This paper seeks to assess the suitability of “Takaful Diat” taking over the definition of „aqilah (the group of people who share the blood-money liability of any one among them), and subsequently, becoming the feasible alternative in dealing with the complicated issue of road accidents compensation in Malaysia. The paper opted for a qualitative study where the authors discussed the concept of Diat (blood-money) and Takaful (Islamic insurance) from the opinions of the Muslim scholars from the various schools of thoughts. Based on the current situation, it can be argued that takaful insurance companies are more than capable of being the „aqilah so much so that the paper is convinced that they are the ones who capable of shouldering the responsibility. As such, the government needs to study a mechanism that could make such a contribution compulsory for every individual. Through Takaful Diat, the victims‟ welfare will be safeguarded. Takaful Diat provides protection through a specially designed insurance scheme that pays a victim with a specific amount of compensation which is determined by Syarak.

Kertas kerja ini bertujuan menerangkan dan menjelaskan bagaimana hukum Tawaf Wada’ dan Tawaf Sunat di Dataran Kaabah bagi jemaah haji dan umrah yang menipu memakai ihram ketika ini di Musim Endemik selepas berakhirnya Musim Pandemik Covid-19 dari justifikasi undang-undang Kerajaan Arab Saudi dan Perspektif Fiqh, al-Quran, dan Hadis Rasulullah saw. Bagi mencapai objektif penulisan ini, method keperpustakaan atau analisa dokumen digunakan untuk menganalisa semua dokumen berkaitan yang dikumpul. Dapatan kertas kerja ini mendapati hukum menunaikan Tawaf Wada’ dan Tawaf Sunat di Dataran Kaabah bagi jemaah haji dan umrah yang menipu memakai ihram ketika ini adalah haram, berdosa dan dibimbangi menganggu kemabruran Haji dan Umrah berdasarkan Fiqh, al-Quran, hadis Rasulullah saw dan Maqasid Syariah serta adab dan akhlak Mazmumah. Manakala justifikasi dan keputusan yang diputuskan oleh Undang-undang kerajaan Arab Saudi yang membenarkan Tawaf di Dataran Kaabah hanya untuk Jemaah Haji pada Musim Haji sahaja dan Jemaah Umrah bagi yang menunaikan Ibadat Umrah sahaja adalah tepat dan selari dengan Al-Quran dan As-Sunah, Fiqh dan Maqasid Syariah bagi mengelakkan Masyaqqah, Zahmah, bersesak-sesak dan kemudharatan serta penularan Penyakit Covid-19 dan Influenza yang mana mempunyai hikmahnya yang tersendiri. Diharapkan, hasil penulisan ini akan menjadi panduan dan rujukan kepada bakal-bakal jemaah Haji dan Umrah yang akan datang agar dapat mengikuti dan mentaati undang-undang Tawaf Wada’ dan Tawaf Sunat yang ditetapkan oleh Ulil’ Amri iaitu Pemerintah Kerajaan Arab Saudi dan menyakini hikmahnya dalam melaksanakan Ibadat Haji dan Umrah berdasarkan akhlak mahmudah seterusnya memperolehi Haji dan Umrah yang Mabrur.

Muslim countries import different kinds of products from non-Muslim countries. On the other hand however, goods are exported to rather than imported from Muslim countries. Common among these products are cosmetics many of which contain najs (impure), harmful or poisonous ingredients which have been transformed during production. The research will set the shari'ah conditions governing the istihalah in these products. The study is conducted using the qualitative methodology in which the researcher collects relevant data from reliable sources and then study it using content analyses. The researcher found the following results: The legal conditions for Istihalah with respect to cosmetic products are as follows: 1.The najs substance in the contents of the products must have been converted into a material different from its former original nature; 2. The najs substance in the product must have been transformed or displaced completely such that no trace of it remains in the product after the transformation; 3. If the najs material is not completely displaced then the use of the product is subject to the condition of existence of necessity and compelling need for the product such as using it for medication in the absence of lawful alternative and upon the prescriptionof a trusted Muslim doctor with requisite medical knowledge; 4. There must be overwhelming belief in its usefulness which is based on the clearance of a trusted Muslim doctor; 5. Fragments of najs materials contained in cosmetics which have not been transformed shall not be used in situation of necessity or need for the purpose of oral consumption (eating and drinking) or even bodily application; 6. The products must not be harmful for human consumption even if its ingredients have been transformed.