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)

If it is just for pleasure, then living a pleasurable life within the boundaries of Shariah is also allowed. When one fulfills his need with his lawful partner, then there should be no harm in there. However, one should not exceed the limits by making it a regular habit and overdoing things which would damage one’s health.

Our sufi Saheb mentions a home made Cure which is easy and natural. Boil one cup of milk, add 2/3 spoons of good natural honey, take an egg (a free range one) whisk it, mix it in the milk and drink it. Do this every morning or when needed, this will restore your energy and improve sexual health.

2, your second question needs to be rephrased to “what is the correct way”

There are special books written on this subject, one of the recent ones is ‘Islamic guide to sexual health’ by mufti muhammad ibn Adam, available from azhar academy.

Allah says in Surah al Baqrah:
“They enquire from you regarding mensturation, say: it is something in which there is harm, so stay well away from (intercourse with) ladies during their period, and do not go near them until they regain taharah, so when they have washed themselves, go to them from where Allah has instructed you, surely Allah loves those who oft-repent and those who stay clean. Your wives are (like) a field for you, so come to your field from whatever way you like, and send forth for yourself (some children) And fear Allah and know that you will definitely meet him (one day) and give good news to those who believe” (2:222,223)

The ayat indicates that positions do not matter, it is the state and the place which are more important, the state of haidh should be avoided, the anus should be avoided, as it is not a field of reproduction. Wassalam

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: Umoomi balwa would not apply in this situation. This is because it is very easy to purchase shoes that are not made of pigskin. In fact, MOST shoes are NOT made from pigskin.

Admittedly, however, the lining of shoes and more commonly, the inner sole may be made of pigskin. In such cases, you would not be allowed to wear them. You can get round the problem by having the shoes modified and removing the lining, replacing it with another material, though this may be practical only if your shoes are very expensive ones.

If only the inner sole is of pigskin, the solution is simple – rip out the pigskin sole and replace it with a standard non-pigskin inner sole, which can be bought from most shoe shops or even supermarkets. A few daba of glue should be enough to keep it in place.

Furthermore, shoes are also made from the skin and leather of other animals like cows, and for the lining, synthetic materials are often used. You should be able to find such shoes quite easily.

While answering your question, I checked ten pairs of shoes at the family home, and none of them were made of pigskin, so the idea that pigskin is unavoidable and umoome balwa should come into effect, is a little difficult to accept. (A/Hafeez 1/12)

Answer: Quran made Easy is a good translation and commentary that is easy to get hold of. It can be purchased from most Islamic bookstores.

http://www.azharacademy.com/scripts/prodView.asp?idproduct=1040