Three Principles of Doubt in ‘Ibaadah

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,