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Qa'ida La Tu'ad (Arabic: قاعدة لا تعاد, Rule of No-Repetition) is a 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). It is applied in prayer. According to this rule, increasing or decreasing the parts or conditions of prayer does not invalidate it, except in the five mentioned cases: purification, time, Qibla, Ruku', and prostration. A deficiency in these cases, whether intentional or accidental, invalidates the prayer. However, if a deficiency occurs in non-essential parts, the prayer is valid and does not require repetition (re-performance).

According to the famous view among jurists, the Rule of La Tu'ad is not applicable to an ignorant person (jahil); therefore, 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 also used to prove the "essentiality" of the five mentioned items, and it is said to include other pillars of prayer such as intention and Takbirat al-Ihram, though some jurists prove their pillar status through other evidence.

Definition and Status

The Rule of La Tu'ad is a jurisprudential rule[1] concerning prayer[2] stating that changes in parts or conditions do not invalidate it except in five cases: purification, time, Qibla, Ruku', and Sujud. In case of disruption in these items, the prayer is void and must be repeated (re-performed) or compensated (qada).[3] The name of this rule is derived from its reference to the Hadith of La Tu'ad.[4]

This rule applies to all obligatory and recommended prayers.[5] It consists of two parts[6] or two rules:[7] the first part, the rule of "La Tu'ad" (not repeated), which states that the prayer is not repeated in case of deficiency in non-essential parts; and the second part, the rule of "Tu'ad" (repeated), which states that in case of deficiency in the five mentioned cases, the prayer must be repeated.[8]

Applications and Rulings

Based on the rule and the Hadith of La Tu'ad, any intentional or accidental disruption in purification, time, qibla, ruku', and sujud invalidates the prayer.[9] According to the famous view,[10] if an accidental deficiency occurs in anything other than these five, the prayer is not invalidated.[11] Also, the famous view holds that the rule does not cover the ignorant person (jahil); meaning if an ignorant person disrupts non-essential parts, their prayer is void.[12]

The Hadith and Rule of La Tu'ad have been used to prove that ruku' is a pillar,[13] as are the two prostrations together,[14] and also purification, time, and qibla.[15] It is also cited to prove the invalidity of prayer when any pillar is disrupted.[16]

Based on this hadith, the five mentioned cases are recognized as the pillars of prayer. Some believe other pillars like intention and Takbirat al-Ihram are also included in this rule,[17] though others prove their pillar status through other proofs.[18] According to Ja'far Subhani, intention and Takbirat al-Ihram were not mentioned in the rule because they are self-evident.[19]

Explanation of the Five Cases

  • Purification (al-Tahur): Refers to purification from Hadath, not purification from Khabath (external impurity).[20]
  • Qibla: Deviation from the Qibla or turning one's back to it.
  • Time: Performing the prayer before the time enters.[21]
  • Ruku' and Sujud: Forgetting them[22] or increasing/decreasing their parts.[23]

Basis of the Rule

The basis of the Rule of La Tu'ad is a hadith[24] narrated by Zurara b. A'yan from Imam Muhammad al-Baqir (a)[25] and Imam al-Sadiq (a).[26] 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."[27]

The chain of transmission of this hadith is considered authentic (sahih)[28] and reliable.[29] It is stated that jurists have consistently acted upon it.[30] Some jurists consider the Hadith of La Tu'ad as the only basis for this rule,[31] though other narrations from Imam al-Sadiq (a)[32] are also mentioned as bases.[33]

Notes

  1. ↑ Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1370 Sh, vol. 1, p. 509.
  2. ↑ 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.
  3. ↑ 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.
  4. ↑ Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1370 Sh, vol. 1, p. 512.
  5. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 477.
  6. ↑ 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.
  7. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 477; "Qāʿidih-yi lā tuʿād illā min khamsa", Khārij Lessons of Āyatullāh Subḥānī, Madrisiy-i Fiqāhat.
  8. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 477.
  9. ↑ See: Shahīd al-Awwal, Dhikrā al-Shīʿa, 1419 AH, vol. 3, p. 385; ʿĀmilī, Madārik al-aḥkām, 1411 AH, vol. 3, p. 401.
  10. ↑ Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, p. 339.
  11. ↑ 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.
  12. ↑ 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.
  13. ↑ Shahīd al-Awwal, Dhikrā al-Shīʿa, 1419 AH, vol. 3, p. 364.
  14. ↑ See: ʿĀmilī, Madārik al-aḥkām, 1411 AH, vol. 3, p. 401.
  15. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 479.
  16. ↑ See: ʿĀmilī, Madārik al-aḥkām, 1411 AH, vol. 4, p. 219.
  17. ↑ Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, pp. 335, 343.
  18. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 479.
  19. ↑ "Qāʿidih-yi lā tuʿād illā min khamsa", Khārij Lessons of Āyatullāh Subḥānī, Madrisiy-i Fiqāhat.
  20. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 478; Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, p. 343.
  21. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, pp. 478-479.
  22. ↑ Mūsawī Bujnūrdī, Qawāʿid-i fiqhiyya, 1379 Sh, vol. 2, p. 350.
  23. ↑ Mishkīnī, Muṣṭalaḥāt al-fiqh, 1392 Sh, p. 479.
  24. ↑ 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.
  25. ↑ 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.
  26. ↑ Ṣadūq, al-Khiṣāl, 1362 Sh, vol. 1, pp. 284-285.
  27. ↑ 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.
  28. ↑ 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.
  29. ↑ "Qāʿidih-yi lā tuʿād illā min khamsa", Khārij Lessons of Āyatullāh Subḥānī, Madrisiy-i Fiqāhat.
  30. ↑ Mūsawī Bujnūrdī, al-Qawāʿid al-fiqhiyya, 1419 AH, vol. 1, p. 79.
  31. ↑ Makārim Shīrāzī, al-Qawāʿid al-fiqhiyya, 1370 Sh, vol. 1, p. 513.
  32. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 3, p. 348, h. 3.
  33. ↑ 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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