Answer: Raising the hands in the Dua after obligatory prayers is not ‘Bid’ah’, rather it is Mustahab to raise the hands during normal duas. After Salah is one of the places of acceptance of dua, therefore there is no harm in raising them during the dua after fardh. I have seen my mashaaikh raising them and they were staunch followers of the sunnah.

Those people who say it is ‘Bid’ah’ are mistaken due to a hadeeth of Saheehayn (Bukhari, Muslim) narrated on the authority of hazratAnas (Radhiyallahuanhu).
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ ، حَدَّثَنَا يَحْيَى ، وَابْنُ أَبِي عَدِيٍّ ، عَنْ سَعِيدٍ ، عَنْ قَتَادَةَ ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم : لاَ يَرْفَعُ يَدَيْهِ فِي شَيْءٍ مِنْ دُعَائِهِ إِلاَّ فِي الاِسْتِسْقَاءِ وَإِنَّهُ يَرْفَعُ حَتَّى يُرَى بَيَاضُ إِبْطَيْهِ

Translation: Hazrat Anas bin Malik (Radhiyallahu Anhu) says: “Rasulullah sallallahu alayhi wasallam would not raise his hands for supplication except for that of Istisqâ’(seeking rain from Allah) ; and he used to raise them so much that the whiteness of his armpits would become visible”

However, this hadeeth only means that the narrator Hazrat Anas (radhiyallahuanhu) did not see the Prophet raise his hands in supplications except for Istisqa, but many other Sahaba did see him raise them on other occasions, as it is narrated in many ahadeeth.

Also Imam nawawi says that what Anas (rad) means is that he would not normally raise them high above his head except in istisqa.

Hafiz JalaluddinSuyooti has said in TadreeburRawi that the Ahadeeth of ‘raising the hands in dua’ have reached the level of Tawatur (Transmitted through such narrations that is it impossible to be fabricated).

He further on states that approximately 100 Ahadeeth have been narrated from the Prophet (sallalahu Alayhi wasallam) regarding raising the hands in supplication.

Imam Nawawi (RahmatullahiAlayh) has said in his commentry of Saheeh Al-Muslim Commentating on Hazrat Anas’s hadeeth:
“The apparent words of this hadeeth portray that the Prophet (sallalahu Alayhi wasallam) did not raise his hands in dua except for Istisqa, however it has been proven that the Prophet (sallalahu Alayhi wasallam) raised his hands in supplication as well as in Istisqa. There are countless such ahadeeth. I have gathered approximately 30 ahadeeth from the saheehayn which I have mentioned at the end of ‘The chapter of Sifate Salah’ in Sharhul Muhazzab”.

There are also many other ahadeeth besides the saheehayn in which there is reference of raising the hands.
حدثنا أبو موسى محمد بن المثنى و إبراهيم بن يعقوب وغير واحد قالوا حدثنا حماد بن عيسى الجهني عن حنظلة بن أبيسفيان الجمحي عن سالم بن عبد الله عن أبيه عن عمر بن الخطاب رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا رفع يديه في الدعاء لم يضعهما حتى يمسح بهما وجهه

Translation: Hazrat Umar (Radhiyallahu Anhu) narrates that when the Messenger of Allah (sallalahu Alayhi wasallam) would raise his hands in supplication he would not put them down until he would wipe them over his face.(Tirmizi)

حَدَّثَنَا أَبُو كُرَيْبٍ ، وَمُحَمَّدُ بْنُ الصَّبَّاحِ ، قَالاَ : حَدَّثَنَا عَائِذُ بْنُ حَبِيبٍ ، عَنْ صَالِحِ بْنِ حَسَّانَ الأَنْصَارِيِّ ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ ، عَنِ ابْنِ عَبَّاسٍ ، قَالَ : قَالَ رَسُولُ اللهِ صَلَّى الله عَليْهِ وسَلَّمَ : إِذَا دَعَوْتَ اللَّهَ , فَادْعُ بِبَاطِنِ كَفَّيْكَ ، وَلاَ تَدْعُ بِظُهُورِهِمَا ، فَإِذَا فَرَغْتَ , فَامْسَحْ بِهِمَا وَجْهَكَ.
Translation: It is narrated that Ibn `Abbâs said: “The Messenger of Allâh said: `When you call upon Allâh, then do so with the palms of your hands (upwards). Do not do so with the back of your hands (upwards). And when you finish, then wipe your face with them.’ ’’(Ibn Majah)

Also raising the hands is one of the humble expressions that Allah Ta’ala likes and there is more hope of dua being accepted when one shows this humbleness as we learn from the hadeeth of Tabrani:
حدثنا عبدان بن أحمد قال حدثنا عبيد الله بن معاذ قال حدثنى ابي قال حدثنا يوسف بن محمد بن المنكدر عن ابيه عن جابر قال قال رسول الله صلى الله عليه و سلم أن الله عز و جل حيي كريم يستحي من عبده أن يرفع إليه يديه فيردهما صفرا ليس فيهما شيء
Translation: “Hazrat Jabir (Radhiyallahu Anhu) narrates that the prophet (Sallalahu Alayhi wasallam) said ‘Verily Allah Ta’ala is shy, generous, he feels ashamed when his servant raises hands making dua to Him that He should return them empty. (Muhsin2/12)

Answer: According to the hanafi research, The sunnah way of sitting in Tashahud for men, is to raise the right foot with the toes facing the Qibla and to rest the left foot flat and to sit on it. This has been mentioned in many ahadeeth.

Therefore, it is stated in Shami:
( وَبَعْدَ فَرَاغِهِ مِنْ سَجْدَتَيْ الرَّكْعَةِ الثَّانِيَةِ يَفْتَرِشُ ) الرَّجُلُ ( رِجْلَهُ الْيُسْرَى ) فَيَجْعَلُهَا بَيْنَ أَلْيَتَيْهِ ( وَيَجْلِسُ عَلَيْهَا وَيَنْصِبُ رِجْلَهُ الْيُمْنَى وَيُوَجِّهُ أَصَابِعَهُ ) فِي الْمَنْصُوبَةِ ( نَحْوَ الْقِبْلَةِ ) هُوَ السُّنَّةُ فِي الْفَرْضِ وَالنَّفَلِ

Answer: Dying your hair will be permissible if it does not form a coating on the hair and also if it’s not with black colour.

It is stated in the hadeeth of Saheeh Muslim:
وَحَدَّثَنِى أَبُو الطَّاهِرِ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ عَنِ ابْنِ جُرَيْجٍ عَنْ أَبِى الزُّبَيْرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ أُتِىَ بِأَبِى قُحَافَةَ يَوْمَ فَتْحِ مَكَّةَ وَرَأْسُهُ وَلِحْيَتُهُ كَالثَّغَامَةِ بَيَاضًا فَقَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « غَيِّرُوا هَذَا بِشَىْءٍ وَاجْتَنِبُوا السَّوَادَ
Translation: It has been narrated that Hazrat Jabir (RadhiyallahuAnhu) said: “Abu Quhafa was brought on the day of the conquest of Makkah, and his hair and beard were white like white hyssop(a small bushy plant of the mint family). The messenger of Allah SallalahuAlayhiwasallam said ‘change this with something, but avoid black’.”

Similarly it will not be permissible to dye the hair with those colours which are deemed to be unnatural i.e. pink, purple, bright green.

So you can colour your hair if there is a need e.g. hair going grey prematurely, however, stick to the natural colour, that is better. (Muhsin/G2/12)

Answer: There is nothing in Islam that precludes the possibility of snakes having had feet at some point. However, my personal proclivities are that this was not the case as I find the fossil evidence etc. for macro-evolution woefully lacking.

For further information on this issue I would recommend the work on evolution by Shaykh Nuh Keller. (Ismail/L 2/12)

Answer: Be strong, Do not lose hope. Seek help from Alah (s.w.t.), Sometimes sustenance is delayed as a test. One should not let that delay cause one to disobey Allah (s.w.t.).

Read your five daily prayers properly, and in the evening, between Maghrib and Isha salah, Read Surah al-Waqi’ah as it is has been reported in the hadith that this is a means of removing poverty.

May Allah (s.w.t.) make it easy for you, remove your problems and grant you abundance of rizqe halal with lots of Barkat. Ameen

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