Estimate the number of Salaats you did not perform over the years. Ponder in this matter and make a note of the estimated number. Also make a note of the number of Qadhaa Salaats you are fulfilling and, when you are certain that you have fulfilled the estimated number, your obligation will be discharged. If your estimate is more than the actual number missed, it will be better since the extra Salaat will become Nafl. When making Qadhaa, you should make Niyyat, e.g. I am performing Qadhaa of Fajr or Zuhr etc. Remember to make Qadhaa of Witr Salaat as well.

Replying to the Azaan applies to only the first Azaan. When the Muazzin recites the second Azaan in front of the mimbar no reply should be given.

It should he recited although it is not compulsory.

It is permissible to perform Qadha Salaat after Asr Salaat. However, it is not permissible to perform Sunnat or Nafl once the Asr Fardh has been performed.

Our Nabi (sallallahu alayhi wasallam) has placed much emphasis upon the two rakaats Sunnat of Fajr. As far as possible one should endeavour to execute the two Rakaats Sunnat of Fajr. If you are reasonably certain that you will obtain the Jamaat even though it be in Tashah-hud, then first perform the Sunnats, thereafter join the Jamaat. However, if by engaging in the Sunnats you will miss the Jamaat then join the Jamaat and make “Qadha” (fulfill) of the Sunnats after sunrise, but before Zawwaal (midday). It should be remembered that the “Qadha” of the Sunnats of Fajr is not compulsory.

Sajdatus Sahw is not performed in Eid and Jumuah Salaats. Although errors committed as stated, as well as regards all the other Waajibaats of Salaat necessitate the performance of Sajdatus Sahw, the Shariah has ruled that Sajdatus Sahw be omitted from Eid and Jumuah Salaats. In case of omission of the Takbeers, the Imam should recite same silently in the Ruku. However, if he did not do so even in the Ruku, the Salaat will still be valid. (Shaami).

It is not permissible to do so. This practice is to be shunned. Neither Rasulullah (sallallahu alayhi wasallam) nor his Companions (radhiyallahu anhum) ever recited the Eid Takbeer in the manner or form practised by many Muslims nowadays. Rasulullah (sallallahu alayhi wasallam) ordered silence to be observed in the Musjid especially on Eid days prior to the Salaat. (Fatawa Darul Uloom).
Everyone should silently engage in some form of Zikrullah.

It is not permissible to perform any Salaat (besides the Fajr of that particular day) before the Eid Salaat.

The Salaat (Namaaz) can be performed at any time once the time for the Salaat has entered. You may perform your Salaat even before the Azaan and before the time fixed for the Jamaat for men. The same applies on Fridays.

When the Khutbah is being delivered it is not permissible to engage in Salaat or any other activity. It is Waajib to listen to the Khutbah.

The congregation should recite the Durood without any movement of the lips. While the Khutbah is being recited the Durood could be recited within the mind when the name of Rasulullah (sallallahu alayhi wasallam) is mentioned.

Once the Khutbah has been commenced the Sunnats should not be performed. Listen to the Khutbah, and perform the Sunnats after the Fardh of Jumuah has been performed.

It is not permissible to do so. In the pause between the Jumuah Khutbas dua could be made, but without raising the hands and without any movement of the lips.

Fajr Salaat commences immediately after cessation of Sehri time. Therefore, Fajr Salaat could be performed immediately after expiry of Sehri time.

It is not permitted to appoint a Naa-baaligh (one who has not reached maturity, in terms of the Shariah) to lead the Salaat nor is the performance of Salaat behind a Naa-baaligh permissible. Salaat led by a Naa-baaligh is not valid. (Fataawa Darul Uloom)

The original Mas’alah or Rule is to draw one of the Muqtadis (congregants) from either the left or right side of the Saff (preferably the left side) and form a new Saff. However, nowadays, due to the colossal ignorance prevailing among Muslims regarding Islamic Knowledge, it is not advisable to draw anyone out of the Saff for he (due to ignorance) is liable to perpetrate an act which will nullify his Salaat. It is best to stand at the side, forming a ‘Saff’ alone. (Fataawa Darul Uloom)

Wearing the trousers below the ankles and attending the cinema are kabeerah (great) sins. The perpetrator of kabeerah sins in public is described by the Shariah as a Faasiq, and it is Makrooh Tahrimi (which, in the technical language of the Fuqahaa means prohibited - forbidden) to appoint a Faasiq as the Imam. However, performance of Salaat behind a Faasiq is valid. A Muslim should not absent himself from Jamaat Salaat because the Imam happens to be a Faasiq. The sin falls upon those responsible for his appointment. Hadhrat Ibn Umar (radhiallahu anhu), one of the eminent Sahaba (radhiyallahu anhu), said that the sign of one who is a member of the Ahle Sunnah Wal Jamaah, is that he performs his Salaat behind an Imam regardless of whether he (the Imam) is a pious or an evil person.

According to the Shariah, a man who permits his wife to talk and associate with males is called a Dayyooth which indeed is a very harsh term. Note that it was Rasulullah (sallallahu alayhi wasallam) himself, who coined this description for a man who permits his wife to be in association with males. The Imaamat of this Imam is forbidden, although the Salaat conducted by him is valid.

The Hanafi Muqtadi should follow the Shafi Imam in this case. (Fataawa Darul Uloom).

A person undertaking a journey of forty eight miles (known in the terminology of the Shariah as three Manaazil) or more and having no intention of staying over for fifteen days or more at any point beyond such boundaries of his/her hometown is termed a Musaafir. Such a Musaafir qualifies for the concession of Qasr Salaat, i.e. instead of four rakaats Fardh, two rakaats will have to be performed. However, the concession does not apply to the three rakaats Fardh of Maghrib and the three rakaats Witr of Isha. These will have to be performed in full.

Qasr is applicable to only Fardh Salaat. The Musaafir, if he/she performs the Sunnat and Nafl Salaat should do so in full. However, the Musaafir has the Islamic right to either perform the Sunnats or delete them. It is however meritorious to perform the Sunnats and Nafl Salaats whilst on the journey.

It is of the respects of Salaat to have the elbows covered like the head is covered. To leave the elbows uncovered during Salaat is Makrooh Tanzihi which reduces the Thawaab of the Salaat. It must also be borne in mind that constant perpetration of a Makrooh Tanzihi act transforms it (Makrooh Tanzihi) into a Makrooh Tahrimi which is a reprehensible and forbidden act. For worldly occasions and gatherings people observe all types of manmade and un-Islamic rules, customs and etiquette, but for the holiest of holy and greatest of great occasion (i.e. Salaat) Muslims nowadays think nothing of discarding and ignoring the proper Islamic decorum and etiquette -- the proper Sunnat etiquette which is so necessary for obtaining the Supreme Pleasure of Allah Azza Wa Jal.

Since the Imaam’s doubt was confirmed (by the reminder) the Salaat is in order and valid excepting the Salaat of the Muqtadi (congregant) who spoke. The Muqtadi who spoke will have to re-perform his Salaat since speech invalidates Salaat.

Excluding the Sunnatul Muakkadah, Salaatud Dhuhaa, Ishraaq, SalaatutTasbeeh, Tahyatul Musjid, the four Nafl before Asr Salaat and such other Nafl Salaat expressly mentioned in the Ahadith, it is better to engage in Qazaa Salaat than Nafl Salaat.

With regard to the performance of Nafl Salaat in congregation the Ruling is that it is permissible if the congregants are only one or two. If the number of congregants is four then it will be Makrooh Tahrimi. Difference of opinion prevails among the Ulama if the number of congregants is three. Some say that it is permissible while others say that it is Makrooh. In this case it is best to abstain from performing Nafl by Jamaat. Allah knows best.

It is permissible to recite the omitted Surahs in the third and fourth rakaat. However whether the Surahs were recited in the third and fourth rakaat or not, Sajdah Sahw will have to be performed for the omission of the Surahs in the first and second rakaat.

The Imaam should be outside of the Mihraab. It is Makrooh for the lmaam to be inside the Mihraab in such a way that his feet as well are within the Mihraab. However, if his feet are not in the Mihraab it will not be Makrooh.

One who leaves his hometown to travel to a point at least forty eight miles away is termed a Musaafir. It must be remembered that to qualify as a Musaafir one must have the intention to travel to a distance of 48 miles or more. If one does not have the intention of going on a journey but wanders around, for example in search of a lost person or object, one will not be regarded as a Musaafir in terms of the Shariah no matter if one travels thousands of miles in this manner. If the Musaafir makes the intention of settling or staying over at any point on his route or journey for 15 days, he ceases to be a Musaafir in terms of the Shariah regardless of whether he fulfils his intention or not. When he ceases to be a Shar`i Musaafir he cannot avail of the Islamic concessions pertaining to certain acts of Ibaadat such as Salaat, Fasting, Jumuah, Zakaat, etc.

The Salaat performed with the elbows open or uncovered will be valid, but deprived of some of the Thawaab because it is contrary to Rasulullah’s Sunnah to perform Salaat in this manner. It is Makruh Tanzihi (i.e. it is not sinful) to leave the elbows uncovered during Salaat occasionally and for good reason. But, repeated and perpetration of a Makruh Tanzihi act will transform it (the act) into a Makruh Tahrimi act, the perpetration of which is reprehensible and sinful. He who deliberately and wantonly disregards and refutes the Sunnah practices of Rasulullah (sallallahu alayhi wasallam) will be deprived of the Shafaat (Intercession) of Rasulullah (sallallahu alayhi wasallam) on the Day of Qiyaamah. No matter how small, how insignificant a practice of Rasulullah (sallallahu alayhi wasallam) may seem to the modern the western oriented mind it remains a PRACTICE of Rasulullah (sallallahu alayhi wasallam), a practice whose observance must be a source of pride and honour to all Muslims who claim to love Rasulullah (sallallahu alayhi wasallam).

The Janaazah Salaat in itself is a dua for the mayyit (deceased). It is not of Rasulullah’s and his Sahaabas practice to make another dua after the Janaazah Salaat. The dua which some people recite after termination of Janaazah Salaat is an innovatory practice contrary to the Sunnah of Rasulullah (sallallahu alayhi wasallam).

In the Kitaab, Raddul Mukhtaar it is stated that the Masbooq (in this case) must complete the recitation of Tashahhud, and then join the Imam.

Sajdah Sahw is made for this error. The Masbooq should rise immediately after he realises the error and complete his Salaat.

Your joining the Jamaat after one Salaam is not valid. You will have to re-perform your Salaat afresh.

It is Afdhal (preferable and more meritorious) to perform all Nafl Salaat standing. The Thawaab (Reward) of Salaat performed sitting without a good reason is reduced by half. The two Rakaats after the Witr should therefore be performed standing.

Between the Azaan and the Iqaamat the duration of the interval should be at least so long that three verses could be recited. This is the minimum.

It is not permissible for women to recite the lqaamat.

The reply to the lqaamat is to be given by all; Imam, Muqtadi and those who happen to have completed their Salaat and are listening to the Iqaamat.

It is of the Adaab (Respects) of Salaat for the lmaam to commence the Salaat after the Muezzin recites: “Qadqaamatis Salaat”. However, it is Afdhal (preferable and meritorious) to forgo the Adaab for a valid Shar`i (Islamic) reason and delay the commencement of time Salaat till after termination of the lqaamat. And, the VALID REASON (which technically is termed “Aaridh”) in this case being “COMMENCEMENT OF THE SALAAT TOGETHER WITH THE IMAAM”. With regard to the general public it could be said that it is Afdhal for the congregants to form the Sufoof (Rows) before commencement of the Iqaamat, and the basis for this claim will be the valid reason (Aaridh) of ‘Taswiyatus sufoof” or THE STRAIGHTENING OF THE ROWS which is a Sunnatul Muakkadah act. The laxity and negligence of the general public nowadays show that the straightening of the rows are not suitably effected if the Muqtadees commence their preparation for the Salaat upon the Muezzins recital of “Hayyaa alal Falaah”. There is therefore scope under these circumstances to omit the Adaab so that the Sunnatul Maukkadah could be well preserved. (Imdaadul Fataawa)

At the age of fifteen years.

Because of difference of opinion in this matter it is stated in lmdaadul Fatawaa:

“It is permissible, but to abstain is better.”

The reciting of the Takbeeraate lntiqaalaat (the Takbeers for changing from one position to another) aloud is Sunnat, hence Sajdah Sahw is not performed. Sajdah Sahw is only performed for errors of omission or commission concerning the Waajib acts of Salaat.

It is not permissible to recite anything while the Khutbah is in progress. Durood could be read in the mind, i.e. without moving the lips.

The Dua after the Fardh Salaat should be recited silently since ‘silent’ Dua is the practice of the Sunnah. The Qur`aan Shareef commands:

“Call (Make Dua) unto your Rabb in humility and in silence.”

Because of the large congregation present at Eid Salaat, the Shariah has waived the obligation of Sajdah Sahw if an error is made during the Eid Salaat. The Imaam was correct in not making Sajdah Sahw.

If the conditions for the validity of Jumuah exist then there is no need to perform any ‘precautionary’ Zuhr Salaat. Once Jumuah Salaat has been discharged, the question of ‘precautionary’ Zuhr does not arise. On the other hand if the conditions for the validity of Jumuah are lacking then Jumuah Salaat will not be permissible. Zuhr will be necessarily offered where Jumuah Salaat is not valid.

The Shariah has exempted women from Jumuah Salaat. It is, therefore, not at all necessary for women to emerge from their homes to attend Jumuah Salaat which has not been ordained for them. They should concern themselves with the greater Thawaab of Zuhr Salaat performed at home.

It is permissible to perform the Sunnat and Nafl Salaat either in the Musjid or at home. Nowadays due to several discouraging factors it is best to perform it immediately after the Fardh in the Musjid.

The Jumuah obligation of the Hanafi Musallees is discharged since according to the Hanafi Madhab three Musallees will suffice for this purpose. However, the Jumuah of the Shaafi lmaam is not discharged. He being a member of the Shaafi Madh-hab should know better. To trifle with the Shariah is indeed most serious. This lmaam is most unreliable in leading the Jumuah Salaat and delivering the Jumuah khutbah when the compulsory conditions for the validity of the Jumuah according to his Madh-hab are lacking. This lmaam’s Jumuah is not valid, hence he will have to make Qadhaa of Zuhr for all Fridays which he has performed in this deficient manner.

Yes it is permissible. In fact, under present conditions, (i.e. regarding it as being compulsory and part and parcel of the Khutbah), the Imaam should desist from taking the aswaa’ (the stick) when delivering the Khutbah. In cases where the taking of the aswaa’ is regarded as obligatory, the practice becomes a “bida” (innovation) which has to be necessarily shunned.

One who is an lmaam should firstly acquaint himself with the necessary Masaail pertaining to lmaamate. He should know what to do in such an exigency. In this case he shall have to appoint another in his stead and proceed to renew his Wudhu. As his Wudhu breaks, he shall draw a Musallee immediately behind him in his (lmaam’s) place. This new lmaam (the representative of the lmaam) shall continue with the Salaat from the point where the lmaam was forced to abdicate.

The Salaat is valid.

The translation has absolutely no connection with the Jumuah Khutbah. If it has become a compulsory practice to translate the Khutbah and in some places it has assumed an obligatory nature then it is necessary to desist from this practice. Where the translation is not regarded as part and parcel of the Jumuah lbaadat decreed by the Shariah, it will be permissible to translate the Khutbah. However, this should not be made a regular practice, for it will then develop into a “bida” (innovation).

If you are certain that the Imaam has deleted any Fardh or Waajib act, then you should repeat the Salaat, otherwise not.

The Qiraat of Tahajjud Salaat may be read either “sirrun” (silently) or “jahrun” (audibly).

It is permissible.

Tahajjud will be performed like all other Salaat. A different Surah in each Rakat.

It is not permissible.

If one cries in fear or love of Allah, the Salaat is valid. If it was for some other reason, e.g. sorrow or pain, etc., the Salaat will be nullified.

Any Salaat could be performed until just before entry of Subh Saadiq which ushers in the time for Fajr Salaat. Once the time for Fajr Salaat commences, it is not permissible to perform any Nafl Salaat. Only the two Rakats Sunnat of Fajr as well as Qadhaa Salaat may be performed in this time, i.e. the entire duration of Fajr time.

Sufficient time to perform these four Rakats comfortably (i.e. without haste) should be allowed after the Fardh Salaat. Obviously latecomers who engage in Nafl Salaat before the Taraaweeh cannot be considered.

It is the duty of each and every Musallee to ensure that the Saf is straight and filled up. Each Musallee should see that he stands properly. The Imaam too has to see that the Saff is straight and formed properly. It is his duty to command the people to form the rows correctly. Rasulullah (sallallahu alayhi wasallam) laid stress on the correct Saff formation. The Imaam can commence the Salaat even though the Saffs have not yet been completed. The bad practice of delaying the Saff formation to the very last moment will compel the Imaam to commence the Salaat even before the Saffs have been formed. The Musallees must ensure that they commence the Salaat together with the Imaam. We observe that today people idle into the Saff even after the Salaat has commenced. The lmaam cannot he expected to wait for such negligent people who have no concern for the Salaat nor have any knowledge of the importance of commencing the Salaat together with the Imaam.

It is improper to make Salaam while the Azaam is being called.

Yes, it is permissible.

The correct method -- the Sunnah method -- is to recite a slightly longer Surah in the first Rakat than the second Rakat. The Qiraat of the second Rakat should not be longer than the Qiraat of the first Rakat.