1176. If a person doubts whilst praying whether he has performed an obligatory component of prayer or not, such as doubting whether he has recited sÙrat al-FÁtiÎah or not, he should perform it so long as he has not proceeded to the subsequent obligatory component. However, if the doubt arises after engaging in the subsequent obligatory component, he should dismiss his doubt. An example of this occurs when a person who is reciting the second sÙrah doubts as to whether he recited sÙrat al-FÁtiÎah or not.
1177. While reciting a verse, if a person doubts whether he has recited the preceding verse or not, or while reciting the latter part of a verse, he doubts whether he has recited its beginning or not, he should dismiss his doubt.
1178. If a person, after completing rukÙ or sujÙd, doubts whether he has performed its obligatory component or not, such as its dhikr, or maintaining a composed body, he should dismiss his doubt.
1179. If while proceeding for sujÙd, a person doubts whether he has performed rukÙ or not, obligatory precaution dictates that he should stand, perform rukÙ, complete his prayer and repeat it. If he doubts whether he stood up after rukÙ or not, he should stand again, proceed for sujÙd and complete his prayer.
1180. If a person doubts while rising to stand, whether he has performed sujÙd or not, he should return and perform it. The same will apply if he doubts whether he has performed tashahhud or not.
1181. If a person who offers his prayers sitting or lying, doubts while reciting sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah whether he has performed sujÙd or tashahhud, he should dismiss his doubt. If he entertains this doubts prior to engaging in sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah, then in this case if he does not know whether his state, such as sitting, is a sitting which is in lieu of standing, or otherwise, he must return (to the previous state) and perform the item in doubt. However, if he knows that it is in lieu of standing, then if the doubt is with regards to performing tashahhud, obligatory precaution dictates that he should perform it with a non-specific intention of attaining proximity (an intention which is more general than one of obligation or recommendation), and his prayer is valid. However, if his doubt is with regards to performing sujÙd, obligatory precaution dictates that he complete his prayer and offering it again.
1182. If a person doubts whether he has performed a pillar of prayer or not, he should perform it so long as he has not proceeded to the next component of prayer. For example, prior to reciting the tashahhud, if he doubts whether he has performed the two sujÙd or not, he should perform them. However, in the event that he later realizes he had already performed that pillar, and that pillar is either rukÙ, or two sujÙd, his prayer will be deemed invalid.
1183. If a person doubts whether he has performed a component of prayer that is not a pillar, he should perform it so long as he has not proceeded to the next component of prayer. For example, if while reciting the second sÙrah, a person doubts whether he has recited sÙrat al-FÁtiÎah or not, he should recite sÙrat al-FÁtiÎah. If he later realizes that he had already recited it, his prayer will be valid.
1184. If a person doubts whether he has performed a pillar of prayer or not, he should dismiss his doubt if he has proceeded to the next component of prayer. For example, if a person doubts while reciting the tashahhud whether he performed the two sujÙd or not, he should dismiss his doubt.
If however, he later realizes that he had omitted it, and the pillar is takbÐrat al-iÎrÁm in particular, his prayer will be deemed invalid irrespective of whether he has proceeded to the next pillar or not. In the event it is other than takbÐrat al-iÎrÁm, and he has not proceeded to the next pillar, he should perform it. However, if he has proceeded to the next pillar, his prayer will be invalid. For example, if prior to the rukÙ of the subsequent rak‘ah, a person realizes that he had not performed the two sujÙd, he should perform them. However, if he realizes after proceeding to rukÙ, his prayer will be invalid.
1185. If a person doubts whether he has performed a component of prayer that is not a pillar, he should dismiss his doubt if he has proceeded to the next component. For example, if a person doubts while reciting the second sÙrah whether he has recited sÙrat al-FÁtiÎah or not, he should dismiss his doubt. However, if he later realizes that he had not performed it, he should perform it so long as he has not proceeded to the subsequent pillar. If he has already engaged in the subsequent pillar, his prayer will be valid. Therefore, if for example he remembers while engaged in qunÙt that he has not recited the second sÙrah, he must recite it. However, if he remembers it while he is engaged in rukÙ, his prayer will be valid.
1186. If a person doubts whether he has said the salÁm of prayer or not, he should dismiss his doubt if he has proceeded to the next prayer, or engaged himself in an act that would break the form of the prayer and remove him from the state of one who is praying. However, if the doubt arises prior to these, he should say the salÁm, even if he has begun to recite the ta‘qÐbÁt. If he doubts whether he said the salÁm correctly or not, he should dismiss his doubt in any case.
