It is essential to
know three principles of doubt:
First Principle:
If the doubt occurs after terminating Salaah [or an act of worship], no
consideration should be given to it except if one is certain that an addition
or omission occurred. For example, if after saying salaam, a person is
in doubt as to whether he has prayed three or four rak’ah, we would say: do not
pay attention to this doubt nor perform the prostration of forgetfulness nor
return to your prayer. This is because the Salaah has been completed in
the legislated manner and there is nothing that can be found that invalidates
this legislative manner. So when the worshipper said the salaam, there
was no doubt in him that the Salaah is complete and that he has met his obligation
with it. Therefore, the coming of doubt after he has discharged his obligation
is of no consequence.
Similarly, if he is in
doubt regarding the number of circuits of tawaaf (circumambulation) he
has performed after completing it, as to whether it is seven or six circuits,
it is of no consequence. Therefore, he should not pay attention to it because
he has completed the tawaaf according to the legislated manner and he
has met his obligation with it. Hence, the coming of doubt after meeting one’s
obligation deserves no consideration. In addition, if an individual is in doubt
regarding the number of pebbles he threw [at the Jamratul-‘Aqabah] after
completing it and leaving the place, he should not give it any consideration
because by completing the act of worship, he has met his obligation. So the
coming of doubt after discharging his obligation is of no consequence.
Second Principle:
If the doubt is a delusion as it can be found among those who are obsessed with
delusions; it is of no consequence also and no attention should be given to it.
If a person were to follow delusion, he would become very weary.
Third Principle:
If a person used to experience a lot of doubts to the extent that whatever
action he does, he would have doubt in it: if he performs ablution, he would have
doubt, if he prays he would have doubt; and if he fasts, he would have doubt; no
consideration should be given to this also because this is a sickness and
malady. The discussion is with regard to a sound person free from sickness. And
a person who is always doubtful, is mind is considered unstable, so it deserves
to attention.
Source: Sharh
al-Mumti’ vol. 1, p. 802-803 by Shaykh Muhammad Saalih al-‘Uthaymeen,
