5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

It is written in Majma’ul anhur and in Durr-ul muntaqâ,
“The deceased’s isqât must be performed before the burial. It is
written in Quhistânî that it is permissible also after the burial.”
In the performance of the isqât of the kaffârats of namâz,
fasting, zakât and qurbân for the deceased, one poor person
can be given more than the amount of nisâb. In fact, all the gold
coins can be given to one poor person.
It is not permissible for a person on his deathbed to give the
fidya for his omitted prayers of namâz. If a person is so old that
he cannot fast, it is permissible for him to give the fidya for his
fasts that he cannot perform. A sick person has to perform his
salât at least by moving his head. If a person is so sick that he
cannot perform his prayers of salât for more than a day even
with such movements (of his head), he will be absolved from
the obligation of performing these prayers of salât. He will not
have to make qadâ of these prayers if he recovers later. But
when he recovers he will have to perform his fasts which he
could not perform. If he dies before recovering, (his sin of not
performing) these fasts will be pardoned.
22 – KNOWLEDGE OF FARÂID
The knowledge that teaches who the property left by the
deceased person will be given to and how it will be distributed is
called ’Ilm-i farâid (the knowledge of farâid). What Allâhu ta’âlâ
declares most clearly and most extensively in the Qur’ân is how
to distribute the inheritance left by the deceased. Because most
of its procedures have been commanded as fard, it has been
termed Ilm-i farâid (the knowledge of fards) as a whole. A
hadîth, conveyed by Ibn Mâja and Dâra Qutnî ‘rahmatullâhi
ta’âlâ ’alaihim ajmâ’in’ in the epitome of Tadhkirat-al Qurtubî,
declares, “Try to learn the knowledge of farâid! Teach this
knowledge to the youth! The knowledge of farâid is half of
(all) religious knowledge. It will be this knowledge that my
Umma will forget first.”
The author of Durr-ul muntaqâ ‘rahmatullâhi ta’âlâ ’aleyh’
says: “A person who is lost is judged to be dead. A foetus which
has been killed in its mother’s womb and for which the diyat has
been paid is judged to be dead. The property of these two is
distributed to their inheritors. A heir which was in its mother’s
womb at the time of death is judged to have been alive. This
foetus being assumed to have been a boy or a girl, the shares it
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