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Qa'ida La Tu'ad (Arabic: قاعدة لا تعاد, Rule of Non-Repetition) is a fundamental jurisprudential rule derived from the prophetic tradition: "Prayer is not to be repeated except on account of five things: purification, time, the qibla, ruku', and sujud" (Lā tuʿād al-ṣalāt illā min khamsa: al-ṭahūr wa al-waqt wa al-qibla wa al-rukūʿ wa al-sujūd).[1] Pertaining to prayer, this rule posits that any excess or deficiency in the components or conditions of the prayer does not invalidate it, barring five specific exceptions: purification, time, qibla, Ruku', and prostration. A defect in any of these five elements, whether intentional or accidental, renders the prayer invalid. Conversely, should a deficiency occur in non-essential components, the prayer remains valid and does not necessitate repetition (re-performance).

According to the prevailing view among jurists, the Rule of La Tu'ad does not extend to the ignorant individual (jahil); consequently, if an ignorant person causes a deficiency in the non-essential parts of the prayer, the prayer is void and must be repeated.

This rule is further utilized to establish the "essentiality" of the five aforementioned items. It is also argued to encompass other pillars of prayer, such as intention and Takbirat al-Ihram, although some jurists establish their status as pillars through alternative evidence.

Definition and Status

The Rule of La Tu'ad is a jurisprudential rule[2] concerning the laws of prayer.[3] It stipulates that alterations to the prayer's components or conditions do not invalidate the act, except in five specific instances: purification, time, qibla, Ruku', and Sujud. In the event of a disruption involving these items, the prayer is void and must be repeated (re-performed) or compensated as qada.[4] The rule's nomenclature stems from its reference to the Hadith of La Tu'ad.[5]

This rule is applicable to all obligatory and recommended prayers.[6] It comprises two distinct clauses[7] or sub-rules:[8] the first, the rule of "La Tu'ad" (do not repeat), which asserts that the prayer is not repeated in cases of deficiency in non-essential parts; and the second, the rule of "Tu'ad" (repeat), which mandates that in cases of deficiency regarding the five mentioned exceptions, the prayer must be repeated.[9]

Applications and Rulings

Pursuant to the rule and the Hadith of La Tu'ad, any intentional or accidental disruption regarding purification, time, qibla, ruku', and sujud invalidates the prayer.[10] According to the widely accepted view,[11] if an accidental deficiency occurs in any element other than these five, the prayer remains valid.[12] Furthermore, the dominant opinion holds that the rule does not cover the ignorant individual (jahil); this implies that if an ignorant person disrupts non-essential parts, their prayer is considered void.[13]

The Hadith and Rule of La Tu'ad have been utilized to establish the status of ruku' as a pillar,[14] as well as the two prostrations together,[15] alongside purification, time, and qibla.[16] It is also cited to demonstrate the invalidity of prayer when any pillar is disrupted.[17]

Based on this hadith, the five mentioned items are recognized as the pillars of prayer. Some scholars posit that other pillars, such as intention and Takbirat al-Ihram, are also subsumed under this rule,[18] whereas others establish their pillar status through alternative proofs.[19] According to Ja'far Subhani, intention and Takbirat al-Ihram were omitted from the explicit text of the rule because they are axiomatic.[20]

Explanation of the Five Cases

  • Purification (al-Tahur): Denotes ritual purification from Hadath (ritual impurity), rather than purification from Khabath (physical impurity).[21]
  • Qibla: Significant deviation from the qibla or positioning oneself with one's back towards it.
  • Time: Performing the prayer before the time enters.[22]
  • Ruku' and Sujud: The omission of these acts due to forgetfulness[23] or any excess or deficiency in their execution.[24]

Basis of the Rule

The basis of the Rule of La Tu'ad is a hadith[25] narrated by Zurara b. A'yan from Imam Muhammad al-Baqir (a)[26] and Imam al-Sadiq (a).[27] The text of the hadith is: "Prayer is not to be repeated except on account of five things: purification, time, the qibla, ruku', and sujud."[28]

The chain of transmission (isnad) of this hadith is considered authentic (sahih)[29] and reliable.[30] It is noted that jurists have consistently acted upon it in their legal deductions.[31] While some jurists regard the Hadith of La Tu'ad as the sole foundation for this rule,[32] other narrations from Imam al-Sadiq (a)[33] are also cited as supporting evidence.[34]

Notes

  1. ↑ Ṭabāṭabāʾī Yazdī, Al-ʿUrwa al-wuthqā, 1417 AH, vol. 1, p. 461; Sabziwārī, Muhadhdhab al-aḥkām, Dār al-Tafsīr, vol. 2, p. 484.
  2. ↑ Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1370 Sh, vol. 1, p. 509.
  3. ↑ Mūsawī Bujnūrdī, al-Qawāʿid al-fiqhiyya, 1419 AH, vol. 1, p. 79; Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 477; Muʾassas-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1385 Sh, vol. 6, p. 354.
  4. ↑ Mishkīnī, Muṣṭalaḥāt al-fuqh, 1392 Sh, p. 477-478; Muʾassas-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1385 Sh, vol. 6, p. 354.
  5. ↑ Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1370 Sh, vol. 1, p. 512.
  6. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 477.
  7. ↑ See for example: Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, pp. 335-336; Mūsawī Bujnūrdī, al-Qawāʿid al-fiqhiyya, 1419 AH, vol. 1, p. 89.
  8. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 477; "Qāʿidih-yi lā tuʿād illā min khamsa", Khārij Lessons of Āyatullāh Subḥānī, Madrisiy-i Fiqāhat.
  9. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 477.
  10. ↑ See: Shahīd al-Awwal, Dhikrā al-Shīʿa, 1419 AH, vol. 3, p. 385; ʿĀmilī, Madārik al-aḥkām, 1411 AH, vol. 3, p. 401.
  11. ↑ Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, p. 339.
  12. ↑ Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, p. 343; Muʾassas-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1385 Sh, vol. 6, p. 355; "Qāʿidih-yi lā tuʿād illā min khamsa", Khārij Lessons of Āyatullāh Subḥānī, Madrisiy-i Fiqāhat.
  13. ↑ Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, p. 339; Muʾassas-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1385 Sh, vol. 6, p. 355.
  14. ↑ Shahīd al-Awwal, Dhikrā al-Shīʿa, 1419 AH, vol. 3, p. 364.
  15. ↑ See: ʿĀmilī, Madārik al-aḥkām, 1411 AH, vol. 3, p. 401.
  16. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 479.
  17. ↑ See: ʿĀmilī, Madārik al-aḥkām, 1411 AH, vol. 4, p. 219.
  18. ↑ Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, pp. 335, 343.
  19. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 479.
  20. ↑ "Qāʿidih-yi lā tuʿād illā min khamsa", Khārij Lessons of Āyatullāh Subḥānī, Madrisiy-i Fiqāhat.
  21. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 478; Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, p. 343.
  22. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, pp. 478-479.
  23. ↑ Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, p. 350.
  24. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 479.
  25. ↑ Mūsawī Bujnūrdī, al-Qawāʿid al-fiqhiyya, 1419 AH, vol. 1, p. 79; Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1370 Sh, vol. 1, p. 513; Muʾassas-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1385 Sh, vol. 6, p. 354.
  26. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 1, p. 279, h. 857 & p. 339, h. 992; Ṭūsī, al-Tahdhīb, 1407 AH, vol. 2, p. 152, h. 55.
  27. ↑ Ṣadūq, al-Khiṣāl, 1362 Sh, vol. 1, pp. 284-285.
  28. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 1, p. 279, h. 857 & p. 339, h. 992; Ṭūsī, al-Tahdhīb, 1407 AH, vol. 2, p. 152, h. 55.
  29. ↑ See: Majlisī, Rawḍat al-muttaqīn, 1406 AH, vol. 2, p. 399; Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 477; Mūsawī Bujnūrdī, al-Qawāʿid al-fiqhiyya, 1419 AH, vol. 1, p. 79.
  30. ↑ "Qāʿidih-yi lā tuʿād illā min khamsa", Khārij Lessons of Āyatullāh Subḥānī, Madrisiy-i Fiqāhat.
  31. ↑ Mūsawī Bujnūrdī, al-Qawāʿid al-fiqhiyya, 1419 AH, vol. 1, p. 79.
  32. ↑ Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1370 Sh, vol. 1, p. 513.
  33. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 3, p. 348, h. 3.
  34. ↑ See: Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1370 Sh, vol. 1, pp. 520-522.

References

  • ʿĀmilī, Muḥammad b. ʿAlī al-. Madārik al-aḥkām fī sharḥ ʿibādāt sharāʾiʿ al-Islām. Beirut, Muʾassasat Āl al-Bayt (a), 1411 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. al-Kāfī. Tehran, Dār al-Kutub al-Islāmiyya, 1407 AH.
  • Majlisī, Muḥammad Taqī al-. Rawḍat al-muttaqīn fī sharḥ Man lā yaḥḍuruh al-faqīh. Edited by Husayn Musawi Kirmani and Ali Panah Eshtehardi. Qom, Kushanpur, 1406 AH.
  • Makārim Shīrāzī, Nāṣir. al-Qawāʿid al-fiqhiyya. Qom, Imām ʿAlī b. Abī Ṭālib (a) School, 1370 Sh.
  • Mishkīnī, ʿAlī Akbar. Muṣṭalaḥāt al-fiqh. Qom, Dār al-Ḥadīth, 1392 Sh.
  • Muʾassas-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī. Farhang-i fiqh muṭābiq-i madhhab-i Ahl al-Bayt (a). Under the supervision of Sayyid Mahmoud Hashemi Shahroudi. Qom, Muʾassas-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, 1385 Sh.
  • Mūsawī Bujnūrdī, Sayyid Ḥasan. al-Qawāʿid al-fiqhiyya. Qom, Nashr al-Hādi, 1419 AH.
  • Mūsawī Bujnūrdī, Sayyid Muḥammad. Qawāʿid-i fiqhiyya. Tehran, Institute for Publication of Imam Khomeini's Works, 1379 Sh.
  • "Qāʿidih-yi lā tuʿād illā min khamsa". Khārij Lessons of Āyatullāh Subḥānī (1393/6/26 Sh), Madrisiy-i Fiqāhat. Visited on June 30, 2024.
  • Ṣadūq, Muḥammad b. ʿAlī al-. al-Khiṣāl. Edited by Ali Akbar Ghaffari. Qom, Jāmiʿiy-i Mudarrisīn, 1362 Sh.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Man lā yaḥḍuruh al-faqīh. Edited by Ali Akbar Ghaffari. Qom, Daftar-i Intishārāt-i Islāmī, 1413 AH.
  • Shahīd al-Awwal, Muḥammad b. Makkī al-. Dhikrā al-Shīʿa fī aḥkām al-sharīʿa. Qom, Muʾassasat Āl al-Bayt (a), 1419 AH.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Tahdhīb al-aḥkām. Edited by Hasan Musawi Kharsan. Tehran, Dār al-Kutub al-Islāmiyya, 1407 AH.
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