Salaah

Q: If one is for example about to pray Maghrib after the time of those who calculate end of maghrib time with 12 degree or 15 degree, but one is still before the time of 18 degree, should one make the intention for the adh'aa of that days Maghrib or for the qadh'aa of that days Maghrib ? For example Maghrib time is at 20:00 according to 12 degree Maghrib ends 21:15, according to 15 degree, it ends 21:40 and according to 18 degree it ends at 22:00. Now how must I make the intention if I would start praying Maghrib at 21:25 or at 21:45? Because when I am in such situation because of the waswas of what to do, I pray one time as adh'aa and after it repeat one time as qadh'aa. Should I make intention to pray the current day Maghrib, or the currents day qadh'aa of Maghrib in such a case? Or can I make intention like ''I want to pray the Fard of Maghrib of this day, which I have not prayed yet'' does such intention then count for both i.e. if it was a adh'aa it will count for adh'aa, and if it was a qadh'aa it will count for a qadh'aa? Does such an intention count according to Abu Hanifa, Imaam Muhammad, Abu Yusuf? Should I avoid that during my salaah in the above case of Maghrib that the specific time of 12 and 15 degrees falls in the middle of my salaah, since according to Abu Hanifa entering a new time during salaah would make the prayer faasid?

Q: If a person doubts in his prayer, he should act upon that which he is certain of, or upon what is weightier in his mind, and do Sajdah Sahw at the end. But what if it becomes clear to him (lateron during the prayer) that the course of action he has proceeded upon is in accordance with reality and that he has neither added to or deleted anything from his prayer. Should he still do Sajdah Sahw or not anymore?

I read that Shaykh Uythamin said: "... he no longer has to perform the prostration for forgetfulness, due to the fact that doubt which necessitates it is no longer present.

A different saying is that it is still necessary to perform the prostration of forgetfulness in order to humiliate the Shaytan, due to the saying of the Prophet (peace be upon him), "And if he has prayed it completely then the two prostrations will be a humiliation for the Shaytan." 

And due to the fact that he performed a part of his prayer in a state of doubt with regards to its performance and this is the more correct saying insha'Allah.

An example of this is if a person prays and doubts in a rak'ah, whether it is the second or third rak'ah. Neither of these two possibilities carries more weight in his mind, so he makes it the second rak'ah and completes his prayer upon that basis. But whilst continuing, it becomes clear to him, that it was the second rak'ah in reality. In such a case there is no prostration for for forgetfulness due upon him in the saying most well known in the madhhab, but prostration for forgetfulness before the salutation is required from him and the second saying that we hold to be preferable."

What if such cases do happen often? Like when one does stand up for the 3th rakaat one does doubt and does think he missed the first tashahhud then in the 4th rakaat he remembrs he did the first tashahhud. 

س: هل يجوز قراءة الصلوات على النبي صلى الله عليه و سلم في القعدة الأولى من الصلاة الفريضة بعد التشهد (في صلوات الظهر و العصر و المغرب و العشاء؟

Q: If in a two rakat prayer one doubts in the second rakat whether one had read a surah after surah al Fatiha in the first rakat, should he read in the second rakat after surah Fatiha 2 surahs? What should he do in a 4 rakat prayer? If he is sure that it is left out, is it waajib that he should read it i.e. in a 4 rakat prayer should he read it in the 3rd rakat or can he leave it out and do only sajdah sahw?

Q: I know that it is necessary for the Imam to make in intention for leading the females in a congregation. However, what is the ruling if initially the congregation is all males, but then a female joins afterwards? Will the Imam have to change is intention in mid-prayer? Also, what if the imam never finds out that a female has joined the congregation (since he can't turn around), will the females prayer be valid?

Q: I am the mukabbir for taraweeh salaah,is this ok?

Q: When one is travelling (i.e. a Musaafir), I understand that the Farz of Zuhr, Asr and Esha is reduced to 2 Rakaats. Does one have concession to omit the Sunnat Rakaats, meaning that for Zuhr does one read 4 Sunnat, 2 Farz, 2 Sunnat or should one just read 2 Farz of Zuhr?

Q: What is the ruling of Qadha salah? Is there any authentic ahadith regarding this? Is Qadha for those who missed salah intentionally or repentance is enough. In India we make up our salah in all cases whether it is intentionally or any other way, if we miss we make the salah. I saw a saying if Ibn  Taimaiyyah : Volume 2, Page 99a: In law, there is no way for one who leaves a salah intentionally to make its qada' 

Q: A musafir who is travelling and is not yet at his destination, can he miss his salaah and make it qadhaa?

Q: It read if one one makes a niyyah ''to pray the fard of the current time'' and the time ends during the performance of salaah, and one does not know this then the salaah is not sahih. But when one knows the time ended during performance then the salaah is sahih. True? But if one had make niyyah ''to pray the fard of Dhuhr of today'' then salaah is sahih if during performance another prayer time enters. True?