Problem # 6 If, during ‘Asr prayer, a person realizes that he has given up a Rak’at from Zuhr prayer, then, according to the stronger opinion, he should give up the ‘Asr prayer and complete Zuhr prayer, and then offer the ‘Asr rather there is a guiding principle in completing the ‘Asr prayer and then offering Zuhr prayer, and it is more cautious to offer (Asr) prayer again after completing the Zuhr prayer, and even more cautious than it to offer both (Zuhr and ‘Asr) prayers again. This is the case when it occurs during the common time for both (the Zuhr and ‘Asr prayers). lf, however, it happens during the exclusive time, there are detailed rules for it.

Problem # 7 If a person offers both the prayers and then comes to know about the deficiency, for example, of a Rak’at in one of them without its specification, then if after each of them he has done some act repugnant to the prayer, and the prayers differ as regards number of Rak’ats, he shall offer both of them again; otherwise, (if the number of their Rakats is identical), he shall offer one of them with the intention (Niyyat) of whatever he owes. If, before doing anything repugnant to the prayer in the second prayer, he does something repugnant to the prayer in the first, then he should add to the second prayer whatever was likely to be deficient, and then offer the first prayer again. If he has not done anything repugnant to the prayer after both the prayers, sufficiency of offering a single Rak’at continuously with the intention (Ni of whatever he owes shall not be far from being permissible, but he should not give up caution by offering the prayer again. This is the case when it occurs during the time common to both the prayers. If, however, it occurs during the time exclusively meant for the ‘Asr prayer, then apparently it shall be permissible to consider a continuous Rak’at with the intention of the second one to be sufficient, and there would be no obligation for offering the first prayer again.

Problem # 8 If a person doubts about three or two Rak’ats, or has any of the other valid doubts, and then doubts whether the Rak’at in which he is busy offering is the last one of his (principle) prayer or of the cautionary prayer, he shall complete the prayer with the intention of offering whatever he owes, and then offer the cautionary prayer, and it shall not be obligatory, on him to offer the (principle) prayer again.

This is the case when the cautionary prayer was supposed to have a single Rak’at. lf, however, it had two Rak’ats, as is the case in a doubt between two and four Rak’ats, then it is more cautious to offer the prayer again.

Problem # 9 If a person doubts whether his present Rak’at is the fourth Rak’at of Maghrib prayer, or he has already recited the Salutation and the present Rak’at is the first Rak’at of the Ishã’ prayer, then if it were after the Ruku’, it shall be rendered void, and it shall be obligatory on him to offer the Maghrib prayer again.

If it occurs before (the Rukü’), he shall deem it to belong to Maghrib prayer and sit down and recite the Tashahhud and Salutation and he shall not be under any liability whatsoever.

Problem # 10 If, while sitting after performing the two prostrations, a person doubts the present Rak’at being the second or the third, and he is definite about not having recited Tashahhud in the present prayer, he shall consider it to be the third Rak’at, and shall recite Tashahhud in compensation after finishing the prayer.

The same rule shall apply if he doubts while standing whether the present Rak’at is the third or the fourth, while he is definite of not having recited Tashahhud.

Problem # 11 If a person doubts whether it is after the performance of the Ruku’ of the third Rak’at or before the performance of the Ruku’ the fourth Rak’at, then apparently the prayer shall be declared void.

If, however, the case is reverse, so that if he doubts whether it is before the Rukü’ of the third Rak’at or after the fourth Rak’at, then it shall be deemed to be the fourth, and he shall perform the Ruku’, and then perform what is required by the doubt, but it is more cautious also to offer the prayer again.

Problem # 12 If a person is in a standing posture, and is offering the second Rak’at of the prayer, and is definite about having performed the two Rukus of the prayer, but is not sure whether he has performed both of them in the first Rak’at or has performed one in the first Rak’at and the second in the present Rak’at, then apparently his prayer shall be declared void.

Problem # 13 lf finishing the prayer, a person is definite of having omitted two prostrations, but does not know whether they belonged to a single Rak’at or two Rak’ats, then it is more cautious to perform the prostrations in compensation twice. So also he should perform two prostrations for error and also offer the prayer again.

The same rule shall apply if it occurred during the prayer when the time for making amends had elapsed.

If, however, the time for making amends is still there, then, according to the stronger opinion, he must perform both the prostrations, and he shall not be under any other liability.

Problem # 14 If, after starting the second prostration, a person comes to know, for example, that he has omitted either the recitation (of the Surah from the Quran) or the Ruku’, then apparently his prayer shall be valid.

The same rule shall apply if the doubt has occurred after finishing his prayer.

If, however, he doubts, in both the supposed cases, that he has omitted either a prostration in the previous Rak’at or the R the present Rak’at, then, by way of caution, it shall be obligatory on him to offer the prayer again after completing the prayer and performing the compensatory prostration and two prostrations for error.

Problem # 15 If, before starting the Rukü’, a person definitely knows that he has either omitted the two prostration’s in the previous Rak’at or has omitted the recitation (of Surah of the Quran), then, in case of subsistence of the place of doubt, according to the stronger opinion, it shall be sufficient for him to recite (the Surah of the Quran).The same rule shall apply in case a person has a brief knowledge similar to the above.

In case the place of doubt has elapsed, then if the time for making amends is still there, it shall be obligatory to revert and make amends.

Problem # 16 If, after Qiyàm in the third Rak’at, a person comes to know that he has omitted Tashahhud, and doubts whether he has also omitted prostration or not, then, according to the stronger opinion, it is sufficient to recite the Tashahhud only.

Problem #17 If a person has brief knowledge about performing either prostration or Tashahhud without any specification, and also doubts about the performance of the latter, then if it occurs after starting Qiyãm, he shall not pay any heed to his doubt.

If, however, it occurs at the place of doubt, then apparently it is permissible to suffice with Tashahhud, and the person shall be under no other obligation.

Problem # 18 If a person knows that he has omitted either prostration in the previous Rak’at or Tashahhud in the present Rak’at, then if he were still in sitting posture, he shall recite the Tashahhud, and complete the prayer, and he shall be under no other liability.

If, however, white rising to stand up, or starting to do it, a person doubts (about the performance of the prostration), then, according to the stronger opinion, it is obligatory on him to return and recite Tashahhud, complete the prayer and perform compensatory prostration and prostration for error.

The same is the rule in cases similar to the above, as, for example, when he knows that he has omitted a prostration either in the previous Rak’at or the present Rak’at.

Problem # 19 If, while performing prostration or after it in the second Rak’at, a person realizes, for example, that he has omitted a prostration or two from the first Rak’at, and has also omitted the Ruku’ of the present Rak’at, he shall deem the prostration or two prostrations to be for the first Rak’at and stand up and recite (the Surah of the Quran) and Qunüt and complete the prayer and he shall be under no other liability whatsoever.

The same rule shall in similar case in respect of other Rakats as well.

Problem # 20 Zuhr prayer, and whether the present Rak'at is the third one of the ‘Asr prayer, he shall deem to have offered the whole of Zuhr prayer, and in respect of the ‘Asr, he shall decide in favour of the maximum, complete the prayer and offer cautionary prayer. It is also likely to declare the sufficiency of a continuous Rak'at with the intention of whatever he owes as permissible. The same rule shall apply in case of Maghrib and Isha' prayers.

Problem # 21 If a person offers eight Rak'ats of Zuhr and ‘Asr, and seven Rak'ats of Maghrib and Isha, but does not know whether he has offered them correctly, or there has been a deficiency of a single Rak'at in one of the two prayers, and has offered a Rak'at in excess in the adjacent prayer, his prayers shall be deemed valid, and he shall be under no liability whatsoever.

Problem # 22 If a person is definite about having offered eight Rak'ats of Zuhr and ‘Asr prayers, but, before reciting the Salutation of the ‘Asr prayer, he doubts whether he has offered four Rak'ats of Zuhr, and whether the present one is the fourth Rak'at of ‘Asr prayer, or he has offered five Rak'ats and the present one is the third Rak'at of ‘Asr prayer, he shall deem his Zuhr prayer to be valid, and in respect of the ‘Asr (prayer, he shall deem it to be the fourth Rak'at and act as required by the doubt (in such case). The same rule shall apply in case of the Maghrib and Isha’ prayers when, despite knowledge about offering seven Rak'ats, he doubt before reciting the Salutation for Isha’ prayer whether he had recited the Salutation for Maghrib prayer after three Rak'ats or four Rak'ats.

Problem # 23 If a person knows that he has offered nine Rak'ats for the Zuhr and ‘Asr prayers, but does not know whether he has offered a Rak'at in excess in Zuhr or ‘Asr prayer, then if it were after the Salutation for ‘Asr prayer, it shall be obligatory on him to offer four Rak'ats with the intention of what he owes.

If it were before the Salutation (for the ‘Asr prayer) then if it were before the completion of the two prostrations; then apparently the judgment should be in favour of invalidation of the second prayer and validation of the first prayer.

If it were after (the completion of the two prostrations), he should revert his intention (Niyyat) to the Zuhr prayer complete the prayer and he shall be under no obligation whatsoever.

Problem # 24 If a person knows that he has offered eight Rak'ats for Maghrib and Isha’ prayers, but does not know whether he has offered the one excessive Rak'at with Maghrib or Isha prayers, it shall be obligatory on him in any case to offer both Maghrib and Isha' prayers again, except when the doubt has occurred before the completion of the two prostrations, in which case the second prayer shall be declared void and the first prayer shall be declared valid.

Problem # 25 If a person offers a prayer and then believes not to have offered it, and then starts offering it again, but before Salutation, he comes to realize that he has already offered it, but is definite that he has offered a Rak'at in excess either in the first or the second prayer, then he shall suffice with the first and give up the second.

Problem # 26 If a person has doubt about Tashahhud, and he is in a place where it is obligatory to recite Tashahhud, and then he forgets it and stands up, as his doubt is not after the passage of its proper place, it is obligatory on him to sit down for reciting Tashahhud.

If it is Ruku’ about what the person doubts, then he starts performing prostration, he must revert, and perform the Ruku’ complete the prayer and, by way of caution, offer it again.

If, however, he comes to realize it after starting the second prostration, his prayer shall be declared void.

If a person doubts about something other than a pillar of the prayer, and comes to realize about it after starting another pillar of the prayer, his prayer shall be declared to be valid, and he shall be required to perform two prostrations for error, if it were something entailing obligation of prostration for error.

Problem # 27 If a person comes to realize that he has forgotten something before the lapse of its time, and so it becomes obligatory on him to make amends for it, and then he forgets it until he starts a subsequent pillar, and then his knowledge about forgetfulness turns into a doubt, judgment shall be given in favour of the validity of the prayer, if it were not a pillar of the prayer, and he were not obliged to compensate it nor to perform the two prostrations for error where it were something that entails prostrations for error.

This is the case when the knowledge about forgetfulness has taken place after the lapse of the place of doubt.

If, however, it were at the place of doubt, then it would be difficult to accept (the rule), though it is not devoid of being close (to acceptance).

Problem # 28 If, after the Salutation but before deliberately or inadvertently doing something repugnant (to the prayer), a person becomes certain of a deficiency in the prayer, but doubts whether the deficiency is for a single Rak'at or two Rak'ats, it shall be governed by the judgment relating to doubt about a Rak'at being the second or third, and so it shall be deemed to be the maximum and the person shall be required to offer a Rak'at and cautionary prayer and, by way of caution, perform two prostrations for error due to reciting the Salutation in excess. The same rule shall apply if the person is sure about the deficiency of a Rak'at and, after starting it, he doubts about another Rak'at. Therefore, if it were in Maghrib prayer, judgment shall be given in favour of its being void.

Problem # 29 If, after the Salutation but before doing something repugnant to the prayer, a person comes to be certain of the deficiency of a Rak'at, and then doubts whether he has offered it or not. It shall be obligatory on him to offer a continuous Rak'at.

If the doubt occurs before the Salutation, then apparently the rule for doubt shall apply to it, and the person shall decide in favour of the maximum in case the prayer has four Rak'ats, and it shall be declared void in case of a prayer other than having four Rak'ats.

Problem # 30 If a person is definite that the present Rak’at being offered by him is the fourth, but does not know whether it is the actual fourth Rak’at or the fourth he has assumed, and that previously he had doubted whether it was the second or third and so he had decided in favour of the third, and now it is the fourth Rak’at, so it is obligatory on him to offer cautionary prayer.

Problem # 31 If, after standing up for the next Rak’at, a person is certain that he has omitted one or two prostrations or Tashahhud, and then doubts whether he had reverted and performed them and then stood up, or this is the first Qiyàm, then apparently it is obligatory on him to revert and perform what has been omitted by him.

If a person doubts about the performance of a pillar of the prayer after having passed from its place of compensation, and then he performs it out of forgetfulness, then apparently his prayer shall be declared void.

If a person doubts about something whose omission entails the obligation of performance of two prostrations for error after having passed its due place, and then performs it out of forgetfulness, then, according to the more cautious opinion, it shall be obligatory on him to perform two prostrations for error.

Problem # 32 If a person is busy reciting Tashahhud when he recalls that he has forgotten to perform Rukü’ and, along with it, he also doubts about the performance of two prostrations, then apparently he must revert to compensate what he has omitted and then perform two prostrations irrespective of whether he had first recalled about forgetting the performance of the Ruku’ or the doubt about the performance of the two prostrations, though it is more cautious to offer the prayer again.

Problem # 33 If a person doubts, for example, about the Rak’at being the third or the fourth, and knows that if it is supposed to be the third Rakat then it would mean the omission of a pillar of the prayer o ran act which entails the invalidation of his prayer, then apparently his prayer shall be declared void.

The same rule shall apply if he knows so if he supposes it to be the fourth Rak’at.

If he knows that he has done something that if he supposes it to be the third or the fourth Rak’at it would entail the obligation of performing two prostrations for error or has given up what entails the obligation for compensation, then he shall be under no liability whatsoever.

Problem # 34 If, after Qiyãm or starting Tashahhud, a person is definite about forgetting the performance of one of the two prostrations and doubts about the second one, it is closer to the traditional authority that he must revert to perform what had been forgotten. As regards the prostration about what he doubts, the rule of passing the place of compensation shall apply to it. The same rule shall apply to cases of similar nature.

Problem # 35 If a person starts the prostrations of the second Rak’at, and then doubts about the performance of the Rukü’ of the present Rak’at and. the two prostrations of the first Rak’at, he shall decide to have performed them.

If, therefore, after completing the two prostrations, he doubts whether the Rak’at is the second or the third, and also doubts about the performance of the Rukü’ of the present Rak’at and the two prostrations of the previous Rak’at, so his doubt relates to the second and third Rak’at after the completion of the prayer, he shall act as required by the doubt (in such case) while his prayer shall be valid. If, despite the said doubt, he is definite about the omission of both, his prayer shall be declared void.

Problem # 36 The rule of a person having doubts too often is not applied to the case of brief knowledge. So if a person knows briefly that he has given up one of the two things, it shall be obligatory to observe the relevant rule, even if he has doubt in respect of the whole of the two.

Problem # 37 If a person is definite that he has either omitted a prostration in the first Rak’at or has performed a prostration in excess in the second Rak’at, and then he shall be under no obligation. If, however, he knows that he has omitted either a prostration or a Tashahhud, it shall be obligatory on him to perform both of them along with two prostrations for error once.

Problem # 38 If a person is busy in reciting Tashahhud or has finished it, and then doubts whether he has offered two Rak’ats while he has recited the Tashahhud in its proper place or has offered three Rak’ats and recited Tashahhud but not in its proper place, he shall be governed by, the rule relating to the doubt about the second or third Rak’at, and he shall be under no obligation to perform the two prostrations for error, though it would be more cautious to perform them.

Problem # 39 If a person who is required to offer his prayer in all the four directions, has offered it accordingly, then after the last Salutation, he comes to know that one his prayers was void, he shall consider his prayer to be valid, and shall be under no liability whatsoever.

Problem # 40 If a person intends to stay at a place (for ten days) and offers the complete (unabated) prayers, and then changes his intention and offers a prayer shortened by way of forgetfulness or ignorance, and then comes to know about the invalidity of one of the prayers, he shall deem his unabated prayer to be valid, and shall be required to offer the future prayers unabated.

Rules Concerning Compensatory Prayers

It is obligatory to compensate for the daily prayers left unofferred in their due time deliberately, inadvertently, ignorantly or due to being overwhelmed by sleep, etc., except the Friday prayer. Likewise, it is obligatory to compensate for the prayer rendered void due to the non-fulfillment of a condition or a portion of the prayer the non-fulfillment of which entails invalidation of the prayer. It is not obligatory on a child to compensate for what he failed to perform during his childhood, or a lunatic during his lunacy, or one in a state of unconsciousness provided that the unconsciousness has not been the result of his own act; otherwise, it shall be obligatory on him to compensate for what he has failed to perform during his unconsciousness.

(It is also not obligatory) on a born infidel to compensate for what he has failed to perform during his disbelief, to the exclusion of an apostate, as it is obligatory on him after his repentance to compensate for what he has failed to perform during his apostasy, and his prayer shall be valid even if he were a born apostate, according to the more valid opinion. So also (it is not obligatory on) a woman having menstrual or puerperal blood throughout the period she has had the blood.

Problem # 1 It is obligatory on a non-Shi’ah after professing the Shiah religion to make up for the prayers he has failed to offer before accepting the Shi’ah religion, or has performed it in a way repugnant to his own religion, contrary to what he had offered in a way in accordance with his own religion for which he is not required to compensate, though it were invalid according to the Shi’ah religion. Of course, it shall be obligatory to offer the prayer according to the Shi’ah religion if he converts to Shi’ah religion when there is still time (due for offering prayer), so that if he fails to offer it, or offers it in a way considered invalid according to the true (Shia) religion, it shall be obligatory on him to make up for it.

Problem # 2 If a child becomes of age or a lunatic recovers from his lunacy or an unconscious person from unconsciousness at the proper time of prayer, it shall be obligatory on him to offer the prayer, though they may have time for only a single Rak’at after becoming clean, even if the cleanness is obtained (by Tayammum) on dust. In case any of them fails to offer the prayer, it shall be obligatory on him to make up for it. The same rule shall apply to a woman having menstrual or puerperal blood when her excuse discontinues, as is the case when lunacy, unconsciousness, or menstrual or puerperal blood starts after the passage of some time when even a person capable of offering his prayer at the beginning of the due time for the prayer according to his position as regards being on a journey, or at his hometown, or one having performed ablution or Tayammum fails to offer prayer, it shall be obilgatory on him to make up for it.

Problem # 3 If a person is not clean, it shall be obligatory on him to make up for (the prayer not offered during his uncleanness), and the obligation for offering the prayer in its due time shall drop in his case, though he should not give up caution by offering the prayer within its due time as well.

Problem # 4 It is obligatory to make up for the obligatory prayers other than the daily obligatory prayers, excluding the prayers for Eid al-Fitr and Eid al-Adhà, and in some cases the Ayãt prayers (offered at the time of solar or lunar eclipse, etc.). So also, according to the more cautious opinion, it is obligatory to make up for the prayer vowed by a person to offer it within a prescribed time.

Problem # 5 It is permissible to offer the obligatory prayers at any time at night or during the day or a journey or while at one’s home town. A person shall be required to offer altogether what has been left unoffered in his hometown, in the same way, as he shall offer all the shortened prayers left unoffered during his journey. If a person is still in his hometown at the beginning of the due time for prayer, but at the end of the time he is on journey or vice versa, then due consideration shall be made for lapse of the time, according to the more valid opinion, so that in the former case he shall offer the shortened prayer as compensatory prayer, while in the latter case he shall offer full (i.e. unabated) prayer. Anyhow, he should not give up the caution by adding both the shortened and full prayers. If he has failed to offer what was obligatory on him to offer bay way of caution by adding both the shortened and full prayers, he shall make up for them by way of caution (by offering the shortened as well as the full prayers).

Problem # 6 If a person fails to offer a prayer at a place where he has the option to offer it in the shortened or full form, and then apparently he shall also have the same option at the time of making up for it when he offers the compensatory prayer in such a place. If, however, he offers the compensatory prayer in a place other than mentioned above, he shall offer it in the shortened form.

Problem # 7 It is approved to offer the compensatory prayers for the daily supererogatory prayers and it is extremely disapproved to give them up for the sake of hoarding mundane wealth. In case of inability to make up for such prayers, one must give alms according his pecuniary condition, the minimum being a Mudd for each two Rak’ats. In case of inability to do so, it may be a Mudd for each four Rak’ats. In case of inability even to do so, let it be a Mudd for the night prayers and a Mudd for the day prayers.

Problem # 8 If a person has failed to offer several prayers, then if he knows which of them he has failed to offer, which of them are precedent and which of them are subsequent, then it is more cautious to offer the compensatory prayers first for the precedent and later for the subsequent ones. As regards the prayers which are required to be offered in a prescribed order according to Shari’ah, like Zuhr and ‘Asr and Maghrib and Ishà’ in a single day, then, according to the stronger opinion, it is obligatory to follow the necessary order in the compensatory prayers as well.

Even in case of ignorance about the sequence of the prayers, it is obligatory to follow their necessary order, though its absence shall not be devoid of force. Rather the absence o obligation of following the order in all circumstances except the prayers in which it is obligatory to follow the order when offering them is not devoid of force.

Problem # 9 If a person is definite that he owes one of the five daily prayers, but does not know which one, it shall be sufficient for him to offer the morning and Maghrib prayers and four Rak’ats with the intention (Niyyat) of whatever he owes hesitantly from the Zuhr, ‘Asr and Isha’ prayers, and he shall have the discretion to offer the four Rak’ats loudly or quietly. In case, the person was on journey, it shall be sufficient for him to offer Maghrib prayer and two Rak’ats for hesitation between the prayers having four Rak’ats. If the person is not definite whether he was in his hometown or on journey, he shall offer the Maghrib prayer, two Rak’ats for hesitation between the prayers having four Rak’ats and four Rak’ats for hesitation for the prayers having three Rak’ats.

If the person is definite that he owes two prayers out of the five daily prayers, he shall offer the morning prayer, four Rak’ats for hesitation between Zuhr and ‘Asr and then Maghrib prayer followed by four Rak’ats for hesitation between ‘Asr and Ishã’. He may even offer morning prayer, four Rak’ats for hesitation between Zuhr, ‘Asr, and Ishã’ and then Maghrib prayer followed by four Rak’ats for hesitation between Asr and Ishã’. If the person knows that he failed to offer both the prayers while on journey, he shall offer two Rak’ats for hesitation between the prayers having four Rak’ats, then Maghrib prayer and then two Rak’ats for the hesitation for the prayers having three Rak’ats excluding the first prayer. He may even offer two Rak’ats for hesitation between the morning, Zuhr, ‘A and Maghrib prayers and two Rak’ats for hesitation between the Zuhr, ‘Asr and Ishã’ prayers.

In case, however, he does not know whether he was in his home town or on journey, he shall offer two Rak’ats for hesitation between the prayers having four Rak’ats, Maghrib prayer, two Rak’ats for hesitation for prayer having three Rak’ats except the first one, four Rak’ats for hesitation between Zuhr, ‘Asr, and Isha and four Rak’ats for hesitation between ‘Asr and Ishã’, the person knows that he owes three prayers from among the daily five prayers, then if he knows that it was when he was in his home town, he shall offer the five prayers.

If he knows that it was during the time he was on journey, he shall offer two Rak’ats for hesitation between the morning, Zuhr and ‘Asr prayers, two Rak’ats for hesitation between Zuhr, Asr and Isha prayers, Maghrib prayer and two Rak’ats for hesitation between ‘Asr and Isha’ prayers. There are other ways too for exoneration. The criterion is that a person must know that he has dealt with all the possibilities.

Problem # 10 If a person knows about the failure of offering prayer of a particular time, for example, the morning prayer, several times, but does not know the exact number, according to the stronger opinion, it is permissible to suffice with the probable number, It is more cautious to repeat offering the prayer till at last he assumes that he has completed the number. It is more cautious and even better than that to repeat offering the prayer until he obtains the knowledge about finishing the number, particularly when in the past he knew the number but later forgot it. The same rule shall apply if he has failed to offer the prayers for several days but does not know their exact number.