1370. It a person forgets that he is a traveler, and offers his prayer conventionally, he should repeat the prayer if he realizes within its prescribed time. If he does not repeat it within its prescribed time, he should offer its qaÃÁ. However, if he realizes after its prescribed time has elapsed, he is not obligated to offer its qaÃÁ.
1371. If a person who is required to offer his prayer conventionally, offers his prayer as qasr, his prayer will be invalid. However, if a traveler intends to remain in a location for ten days, but due to his ignorance of its ruling, he offers his prayer as qasr, obligatory precaution dictates that he should repeat the prayer conventionally.
1372. If a person engages in a four rak‘ah prayer, and in the midst of his prayer he recollects that he is a traveler, or realizes that his journey is eight farsakhs, he should complete it as a two rak‘ah prayer as long as he has not proceeded to the rukÙ of the third rak‘ah. If he has recited the qirÁÞah or the tasbÐÎÁt, obligatory precaution dictates that he should offer two sajdat al-sahw. However, if he has proceeded to the rukÙ of the third rak‘ah, his prayer will be invalid, and should repeat it as the qasr prayer even if the time remaining suffices only for one rak‘ah. If the time remaining is insufficient even for one rak‘ah, he should offer its qaÃÁ as qasr.
1373. If a traveler does not know of some of the conditions of the traveler’s prayer—for example, he does not know that if his outward journey is four farsakh and his return is four farsakh, he should offer his prayer as qasr —and he engages in prayer with the intention of performing a four rak‘ah prayer, in the event he realizes the ruling prior to the third rukÙ, he should complete it as two rak‘ah. If he has recited an additional qirÁÞah or tasbÐÎÁt, obligatory precaution dictates that he should offer two sajdat al-sahw. However, if he realizes during the rukÙ, his prayer will be invalid, and he should repeat it as qasr , even if the remaining time suffices one rak‘ah. If the time remaining is insufficient even for one rak‘ah, he should offer its qaÃÁ.
1374. If a traveler who should offer his prayer conventionally, begins his prayer with the intention of performing a two rak‘ah prayer due to his ignorance of the ruling, and then realizes the ruling during prayer, he should complete it as a four rak‘ah prayer.
1375. If a traveler who has not offered his prayer, reaches his hometown, or a location where he intends to remain for ten days, within its prescribed time, he should offer his prayer conventionally. Similarly, if a person who is not a traveler has not offered his prayer in its prime time, and then departs for a journey, he should offer his prayer as qasr during the journey.
1376. If the Ûuhr, ‘aÒr, or ishÁ prayer of traveler who is required to offer his prayer as qasr, becomes qaÃÁ, he should offer a two rak‘ah qaÃÁ, even if he offers its qaÃÁ while not on a journey. Similarly, if one of the aforementioned prayers of a person who is not a traveler becomes qaÃÁ, he should offer a four rak‘ah qaÃÁ, even if he offers it on a journey.
1377. If it recommended for a person to say the following thirty times after every prayer:
سُبْحَانَ اللَّهِ وَ الْحَمْدُلِهَِ o وَ لَا اِله اِلَّا اللَّهُ وَ اللَّهُ اَكْبَرُ
Subhaanallahi wal-hamdu lillaahi wa laa ilaaha ill'Allahu wallaahu akbar
This recommendation is strongly emphasized after the ta’qÐb of the qasr prayer.
1378. If a person does not offer an obligatory prayer within its prescribed time, he is obligated to offer its qaÃÁ, regardless of whether he slept throughout its time, or failed to offer it due to intoxication or an unconscious state of mind, that was brought about by his own volition.
There is no qaÃÁ for the prayers that were not offered due to Îayà or nifÁs, whether it be the daily prayers or other prayers. However, obligatory precaution dictates that the qaÃÁ of the prayer for signs for earthquakes, lightning and thunder should be offered without stipulating the intention of adÁ or qaÃÁ.
1379. If a person realizes that the prayer he offered was invalid after its prescribed time has elapsed, he should offer its qaÃÁ.
1380. A person who has not discharged a qaÃÁ prayer should not be negligent in offering it. However, it is not obligatory for him to offer it immediately.
1381. There is no problem if a person who has not discharged his qaÃÁ prayer, offers a recommended prayer.
1382. If a person entertains the possibility that he has not discharged his qaÃÁ prayer, or that the prayers he offered were invalid, recommended precaution dictates that he offer their qaÃÁ.
1383. It is not necessary to observe sequential order for discharging the qaÃÁ of the daily obligatory prayers, except for prayers which have a sequence when offered on time, such as the zuhr and the ‘aÒr, or the maghrib and the ‘ishÁ’. Recommended precaution dictates that one should also observe the sequence in other than these prayers.
1384. If a person intends to offer the qaÃÁ of several prayers, other than the daily obligatory prayers, such as the prayer for signs, or if he intends to offer the qaÃÁ of one of the daily obligatory prayers, along with several prayers, other than the daily obligatory prayers, it is not necessary for him to observe their sequential order.
1385. If a person forgets the sequential order of his qaÃÁ prayers, recommended precaution dictates that he should offer them in a manner that he attains certainty that he has offered them in the sequential order that they became qaÃÁ. For example, if he is obligated to offer the qaÃÁ of a Ûuhr and a maghrib prayer, but does not know which one was rendered qaÃÁ first, he should first offer the qaÃÁ of maghrib, then Ûuhr, and then maghrib again. He may also first offer the qaÃÁ of Ûuhr, and then maghrib, and then Ûuhr again, until he attains certainty that he has offered the prayer that was rendered qaÃÁ first before the other qaÃÁ prayer.
1386. If the Ûuhr prayer of one day, and the ‘aÒr prayer of another day, or two Ûuhr prayers, or two ‘aÒr prayers were rendered qaÃÁ, but a person does not know which of them became qaÃÁ first, to attain the sequential order, it is sufficient for him to offer two four rak‘ah prayers, with the intention that the first is the qaÃÁ of the first day, and the second is the qaÃÁ of the second day.
1387. If a Ûuhr prayer and an ishÁ prayer, or an ‘aÒr prayer and an ishÁ prayer were rendered qaÃÁ, but it is not known which of the two became qaÃÁ first, recommended precaution dictates that he should offer them in such a manner that the sequential order is observed. To attain certainty that the sequential order has been observed—for example if one Ûuhr and one ishÁ prayer has become qaÃÁ, and he does not know which was first—he may first offer Ûuhr, then ishÁ and then offer the Ûuhr prayer again. He may also offer ishÁ, then Ûuhr and then offer the ishÁ prayer again.
1388. If a person knows that he has not offered one four rak‘ah prayer, but does not know whether it was the Ûuhr or ‘aÒr prayer, it is sufficient for him to offer one four rak‘ah prayer with the intention of offering the qaÃÁ of the prayer that he did not offer. The same will apply if he does not know whether the prayer he failed to offer was the zuhr or the ishÁ prayer. In this case, he may opt to offer it aloud or in a low voice.
1389. If five prayers of a person were rendered qaÃÁ in succession, and he does not know which one of them was first, then if he offers nine prayers, it will ensure that the sequential order has been observed. For example, he begins with fajr, and then offers Ûuhr, ‘aÒr, maghrib and ishÁ and then repeats fajr, Ûuhr, ‘aÒr, and maghrib.
If six prayers were rendered qaÃÁ in succession, and he does not know which of them was first, he should offer ten qaÃÁ prayers to ensure the sequential order is observed. In this manner, for every additional qaÃÁ prayer, one prayer should be added to the aforementioned method—in the event the prayers were rendered qaÃÁ in succession—to ensure the sequential order has been observed.
1390. If a person knows that one from each of the five daily prayers from each day was rendered qaÃÁ, but does not know their sequential order, it is better that he offer the qaÃÁ for the prayers of five complete days. If six prayers were rendered qaÃÁ from six days, he should offer the qaÃÁ for the prayers of six complete days. In this manner, for every additional qaÃÁ prayer, he should offer the qaÃÁ of another complete day. In this manner, one can be certain that the sequential order of the qaÃÁ has been observed.
For example, if he had rendered seven prayers qaÃÁ from seven days, he should offer the qaÃÁ of seven complete days. In the event the prayers rendered qaÃÁ were not on a journey, or they were on a journey, but the ruling of conventional prayers applies to them, it is sufficient to offer one two rak‘ah prayer, one three rak‘ah, and a four rak‘ah prayer, undetermined between Ûuhr, ‘aÒr and ishÁ. However, if they were rendered qaÃÁ on a journey, it is sufficient to offer one two rak‘ah prayer, undetermined between fajr, Ûuhr, ‘aÒr and ishÁ, along with a three rak‘ah prayer.
1391. If a person has rendered for example, several fajr prayers, or several zuhr prayers qaÃÁ, but does not know their number, or has forgotten—for example, if he does not know whether they were three, four or five—it is sufficient for him to offer the lesser number. However, recommended precaution dictates that he should offer the number of prayers that grants him certitude that all of them have been offered, particularly if he was certain of a number, but had later forgotten it.
1392. If a person has not discharged one prayer from the preceding days, recommended precaution dictates that – if possible - he should offer it first, and then engage in the prayers of that day. Similarly, if he does not have any qaÃÁ prayers from the preceding days, but has one or more from the current day, it is recommended that—if possible— he offers the qaÃÁ prior to offering the prayers of that day. However, if the prime time of the daily obligatory prayers of that day will expire if he engages in offering the qaÃÁ prayer, it is better to offer the prayers of that day first.
1393. If while engaged in prayer, a person recollects that he has one or more qaÃÁ prayers from that very day, or only one qaÃÁ prayer from the preceding days, then if it is possible to change his intention to the qaÃÁ prayer, and there is ample time as well, recommended precaution dictates that he make the intention of the qaÃÁ prayer. For example, if prior to proceeding to the third rukÙ of a Ûuhr prayer, he recollects that he has not offered the fajr prayer of that day, he should change his intention to the fajr prayer and complete it as a two rak‘ah prayer and then offer Ûuhr, so long as the time remaining for Ûuhr is not constricted. However, if the time remaining is constricted, or he is not able to change the intention to the qaÃÁ prayer—for example he recollects after he has proceeded to the rukÙ of the third rak‘ah that he did not offer the fajr prayer—he should not change his intention to the fajr prayer because doing so would lead to an additional rukÙ, which is a pillar of prayer.
1394. If a person has several qaÃÁ prayers from the preceding days, and has one or more qaÃÁ prayers from that very day, it is recommended that he offer the qaÃÁ of that day before the adÁ prayers of the day, if he does not have sufficient time to offer them all, or does not wish to offer them all that day. Recommended precaution dictates that after offering the qaÃÁ prayers of the preceding day, he should repeat the qaÃÁ prayers of that day.
1395. The qaÃÁ prayers of a person may not be offered by another while he is alive, even if he is unable to offer them himself.
1396. QaÃÁ prayers may be offered in congregation, regardless of whether the prayer of the Imam is adÁ or qaÃÁ. It is not necessary for them to offer the same prayer. For example, there is no problem if one offers the qaÃÁ of fajr with an Imam who is offering Ûuhr or ‘aÒr in congregation.
1397. It is recommended to habituate a discerning child—a child who is able to discern good and evil—to prayers and other acts of worship. In fact, it is recommended to urge him to offer the qaÃÁ prayers.
1398. If a father had not discharged his qaÃÁ prayers, and was able to offer their qaÃÁ, and based on obligatory precaution, even if he had failed to discharge them out of disobedience, or did not offer them correctly, it is obligatory on the eldest son to offer them after his demise, or hire someone for it. The qaÃÁ of prayers of the mother are not obligatory on him, although it is more precautionary to do so.
1399. If the eldest son doubts whether his father had qaÃÁ prayers so not, nothing is obligatory on him.
