Isqât and Dawr Calculation

Calculation Type :

Age (Gregorian) :
Year :
Select Gender :
Isqât Measurement :
Ten and a half kilograms of wheat is to be given for one day’s six prayers of namâz and three thousand and eight hundred kilograms for a solar year. For example, when one kilogram of wheat cost 1.80 liras, for the isqât of a year’s namâz six thousand, eight hundred and ninety-eight or, let us say, six thousand and nine hundred, liras would be required. Since one gold coin [which weighs seven grams and twenty centigrams], cost a hundred and twenty liras when one kilogram of wheat cost 1.80 liras, which means that one kilogram of wheat equals one-tenth [1/9.26] gram of gold in value, the isqât of a month’s (debt of) namâz requires four plus three quarters [4.75] gold coins, and consequently the isqât of a year’s namâz requires fifty-seven and a half, or, circumspectly, sixty, gold coins . Five gold coins for the isqât of a month’s salât.
Wheat’s and gold’s equivalent in paper money vary at approximately the same rate in course of time. In other words, the value of gold and the value of wheat always go up and down correspondingly. For this reason, as the amount of wheat for a year’s isqât does not change, so the number of gold coins for one year’s isqât, i.e. sixty gold coins, as we have calculated above, remains almost the same. Therefore, in the calculation of isqât the circumspectly accepted formula is, except for some extraordinary situations : Five gold coins for the isqât of a month’s salât. One gold coin for the isqât of a month’s fasting in Ramadân. The number of gold coins to be circulated and the number of circulations will be calculated accordingly.
Wheat kg price
Reşat Gold Price
Dawr Information :
The Number of poor people
Amount of Gold

  • It is written in Nûr-ul îdhâh and in its marginal notes by Tahtâwî, at the end of the namâz of qadâ in Halabî and Durr-ul mukhtâr, in Multaqa, in Durr-ul muntaqâ, in Wikâya, in Durer, in Jawhara, at the end of the explanation of Kadızâde’s Birgivî vasiyyetnâmesi, and in other valuable books that it is necessary to perform isqât and dawr for a deceased person who has enjoined it (in his will). For example, it is written in the marginal notes by Tahtâwî, “There are nass (âyats and hadîths with clear meanings) about isqât (absolution) of the (sin for the) omitted fastings by giving fidya. All savants unanimously declare that, because the namâz is more important than fasting, as with fasting, isqât is to be performed for the prayers of namâz which a person missed for some reason justified by the Sharî’a and which he could not make qadâ of later because he took to his deathbed though he wished to perform them. A person who says that isqât cannot be performed for namâz must be ignorant. For he objects to the agreement of savants. A hadîth-i sherîf declares, ‘A person cannot fast or perform namâz on behalf of another person. But he can feed the poor for his (the other person’s) fasting or namâz.’
  • The years of debt are calculated by subtracting twelve years -if the deceased person is a man -or nine years- if the deceased person is a woman- from a lifetime.
  • These people must be poor enough to be exempted from the liability of giving the fitra and to be among those who can be given zakât.
  • Isqât can be performed only by the deceased person’s walî, and the money is given not to men of religion but to the poor.
  • If they are not (so) poor, the isqât will not be acceptable.
  • The poor people must not have the nisâb amount (of property). It is permissible for them to be the dead person’s relatives.
  • A poor person who is in debt must not join the business of dawr. For, it would be fard for him to pay his debts as soon as he took possession of the gold coins. It would not be permissible for him to give the gold coins to the next person for the deceased person’s kaffârat instead of paying his debt. The dawr would be acceptable, but he himself, let alone earning any thawâb, would become sinful. It is written in Ibn Âbidîn that a child’s giving a present is not sahîh.
  • It is permissible for the deputy appointed by the deceased to make qadâ of the deceased’s debt of hajj with the deceased’s money; this will relieve the deceased from his debt (of hajj). For, hajj is a worship which is done both with body and with property. Supererogatory hajj can always be performed on someone else’s behalf. But the hajj which is fard can be performed by a deputy only on behalf of a person who will not be able to perform it in person till his death.

Book : Seâdet-i Ebediyye Endless Bliss, Hakikat Kitabevi, Istanbul.
  1. When giving (the gold coins) to the poor person, the guardian must say, “I give these to you for the isqât of so-and-so’s so and so many prayers of salât.”
  2. And the poor person must say, “I have accepted them,” and must know that the gold coins belong to himself when he takes possession of them.
  3. If he does not know this he must be taught beforehand. And this poor person, showing kindness, gives the gold coins to another poor person of his own accord, saying, “I give these to you for the isqât of so-and-so’s salât.”
  4. After the dawr is finished, the last poor person taking possession of the gold coins shows kindness and presents them to the guardian of his own volition and of his own will. The guardian takes them, saying, “I accept them.” If he (the poor person) does not present them, they cannot be taken by force, for they are his own property. The guardian gives the poor person some gold coins or some paper money or some of the deceased person’s property and presents the thawâb for the alms to the deceased person’s soul.
  • 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.

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