Does the deceased benefit from charity andfasting if he died when he was not praying?

My father has recently passed away.
He has missed many salaah during his lifetime. He has passed away at aged 65.
Is there any way of paying to charity any amount for the salaah missed.
Please advise how to calculate the number of salaah missed and the
amount to pay for charity for each day of salaah missed.
Eg. 65 years less 15 years= 50 years salaah missed. 50 years X 365
days = 18250 days of salaah missed.
Your assistance in answering the above will be greatly appreciated.
Praise be to Allaah.
Firstly:
The scholars differed on the ruling on one who neglects the prayer out
of heedlessness and laziness.The correct view is that heis a kaafir.
This has been discussed previously in the answers to questions no.
2182 and 5208 .
Once it is established that the one who does not pray is a kaafir, it
is not permissible to give charity, fast and do Hajj on his behalf.
The scholars of the Standing Committee (9/69) were asked: Is it
acceptable to pray for forgiveness and give charity for one who died
when he did not pray, or he used to pray sometimes and sometimes he
did not pray? Is it permissible to attend his funeral and bury him in
the Muslim graveyard?
They replied: The one who does not pray because he denies that it is
obligatory is a kaafir according to the consensus of the Muslims. The
one who does not pray out of heedlessness and laziness is a kaafir
according to the more correct of the two scholarly opinions.
Based on that, if a person who deliberately does notpray dies, it is
not permissible to pray for forgiveness for him, or to give charity on
his behalf, or to attend his funeral, orbury him in the Muslim
graveyard, because the Prophet (blessings and peace of Allah be upon
him) said: "The covenant that stands between us and them is the
prayer; whoever abandons it is a kaafir." Narrated by Ahmad and the
authors ofas-Sunan with a saheeh isnaad. And he (blessings and peace
of Allah be upon him) said: "Betweena man and kufr and shirk there
stands his giving up prayer." Narrated by Muslim in his Saheeh.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh 'Abd al-'Azeez ibn 'Abdullah ibn Baaz … Shaykh 'Abd ar-Razzaaq
'Afeefi… Shaykh 'Abdullah ibn Ghadyaan… Shaykh 'Abdullah ibn Qa'ood
If your father was unaware that prayer is obligatory, or he
followedscholars who ruled that the one who does not pray out of
heedlessness is not a kaafir, then we hope that Allah will forgive
him, and in this case supplication and prayers for forgiveness forhim,
and giving charity onhis behalf, will benefit him.
And Allah knows best.

Can he pray Witr twice in one night if he prays after the imam?

I want to ask whether at the end of Taraaweeh prayer we should pray
al-Shaf' [two rak'ahs of naafil prayer] and Witr? I heard that the
last prayer you pray should be Witr. Does that mean that if I get up
to pray qiyaam al-layl I should pray al-Shaf' and Witr again, orshould
I delay them until Ipray qiyaam and then pray it?.
Praise be to Allaah.
If the Muslim prays Witr then he wants to pray qiyaam al-layl after
that, he should pray them two by two, and he does not have to repeat
Witr.
The Prophet (peace and blessings of Allaah be upon him) commanded that
the last prayer offered at night should beWitr, but this command is in
the sense that is it mustahabb, not obligatory. See Question no. 37729
.
Shaykh Ibn Baaz was asked:
If I have prayed Witr at the beginning of the night, then I get up to
pray qiyaam at the end ofthe night, how should I pray?
He replied:
If you have prayed Witr atthe beginning of the nightthen Allaah
enables you to get up at the end of the night, then pray whatever you
can two by two – without Witr, because the Prophet (peace and
blessings of Allaah be upon him) said: "There cannot be no two Witrs
in one night."
And it was narrated from 'Aa'ishah (may Allaah be pleased with her)
that theProphet (peace and blessings of Allaah be upon him) used to
pray two rak'ahs after Witr sitting down. The reason for that – and
Allaah knows best – was to show the people that it is permissible to
pray after Witr.

Majmoo' Fataawa al-Shaykh Ibn Baaz.

And Allaah knows best.

1a] Small Deeds Great Reward

1a]
do the witr (prayer)…the first part, themiddle part and the last part
of it, and his witr would go to the last sixth part (sahar)."
Al-Bukhari and Muslim
Jabir (may Allah be pleased with him) said; The Messenger of Allah
(may the peace and blessings of Allah be uponhim) said: "Whoever fears
not getting up in the last part of the night, let him do the witr in
the first part and whoever expectshe will get up in the last part of
it let him do the witr at the end of the night. The prayer in the last
part of the night is witnessed and that is better." Muslim
Sh. 'Abdul 'Aziz ibn Baz (may Allah have mercy onhim) said: "A person
should pray as is convenient for him in the first part of the night or
the middle part or the lastpart of it; he remains awake and prays as
is made easy for him, supplicates to his Lord, turns towards Him, and
seeks refuge with Him and he says the salam after every two units… The
tahajjud (night prayer) in the first part of the night or the middle
part or the last part of it isall good. However, the best is in the
last part of the night if that is easy forhim." End quote.
Fourth:
As with regard to your request to guide you to deeds which are easy
for you to do with your illness and which will not be burdensome and
harmful for you to do andits rewards from Allah, theMighty and
Majestic, are plentiful, then this is a sign of your intelligence and
high motivation. We ask Allah to grant you the strength to carry out
these great acts of obedience. We do not see anything more fitting for
you, due to your illness, than the words of remembrance which
bringabout great rewards fromthe Lord of the worlds if said. 'Abdullah
ibn Busr (may Allah be pleased with him) narrated that a man said: O
Messenger of Allah, the laws of Islam have become many for me, tell me
something I can cling to. He said: "Your tongue should remain moist
with the remembrance of Allah." At-Tirmithee, Ibn Majah and others.
Authenticated by al-Albani.
Note that you may do great things -even with your sickness- such as
inviting towards Allah, maintaining family ties (even via telephone)
and buying booklets and having them distributed. We also bring your
attention to the great rewards in good conduct which is the heaviest
thing on the scale and which will elevate a person to the level of one
who spends his time praying and fasting. So donot let your illness be
an obstacle in carrying out those deeds which are notburdensome on
you.
May Allah grant you the ability to act upon what they contain
And Allah knows best.

1] Small Deeds Great Reward

1]
I am a heart and lungs patient.The only ways is to transplant heart
and lungs and that too seems not possible due to the probabilty of
failure and availability.I am pleased with the decree of ALLAH after
understanding its reward and consequencesof expiation of sins in the
hereafter.I am reading Ibnkatheer (english darussalam edition) and
riyadusaaliheen (eng).I am looking forward to know any book that may
help me know authentic hadeeths that has small deed great reward?
Because i have hardly 4-5 hours time to do ibaadah with less effort.I
would look forward to hadees like praying duha prayer after sunrise
which has umrah reward according to hadeeths that is authenticated as
hasan or saying "subhanallahi wabihamdihi subahanallahil azeem" which
is heavy in the scales.Similar to that because i cannot afford toput
more effort and with less time remaining in mylife.If you cannot find
book atleast can u send me atleast 40 authentic hadeeths to my email.
Whenever i would think i am not able to pray"Qiyamillayl" i would
praybefore sleeping.Is that ok but occasionally only? Sorry for
shooting out thethird question IS there any reward in Aqira for
particularly My disease or similar from birth to end.If so please
mention it with authenticity to have more contentment in heart ?
Praise be to Allah.
First:
We ask Allah to both reward you as well as grant you well-being and to
grant you patience in the face of what you havebeen tested with. We
commend you on your great ambition in search of deeds which will earn
you extra rewards and draw you closer to Allah, the Exalted, even
while you are suffering from this sickness. Your illness has not
prevented you from doing that which you can from acts of obedience and
worship which have great rewardsand weigh heavily on the balance. This
is an important message we direct towards all those who are ill; that
they should have such great ambition and not allow their sicknesses to
prevent them from competing with the healthy in earning rewards.
Second:
With regard to the rewardfor what Allah, may He be exalted, has tested
you with, we say: The scholarshave differed as to whether the reward
is granted merely due to thefact that Allah, may He be exalted, has
tested His Muslim slave with sickness and calamity or isit a condition
that it must be accompanied with patience and hope for reward. To
explain that: calamities are an expiation for the afflicted as long as
they do not show anger or tear their garments or lament, and they are
a means of elevating one's status anda source of rewards if the
afflicted is patient and anticipates rewards (from Allah).
Al-Hafith ibn Hajar (may Allah have mercy on him) said: "The authentic
reports are clear that rewards are established simply by a calamity
occurring; as for patience and acceptance, then this is something
extra for which one may be rewarded beyond the reward of the calamity.
Al-Qarafi said: "Calamities are an expiation with certainty whether
accompanied by patience or not. However, if accompanied by acceptance
the expiation is greater, otherwise it will be less." That's what he
said and the explanation is: A calamity is an expiation for a sin
similar to it and through acceptance one is rewarded for it. If the
afflicted has no sins, he will be compensated withrewards equal to
it." End quote from Fath al-Bari (10:105).
Sh. Muhammad ibn Salih al-'Otheimin (may Allah have mercy on him)
said: "Let the one afflicted withany calamity know that these
calamities are an expiation for sins they committed; for no worry or
anxiety or harm befalls a believer except that Allah expiates them
(sins) through them (hardships),even a thorn which pricks them.
Through patience and anticipation of reward one attains the level of
the saabireen (patient ones), that high level about which Allah, may
He be exalted, said (what means): "And We will surely test you with
something of fear and hunger and a loss of wealth and lives and
fruits, but give good tidings to the patient, Who, when disaster
strikes them, say, "Indeed we belong to Allah, and indeed to Him we
will return."" End quote.
This is the opinion favoured by the two sheikhs, Ibn Taimiyah andIbn
al-Qayyim (may Allah have mercy on them) and they mentioned shar'ee
(Legal Islamic) evidences for that. See the answer to question 150038
for more.
Third:
Know-dear questioner- that the time for qiyam al-layl (the voluntary
night prayers) begins from after 'Isha, and whether you pray in the
first part of the night, the middle part or the last part of it, it is
all part of qiyam al-layl and it was all done by the Prophet (may the
peace and blessings of Allah be uponhim). 'Aisha (may Allah be pleased
with her) said: "Inevery portion of the nightdid the Messenger of
Allah(may the peace and blessings of Allah be uponhim) do the witr
(prayer)…:->