5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

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Husband and wife inherit from each other’s property during the wife’s time of ’iddat [1] in case of talâq-i rij’î [2] . THUMUN: Gets one-eighth, and is only one person: Wife: If the deceased has children or grandchildren by a son, the wife gets one-eighth. THULUTHÂN: Is two-thirds; when there are more than one people in one of the groups whose share is nifs (half), with the exception of the husband, they get equal shares from the twothirds. THULUTH is one-third and is given to two people: Mother: If the deceased does not have children, grandchildren by a son, and (in addition to this situation) if there is more than one of all kinds of brothers and sisters, the mother gets one-third. If the deceased has a father and a husband or a wife also, the mother gets one-third of what remains from the husband or wife and the father. If the deceased has grandfather(s) instead of a father, the mother gets one-third of the whole property. Uterine brothers and sisters are called benûl-akhyâf. When they are more than one, they share the one-third among themselves. Brothers and sisters get equal shares. If the deceased has children or grandchildren by a son or a father or a grandfather, the benûl-akhyâf cannot inherit anything. SUDUS is one-sixth, and it is given to seven people: Father: When the deceased has children or grandchildren by a son, the father gets one-sixth. Mother: If the deceased has children or grandchildren by a son or more than one brother or sister of any kind, the mother gets one-sixth. Sahîh grandparents [3] : If the deceased does not have a (living) father but has a son(s), the grandfathers and grandmothers get one-sixth. Granddaughters by a son get one-sixth and share it when they exist with the one daughter of the deceased. [1] A prescribed space of time; the space of time within which canonically a woman cannot marry a man after separation from a former spouse. [2] A kind of divorce. [3] Jedd-i sahîh: ancestor(s) in the direct male line. - 250 -
Paternal sister gets the sudus when she exists with the one daughter of the deceased. Uterine brother or sister: When the deceased has one uterine brother or sister, he or she gets the sudus (one-sixth). Warning: When the father is to receive one-sixth first the father receives the sudus (one-sixth) and then the mother receives one-third of the remainder. If the mother does not exist, the grandmothers still receive the sudus; they cannot replace the mother and receive the thuluth. 3 - Male inheritors are ten, and nine of them are asaba. The hushand cannot be an asaba: Father: If the deceased does not have children or grandchilden by a son, the father becomes only an asaba. If the deceased has a daughter or a granddaughter by a son, the father is included both in the ashâb-i farâid and in the asaba. If he (the deceased) has a son or a grandson by a son, he (the deceased’s father) gets only the sudus. Sahîh grandfathers: Are those grandfathers who are not linked with the deceased by mother. They become asaba instead of the father when the deceased does not have children or a father. If the deceased has a son, such a grandfather gets only the sudus in lieu of the father. If the deceased has a father, they cannot be inheritors at all. Son: Is the most emphatic asaba; when there is a son the other asabas cannot be asaba at all. If a child is expected to be born, it is accepted as male and its share is reserved accordingly. Son’s son: When the deceased does not have a son, the son’s son becomes the most emphatic asaba and the asabas lapse from being asaba. Brother: Is of three sorts: shaqîq, only by father, only by mother. Shaqîq, that is, brother of the same mother and father, brother uterine or brother of the same father becomes asaba when the deceased does not have a son, son’s son, father or grandfathers. Brother’s son, paternal uncles and their sons, and, if the deceased was a manumitted slave or jâriya, the man who manumitted him or her, respectively, become asaba if there are not any asabas prior to them. Husband: Is included only in the ashâb-i farâid. He does not - 251 -
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Waqf Ikhlâs Publications No: 5 Se
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Bismi’llâhi ’r-rahmâni ’r-r
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order to cope up with the western i
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TAM İLMİHÂL SE’ÂDET-İ EBEDİ
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concerned) without any substitution
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Allah’s sake”, and then says th
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floating debts that are to be paid
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spare rooms of one house. It is not
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672 grams. One majidiyya [An Ottoma
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written in a fatwâ of Ebussu’ûd
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current prices of the day when it w
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those that are obtained after the y
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They are valid everywhere. They are
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mean to say that one should not giv
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saying that in consequence they rem
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according to Imâm-i-Muhammad, also
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to Imâm-i-a’zam and Imâm-i-Zufe
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to a waqf, its kharâj must still b
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of Islamic Shari’a that deals wit
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nine heads two calves over one year
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ich man’s slave or small son. If
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given alms for himself. Later he wi
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unlike other insurance policies. It
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those who serve pious foundations,
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two places in the Qur’ân. The th
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When he asked the reason his father
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was a hâfiz [savant of hadîth], i
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7 - The fast that is harâm. It is
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Sha’bân). On the other hand, it
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Ramadân and Shawwâl.” It is sta
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no longer illuminates the mountains
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per cent mixed with saliva, if one
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is taken into the mounth.” The sa
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strongly believes that she would be
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she does not begin it anew. She com
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Hanbalî. As one person’s fitra c
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sâ’ of wheat is lighter than 364
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house, shop, [workshop or lorry] ,
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addition for ’Iyd. If the rich ma
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eing a qurbân though it was suitab
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Allah’s name. If one does not do
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shar’î [1] : optional and indisp
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he gives away the living animal or
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foundation is like building a mosqu
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appointed during the vow. But it wi
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days. If the animals are killed bef
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when goods in whose comparison ther
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people living near that Walî’s t
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he comes back and they eat together
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disbeliever. For, a person who give
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mountains posts, but it has not bee
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a quarrel between two Muslims or be
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A person who performs the hajj is c
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and possessions it is not fard to g
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supererogatory hajj even when he ha
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command him to come back. In Ukûd-
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It is necessary to provide the cond
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a parcel or the like on your head,
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Women do not shave or clip their ha
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off their ihrâm till after throwin
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Muzdalfa or on the way. It is permi
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called Rukn-i-Iraqî, with its twen
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the Prophet’s ‘alaihis-salâm
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Its doors were no more than hanging
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article which has deeply hurt Musli
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Zoroastrian feast. On the other han
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couplet above denote the following
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Those who say that it began before
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number on the line belonging to the
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Zu’l hijja 1 2 3 4 5 6 7 ’Eid Q
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lived during the first two hundred
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one who is religious. A person who
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Madhhab to have two Muslim witnesse
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Hanbalî Madhhabs the walî has to
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not be sahîh. He has to say, “I
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MAHR - Kitâb-ul fiqh alal-madhâhi
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A hadîth-i sherif in the book Riy
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elatives even if they are not relat
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Muslim. She becomes a renegade at t
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“I have accepted this nikâh with
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authorized as the proxy] to know th
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cousin who does not have a walî cl
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nikâh. A Muslim who is to get marr
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A person who gets married should do
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country and if, later, the coins lo
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Muslims. For this purpose it is put
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case with an illegitimate child. On
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commandments and prohibitions of Al
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even turn to look at what will rema
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create any effectiveness in medicin
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It is an important sunna to recite
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the rights, the dead person has bee
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While explaining the thirteenth big
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evil eye, and biting or stinging of
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Thus washing and shrouding will be
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times. As each side is washed, wate
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performed for all of them if most o
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is not sufficient to cover the awra
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put) and the salât (of janâza) is
Page 199 and 200: 15 - THE SALÂT of JANÂZA The sal
Page 201 and 202: jalla thenâuka” are added in the
Page 203 and 204: elieved that the corpse has putrefi
Page 205 and 206: corpse, be it his relative. We have
Page 207 and 208: the wooden shafts. You do not pass
Page 209 and 210: who shuns this responsibility by un
Page 211 and 212: the four Madhhabs that the grave si
Page 213 and 214: Arabic expression: “A’zamallâh
Page 215 and 216: passed away in 929 hijri. He says i
Page 217 and 218: deceased person will be relieved fr
Page 219 and 220: is a very ugly bid’at to read the
Page 221 and 222: do them (on your behalf). For this
Page 223 and 224: It is stated in the book Fatâwâ-i
Page 225 and 226: 18 - BENEFITS of VISITING GRAVES L
Page 227 and 228: Bayhakî conveys from Sa’îd bin
Page 229 and 230: person who places such a source in
Page 231 and 232: savants of Mâlikî, says, “Allâ
Page 233 and 234: Bahâeddîn-i Bukhârî!” [1] It
Page 235 and 236: to the deceased by the living is to
Page 237 and 238: performed today are incompatible wi
Page 239 and 240: fidya out of that property. It is w
Page 241 and 242: to say, “I give you these as a pr
Page 243 and 244: gold coins. Hence, one gold coin ab
Page 245 and 246: giving (the gold coins) to the poor
Page 247 and 248: It is written in Majma’ul anhur a
Page 249: (5) If none of the inheritors menti
Page 253 and 254: uterine) do not lapse from being he
Page 255 and 256: his children and friends. He should
Page 257 and 258: should be given to the poor. So-and
Page 259 and 260: chapter. Of the six fards, which ar
Page 261 and 262: number of their owners, the least c
Page 263 and 264: Here also, there are two cases: Fir
Page 265 and 266: are the fâsid [1] grandfathers, th
Page 267 and 268: wrote about Majalla and explained f
Page 269 and 270: progressive and exalting medicines.
Page 271 and 272: depends on various conditions: Hal
Page 273 and 274: sweetness coming from Him. For, pai
Page 275 and 276: A’ûdhu billah-imin-esh-shaytân-
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5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

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