Answered by Shaykh Faraz Rabbani
I have a question relating to forgetting the number of rakaat’s in a prayer…
In the name of Allah, the inspirer of truth. All praise is to Allah, Most Merciful and Compassionate, and all blessings and peace to our Master Muhammad, his family, companions, and those who follow them.
Ala al-Din Abidin, the son of Allamah Muhammad Amin Ibn Abidin, mentioned in al-Hadiyya al-‘Ala’iyya, which is being translated with extensive notes:
“1. If one doubts the number of rakats that one has prayed whilst in the prayer then if this is the first time [f: in one’s life, after puberty] that such a doubt has occurred to one the prayer is invalidated.
2. However, If one doubts after giving the salams…whether one has prayed three [rakats] or four, for example, one is not required to do anything and such a doubt is not taken into consideration unless one feels almost certain that one missed a rakat, in which case one repeats the prayer if after the salams one did anything that if performed within the prayer would invalidate it [such as talking]. It one did not do any such thing, then one merely performs what was omitted and performs a forgetfulness prostration.
3. If such doubts… occur a second time in ones life [and thereafter], then:
i. One acts by what one feels is most likely to be the case. [So if doubting whether having performed three rakats or four, if one feels it most likely that one has performed four then one assumes that one has indeed performed four and there is no need for a forgetfulness prostration.] [F: This is based on the fiqh principle that, ‘When certainty is not possible, one resorts to reasonably surety,” and that, “Reasonable surety is like certainty when the latter is not possible.”]
ii. If it is not clear what is most likely, then one takes the least number of rakats that one is certain of and builds upon it, taking care to it in each rakat…[So for example if one doubts whether one has prayed one or two rakats and is absolutely uncertain as to which is most likely then one assumes that one has prayed one. One then offers what one believes to be the second rakat at the end of which one will sit for the tashahhud. One will then offer what one believes to be the third rakat. As there is the possibility that this might actually be the fourth rakat then one will sit for the tashahhud again. Then one gets up for what one believes to be the fourth rakat and completes the prayer. In this case, and in any case in which one acts on the least that one is certain of, one will have to perform a forgetfulness prostration.]
4. If ones doubt preoccupies one such that one pauses and reflects for the length of a complete unit of the prayer [three tasbihs] without reciting any Qur’an, then one has to prostrate the forgetfulness prostration.
[5. F: Likewise, if one acted on the least number of rakats one is certain of, one has to prostrate for forgetfulness, even if one acted immediately, because of the possibility that one added a rakat.]
6. If an upright onlooker informs one that one has prayed four rakats [for example] and one doubts the truth of what he says, it is recommended to repeat the prayer out of precaution and if informed by two upright people [F: who are both sure that one has missed a rakat] then it is necessary to repeat the prayer. [`Ala’ al-Din Abidin, al-Hadiyya al-‘Ala’iyya 126]
Some general advice
1. To make life easy for oneself, if a doubt occurs to one, one should immediately consults one’s heart and follow whatever predominates. One is not required to perform a forgetfulness prostration in such a case.
2. If one needs to think a moment then one should do so whilst reciting or making some tasbihs. This way, one will not silent for the length of three tasbihs, and no forgetfulness prostration will be required.
3. Ignore doubts that present themselves in the prayer after it. The same applies to the ablution and purificatory bath. Once an act is completed one doesn’t go back to it unless certain of having missed something.
4. Remember that the default assumption in all actions is that they are both valid and sound. This is our operational certainty. After this, if we have any doubts, these are of no consequence, because of the generally accepted fiqhi maxim that, “Certainty is not lifted by doubt,” and that, “Certainty is only lifted by certainty.”
And all blessings and praise to the one who said, “Verily this religion is easy,” and whose Lord declared that he is, “A mercy to all creation,” and upon his noble family, righteous companions, and all those who followed in their footsteps.
May Allah make us of those who are true in love, high in resolve, and realized in following the way of His Beloved (Allah bless him & give him peace).
Wassalam
Sohail Hanif & Faraz Rabbani.