ummtaalib

ESTATES AND WILLS THE EXPENSES OF THE ESTATE The inheritance and estate of the deceased should be allocated and executed after his or her death in the following sequence[155]: 1. Funeral expenses; The trustees are duty-bound to ensure that the expenses of funeral are moderate. However, if they are excessive in the burial expenditures, they will be required to compensate the estate for the surplus. Similarly, voluntary additional contributions such as feeding the deceased’s family should not be paid out of the funeral expenses. 2. Clearance of debts 3. Execution of bequests. It is mustahab (desirable) for a person to bequeath[156] some of his wealth in the cause of Allāh. The bequest from the deceased will be approved with the following conditions: I. The bequest must not exceed one third of the wealth remaining after clearing the debts[157]. The person should ask the heirs to compensate from his inheritance any religious liability or obligation on him, i.e which is the price of half a sā` (1.592136 kilograms) of wheat for each salāh and each fast missed. However, the bequest for more than one third is suspended upon the approval of the mature heirs[158]. II. The bequest cannot be approved for one who is already entitled to receive inheritance unless the other heirs agree to it[159] III. The bequest must not for a non-Islamic cause 4. Paying the inheritors and heirs WHAT IS INCLUDED IN THE ESTATE? All that which the deceased owned and possessed during his or her lifetime will form part of estate. This includes, personal clothing, watches, glasses, rings, properties, businesses, vehicles etc. However, the wealth which is not recognised in Sharia and was acquired wrongfully, such as interest money, collateral, insurances and endowment policies will not form part of the estate.[160] The following basic table can be used to determine the shares of the heirs:[161] found here

Ok I too promise...but you know why? I dont even like chocolate milk that much!! Haha!

:::: Laws relating to the Deceased :::: See following link: BATHING * SALAT AL-JANAZAH * BURIAL * TA`ZIYAH * INHERITANCE & ESTATES * ISAL AL-THAWAB * WILLS & TESTAMENTS

ADVICE TO THE BEREAVING FAMILY Be patient and entertain complete believe, trust and hope in Allah the Al-Mighty It is more appropriate for the bereaving family to delegate a reliable, knowledgeable and calm family member or friend to assume the responsibility of contacting the authorities and arranging burial services. Contact the GP as soon as possible, or the local hospital, to issue a medical certificate giving the cause of death Thereafter the death should be formally registered at the register office. It is a criminal offence to fail to register the death[134]. You may inform family members, relatives and close friends of the demise Contact the local mosque for bathing, shrouding and burial arrangements Contact the local burial service for funeral arrangements Engage yoursleves in the rembrance of Allah and supplicate for the deacesed MOURNING IN ISLAM & EXTENDING REWARD TO THE DECEASED It is desirable for men folk and women, when there is no fear of fitnah, to make ta`ziyat [135](offering coldolences to the family of the deceased). Ta`ziyat should not be done more than once. [136]The method of ta`ziyat is to, whether before after burial, proceed to the family of the deceased and offer his condolences, bring comfort to them, advice them about patience and supplicate for them and the deceased[137]. If a person is unable to physically visit the family members, he may write to them, call them or send a message expressing sympathy and kind regards[138]. However, the priod of mourning and ta`ziyah is only three days after which it will be makrūh (disliked)[139]. It is not permissible to supplicate for or extend reward to a deceased who died on disbelief[140]. However, one may express condolsences to his or her family in the following words: أخلف الله عليك خيرا منه وأصلحك Translation: May Allah May God compensate you with better (a believer) and Enrich you (with Islam)[141]. It is makrūh (reprehensible) to assemble at the home of the deceased for ta`ziya. In fact, the family of the deceased and the people should disperse once the burial has taken place and occupy themselves in their occupations[142]. The family of the deceased should not entertain the guests by feeding them. In fact, it is mustahab (desirable) for close relatives and neighbours to prepare meal for the family of the deceased since they will be in the state of sorrow and grief and occupied in arranging the funeral of the deceased. However, this state should not persist after three days subsequent to the death[143]. It is permissible, and moreover recommended, to extend reward to the deceased by feeding food to the poor[144], observing voluntary salāh, donating Qur`an, Islamic literature and other equipment to Islamic institutions, masjids and people, digging a well, constructing a travellers lodge, spending in charity and by reciting the Qur`an[145] without stipulating a date, day, place or position[146]. By the virtue of extending the reward to the deceased, sorrow lessens and happiness increases, the punishment is lessened and level in paradise in elevated[147]. The performer of any good deed should intend to extend the reward of the act to all the believers and consequently all the deceased, as well as he himself, will reap benefit from it[148]. It is permissible to supplicate for the deceased at his grave whether the hands are raised or not. However, one who has his hands raised should face the qiblah to remove any doubt in the mind of other since he may appear to them as asking from the deceased buried in the grave[149]. It is permissible to recite the Qur`an by the grave and to extend the reward to the deceased.[150] Similarly, it is permissible for the family members and close associates to gather in a place and collectively complete the recitation of the Qur`an and thereafter extend the reward to deceased[151]. However, where the Qur`an is recited loudly, or a portion of the Qur`an is specified, or it is enforced upon someone, or it is practised with punctuality and assumed to be necessary, or other actions are innovated therein, then it is cautious not to recite the Qur`an by the grave or complete the Qur`an in a collective manner but at home or at the masjid and then the reward should be extended[152]. Furthermore, it is not permissible to hire an individual to recite the Qur`an in order to extend reward to the deceased in return of wages[153]. It is permissible for an organisation to arrange a gathering in the remembrance of a high profile person who is now deceased in order to express their love, compassion and relationship and a means of contentment for the deceased`s close family members[154].

Oh my dear Haya...you are not disappointing me! Aameen to lovely du'a at the end! You are young and you probably interact with other young people of differing opinions. Also there is the internet, with all its benefits there are also negative aspects of it. The above is about how I personally feel about taqleed. Take the question of 8 or 20 Taraweeh....for years i never even knew this question was there. Then when I did come across it I was convinced even without asking Ulama that the ulama are correct i.e. it has to be 20 rakats and not 8... which is prayed all over the world for generations. Similar were my feelings when you asked about the hadith regarding Qadha salaah. I just dont need proofs to be convinced. Yes i may wonder at the explanations and even ask BUT not because i need to be satisfied but so I know the answers to these questions...and this is because i have a lot of contact with young women many of whom are revert sisters. Like yourself they sometimes need explanations/proofs before they are content. That does not mean you're not doing taqleed. Yes, if the case is that you need to be satisfied then by all ask authentic sources...that is much better than taking your deen from laypersons who themselves are not from among "Those who know". - i.e. the blind following the blind. In my case my questions are more to do what is correct and incorrect understand rather than the proofs or explanations of Qur'anic veres and Hadith on any matter. As for differences of opinion, they will always be there and always have been, right from the time of the Sahaba RA. In which case i tend to follow the opinion of those towards whom my heart inclines. Lets takes the question of pictures, digital or otherwise. My heart just will not incline towards this opinion even though I respect and love those Ulama - there are so many Ulama who allow their videos taken right? But I also know those many many Ulama who will not allow it. So i personally do not take or keep pictures and avoid videos as far as i can. Do you see what I mean? so, what you gona serve when i visit you in jannah : )

BURIAL The grave should be dug 3 or, preferably, 6 feet in depthness and the height of the human in length and an incision should be made in the direction of the Qiblah[102] wherein the deceased can rest easily. A board or a piece of wood should be placed above which should not touch the deceased but act as a roof for the deceased. Hence the soil returned in the grave will not reach the deceased but the upper surface of the board. The soil which is taken out in creating the incision should be used to put on top of the grave to raise the level of the grave up to two spans[103]. The deceased should be entered from the Qiblah side. It is also permissible when the earth is soft and wet to bury the deceased in a coffin[104]. The husband is allowed to touch the Janazah of his wife and place her into her grave[105]. A veil should be drawn around the area of the grave when the female deceased is being buried. This will ensure no non-Mahram is able to see any part of the deceased female[106]. Once the deceased is placed in the incision, is it Mustahab for the one placing the deceased in the grave to say: باسم الله وعلى ملَّة رسولِ الله Transliteration: Bismillahi wa alaa millati rasoolillah[107] The deceased should be made to lie on his right side[108] facing the Qiblah[109] and the knots on his shroud should be untied[110]. Unbaked bricks should be arranged in the incision. Baked bricks[111] and wood should not be arranged. Furthermore, straw could also be used with unbacked bricks. The soil is then piled on the deceased. The actual soil which is dug out to make a grave for the deceased should be used to fill the grave once the deceased has been buried. To add any additional soil will be Makrooh[112]. It is desirable for one who is present at the burial to pour soil back into the grave thrice with a handful. The person should recite with the first throw منها خلقناكم, with the second throw وفيها نعيدكم, and with the third throw ومنها نخرجكم تارة أخرى.[113] AFTER BURIAL The grave should be raised a foot above ground in the shape of a hump[114] and not flattened[115]. After the deceased has been buried, it is Mustahab for the beginning verses of Surah Baqarah to be read where the deceased`s head is resting and the last verses of it by the feet side[116]. The attendants of the burial may supplicate collectively for the deceased after the burial while raising their hands and preferably facing the Qiblah[117]. It is Mustahab to sprinkle some water on the grave after having buried the deceased in the grave[118]. It is advisable to remain behind after having burying the deceased in the grave to occupy one`s self in making zikrand supplicating for the deceased[119]. It is permissible to supplicate by the grave while either standing or sitting[120]. There is no Talqin after the deceased has been buried[121]. (Pictures from Gardens of Peace) THE GRAVE It is an innovation to adorn the grave with pulpits, lights, flowers and various other coverings[122]. It is permissible to engrave simply the name of a deceased on his grave, particularly if he is famous and pious, for the purpose of identification[123]. It is permissible to have the grave dug during one`s own life[124]. The deceased should not be buried away from the Muslim graveyard in an exclusive home or courtyard[125]. The deceased should be buried in the area he or she has passed away[126]. If the deceased had expressed a desire and will to be buried in a particular place, it is not necessary to execute this will and such will is void[127]. If there is a need then it is permissible to bury a new deceased in a grave wherein the old deceased has turned to dust or even to bury multiple deceased in a single grave[128]. The grave should be honoured and not tread or sat upon[129]. It is not permissible to unearth the grave and take out the deceased after being buried[130] unless the land is proven to have belong to someone else who does not show his consent to the grave being in his territory[131]. It is vital to honour and respect the graves. However, when the deceased turns to soil due to the passage of long time, the ruling of it also changes it. It is permissible to construct a building on it or use that land for cultivation and growing crops[132]. It is desirable to visit the graveyard[133].

THE JANAZAH SALAH The funeral salāh is Fardh Kifāyah[65]. The most worthy of people to pray over him is the ruler if he is present; if not, then the Imam of his locality[66]then the Walī[67]. If the deceased is buried and the people have not observed the funeral Salah over him yet, the Salah could be performed over his grave for few days[68]. The Salah should not be observed over a deceased in a Masjid[69] The Imam leading the funeral Salah should stand in line of the chest of the deceased[70] The Imam and followers should intend to observe the salāh of janāzah for the sake of Allah and as a supplication for the deceased[71]. The specification of the deceased in the intention is not required[72]. The intention could be pronounced from the tongue or simply made in the heart[73]. It is not necessary for the Imam to make an intention for the followers[74]. The Imam will proclaim the Takbir (Allahu Akbar) four times. The observance of four takbīrs and the salām is compulsory for the validity of the salāh al-janāzah while the recitation of prescribed portions between the takbīrs issunnah[75]. The hands should be raised only upon the first Takbir [76] After the first Takbir, the Imam and followers should read the Thana (praise of Allah)[77] After the second Takbir, they should extend salutations (Salat and Salam) on Prophet Muhammad (peace be upon him) with the same words as usually read in salāh[78] After the third Takbir, they should supplicate for themselves, for the deceased and for all the Muslims[79]. The following supplication may be read[80]: اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَصَغِيرِنَا وَكَبِيرِنَا , وَذَكَرِنَا وَأُنْثَانَا , وَشَاهِدِنَا وَغَائِبِنَا , اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الإِسْلامِ , وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الإِيمَانِ, اللَّهُمَّ لا تَحْرِمْنَا أَجْرَهُ وَلا تُضِلَّنَا بَعْدَهُ Transliteration: Allāhummaghfir lihayyinaa wa mayyitinaa wa sagheerinaa wa kabeerinaa wa zakarinaa wa unthaanaa wa shaahidinaa wa ghaa`ibinaa allaahuma man ahyaytahu minnaa fa ah`yihi alal islam wa man tawaffaytahu minnaa fatawaffahu alal eemaan allahumma laa tahrimnaa ajrahu wa laa tudhillanaa ba`dahu Translation: O Allah forgive our living and our dead, our young and our old, our menfolk and our womenfolk, those who are presentand those who are absent. O Allah, whomsoever you give life from among us give him life on Islam, and whomsoever you take way from us take him away on faith. O Allah, do not forbid us their reward and do not send us astray after them. After the fourth Takbir, they should make salām both ways.[81] As for the position of the hands, there are three views expressed: (a) to untie and loosen the hands after the fourth takbīr;[82] (b) to untie the right hand when turning right for salām and the left hand when turning left for salām; and © to loosen the hands after both salāms[83]. The last option has been preferred[84]. ADDITIONAL RULES OF JANAZAH SALAH It is makrūh tahrīmī (impermissible) to observe the Janāzah (funeral) salāh in those timings in which salāh is generally impermissible, i.e at the time of sunrise, istiwā (zenith) and sunset, if the janāzah was presented before such timings. However, if the janāza is presented at that time and prayed upon at the same time, then it is permissible to observe the salāh at that time[85]. However, if the deceased is buried without salāh being observed upon him, then it should be read by his grave as long as it is within three days of burying him[86]. If there are multiple janāzāh, the janāzah of the deceased menfolk should be kept the closest to the imam, and then the boys, and then the women and then the girls[87]. It is more virtous to observe separate salāh for each; however, even if observed collectively, one salāh of janāzah will suffice for all those deceased[88]. The supplication for the children should be read after the supplication for the adults. If an individual misses any takbīr, then he should join the Imām in the takbīr he is in and compensate for the missed takbīrs in order after the Imām completes the salāh[89]. The best of rows in the salāh of janāzah are the last rows[90]. It is mustahab to have an odd number of rows[91]. The salāh of janāzah is a supplication in itself for the deceased. There is no basis for raising the hands and supplicating after the janāzah salāh and thus to do such is impermissible[92]. There is no salāh janāzah upon a miscarried baby who has not lived for any moment out of the womb[93]. It is impermissible to observe the salāh of janāzah in the masjid without any geniune reason[94]. However, it is permissible to observe the salāh within the courtyard of the masjid, open yard[95] or the graveyard as long as graves are not directly infront[96]. CARRYING THE DECEASED TO THE GRAVE The people should then carry the deceased on his bier, holding its four ends and walking with it swiftly; neither running nor slowly[97]. It is Sunnah for the deceased to be carried by four people at a time. These four people should carry the deceased for forty steps[98] Whilst carrying the deceased, the end in which the head lies, should be led first[99] and not the feet[100]. Those carrying and following the Janazah should remain silent. It is Makrooh to raise the voice in Zikr or in reciting the Qur`an while carrying the deceased[101].

Aameen. In short, what i tried to explain was that Taqleed is the safer and easier option...Look at the definition of Taqleed... Definition of Taqleed To follow the teachings of one of the Imams in all matters of the Sharee’at without demanding proof and with the conviction that his teachings are according to the Qur’an and Sunnah is called Taqleed. Like when consulting a doctor. Once diagnosis is given we do not ask for references from his medical books. Why? Because we have trust in his expertise in the field of knowledge. Same with other professionals. The only thing is to make sure the doctor is qualified. So similarly when we're given a fatwa by a qualified, authentic scholar, we do not need to ask for proofs because we have conviction that the fatwa is based on correct sources. When there is a difference of opinion among scholars then I tend to go with the opinion of the scholar i trust the most...and this is being a "Muqallad" Some would say I'm following "Blindly"...maybe so, but i'm not following the blind...yes, it would be foolish for a blind person to follow another blind person. Lets take this topic....When you asked the question my heart did not have doubts about making up salaah. However as i searched for you, i understood the ins and outs of the topic. So whenever Allah ta'ala opens such doors of understaning then noorul 'alaa noor!

SHROUDING THE DECEASED The shrouds may be any of any type or colour usually worn by the deceased but preferably of nice quality and white cotton[51]. The shroud of both, men and women[52], should be perfumed with incense an odd number of times before the deceased is wrapped in them. It is preferable to burn incense at three times: when the soul is leaving the body, at the time of bathing the deceased, and when the deceased is shrouded[53]. The hair and the beard of the deceased should not be combed or braided and the nails should not be cut[54]. It is Sunnah that a man is shrouded in three clothes[55]: Izar – a loin cloth extending from the head to the feet like the Lifafah [56] Qamis – an upper garment extending from the shoulders to the feet Lifafah – (chador) a complete wrapper extending from the head to the feet It is also permissible to restrict the man`s shroud to only the Izar and Lifafah[57]. (Pictures from Muslim Funeral Services Ltd.) The deceased male should be put in the shrouds. Firstly, the Lifafah should be spread out and thereafter the Izar should be unfolded on top of it. The deceased should be wrapped in a Qamis without sleeves and put onto the Izar to be folded into it first from his left and then from his right and then similarly into the Lifafah[58]. The additional wrapper should be wrapped around the deceased beginning with the left side, putting the shroud over him, then the right side. The shroud may be fastened with a knot[59]. It is Sunnah that a woman[60] should be shrouded in five cloths: Izar Qamis Khimar – a scarf which should be on top of the Qamis under the Lifafah A cloth with which her bosom is tied Lifafah It is also permissible to restrict the woman`s shroud to only Izar, Khimar and Lifafah[61]. The deceased female should be put in the shrouds. Firstly, the Lifafah should be spread out, then the cloth to place on the bosom, then the Izar on top of it. The deceased should be wrapped in a Qamis and put onto the Izar to be folded into it, then the cloth and then into the Lifafah. The two hair plaits of a woman should be placed on her chest on top of the Qamīs. Then the woman should be made to cover the head and face wear the Khimar below the Lifafah and on top of the Qamis. Then she should be wrapped in an Izar. The peace of cloth should then be fastened on top of that behind the chest on the bossom and then the Lifafah should be fastened[62]. The child close to maturity will be shrouded with the same clothes as an adult. If the achild is younger, it is better to enshroud him also with the full kafn, although it is permissible to enshroud the young boy in a single cloth and the young girl in two clothes[63]. Once the deceased has been wrapped in the shrouds, it is compulsory upon the people to pray over the deceased[64].

BATHING THE DECEASED [22] WHO SHOULD BATHE THE DECEASED? It is unanimously agreed that it is Fardh Kifayah upon the living people to bathe the deceased[23]. It is desirable that the washer should be one who is the closest of the people to the deceased or a person of piety[24]. The woman is allowed to bathe and shroud her deceased husband; but the husband is not allowed to bathe his deceased wife[25]. The husband must not touch or bathe the deceased wife; however, he is permitted to see her[26]. If there is no one from the same gender to bathe the deceased, Tayammum will be performed on the deceased using a cloth[27]. A young child may be bathed either by a male or a female[28]. It is permissible to kiss the deceased[29] It is the responsibility of the man to arrange the shroud and the burial of his wife[30]. METHOD OF BATHING[31]. It is better for the washer to make the intention of bathing the deceased[32]. When the people decide to bathe the deceased, they should put him on a broad bench or a bier. The deceased may be layed in any direction suitable, even though the feet may be facing the qiblah[33]. The bench or platform should be perfumed[34] odd number of times by rotating the incense around the bier[35]. The clothes of the deceased should be removed and a cloth should be placed to cover the deceased`s area from the knees to the navel[36] while the rest of the body could be kept exposed. Perform Wudhu for the deceased without rinsing his mouth or nose[37]. However, the washer may use a thin cloth to clean and enter water in the mouth and the nose and wipe the teeth and lips[38]. Water should be poured over the deceased The water should be boiled with leaves of lotus tree or saltwort. However, if one does not possess any of them, even simply pure warm[39] water is sufficient. The head and beard should be washed with khitmī (marsh mallow plant) or any soap available[40]. Then he should be made to lie down on the left side and be washed with water and leaves of lotus tree until is seen that the water has reached that part which is adjacent to the bench. The deceased should then be made to lie down on the right side and should be washed with water and leaves of lotus tree until is seen that the water has reached that part which is adjacent to the bench. Then the deceased should be made to sit and lean against the washer and the stomach of the deceased should be wiped gently[41]. Any impurity emerging from the deceased should be washed but there is no need to repeat the Ghusl or Wudhu or to replace afterwards the shroud[42]. The deceased should then be turned to his left side again and washed to complete Sunnah of completing virtuous acts in threes[43]. The water should be poured over the deceased thrice each time his side is turned[44]. The body of the deceased should then be dried and wiped with a cloth[45]. Hanut or any other fragrance[46] should be placed on his head and beard and camphor on the forehead, the nose, the hands, the knees and the feet[47]. If after birth, the child shows a sign of life, including making noise, yawning, crying etc. it should be named, given a bath, shrouded and prayed upon[48]. However, a miscarried foetus and a child who does not show signs of life after birth, should be washed, wrapped in any cloth and buried without the funeral Salah being observed over it[49]. It is desirable for the washer to take a bath himself after bathing the deceased[50].

Mufti Hanif Yusuf Patel (hafidhahullah) has prepared this detailed document of janāzā, burial and related isues as part of his thesis for the Iftā course. The interesting part of the document is the practical guidance on Wills and Estates. I have read the document in detail. May Allah Ta`ālā grant Mufti Hanif Yusuf Patel barakah in his ilm. Amīn. Mufti Ebrahim Desai Daruliftaa.net :::: Laws relating to the deceased :::: BATHING * SALAT AL-JANAZAH * BURIAL * TA`ZIYAH * INHERITANCE & ESTATES * ISAL AL-THAWAB * WILLS & TESTAMENTS DEATH BEFORE DEATH The person on his deathbed should be turned to his right side facing the Qiblah[1]. It is also permissible to lie him on his back and to raise his head slightly to face the Qiblah[2]. The words of Shahadah should be proclaimed near him for him to hear[3] and thus indirectly prompt him to proclaim it too. This is called Talqin. However, he should not be instructed and compelled to recite it[4]. It is Mustahab (desirable) for the deceased`s close relatives, friends and neighbours to be present to advise him on his last will, assist him in encountering this critical moment and read Surah Yasin and Surah Ra`d onto him[5]. AFTER DEATH It is Fardh Kifayah to bathe, to enshroud, to observe the Janazah Salah of, and bury the deceased[6]. When he passes away, his eyes should be shut and jaws should be closed using a band fastened from the lower chin to the top of the head[7]. The one who has shared the most companionship with the deceased is most worthy of undertaking this task and he should say while closing the eyes[8]: بسم الله ، وعلى ملة رسول الله، اللهم يسِّر عليه أمرَه وسهِّل عليه ما بعده، وَأسعِده بلقائك، واجْعَلْ ما خرج إليه خيرًا مما خرج عنه Then the deceased should be covered with a sheet of cloth[9] and fragrance should be placed near him[10]. A piece of iron or anything reasonably heavy should be put on his stomach so that it does not inflate[11]. The hands of the deceased should be placed to his sides while his fingers and joints should be loosened[12]. It is Makrooh Tanzihi to recite the Qur`an by the deceased from his death until he is bathed[13]. It is Mustahab (highly desirable) to hasten in settling his debts and release him from his liabilities[14]. It is desirable to inform the deceased`s neighbours, relatives, friends and the people of the locality of his demise so that they can supplicate for him and extend reward for him[15]. The process of bathing and burying the deceased should be hastened[16]. Upon the demise of her husband, the woman should immediately sit in iddah. A woman in her iddah must remain in the marriage home for the complete duration of her iddah, without leaving the house, except for dire necessity[17]. The waiting period of iddah is for four months and ten days[18] (according to the lunar calendar). If the husband passed during the middle of the month, then the iddah will be 130 days.[19] Furthermore, if a woman is pregnant, her iddah will be till she gives birth to the baby irrespective of it being more or less than 4 months and 10 days[20]. The Qur`an should not be recited upon the deceased but at a distance from him or only after he has been bathed[21].

i had posted a long explanation of my own feelings about this...unfortunately it seems to have been lost while the site was down ): will see later when more time

Please see: Not Fasting Due To Illness

wa'alaykumus salaam sis I feel this reply needs more clarification.. found HERE and HERE Main point is that it is not “automatic” that every diabetic person is unable to fast. The person should only miss fasts if there is fear of the diabetes (or any illness) increasing or in the case of diabetes, there is fear of the person suffering a hypo. See below: Regarding illness, the great Hanafi jurist, Imam al-Haskafi (Allah have mercy on him) states in the chapter of “excuses that permit not to fast” in his excellent work Durr al-Mukhtar: “(It is permissible not to fast) for an individual who is ill and fears that his/her illness will increase, or a healthy person who fears that he will become ill due to fasting.” (Radd al-Muhtar ala al-Durr al-Mukhtar, 2/422)

The following Q/A is more of an advice regarding Qadhaa Salaah. Though there are no proofs in this reply by Mufti Ebrahim Desai i felt it is beneficial in this thread inshaAllah. Does qadah salah make up for the obligatory salah?Askimam.org Question Some people say that qadah salah does not really make up for obligatory salah, but you still have to do it? Is this true and to what extent? If qadah does not make up for missed salah, then what is the purpose of qadah? If you make up for all missed salah through qada, will you be saved for making up the salah on the day of judgement e.g. there will be no need to make up for missed salah through your nafil (optional) salah? Or will nafil salah still be needed to make up the obligatory salah? Answer Among the wisdom of performing Salaat, one is that Salaat is an Ibaadat (worship) of thanks giving to Allah Ta’ala for all His favours on us. Factually, if we spend every second of our lives to worship Allah, we will not be able to thank Allah for His infinite bounties upon us. Allah Ta’ala, out of His infinite grace has made it compulsory upon us to perform only 5 times a day. If we cannot even offer this little amount of time then we should hang our heads down in total shame. After enjoying all his bounties and this appreciation. Consider our situation, if we had to do someone a favour and he couldn’t find the time to say, ‘Jazaakallah’ how would we feel? Our Ibaadat does not increase Allah’s honour in any way. Allah Ta’ala is not in need of our Ibaadat. We are the beneficiaries of our Ibaadat. It is true that the Thawaab and virtue of a Salaat performed within its time is much more than the Qadhaa Salaats. However, that is no excuse for not performing Qadhaa Salaat. If a person sincerely repents for not performing Salaats timeously, it is hoped that Allah Ta’ala will accept the Qadhaa Salaat and forgive the sin of not performing the Salaat timeously. This hope obviously will come from one who is sincere in his regret. A true of sincerity is that he will ensure performing all his Salaat timeously. It is also advisable as part of your repentance to offer Nafl Salaat to make up for the shortfall in the Fardh as stated in a Hadith of Rasulullah (Sallallaahu Alayhi Wasallam), the meaning of which is, ‘The first act to be reckoned for on the day of Qiyaamat will be Salaat. If the Salaat is in order then this person is in ruin and destruction. And if there is a shortfall in his Fardh Allah Ta’ala shall say, ‘See if my servant has any Nafl (optional) Ibaadat to his record. Then the shortfall shall be completed with this Nafl, thereafter all other Ibaadat shall be accounted for accordingly.’ (Mishkaat vol.1 pg.117; Qadeemi) and Allah Ta’ala Knows Best Mufti Ebrahim Desai FATWA DEPT.

there is also some info here Mufti Abu Hajira says, Re: What is the proof of Kaza Namaz?

Found this...inshaAllah it is of help since hadith are quoted. Q. Is there any proof from authentic ahadith of Qada Umari? A."Hazrat Anas ibn Maalik (R.A.) narrates in a hadith of Sahih Bukhari that Rasulullah mentioned: من نسي صلاة فليصل اذا ذكرها لا كفارة لها الا ذلك " Whoever forgets to pray a Salah, it is obligatory upon him that he pray that Salah when he remembers. There is no other way that this can be made up." ( Sahih Bukhari , Kitaabul Mawaaqeet - Hadith 597) The words of Rasulullah in a hadith of Muslim are as follows: اذا رقد احدكم عن الصلاة او غفل عنها فليصل اذا ذكرها فان الله عز و جل يقول اقم الصلاة لذكري " Whenever one of you misses a Salah due to sleeping or due to negligence, it is obligatory upon him that he pray the Salah when he remembers it because Allah (SWT) has metioned, "Perform Salah when you remember me" (Hadith 1569) In a Hadith of Sunan Nas'ai it is mentioned: سئل رسول الله صلى الله عليه و سلم عن الرجل يرقد عن الصلاة او يغفل عنها قال كفارتها ان يصلها اذا ذكرها " Rasulullah was asked regarding a person who misses a Salah due to sleep or negligence. Rasulullah mentioned that its compensation is that he should perform the Salah when he remembers. "(Nasaai p 171) These Ahadith as well as many others are clear that any Salah that has been missed must be performed when one remembers. In fact the ayah of the Qur’an recited by Rasulullah in the hadith of Muslim above, also indicates that this ayah of the Holy Quran refers to qada Salah as well, as it was recited in the context of qada. There is a consensus among the jurists that qada must be made for missed Salahs. And Allah Ta'ala Knows Best al-balagh

I understand what you're saying Haya however the problem is I personally do not have knowledge to answer or even to look for relevant hadith on the subject and we do not actually have anyone else knowledgeable either. Therefore i suggest perhaps you can ask at the following site? haithanswers ask a question on hadithanswers I really do apologise but if i can i would get you the answers. I will search and if i find anything i will post here inshaAllah As for: sorry but for a muqallid it does actually apply. Whether you accept it or not does not change it

"We talk about the rising of Islam, but we only rise after the rising of the sun" source

Aameen Yaa Rabb! Jazaakillaahu khayran Acacia

Masjid Bani Haraam It is so called because this area belonged to the Bani Haraam, a clan of the Bani Salima tribe. Arial View Old picture This masjid is near the location of the house of the Companion Jabit ibn 'Abdullah (RA), where food he had prepared to feed the Prophet sallallaahu 'alayhi wasallam and a few companions (RA) during the Battle of the Trench was miraculously increased by teh prophet sallallaahu 'alayhi wasallam to feed the whole army. (From "Memories of the Luminous City") See full story in the attachment taken from here: (Click on picture to enlarge) 1. 2.

Three things need to be observed before speaking to anyone: the person’s temperament, religious condition and the environment he lives in. Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

An Amazing Effect “A righteous sincere intention has the amazing effect of attaining reward, even for a non-existing action; while an insincere intention has the effect of making an existing action non-existent in the sight of Allāh ta’ala. For example, a person makes a sincere intention of donating £1000 to a good cause, but circumstances change and he is unable to do so; he will still get the reward for this non-existent action. On the other hand if a person actually donates £1000 but the intention is for show or any other corrupt motive, then although the action is existent, in the Sight of Allāh ta’ala it shall yield no reward. In other words it is as if, in terms of reward, the action was non-existent.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org