7- Satan causing a doubt and delusion about whether one's deed is sound or not
Delusion about whether one's deed is sound or not
Doubt about whether one's deed is sound or not
Satan causing a doubt and delusion about whether one's deed is sound or not
The delusion that Satan causes the most and makes a person suffer is the delusion that makes a person say, “Has my deed been sound?”
You have heard that the people who suffer from this delusion make ghusl for hours, repeat the prayers they perform several times, make wudu again doubting if they have washed some organs or not. When they want to start performing a prayer, they repeat their intention even after starting the prayer doubting whether their intention has been sound or not and they cannot start praying for a long time.
There are 3 cures for this delusion:
1st Cure: To know fiqh and thus to know the criteria for the deed. For, the biggest cause of this delusion is ignorance. In this part, we will report the criteria regarding the deeds that cause delusion the most so that we will prevent Satan from causing delusions about whether one's deeds are sound or not.
1. In Hanafi madhhab, it is not necessary to wash the whole garment if some dirt that will invalidate prayer smears on it and the place of the dirt cannot be determined; it is enough to wash one part of the garment. Even if the dirt is somewhere else and it has not been washed, the garment is regarded as clean and it is permissible to perform a prayer wearing it.
2. If a person cannot decide whether he is performing the 3rd or the 4th rak'ah and if this delusion takes place frequently, he needs to complete the prayer based on the stronger possibility (whether he thinks it is probably the 3rd rak'ah or 4th rak'ah) and he does not have to perform prostration of forgetfulness. If he is wrong and performs the prayer one rak'ah longer or shorter, his prayer will not be invalidated. For, man is ordered to do what he can.
3. If a person who comes out of the toilet thinks some urine has smeared on his garment but he is not sure, he needs to sprinkle some water on it. Thus, he does not have to look for a wet place on his garment. He attributes the wetness to the water he has sprinkled. If a person who does so cannot see a place smeared by urine on his garment, he will not be held responsible for it even if his garment is dirty.
4. If a person doubts whether he has performed a fard prayer or not, he needs to perform it again if the time has not passed. If the time has passed, he will not perform it. For, it is essential for a Muslim to perform a fard prayer on time. If a person doubts whether he has performed a fard prayer or not after the time has passed, he will not be held responsible for it even if he has not performed it.
5. If a person doubts whether he has washed an organ after he has made wudu, he needs to wash that organ again if he does not usually have doubts like that. According to Hanafis, he does not have to make wudu again; he only needs to wash the organ that he has doubted. However, if he usually has doubts like that, it is regarded as delusion and he does not have to wash that organ. Even if has not washed it, he will not be held responsible for it. His wudu is valid.
6. While performing a prayer, if a person doubts whether he has read the chapter of al-Fatiha after he has finished or while reading the additional chapter or verses, he does not have to read it again because the chapter of al-Fatiha is read at the beginning of the rak'ah; the doubt does not prove that it has not been read. What such a person needs to do is to complete his prayer assuming that he has read the chapter of al-Fatiha.
7. If a person who has made ghusl doubts whether he has washed an organ or not, he washes that organ again if he does not usually have doubts like that. However, if this delusion is a delusion that comes to him all the time, then he assumes that he has washed it. Even if he has not washed it, his ghusl will not be invalidated. When he decides based on the higher probability that he has washed the whole body, his ghusl is regarded to have been completed. This fatwa will probably be a cure for those who make ghusl for hours.
8. If a person is sure that he has made wudu but if he does not remember that he has broken it, he is regarded to have wudu. For, making wudu is definite but breaking wudu is doubtful. Doubt does not invalidate definite knowledge.
Our work is related to delusions; it is not a separate fiqh book; therefore, we find it enough to mention the fatwas above and refer its details to fiqh books. What we need to understand from the fatwas we have reported is that there is no difficulty in the religion of Islam. There is ease. Those who make the religion difficult are those who do not know the essence of the religion and who are away from the science of fiqh.
2nd Cure: A person who has the creed of Ahl as-Sunnah does not deserve to catch this delusion. For, according to the creed of Ahl as-Sunnah, when Allah Almighty orders something, it is regarded as good; when He forbids something, it is regarded as bad. That is, goodness occurs based on an order and badness occurs based on a prohibition. The goodness or badness of something does not originate from that thing itself.
For example, the reason why alcohol is regarded as dirty is Allah's prohibition and regarding it as dirty. The reason why water is regarded as clean is Allah's accepting it as clean and rendering it halal. The reason why beef is regarded as halal is Allah's calling it clean and rendering it halal; the reason why pork is regarded as haram is Allah's calling it dirty and rendering it haram.
Similarly, if a deed that is faulty and incomplete because a person does not know about it becomes nice and is accepted if Allah says it is nice because the goodness and badness of the deed is based on the knowledge of a person. For instance, if a traveler who makes tayammum thinking that there is no water in his baggage and performs a prayer finds water in his baggage afterwards, he does not have to perform that prayer again according to Abu Hanifa and Imam Muhammad. For, this person did not know about the existence of the water. If he has no knowledge, he has no power. If he has no power, he will not be held responsible. As it is seen, tayammum is not possible when there is water but the prayer of a person who has made tayammum is accepted because of being unaware of the existence of the water. For, the goodness and badness depend on the knowledge of the person. Since the person did not know the existence of the water, the deed which was bad and impermissible became good and permissible for him. For, goodness and badness are related to the otherworldly aspect of the deed not the worldly aspect.
Therefore, if you make wudu or perform a prayer but if your wudu or prayer is incomplete or if something that invalidates your wudu or prayer takes place but if you do not know about it, your prayer or wudu is valid. In short: We should not have any delusions about the deed that we do in accordance with Islam by saying, "Has it been valid/sound?" We should say, "Has it been accepted?" and should not feel conceited.
3rd Cure: Since there is no difficulty in the religion of Islam and the four madhabs are true, it will be enough if your deed is in accordance with one of the four madhhabs. For,“Following/imitating a madhhab after a deed is done is permissible.”
For instance, the wudu of a Hanafi is invalidated when blood comes out of his body. If a Hanafi sees blood in his hand after he has performed a prayer, he does not have to perform this prayer again. For, blood does not invalidate wudu according to Shafiis and it is permissible tofollow/imitate a madhhab after a deed is done. However, if he sees the blood while performing the prayer or if he has seen it but has forgotten it and has performed the prayer by forgetting to make wudu, he has to perform that prayer again. For, in the first case, he is not aware of the existence of the blood and has completed his prayer; and in the second case, the prayer has not finished yet and he has forgotten to make wudu though he has known the existence of the blood. It means what matters is whether the person has made a mistake and has known about the situation.
Imam Abu Yusuf made ghusl in a public bath and then performed the Friday prayer. Then, he was told that there was a dead mouse in the well of the public bath. According to Hanafi madhhab, a dead mouse in a well of that size makes the water dirty and it is not permissible to make wudu with it. It seemed that Imam Abu Yusuf performed the Friday prayer without wudu. However, Imam Abu Yusuf said, “We will act in accordance with the view of Shafiis. According to them, if the well contains more than 15 buckets of water, it is not dirty.”
Then, we should get rid of the delusion related to deeds and say to Satan, “This state of delusion in us is a difficulty; it is difficult to understand whether a deed is sound or not by knowing the essence of it. This is contrary to the ease in the religion and the rule 'the religion is ease'. My deed will definitely be in compliance with one of the true madhhabs. It is sufficient for me. I confess my weakness and say that I cannot perform worshipping as it is necessary; therefore, I take refuge in the mercy of Allah by begging him and repenting. I hope that this state of mine will be a means of forgiveness for my mistake and acceptance for my defective deed. For, it is better for a person with delusion to understand his mistake that leads him to repentance than to regard his deed as nice.”
So it is better for a person with delusions to regard his deed as imperfect and ask forgiveness for it instead of regarding it as nice.
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