I'adah
*I'adah* is repeating an act of worship within its original time window, to fix a defect or reach greater completeness.
What it means for me: Hearing i'adah in an answer should reassure you more than worry you. The door is still open, because the time has not run out yet. This is why a mufti asks about the time before asking about the defect itself.
Example: A man finishes praying and only then notices a problem with his clothing, while there is still time left. His question becomes: should he repeat it? That question is exactly what i'adah covers.
Do not confuse with: *Qada*. I'adah happens within the same time; qada happens after that time has ended.
If scholars differ: Some scholars recommend repeating a prayer said alone if a congregation forms in time; others see it as optional, not required. They also differ on minor defects noticed after a prayer already finished. The difference is named here as a difference and not decided; the mufti is the reference.
See the term in context
What is the difference between an agreement to purchase (muwa'adah) and a promise to purchase (wa'd) in Murabahah for the one who commands the purchase, and how can the option [to proceed or not] in the agreement be reconciled with the binding nature of the promise?
The difference between a "promise" (wa'd) and a "mutual promise" (muwa'adah) in Murabaha for the one who commands the purchase is that a promise is issued by one party, whereas a mutual promise is issued by both parties…
What is the difference between farah (joy/elation) and sa'adah (happiness/felicity), especially since farah is mentioned in Surah Al-Qasas as something forbidden: "Do not exult, for Allah does not love the exultant" (28:76), while sa'adah is mentioned in the noble Hadith as a matter of choice and preference?
Joy is the opposite of sorrow; it is the expansion of the chest with a fleeting pleasure. As for happiness, it is the opposite of wretchedness and indicates goodness and delight. Joy is mentioned in the Holy Qur’an,…
Did the Prophet, peace and blessings be upon him, deny contagion from the standpoint of human nature, experience, and ijtihad? And did Ibn al-Qayyim transmit this statement and favor it in his book "Miftah Dar al-Sa'adah"? And did the Prophet, peace and blessings be upon him, practice medicine based on experience and human nature?
Ibn al-Qayyim's summary regarding reconciling the two hadiths: "There is no contagion" and "Flee from the leper": There are three approaches to understanding the hadith: 1. What the Prophet informs about from…
Questions that use it
What is the difference between: Al-Hamd (praise) and Ash-Shukr (gratitude), Al-Bukhl (stinginess) and Ash-Shuh (avarice), Al-Farah (joy) and As-Sa'adah (happiness)?
What is the ruling on celebrating the fifth of Sha'ban, known as "Sayyidi Shahin," by dedicating certain foods to it, such as mushabbak and popcorn? Is it considered an innovation (bid'ah) or a custom ('adah)?
Is it permissible to perform the Sunnah of 'adah (customary practice) even if it goes against people's opinions?