Calculacions of Farâid

The Ashâb-i Farâid and the Asabas

Inheritance of the Deceased
Gender of the Deceased
Husband of the Deceased
Wife(s) of the Deceased
Paternal Grandfather
Paternal Great-Grandfather
Paternal Grandmother
Maternal Grandmother
Paternal Great-Grandmother
Paternal Great-Grandmother
Maternal Great-Grandmother
Paternal Brother
Paternal Sister
Sibling from the same mother (Regardless of Gender)

Other Asabas

Nephew (Brother's Son)
Nephew (Paternal Brother's Son)
Paternal Uncle
Cousin (Uncle's Son)
Cousin (Paternal Uncle's Son)
Freedman's Son


If there is even one person in the previous classes, it is not necessary to choose from the next classes.
Select Zawil-Arhâm Class
Class 1
Grandson (Son's Daughter's Son)
Granddaughter (Son's Daughter's Daughter)
Grandson (Daughter's Son's Son)
Granddaughter (Daughter's Son's Daughter)
Grandson (Daughter's Daughter's Son)
Granddaughter (Daughter's Daughter's Daughter)
Class 2
Maternal Grandfather
Paternal Grandmother's Father
Maternal Great-Grandfather
Maternal Great-Grandmother
Maternal Great-Grandfather
Class 3
The third class subsumes the decedent’s father’s furû’. All kinds of sisters’ children or grandchildren and uterine brothers’ children and all kinds of brothers’ daughters or grandchildren are in this class.
Is there anyone in this class?
Class 4
The fourth class subsumes the grandparents’ furû’. Paternal aunts, maternal aunts, maternal uncles and paternal uncles uterine are in this class. The paternal uncle uterine is one’s father’s brother uterine. Those paternal uncles who are the father’s brothers by the same father and mother or by the same father only are asabas. All kinds of paternal uncles’ daughters and their progeny are all in the fourth group.
Is there anyone in this class?
Class 5
The fifth class subsumes the father’s or the mother’s grandfathers’ furû’. The mother’s or father’s paternal aunts, maternal aunts and maternal uncles, the father’s paternal uncles uterine, the mother’s paternal uncles, the mother’s and father’s paternal uncles’ daughters, and the mother’s paternal uncles’ children are in the fifth class.
Is there anyone in this class?

  • 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.”
  • Expenses for washing, shrouding, burying and human debts, respectively, are set apart and distributed from the property left by the deceased. The rest of the property is evaluated according to the market and divided into three. The first part is spent for fulfilling those orders of the deceased that are compatible with the Sharî’a. The other two parts are distributed according to their value, or they are sold and the money is distributed to the inheritors.

Book : Seâdet-i Ebediyye Endless Bliss, Hakikat Kitabevi, Istanbul.
  • First, the twelve people called the ashâb-i farâid are given their dues as prescribed in Qur’ân al-kerîm. These dues are also termed fard. Four of them are male.
  • The property remaining from the ashâb-i farâid is given to the closest of those relatives of the deceased that are called Asaba. The names of the asaba will be given later. If there are no asaba the rest of the property also is distributed to the ashâb-i farâid. But the husband or the wife is not given a share at this time.
  • If none of the ashâb-i farâid or the asaba is existent, it will be given to the relatives called zawil-arhâm, which consists of five classes.
  • If only one of the zawil-arhâm exists and none of the other heirs exists, this person gets the entire property. If there is only one person in one of the five classes of the zawil-arhâm, those who are in the following classes cannot be heirs even if they are closer to the deceased. If there are several people in the same class, the ones who are closer to the deceased deprive the ones who are farther of the inheritance.
  • If there are no zawil-arhâm either, it is given to a man called mawlal-muwâlât. If this does not exist either, it is given to the person who the deceased has claimed to be his relative through someone, -e.g. by saying, “He is my brother”-, but who is not avowed by the person claimed to have mediated in the kinship.
  • If none of the inheritors mentioned above exists, the remaining two-thirds of the inheritance also is spent for the fulfilment of his orders. If he died intestate, the Bayt-ul-mâl takes the property, even if he is a zimmî.

Book : Seâdet-i Ebediyye Endless Bliss, Hakikat Kitabevi, Istanbul.