Doubts in Salat

Sometimes, it is possible that the person performing the Salat has doubts in a part of the Salat; for example, he does not know whether he read the Tashahhud or not, or he does not know if one Sajdah was performed or two Sajdahs. In addition, sometimes one has a doubt in the number of Rak’at recited; for example, one does not know whether at that moment, one is in the third Rak’at or fourth Rak’at.

For doubts in the Salat, there are special rules of which the complete explanation is not possible in this book, but a concise and brief explanation of the types of doubts, and their respective rules is as follows:

Doubt in the Parts of the Salat

1. If the person praying has doubts in the performance of parts of the Salat; meaning, one does not know whether a part of the Salat was performed or not, then if the part after it has not yet been started, meaning one has not entered into the next state of the Salat, then one must perform that part (the one that one had doubt about). But if after entering into the next part of the Salat, a doubt comes into the mind (about a previous action); meaning, one has already passed the (former) state, then one should not pay attention to this type of doubt and should continue with the Salat, and ones’ Salat will be correct.
2. If after the performance of one of the parts of Salat, one doubts in the correctness (of that part), meaning, one does not know if the part that was just performed was proper or not, then one should not pay any attention to that doubt; meaning, that which has passed should be counted as being correct, and the Salat should continue on.

Doubts that make the Salat void

1. If in the two Rak’at Salat, for example Salatul-Fajr, or in the three Rak’at Salat of Maghrib, one has a doubt in the number of Rak’at recited, then the Salat will be void.
2. If one has a doubt between the first Rak’at and more than the first Rak’at; for example, between the first and second or the first and third Rak’at, then the Salat will be void.
3. If during the Salat, one does not know how many Rak’at one has read, then the Salat will be void.
4. Doubts in the following Salat must not be paid attention to:

• In Mustahab Salat.

• In Salatul Jama’at.

• After the Salam in Salat.

• After the time of Salat has passed.

5. If one doubts during the Mustahab Salat on the number of Rak’at recited, one should take it that two Rak’at have been completed since all of the Mustahab Salat, with the exception of Salatul Witr, are two Rak’at. Therefore, if one has a doubt between one Rak’at and two Rak’at or more than two Rak’at, one should take it that two Rak’at have been recited, and one’s Salat will be correct.

6. In Salatul Jama’at, if the Imam of the Jama’at has a doubt in the number of Rak’at already recited, but the Ma’moom (those following the Imam) do not have any doubts, and they are able to inform the Imam of which Rak’at they are in, then the Imam of the Jama’at must not pay attention to his doubt. The same rule applies for the Ma’moom, such that if he has a doubt, but the Imam of the Jama’at does not have any doubts, then the same way that the Imam of the Jama’at recites his Salat, one can follow him, and (the Salat) will be correct.

7. If after the Salam of the Salat, one doubts if one’s Salat was correct or not; for example, one doubts if the Ruku’ was performed or not, or after the Salam of a four Rak’at Salat, one doubts if four Rak’at were recited five Rak’at, one should not pay attention to these doubts. However, if leaning either way in the doubt makes the Salat void; for example, after the Salam of the four Rak’at Salat, one doubts if three Rak’at were read, or five Rak’at, the Salat is void.

8. If after the time of Salat has passed, one doubts if the Salat was recited or not, or one has a small doubt that the Salat was not recited, then it is not necessary to read the Salat (again); but if before the time has passed, one doubts if the Salat was read or not, or one has a small doubt that the Salat was not read, then that Salat must be recited.

9. If during the Salat, one of the doubts that makes the Salat void comes in the mind, one must ponder (on that doubt) a little bit, and in the event that nothing comes to mind and the doubt remains, then one should break the Salat, and start over again.