Answer) Salatuttasbeeh is allowed any time of the day, provided it’s not makrooh time. However, The best time in which one could perform Salat ul Tasbeeh is after Zawal as stated in the hadeeth found in the Sunan of Imam Abu Dawud (RA) And Sunan Al Kubra of Imam Baihaqi (RA) reported by Hadhrat Abdullah bin A’mr ibn ul A’as (RA) :

قال لي النبي صلى الله عليه وسلم ائتني غدا أحبوك وأثيبك وأعطيك حتى ظننت أنه يعطيني عطية قال إذا زال النهار فقم فصل أربع ركعات فذكر نحوه قال ثم ترفع رأسك يعني من السجدة الثانية فاستو جالسا ولا تقم حتى تسبح عشرا وتحمد عشرا وتكبر عشرا وتهلل عشرا ثم تصنع ذلك في الأربع الركعات قال فإنك لو كنت أعظم أهل الأرض ذنبا غفر لك بذلك قلت فإن لم أستطع أنأصليها تلك الساعة قال صلها من الليل والنهار
سنن أبي داود – الصفحة أو الرقم1298
بذل المجهود-الصفحة أو الرقم 532/5
السنن الكبرى للبيهقي -الصفحة أو الرقم 3/5
If one is unable to perform it at the time of Zawal then he may pray the Salah any time during the day or night (as mentioned in the above hadeeth).

This is also stated in Fatawa Rahimiyyah
“There is no fixed time for this Salah and it may be performed any time during the day or night apart from the Makrooh times of Salah. It is however best to perform it after Zawal- .”
(Fatawa Rahimiyyah (English), the chapter of Salah page 352, volume 2)

(قوله وأربع صلاة التسبىح الخ) يفعلها في كل وقت لا كراهة فىه……….
وقال المعلى: يصيلها قبل الظهر هندية عن المضمرات
( شامى ص27 ج 2 ) (الفتاوى هندية ص 113 ج 1)

b) Zawal in actual fact refers to Istiwaa (the prohibition time for Salat). This is when the sun is at its zenith (midway point), when the movement of the sun stops at midday.

The period of Zawal lasts until the sun commences its decline towards the west. There is no standard period of Zawal. It differs depending on the geographical location. . It will differ from place to place, and from season to season.

Zawal begins when the shadow of an object ceases to decrease, i.e. it has reached its shortest length. Zawal ends when the shadow begins to
increase. This lasts for approximately 10 minutes.
Dhuhr time commences immediately after the sun resumes its movement.

قوله ( وقت الظهر من زوال الشمس عن بطن السماء ) ومعرفة الزوال أن يغرز خشبة مستوية في أرض مستوية ويجعل عند منتهى ظلها علامة فما دام الظل ينقص عن العلامة فالشمس لم تزل ومتى وقف فهو وقت الاستواء

( قَوْلُهُ : وَاسْتِوَاءٍ ) التَّعْبِيرُ بِهِ أَوْلَى مِنْ التَّعْبِيرِ بِوَقْتِ الزَّوَالِ ؛ لِأَنَّ وَقْتَ الزَّوَالِ لَا تُكْرَهُ فِيهِ الصَّلَاةُ إجْمَاعًا بَحْرٌ عَنْ الْحِلْيَةِ : أَيْ لِأَنَّهُ يَدْخُلُ بِهِ وَقْتُ الظُّهْرِ كَمَا مَرَّ .
وَفِي شَرْحِ النُّقَايَةِ لِلْبُرْجُنْدِيِّ : وَقَدْ وَقَعَ فِي عِبَارَاتِ الْفُقَهَاءِ أَنَّ الْوَقْتَ الْمَكْرُوهَ هُوَ عِنْدَ انْتِصَافِ النَّهَارِ إلَى أَنْ تَزُولَ الشَّمْسُ وَلَا يَخْفَى أَنَّ زَوَالَ الشَّمْسِ إنَّمَا هُوَ عَقِيبَ انْتِصَافِ النَّهَارِ بِلَا فَصْلٍ ،

​ وَفِي الْقُنْيَةِ : وَاخْتُلِفَ فِي وَقْتِ الْكَرَاهَةِ عِنْدَ الزَّوَالِ ، فَقِيلَ مِنْ نِصْفِ النَّهَارِ إلَى الزَّوَالِ لِرِوَايَةِ أَبِي سَعِيدٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ( { أَنَّهُ نَهَى عَنْ الصَّلَاةِ نِصْفَ النَّهَارِ حَتَّى تَزُولَ الشَّمْسُ } ) قَالَ رُكْنُ الدِّينِ الصَّبَّاغِيُّ : وَمَا أَحْسَنَ هَذَا ؛

Shami 371/1

وإذا أردت معرفة زوال الشمس، فالمنقول عن أبي حنيفة: أنه ينظر إلى القرص، فما دام في كبد السماء، فإنها لم تزل، وإذا انحطّت يسيراً فقد زالت، والمنقول عن محمد في ذلك أن يقوم الرجل مستقبل القبلة، فإذا مالت الشمس عن يساره فهو الزوال، وقد قيل: في معرفة ذلك أن يغرز خشبة مستوية في أرض مستوية قبل زوال الشمس، ويحط في ضلع ظلها علامة، فإن كان الظل يقصر عن العلامة فاعلم بأن الشمس لم تزل؛ لأن ظل الأشياء يقصر إلى زوال الشمس. وإن كان الظل يطول ويجاوز الخط، فاعلم بأن الشمس قد زالت، وإن امتنع الظل عن القصر ولم يأخذ في الطول، فهذا هو وقت الزوال وهو الظل الأصلي.
al muheetul burhanee 382/1

ثُمَّ لَا بُدَّ مِنْ مَعْرِفَةِ زَوَالِ الشَّمْسِ ، رُوِيَ عَنْ مُحَمَّدٍ أَنَّهُ قَالَ : حَدُّ الزَّوَالِ أَنْ يَقُومَ الرَّجُلُ مُسْتَقْبِلَ الْقِبْلَةِ فَإِذَا مَالَتْ الشَّمْسُ عَنْ يَسَارِهِ فَهُوَ الزَّوَالُ ، وَأَصَحُّ مَا قِيلَ فِي مَعْرِفَةِ الزَّوَالِ قَوْلُ مُحَمَّدِ بْنِ شُجَاعٍ الْبَلْخِيّ : أَنَّهُ يَغْرِزُ عُودًا مُسْتَوِيًا فِي أَرْضٍ مُسْتَوِيَةٍ ، وَيَجْعَلُ عَلَى مَبْلَغِ الظِّلِّ مِنْهُ عَلَامَةً فَمَا دَامَ الظِّلُّ يَنْتَقِصُ مِنْ الْخَطِّ فَهُوَ قَبْلَ الزَّوَالِ ، فَإِذَا وَقَفَ لَا يَزْدَادُ وَلَا يَنْتَقِصُ فَهُوَ سَاعَةُ الزَّوَالِ ، وَإِذَا أَخَذَ الظِّلُّ فِي الزِّيَادَةِ فَالشَّمْسُ قَدْ زَالَتْ .
badi us sanai 495/1

ثم لا بد من معرفة زوال الشمس ومعرفة فيء الزوال حتى يعرف وقت الظهر والعصر فينبغي أن يغرز عودا مستويا في أرض مستوية قبل الزوال فما دام طول العود على النقصان فالشمس في الانقطاع ولم تزل بعد
وإن امتنع الظل عن النقصان ولم يأخذ في الزيادة فالشمس في الاستواء وهو حال قيام الظهيرة وإذا أخذ الظل في الزيادة فالشمس قد زالت وهي حال الزوال
tuhfathul fuqha 100/1. (M.Uddin 2/12)

Answer: First of all oaths are made to be fulfilled.

Allah says in the Quran
وليوفوا نذورهم
” and they should fulfil their vows (pledges)”

one Hadith says: “Whosoever vows to obey Allah, should obey Him, and whosoever vows to disobey Allah, should not disobey Him”

On the day of qiyamat, Allah will question a person about his ghadaraat, breaking of promises made to Allah.

Now, If a person takes such an oath then it does become binding upon him and he must fulfil it.

Since the oath was that he would pay £0.25 for every salah missed with congregation, he will have to give this amount every time.

If he is unsure as to whether he swore to pay £0.25 or £1.00, it is only incumbent upon him to pay £ 0.25. However, if he chooses to pay £1.00 for every salah missed salah, he may do so.

It is stated in al-Ashbah wa al-Naza’ir p. 82:

قيل له: كم يمين عليك؟ قال: اعلم أن على ايماناً غير أني لا أعرف عددها. ماذا يصنىع؟ قال: يحمل على الأقل حكماً، وأما الإحتياط فلا نهاية له

Answer: In this situation, A solution would be to perform her Salah in congregation in which a male mahram person leads her in Salah ie. Husband, son, brother etc.

Another option would be that when she performs Salah; a second person should do Talqeen (i.e. to inform her of which raka’at she is currently performing).

Mufti Muhammad Shafee rahmatullahi alayhi writes in his Tafseer, Ma’ariful Quran, Volume 1 Page 379-380):
“As we have already noted, Al-Bukhari reports a hadith from the blessed companion Abdullah ibn Umar, relating how the people of Quba turned towards the Baytullah even in the course of their prayers as soon as they heard the commandment about the change in direction.

Commenting on this incident, the great Hanafi scholar Al-’Ayni says:
وفيه جواز تعليم من ليس في الصلاة من هو فيها وفيه استماع المصلي لكلام من ليس في الصلاة لا يضر صلاته (عمدة القاري شرح صحيح البخاري الصفحة 392 جز6 )
“This hadith establishes the rule that a man who is not offering his prayers may teach or instruct the man who is engaged in his prayers. In another place Al-Ayni also adds that from this hadith, Al-Tahtawi has derived the rule that if a man engaged in his prayers hears the words spoken by one who is not so engaged it does not invalidate his prayers.
(Umdah al- Qari)

It is also stated in Shami, (pg 100 volume 2):
( ولو اشتبه على مريض أعداد الركعات والسجدات لنعاس لحقه لا يلزمه الأداء )
ولو أداها بتلقين غيره ينبغي أن يجزيه كذا في القنية
حاشية:( قَوْلُهُ يَنْبَغِي أَنْ يَجْزِيَهُ ) قَدْ يُقَالُ إنَّهُ تَعْلِيمٌ وَتَعَلُّمٌ وَهُوَ مُفْسِدٌ كَمَا إذَا قَرَأَ مِنْ الْمُصْحَفِ أَوْ عَلَّمَهُ إنْسَانٌ الْقِرَاءَةَ وَهُوَ فِي الصَّلَاةِ ط .
قُلْت : وَقَدْ يُقَالُ إنَّهُ لَيْسَ بِتَعْلِيمٍ وَتَعَلُّمٍ بَلْ هُوَ تَذْكِيرٌ أَوْ إعْلَامٌ فَهُوَ كَإِعْلَامِ الْمُبَلِّغِ بِانْتِقَالَاتِ الْإِمَامِ فَتَأَمَّلْ .

It is also stated in Fatawa Hindiyyah (page 138, volume 1)
مُصَلٍّ أَقْعَدَ عِنْدَ نَفْسِهِ إنْسَانًا فَيُخْبِرُهُ إذَا سَهَا عَنْ رُكُوعٍ أَوْ سُجُودٍ يُجْزِيهِ إذَا لَمْ يُمْكِنْهُ إلَّا بِهَذَا ، كَذَا فِي الْقُنْيَة

It is also stated in Al Bahr ur Raiq (page 204 volume 2)
وَلَوْ كَانَ يَشْتَبِهُ عَلَى الْمَرِيضِ أَعْدَادُ الرَّكَعَاتِ أَوْ السَّجَدَاتِ لِنُعَاسٍ يَلْحَقُهُ لَا يَلْزَمُهُ الْأَدَاءُ وَلَوْ أَدَّاهَا بِتَلْقِينِ غَيْرِهِ يَنْبَغِي أَنْ يُجْزِئَهُ ا هـ .

It is also stated in Al Mawsu’ah al Fiqhiyyah (page 356 volume 36):
وَكَذَلِكَ لَوِ اشْتَبَهَ عَلَى الْمَرِيضِ أَعْدَادُ الرَّكَعَاتِ وَالسَّجَدَاتِ بِأَنْ وَصَل إِلَى حَالٍ لاَ يُمْكِنُهُ ضَبْطُ ذَلِكَ ، فَصَرَّحَ الْحَنَفِيَّةُ عَلَى أَنَّهُ لاَ يَلْزَمُهُ الأدَاءُ ، وَلَوْ أَدَّاهَا بِتَلْقِينِ غَيْرِهِ فَيَنْبَغِي أَنْ يُجْزِئَهُ .

It is also stated in An Nahr ul Faiq (page 334 volume 1):
قيد بتعذر القيام لأنه لَوِ اشْتَبَهَ عَلَيه أَعْدَادُ الرَّكَعَاتِ أَوْ السَّجَدَاتِ لَم يَلْزَمهُ الْأَدَاءُ وَلَوْ أَدَّاهَا بِتَلْقِينِ غَيْرِهِ يَنْبَغِي أَنْ تُجْزِئَهُ كَذَا فِي ((الْقُنْيَة))

(M. Uddin1/12)

Answer: Walaikumussalam w.w.
What you have heard is correct. In such circumstances, when you have a large number of prayers to make up from the past, you would be allowed to pray the bare minimum, in order to help you complete your missed prayers.
In your normal prayers, though, pray everything fully. (A/Hafiz1/12)

Answer:
Allamah Ibn Nujaym Misri writes in Al Ashbaah wan Nazaair page 70 :

“Difficulties are of two types:
1) Difficulty from which ibaadaat are NOT normally free. Eg feeling cold during wudhu or ghusl, or difficulty in keeping lengthy fasts during summer period and in hot climates, difficulty of travelling during Hajj etc.
These difficulties have no affect in absolving one from ibaadaat. We have to tolerate them and fulfil Allah’s command.

2) Difficulties from which Ibaadaat are normally free.
This has degrees:
A) Serious injurious difficulties Eg. Fear of losing ones life or limbs , this will have an affect on lightening the command. Similar is the case when haj journey is impossible due to severe problems on the way, (Eg. War breaking out, flying no longer safe)

B) Light difficulty, for example, slight pain in the finger, light headache or feeling a little bit unwell. This has no affect in flexibility in the command. No attention will be paid towards this, because fulfilling the command of Allah is more important than paying attention to this type of difficulty.

Now the answer to your question is that if by ‘difficult conditions’ you mean that you are left in severe pain or could even die (as can happen if you are ill and the climate is very cold), then the Shariah allows for Tayammum to be done instead of wudhu.

On the other hand, if by ‘difficult conditions’ you mean it is inconvenient, for example on a plane, or in the school or college sinks, then it is still fardh to do it.

Doing a full wudhu in such inconvenient circumstances will bring you extra rewards.

If you find it hard to do a full wudhu because of the circumstances or environment you are in, you could do the minimum acts – wash face, arms, wipe over the head, and wash the feet.

If washing the feet is difficult, you could wear leather socks (which can be bought from most Islamic shops or online) and wipe over them instead of washing them. However, if you wish to do this, ensure that you meet the preconditions that must be met to wipe over the socks.

May Allah grant us understanding of our Deen and make practicing upon it easy for us. Ameen. (A. Hafiz1/12)

Answer: approx.118

Answer:
One should try his utmost effort to find out the exact direction of the Qibla, especially nowadays due to the resources being available. (e.g. Qiblalocator.com)

However, if one is unable to find the exact Qibla direction then he is instructed to do ‘taharri’ think carefully and reach a conclusion. Then there is a lee ways of 45 degrees.

It has come in the Hadeeth of Tirmizi Shareef

حدثنا الحسن بن أبي بكر المروزي حدثنا المعلى بن منصور حدثنا عبد الله بن جعفر المخرمي عن عثمان بن محمد الأخنسي عن سعيد المقبري عن أبي هريرة : عن النبي صلى الله عليه و سلم قال : ما بين المشرق والمغرب قبلة
قال أبو عيسى : هذاحديث حسن صحيح
وإنما قيل عبد الله بن جعفر المخرمي لأنه من ولد المسور بن مخرمة
وقد روي عن غير واحد من أصحاب النبي صلى الله عليه و سلم : ما بين المشرق والمغرب قبلة منهم عمر بن الخطاب و علي بن أبي طالب و ابن عباس
وقال ابن عمر : إذا جعلت المغرب عن يمينك والمشرق عن يسارك فما بينهما قبلة إذا استقبلت القبلة
وقال ابن المبارك ما بين المشرق والمغرب قبلة : هذا لأهل المشرق
واختار عبدالله بن المبارك التياسر لأهل مرو
قال أبو عيسى : هذا حديث حسن صحيح
Hazrat Abu Hurairah (radhiyallahuanhu) narrates that the prophet (sallalahu Alayhi wassalllam) said what ever is between the east and west is Qibla. (I.e. for the people of Madina, Because Madina is in the north of Makkah.)

The total degrees are180. And there are 4 directions; North, South, East, West. Each direction has 45 degrees. Now if a person was to move more than 45 degrees, (that is 22.5 towards his right and 22.5 towards his left) he would have completely turned away from the direction of the qibla. As long as he is within that limit he should be ok.

As stated in ‘JawaahirulFiqh’ pg. 242 vol. 1.

Also stated in AhsanulFatawa pg.313 vol.2.

Answer:
Most of the times doubts are from shaytaan to stop a person from worshipping. If you have doubts then you have to get rid of them and still perform your Salah.

If you abandon salah due to the doubts then shaytan will have won and you would lose out. So, don’t be a looser. Get rid of the doubts and be punctual of your salah.

Answer: This would not constitute kufr, although praying salah, is a very important part of Islam, one does not become kafir by intentionally leaving it. It seems that you suffer from doubts in many things such as the name “Ted Baker” being on your glasses or the amount of yellow on your clothes. You should remember that these are wasawis from Shaytan. He uses them to turn you away from performing good deeds. In the case you mention, he succeeded in turning you away from your salah on the pretext of these doubts. Your salah would have been sahih had you performed it whilst wearing your glasses and your yellow clothes. You should try and avoid thinking too much about such minutiae. The only person that can help you in this is yourself. Try not to make things too difficult for yourself, and if you ever encounter a situation where the option is to pray or not to pray the answer is almost invariably to pray.

Answer: What you have been advised with regards to continuing your salah in case of doubt is correct. You should not pay too much attention to all the doubts that come to your mind. It is just another trick by which Shaytan seeks to lead you astray. You should try and dispel these doubts as much as possible.

The principle you should adhere to is:
اليقين لا يزول بشك
Certainty is not dispelled by doubt
As you were certain that you had performed wudhu, this certainty is not dispelled by doubting whether you had performed masah or not.

Our brains work in a normal cycle. We are driving and we do not realise that we had stopped at the lights and have abided by the rules, yet we continue, similarly, we do everything when doing Wuzu or praying namaz, so we shouldn’t keep doubting ourselves. You must have made the masah but your mind was wandering somewhere at that time.