or shortening "Kasr" in the following blessed places:-
a. AL-Masjid AL-Haram (the Holy Mosque, Ca'aba).
b. The prophet's Mosque.
c. AL-Kufa Mosque.
d. AL-Hussein's Meadow "Rawdha" includes the area that surrounds the Holy Shrine of Imam Hussein, peace upon him. These rules of Hussein's Holy Shrine do not include (are not applied to ) the mosque attached (connected) with it and the surrounding galleries, and also the place on which the Shrine of "Habeeb Ibn Mudhahir" AL-Asadi, peace upon him, was built.
1. Intention: These matters should be available to attain (fulfil) the considerable intention in the validity of prayer:
a. The commissioned person should intend approaching God by his deed (prayer).
b. He should get rid of any ungly and bad intention in his deed like (hypocrisy) (dissimulation, hollowness).
c. He should limit the specialized name in prayer and the description which was appointed (assigned) to it legally. These matters should be available in prayer until its end.
2. Takbeerat AL-Ihram:It is the magnification of God (Allah Akber). It is the first part of prayer. It is called by this name, because it requires the prohibition of prayer contradictions on the commissioned person, and it is an essential fundament (part) for prayer. The prayer will be invalidated (abolished) without it (by leaving it) and with repeating it deliberately or with forgetfulness. That means "Allah Akber" (God is Great). This pronunciation can not be replaced or substituted by another expression. The pronunciation must be according to the grammar of Arabic. Precautiously, we expand and magnify the letter (L) in the word "Allah" and show the letter (r) in Akber with distinction (clarity). We must follow these steps (matters):
a. Standing in the case of "AL-Takbeera" with stability and tranquillity.
b. Raising the two hands to the niche (AL-Kiblah), and the best is not to exceed the two ears and joining the fingers even the two thumbs.
c. The voice should be heard (hearable) at least by the person himself.
3. Standing: it is a duty and fundamental. In the case of choice, we must stand moderately and with erection (setting up) with adjustment of the backbone and stretching the two hands from Ihram to the bending down (bowing). Bending down must be preceded by standing. We must stand erectly and moderately after bowing and before falling to kneel down. In the case of disablility to stand up. If the disability is comprehensive (complete) that is to say, the person can never stand up originally (absolutely) then he must apply the prayer by sitting if he is able to stand up during the " Takbeerat AL-Ihram" and he is unable during reading, then he must stand up when "AL-Takbeera" (Allah Akber) and sit down during the reading. If he is able to stand up after reading in order to make bowing proceded with standing, then he must stand up for the sake of bowing to kneel down. If the matter was between standing up during "AL-Takbeera"
Prayer
for Ihram or to stand up before kneeling to fall to kneeling for standing up, precautiously the repetition of the prayer is better, once with the "Takbeerat AL-Ihram" from standing and another time with standing for kneeling.
4. The reading: It is meant by reading-the reading of "AL-Fatiha chapter" and another chapter after it in the rite in the first kneeling and the following kneeling after it. It is one of the important parts-obligatory parts, but not fundamental. If the person left it or some of it deliberately, then his prayer would be invalidated (abolished).
We must perform these matters in it:
a. The reading of "AL-Hemd chapter (praise chapter), beginning with "AL-Basmala" (in the name of God) , we must read a complete chapter after it, except the four chapters of "AL-A'zem"in which we must kneel or the long chapters which cause missing the time.
b. The reading must be correct according to Arabic grammar and the pronunciation should be correct according to the decided grammar.
c. The person who does not know Arabic must learn it, and the person who knows Arabic must teach the ignorant person-precautiously without money (free). If it was difficult for him to learn Arabic because the time is narrow or for other reasons, he must pray behind a person who speaks Arabic. If that was difficult for him, he would pray how ever he can.
d. The loyalty (fealty) in reading among the verses.
e. We must consider the chapter of "AL-Dhuha" (fore noon), and "Alam Nashrah" chapter, as one chapter, without the two chapters of "AL-Feel", "AL-Ilaf". We can read any one of them with "AL-Fatiha" on the consideration that every one of them is a chapter.
f. We must consider "AL-Basmala" as a part of every chapter if we left it on purpose, the prayer would be invalid.
g. Men should read loudly in the prayer of morning and during the first two kneelings of the two prayers of the nightfall and the night too and silence (quietness) in the prayer of noon and evening. The woman must keep silent (not loudly) during her prayers. She can pray loudly in the loud (sonorous) prayers, if an alien person (not relative family) could not hear her.
The Rule of the Last Bendings down
The commissioned person can choose in the last two kneelings (the third and the fourth) between the reading of AL-Hemd and the four "Tasbeehat" (praises) and they are: "Subhan Allah", and "AL-Hemd Lilah", and "La Illah Illa Allah", and "Allah Akber" precautiously, repeating it three times and the best is to forgive after it once (one time). We must read silently (not loudly) in "AL-Hemd chapter" and in "AL-Tasbeehat". Loud reading will deliberately abolish the prayer, but if the person was forgetful or ignorant of the rule, his prayer would not be invalidated (abolished).
5. Bending down: It is bending down (bowing down) for-ward until the two hands reach the two knees. It is a duty (obligation) and fundamental in every prayer without bending down, prayer is invalid, whether it is commendable or obligatory.
The Duties of Bending down:
a. Bowing down forward until the two hands reach the two knees, but precautiously bowing down to the extent of putting the palm of the hand on every knee with comfort.
b. Mentioning God's Name: precautiously we choose either, praise be to God (AL-Hemdu Lilah) three times, or we say (praise be to My Great Lord) and with His praise once (one time). (Subhan Rabbi AL-A'adheem webi hemdih).
c. Tranquillity and stability during bending down to the extent of the obligatory God's mentioning and precautiously keeping tranquillity even in the commendable God's mentioning.
d. Raising the head from bending to become erect standing suppose he fell down on purpose to kneeling before his erection, then his prayer became invalid.
e. Stability and tranquillity after raising the head from bending down.
f. Kneeling: that means we put our brow (forehead) on the ground in order to mean submission and feeling humble before God, praise be to Him. We must do that twice in every bending down (bowing down). They are together a fundament of the prayer, and without these two kneeling, the prayer will be invalidated (invalid), if there is defect in them on purpose, or with ignorance and forgetfulness. Also if one of these two was not correct deliberately, the prayer would be invalid. Also if we increase one more kneeling deliberately, the prayer will be invalid, except in the case of group prayers in order to follow the "Imam"(leader).
The Duties of Kneeling:
a. Putting the seven members (parts) of kneeling on the ground. They are: the brow (forehead), the two hands, the two knees, the two thumbs of the feet. Putting the brow on the ground is the fundament which makes the prayer invalid by its repetition or its decrease deliberately or forgetfully.
b. Mentioning God's Name (AL-Thikr). That means it will do the absolute mentioning, but precautiously, choosing (praise be to God) three times or praise be to My Lord, The Most High) and with (His praise) (Bihemdihi) once enough.
c. Stability and tranquility in kneeling to the extent of the obligatory mentioning of God's name, but also precautiously, keeping tranquility during the commendable mention (AL-Thikr).
d. The mention must be after putting the brow on the ground.
e. After raising the head from kneeling, we must sit down with stability and tranquillity, then we fall down to the second kneeling.
f. We must retain (keep) the seven members of kneeling stably and tranquilly until we become free from God's mention (AL-Thikr).
g. We must notice the position of the brow that it (the brow) must not be higher more than (4) fingers joined together, and not less than four fingers joined together too.
+h. Putting the brow on what is valid to kneel (on the ground) and on what is growing without the eatable things and worn cloths by human being.
i. The purity of the place to put the brow on it.
j. There must be an interval of rest (period) which is called "the session of rest". It is the sitting after the second kneeling from the first bending (bowing), or the third bowing where there is no witness (Tashahud) after it. If the person forgot and stood, he should return to it before enterning the bowing from the next bowing.
7. Testimony (witness) (Tashahud): It is a part of the obligatory prayer and its place is after the second kneeling from the last bending for every prayer.
The Duties of "AL-Tashahud" (Testimony):
a. The two testimonies, and their form: "Ashadu ann La Ilaha Illa Allah Wehdehu La Shareeka Lahu we ashhadu anna Mohammeden Abduhu we rasoolahu".
b. Prayer on Mohammed and his house hold (his family) and its form: "Alohumma' Sali Ala Mohammed We Aly Mohammed".
c. Sitting for a time to suffice the two testimonies (witnesses) with praying on the prophet and his household.
d. Stability and Tranquility as soon as we perform the three duties which were above-mentioned.
e. The mentioned arrangement.
f. The succession and the loyalty among the mentioned duties.
g. We must perform (act) the form of "AL-Tashahud" (testimony) with its three duties in correct Arabic (the language).
h. We can not replace (substitute) the two testimonies, unless we apply (use) the mentioned form (above) not else.
8. Saluting (greeting) "AL-Tasleem"; Its Duties: everything is considered in this part as the prayer, no difference. This includes reception, veilling the genitals purity from AL-Hadath and wickedness (badness) and others. It is a duty, but not a fundament. We must be stable and tranquil in it. The total Salam (greeting) is formed of (three) forms and its place is the last bending from the prayer after finishing the second kneeling. These forms are:
a. "Al-salam Alayka" (greeting to you), prophet; and the mercy of God and His blessings.
b. "Al-Salam" 'Alayna' (greeting to us) and on the righteous mankind of God (Ibad Allah AL-Saliheen).
c. "Al-Salam" Alaykum we rahmat Ullah we barakatuh" (greeting to you and the mercy of God and His blessings.
The first form is commendable and its place is according to the mentioned arrangement. The third (form) is commendable according to the person's choice. The obligatory form is the middle (b) only. The mentioned arrangement is not obligatory but the best is to keep it.
The Matters which cause defect in the validity of Prayer
The First: is losing (missing) a thing of the previous conditions that we mentioned above, and we explained that before.
The Second: The major and minor "Hadath" (happening).
The Third: "AL-Takfeer" which means putting one hand on the other deliberately.
The Fourth: turning to the back (back-ward) with the complete front of the body or divergence from the niche (AL-Kibla) .
The Fifth: the deliberate speech which is outside of the fact of the prayer, even with a single letter with understood meaning, whether the meaning was meant by the letter itself or not meant.
The Sixth: the horse-laugh (guffaw) (laughter) even it was emergent not optional.
The Seventh: deliberate weeping if it includes sounds precautiously, we should avoid weeping even if it was without sound. If the weeping was for the worldly matters, then it is not allowed, but if it was for the other world (doom's day) and for fear of God, praise be to Him, then there is no harm of it for prayer and it will raise its rank (position).
The Eight: Any action and movement which contradict prayer or abolish its form are not allowed during prayer.
The Ninth: eating and drinking which abolished (remove) the form of prayer deliberately or with forgetfulness.
Prayer
The Tenth: Saying Amen! (may it be so!) after completing the chapter of "AL-Fatiha" without fear.
The Eleventh: doubt (suspicion) in the number of the bowings from the treble and dual (double) prayers and also the first two bowings in the quadric prayers, if the person was not usually in doubt, but if he was in doubt always, then that will not effect his prayer (no harm)
The Twelfth: The increase and the decrease of a part in the prayer deliberately whether that part was a fundament of an ordinary part from the other parts.
The Rules of Defect (Flaw) in Prayer
The defect is divided into sorts:
The First Sort: it is the deliberate defect. Any defect in anything of the duties of prayer, when it was done deliberately, will make the prayer invalid (not correct). Then the person should raise his hand (give up) from that prayer and repeat it, whether that defect is a decrease or increase in the duty of the prayer.
The Second Sort: The defect that comes (is caused) from the ignorance of that flaw (mistake). If a person committed a fault in one of the fundaments and conditions of the prayer with ignorance such as: purity from "AL-Hadath" and also if he left the receiving (reception) "Istikbal" and prayed with his back towards niche (AL-Kibla), all his prayer would be invalid. If he made a mistake in the rule that he did not know of the thing so-and-so that is impure such as: wine when he is not aware of its impurity or he does not know that prayer is not valid in the case of impurity, then precautiously, the person ought to join that prayer to the deliberate leaving, and finally he committed a defect in his prayer. As for the person, who is ignorant of the subject, and knew later on that his robe (for example) was spotted with impurity. In this case, if he did not pay attention (notice) to that impurity originally (basically) or he noticed that impurity after his finishing the prayer, then his prayer is valid (correct).
The Third Sort: The defect in one of the fundaments of the prayer makes it invalid. The prayer will not be invalidated by leaving the non-fundament of the duties. As for the increase, if it is in the fundament, then the prayer is invalid too. If the increase is in the non-fundamental part, then the prayer will not be invalidated. As for the defect in the conditions such as: the purity of "Hadath" (happening) or praying with the side of the niche (AL-Kibla), then his prayer will be invalidated. If he made a defect in a condition (another condition) not from these mentioned conditions or leaving part not from the fundaments forgetfully, then his prayer would be valid. Doubt (suspicion) would not be cared for in a thing after exceeding its place (position).
Preface (Introduction): Doubting a thing comes ( is caused ) originally from its happening (getting) as we doubt that it came from reading or not from it, Doubt may be come (caused) from the validity (correctness) (soundness) of what we did, like our suspicion in our reading whether it is correct or not. This doubt is different in its rule between two cases, we may doubt before the exceeding of the place (situation) or the doubt spot, or we may doubt after exceeding it. From here (hence) we ought to Know that every part of prayer or fundament has a special place and a limited position which we can express in its natural place. It is the place which the legislator (enactor) arranged and put in the prayer from the beginning until the end. This natural place will be limited for this part by noticing its place in the prayer itself within the other parts (all the parts). Also we ought to know the limit for that place and if we exceeded it in our prayer, then hence the exceeding was committed (made) from its place. That will be known by the following matters:-
1. The prayer (person) enters into " fundament " which comes after that part in a way, if he came back, he would correct (make up) for what has escaped (missed) that forgotten part and he ought to increase a fundament like it.
2. The part must have special place (position) within special deed in a way to come back to that forgotten part requires returning to that deed (action).
3. we should remember that forgotten part after finishing the greeting (AL-Salam) which is obligatory such as : remembering one of the duties which is non-fundamental after greeting (Tasleem). In this case, the prayer is considered that he had exceeded the place. Consequently, every forgotten part must be corrected (made up), unless the prayer exceeded its natural place. As for the exceeding after the natural place, then the case is different: If the forgotten thing was an obligatory fundament, then the prayer should lift his from his prayer (the prayer is not valid). If the forgotten thing was not a fundament, then his prayer would be valid. If he remembered before the exceeding of the obligatory place, then he should correct the defect (the forgotten part) without any differentiation whether that forgotten part was a fundament or not. We might perform the forgotten part at first. (for details, we shall explain that God willing).
Doubt sometimes either lies (is existent) in the origin of prayer itself as to doubt that the person performed or not or in the conditions of the prayer or in its parts or its bowings. If the person was doubtful of his prayer whether he prayed or not, if that doubt was after passing the time limited for it, then this doubt would not be considered adn he would consider that he had prayed in its time. If he doubted and he was in time (during the prayer or within it), he should repeat (perform) the prayer. If he doubted the time whether it was remaining or not, then he ought to consider the time remaining in this case legally.
Doubt (suspicion) in the conditions
If the person doubted some conditions of the prayer, then there are many possibilities: either the doubt came (was caused) before entering (beginning) the prayer or during performing it or after finishing it. If that doubt was before entering it, then he should attain (fulfil) that condition by one of these two forms:
1. He must be sure with inner consciousness (intuitively) (psychologically) that condition is available.
2. He must attain that condition in a legal and considerable way (form), like the person who was with purity and later he doubted its remaining or not, then, he should consider himself pure with worshipping (with adoration), and so the same thing, if he doubted something of the conditions and he was busy with prayer no difference. If the doubt was after finishing the prayer, then the doubt is not considered (not cared for) and his prayer is complete (valid). So he should attain the condition for the following prayers.
Doubt in the parts: If a person doubted a thing from the parts of prayer, then either the doubt is before entering the following part, or after it. So if it is before the next part, namely before entering it, then he must come with (perform) the doubtful part or thing as (like) the person who doubted "Takbeerat AL-Ihram" and did not enter the reading and he must perform (come with) it. If the doubt was after the entering of the following part, then he must go ahead (go on) in his prayer and not pay attention to that doubt.
Doubt in the number of bowings: It is meant by this; equal probability for the two parts (sides) that the person will not preponderate (outweigh) in his view one of the two parts (parties) of the doubt, and it has many sorts:
The First sort: It is the doubt that causes defect in the prayer where (in such a manner that) if that doubt took place, the person should lift his hand from his prayer and resume it, and this sort also has forms:
1. The doubt is in the dual prayer like the prayer of morning and like the short quadric prayer (AL-Maksoora).
2. The doubt is in the treble prayer like the prayer of nightfall.
3. The doubt is that he prayed one bowing or more.
4. The doubt is between two or more before completing the two kneelings (AL-Sajdetain).
5. The doubt is between the two or the five or more even he completed the two kneelings.
6. The doubt is between the three and the six or more.
7. The doubt is between the four and the six or more.
8. The doubt is in the number of bowings and he does not know how many bowings he prayed.
The Second sort: the doubt is in the number of bowings and we can reform the prayer and complete it without any need to repeat it and this sort has forms:
1. The doubt is between the two and the three after completing the two kneelings in the quadric prayer. He must regard (consider) that there is the third kneeling in his hand and begins (comes with) the fourth to complete his prayer then he prays one bowing (precaution prayer) (we shall explain this prayer later) "God willing:" from standing or two bowings from sitting.
2. The doubt is between the three and the four. The duty is that he must regard the fourth bowing in his hand and complete his prayer, then he prays one bowing in his hand and complete his prayer, then he prays one bowing from standing or two bowings from sitting.
3. The doubt is between the two and the four after completing the two kneelings consequently he should consider (regard) what is in his hand (did) is the fourth. Then he should complete his prayer and also prays after it two bowings "rukaa" with standing.
4. He doubts among the two and the three and the four after completing the two kneelings (AL-Sajda), then he should consider the fourth in his hand (performed), then he ought to complete his prayer, then he prays two bowings with standing and two bowings with sitting after that (more precautiously).
5. He doubts between the four and the five after completing the two bowings so he should consider the fourth in his hand and he should witness (read AL-Tashahud) and Salute (Greet) (you sellim), then he performs two kneelings for forget-fullness.
6. He doubts between the four and the five when standing that he ignores, if he stood for the fourth bowing or for the fifth bowing. Then he should sit and raise his hand for this standing and his doubt would be changed into doubt between the fourth and the third, so he should considered it the fourth and complete his prayer and also come (perform) with two bowings with sitting or one bowing with standing.
7. The doubt is between the three and the five as he is standing. So, he should pull down (remove) that standing and sit down, then his doubt will be changed between the two and the four and consider the fourth in his hand to complete his prayer, then he should pray one bowing from standing up or two bowings from sitting down.
8. The doubt is among the three, the four and the five while standing up. So he should pull down (remove, cancel) that standing up and sit down, then his doubt will be changed among the two, the three and the four, then he should consider the fourth bowing in his hand to complete his prayer, then he prays after two bowings from standing up or two bowings from sitting down precautiously, as we mentioned before.