is the ruling in that case? The author has explained its ruling: it falls into four categories.

The first is doubt concerning the number of rakʿahs. He alluded to this in his statement: “Whoever doubts the number of rakʿahs should take the lesser number.” That is, if he doubts whether he prayed three or four, he counts it as three; or whether he prayed three or two, he counts it as two; or whether he prayed two or one, he counts it as one.

The evidence is the Prophet’s statement: “If one of you doubts in his prayer and does not know how many he has prayed—three or four—then let him cast aside the doubt and base his prayer on what he is certain of. Then let him prostrate twice before saying the salām.” (1)

The reasoning is that the lesser number is certain, whereas the additional number is doubtful, and the basic presumption is that it did not occur. The principle is: “Whatever is doubted to exist is presumed not to exist.” Thus, in the case of three or four, three is certain, while the fourth is doubtful: did it occur or did it not occur? The basic presumption is nonexistence.

The apparent meaning of the author’s words is that there is no difference whether one inclination seems more likely to him or not. Thus, if he doubts whether it was three or four and considers four more likely, he takes three. If he doubts whether it was three or four and considers three more likely, he takes three. And if he doubts whether it was three or four and neither possibility seems more likely to him, he takes three. Thus, in all three cases—whether the lesser number appears more likely, the greater number appears more likely, or the two possibilities are equally balanced—the author’s view is that he takes the lesser number. This is the established position of the school.