Irshaad Sedick – Death #01 How to Handle the Death and Janaza (Funeral) of a Loved One

Irshaad Sedick
AI: Summary © The Sunents provide guidance on managing illness and death, emphasizing the importance of visiting sick individuals for comfort and a sense of comfort in the face of illness. The importance of trust and collaboration in building culture is emphasized, as it is often difficult to remember what is happening after death. The Sunents stress the need for proper inheritance and legalization of inheritance, and emphasize the importance of being aware of one's rights to be born in a way that is not rooted in the Prophet's laws. The speaker also emphasizes the need to be prepared for unexpected events and to be aware of one's emotions and actions to avoid becoming hysterical.
AI: Transcript ©
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Bismillah Alhamdulillah wa salatu salam ala Rasulillah sallAllahu alayhi wa sallam Obeid Allah no Salah no more haven't become a while coming to this course on how to handle death and the funeral of a loved one, one on one, because the idea is we want to take you from the very basics surrounding death and janazah to the more in detailed or sensitive discussions around how to deal with various situations that may come up. We also tried to condense a lot of information into a few sessions. These sessions will be more suited for video if Nilla so there'll be more than three way the in person course has been put together to be three parts. Our chosen school of thought is the Shafi

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school of thought simply because that's what I studied and that's what most of those around me are in Cape Town, South Africa practice and the chosen course sticks is under two Salic. Now I'm there to Salic by Sheikh Mohammed bin Naki, and mystery Rama hello to Allah is technically a more advanced text. In Shafi studies, when you study film according to the Shafi school, for many Institute's on the to Salic is considered an advanced text, I will not be teaching it at that level. If you are interested in learning this particular text at that level, an entire course has been put together recorded and is readily available for free on seekers, I covered the a badass section

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section of the book and Melinda Muhammad kar cavity, more AMOLED section, our focus here is going to be on a more practical approach, utilizing under to Salic as our core text, along with the translation of Shanahan and Keller reliance on the traveler and the two teachers as well as federal Illa Hill Malik the classical the traditional shadow or exegesis on the other work that's all inclusive in the English notes. As I did in the in person class, I will not be presenting the Arabic as well as the English simply because of the intended audience. For this particular course, the Arabic may not be as relevant to you, I may have ever mentioned a few things from the Arabic

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directly, if I feel that it is necessary to make a point or to illustrate something more clearly. Again, if you are interested in covering the Arabic and giving due diligence to that, that was done in the more higher level course and the seekers we commence with the letter Allah, almost only for Rocky Mahalo to Allah when Allah and Allah will be alumi he will only come I mean, visiting the sick and dying, it is recommended for everyone to remember death, particularly if one is ill.

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And frequently, and to repay and to prepare for it by repenting because of the Hadith. Remember, often the end of pleasures or axiom in decree has the middle that this refers to death. Now, in recent times, we've been thinking about death quite a bit because of the absolute genocide in Gaza. May Allah Allah grant victory to our brothers and sisters liberate a Palestinian people remove oppression and injustice from this world, protect our brothers and sisters around the world, in Yemen, in India, in Palestine, in Gaza, especially, and everywhere else.

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So we think about death. But how often do we think of death in relation to ourselves, my death, that tonight when I place my head on the pillow and I say Allahumma Bismillah AR Muto. What Allah in your name, do I die and in your name? Do I come back to life? How many of us actually consciously think about the fact that we may die in our sleep or we may not wake up, or we may die to model the ill person and the healthy person. Neither of them are closer to death than the other.

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We don't know when we don't know way. But death is an inevitability. The Prophet Muhammad says Sam is teaching us here, that death being inescapable. For the believer, it is something that we should reflect on regularly, for it will bring us benefit How will we benefit from reflecting on death or will become morbid and sad and gloomy all the time? Now,

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reflecting on death frequently, is there for us to put life into perspective, to not become too attached to the material world around us or our material possessions to understand what's truly important in this life. And to understand that we should always be motivated to be on the straight and narrow to be working towards our goals for the year after because we will surely get there sooner rather than later. So we reflect on death, and this is a sunnah. And may our time in the schools be accepted as that type of Indian

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from us, that we are reflecting on death via learning this knowledge. So there are many lessons that we can learn when we reflect about death. And we can also avert this malady of this Oma. This weakness of our OMA that the Prophet alayhi salat wa salam spoke of when he said that this ummah will suffer from one and when they suffer from one they will be annihilated you know people will be taking of them and eating of them like a dish like a spread. So this one, translated as weakness he defined as Hopwood duniya waka, Rohingya to remote, it is loving, loving this worldly life, materialism and the hatred of death being very afraid of death hating death, disliking death, why

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because it will separate us from this dunya and it will make us meet that which we are supposed to be looking forward to. But that which we fear because we understand that we're not necessarily doing what we're supposed to be doing in order to achieve success of the death. So this is the Hadith and it is authentic. Even NASA is version has the addition for truly it is not remembered in a plentitude save it diminishes it and not remembered in a death save it increases it plentitude meaning of wives and this worldly goods and death meaning of spiritual works. When we think about death in the way that we are. It's difficult to mention death except that along with that we will

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speak about illness, visiting the sick and those who are terminally ill or dying. somewhat difficult to say that because we are all dying, but visiting the sick is a sunnah of the Prophet sallallahu alayhi wa sallam and it is such an important element of the Sunnah. That just as much as it is a sunnah to go to the masjid via one path and return home via another path. Similarly, it is sunnah to visit the ill person going one one route and returning via a different route because you are going there for a bad and this is the nature of an A bad, that is the extent to which we need to understand the importance of visiting the sick, it is considered recommended or sooner to visit the

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Ill even if the malady is only saw eyes. This should also give us some idea as to the extent of the importance of the Sunnah, which, unfortunately, let's face it, we only really follow when we hear about somebody being seriously ill or terminally ill and the like when in reality, we should visit those who are ill, even if they are suffering from something that we would regard as mild because it's not necessarily about the severity of the illness, but of the tremendous rewards that one would attain through following the Sunnah of the Prophet Muhammad sallallahu alayhi wa sallam in this regard. So whether the person is a friend or enemy, it's still sunnah to visit them, if the sick

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person is a non Muslim subject of the Islamic State referred to as a vimi. Now, there's a lot to be said about this, but we're not going to get into the nitty gritty, because that would, you know, take us off the focal point here. Be that as it may, it's a non Muslim living in an Islamic state. If he is a relative, still sunnah, if he is a neighbor, still sunnah.

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But if not, in other words, if he's not enabled relative, then it is merely permissible to to visit him it would be an act of courtesy. So to this extent, we Shadi our sacred law emphasizes the recommendation of visiting the sick. And our perception of this needs to be that I'm going there for the sake of Allah subhanho wa taala. Let me remind you of the Hadith courtesy in which Allah subhanho wa Taala says to the person on the Day of Qiyamah, I was hungry, you did not feed me, I was thirsty, you did not quench my thirst. I was naked, you did not close me. And I was ill and you did not visit me. And in every instance, the person responds and says, Yeah, Allah, how can I possibly

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visit you? How could you possibly be ill? How could you possibly be hungry? You are a bull. I mean, and then Allah subhana wa taala. In each instance, he responds by saying, I was ill, meaning my servant was ill and you didn't visit him. I was hungry, meaning my servant was hungry, you didn't feed him. I was thirsty, meaning my servant was thirsty, you didn't quench the thirst. And again, in every instance, Allah says, had you quench the thirst had you clothe them, had you visited them, you would have found me by them. And in this sense, we should understand the not obligation but the courtesy and the relationship that we have with one another. This is a trust given to us by Allah

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Subhana Allah, we are supposed to be the best of nations. So we should have the best culture. Let this take hold in our culture as much as other cultural matters, because here we find a combination of culture, as well as absolutes.

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And So may Allah subhanaw taala guide us in relation to that. So, make it a habit Inshallah, if you hear about somebody being ill make the intention to visit them. The other point that I wish to make about this is that if you find that is difficulty for you to visit people when they are ill, either because you are not accustomed to it, it may seem silly to you, the person says they have the flu, the person says, the stomach is a bit sore. You wouldn't think of it as normal to visit them are difficult, you don't have the time, then let us at least keep some remnants of the Sunnah. So that when we do have time, one day it will still be within our consciousness that we need to try and

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fulfill this particular habit, this way of the messenger, the messenger sallallahu alayhi, wa ala alihi wa salatu salam, much like what we do when we have a test Mia, we have a test Mia, there's a newborn the full sunnah is to shave the hair of the newborn, weigh the hair, it's very light, so it doesn't weigh much and then give the equivalent of that in terms of gold in sadhaka. So generally speaking, 90 to 99% of people don't fool the fool so now they don't shave the baby's hair. And then if they are afraid of the not going back, are they afraid of the sensitive nature of the baby's head? But it's doable. Be that as it may, most people don't? Still you find that ingrained within

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the culture is that the person giving the name would snip a few hairs off. The Sunnah doesn't state that but the idea is we still respect the Sunnah we still pay homage to the Sunnah, if you would let the at least be that in what form you find that somebody is ill for the very least phone the person for the very least send them a message, right make it a bit more personal than usual. Maybe a video call maybe you send them a detailed message personalized, not just the forward message. Something to keep alive this particular sunnah and then on the day that you you do perhaps have some time you remember that you've been doing this and now let's try the full thing. Now Allah Subhana Allah make

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it easy for us. I mean herbal Allah mean, then we get to the ad app the etiquettes the rules the regulations surrounding visiting the URL, it is considered my crew or you could call it Allah to look for oddities, my crew to sit for long at the person's bedside to visit them at length. So to sit lengthily with a sick person, this is macro, it is recommended not to continuously visit but only from time to time. So the word Yeah, I think we'd be infrequently. Unless one is the relative or similar person of his friends, we can somehow manage to understand this in light of the fact that

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look when I'm ill I prefer that most people I know leave me alone. And that's understandable. The problem is that that does not come from the idea of people visiting that comes from the idea of what people generally do when they visit if people were to come and visit us in America we keeping in our eyes and we remember you and you know stay strong waiting for you, we miss you something of that sort. We're not going to sit we're not going to stay long. Let's just make dua for you Inshallah, to Allah and then maybe say dua, or request the persons do I don't have to be so formal about it, you could just simply state I'll keep you in my place and then play privately. The point being if that

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was the nature of the visit, and then they departed.

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I think I wouldn't mind having many visitors when I'm ill. So it is the adab the etiquette that we need to be become more acquainted with. This is what the Sunnah teaches us not just what to do, but how to do it. What's the best way of doing it, right? You can't also use this as an excuse and you tell you near relatives like your wife and your brother, your son, your daughter. Listen, the Sunnah says, You must insert long at the bedside of the deceased, you must leave them alone. Now you near relatives can be with you, that's fine. There's no issue with that whatsoever. So you can't tell you I've got to the kitchen, can you just give me some space. But maybe Allah knows best. Maybe that is

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something that you genuinely feel for some alone time. There's no problem with that as well. Also, the other exception is the pious person, somebody you regard as being a pious person, you would like them to remain you'd like them to recite, to make some Afghan to make some dua whatever it is that you can do some spiritual nourishment from Bismillah there's no problem with that as well. If the visitor has hopes that the patient will survive, in that case, he supplicates for him, he makes dua for him. They are various applications that we could learn that we could memorize that would be beneficial for SP nila, the one that's been mentioned here. Allah humara bananas Oh Allah a lot of

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people as he will pass it he moved the home ish fee. Wanda Shafi heal for you are the healer. Lash she fell in love she fell oak. Besides when there is no other cure, or lash shifa Elashi.

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feral cat besides whom there is no other cure can read it in both ways. Schiefer allow your body to Sakuma Wella LMR such a cure that will not leave behind pain or sickness and then the person departs. So you could read that do I do several others applications from the Sunnah specifically for IVF for Schiefer read whatever you know if you don't know a specific Arabic dua don't omit the Sunnah of visiting the Sikh say, Do I English say do I in Arabic? It is also do add to say, May Allah grant you complete cure. May Allah heal you. You know I pray that Allah place contentment in your heart, I pray that the pain goes away, may Allah remove all the pain, speak to the person this

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is play plays and just some formal thing that you've memorized and you regurgitate because you believe it is expected of you. It's a conversation with Allah. So you know, make it a conversation with Allah subhanho wa taala. That's what you do, if you hope that the person is going to become better. It's not a terminal illness, right in sha Allah.

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What do you do if it is what you do if there is no expectation that this person is going to gain or regain the health and they stink what you do then? So but if the visitor sees little hope of recovery, he should encourage the sick person to repent, and to make his bequests. So this is obviously going to now lead us into a bit of a tangent, hopefully not too much of a tangent. But what do we mean here? Number one, understand that this person knows just as much as you do about what's about to happen. Both of you know that the end is near materiality is the end is near for both of you. It's just kind of way more probable for this person.

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This is the conversation in the context you need to understand, and that you need to be placing yourself in.

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You say my dear brother, listen, this is something that is inevitable for all of us. And there's nothing that dictates or that necessitates that this illness is going to cause you to die if Allah wants he could kill you right now. But because death is an inevitability, because death is, you know, a journey that we are all going to traverse and that we ought we are all traversing to alette his coolness in their equatorial mode, if he so

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is a taster of death. Not cool Lunasin say a local mode or yellowkorner mode or anything of that sort.

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It's not in a present or future tense. It's in the past things. It's in the small, far ill things. Every soul is a taster of death. And this is Melissa and gives us the understanding that we are all on this journey right now. We are busy dying. But my dear brother, because we are going to meet Allah, we should prepare ourselves for that meeting. And the way we prepare ourselves is to turn to Allah in repentance. Look into our lives and see if there are relationships that require mending. See if they are situations that need to be rectified. See if there are gaps in our relationship with Allah subhanho wa Taala ask Allah is forgiveness. ask Allah to Allah to completely forgive you and

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that you would never go back to it again. And that you have remorse for having done that. Go into your life and really do introspection, and Wallahi no matter what it is that you come across or what it is that you find, Allah will forgive you. Because there is no sin except that Allah Subhana Allah will forgive except for the sin of dying upon Sheikh and you are free of shear can Hamdulillah you inspire the person with some hope, but it's realistic hope. And that hope comes in the form of look, let's just make Toba. Right. That's what we need to do. That's the first and most important, we'll see Yeah, of yourself or from yourself to this person.

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The second is wasa itself, meaning

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that the Prophet Muhammad sesame's encouraging us that if we have bequests to make, now in Islam of your estate, you're allowed to give up to 1/3 of your estate in bequest while saya this cannot go to your ears. In other words, it cannot go to somebody who is already going to inherit who is a stipulated a of yours from the Quran and Sunnah. But it can go to practically anyone else. Even non Muslims even you know people who are affluent,

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a masjid, a liability and organization, a friend. It can go anywhere and generally speaking, it's for your benefit.

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fit. So it's a matter of a sadaqa. It's a matter of an investment, one final investment for your akhira. But the prophet Allah says was only allowed for up to 1/3 of this, this is what you should instruct the person with at that time. Now in our context, meaning in the context of not being an in an Islamic state, we, on top of that many people don't actually know the rules and regulations of what should happen after we pass away with regards to our estate with regards to our our wealth. Because of that, we have to make sure that we at least remind the person to make sure that the inheritance is in order. What exactly do we mean by that? It's not that they need to choose who gets

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what. It's not that they need to write down the names of people and the property and unit divided, we have absolutely no say, as to what happens with what we own, the moment we die, the moment we die, all our material possessions immediately have to be divided according to the laws of Islamic inheritance. Mi RA for eath.

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This is something we need to understand as much as we had nothing when we came into this world, when we leave this world we leave with nothing. It's not ours to divide, it's not ours to distribute. We cannot say what goes way, it doesn't matter what people tell you. Islam odd as decided who will inherit from you. And this depends on who among you as, as the Sharia de decides, are alive at the time that you pass away from this world. And then it will be divided according to those shades. So when it comes to your duty, if you have no say in it, your duty is basically to just stipulate that your inheritance will be divided according to Islamic law, Islamic Sharia law. And then you appoint

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an executor when Alama body organization ideally, and that would facilitate this for you. And that would ensure that your estate is actually going to be divided as such, this is critically important that we all do this, we do not need to learn the laws of inheritance for this, we do not need to understand the laws of inheritance for this formwork. For the most part, it's not difficult to learn. And I would absolutely recommend people to try and learn it. It's part of our faith. But what we do need to say and stipulate is that our inheritance will be divided according to Sharia law. And then you sign it, you get it approved with the lawyers, you make sure that it fulfills the

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requirements of the law of the land to witnesses, needs to be written in a certain way it needs to be signed, can't be a copy, there's a number of different, you know, rules and regulations regarding the the document itself. But that's it. If you don't have that document and you pass away, if you did not stipulate that and you pass away, then either you have a wall or you don't have a wall. If you have a wall, then of course, what did you write in that? Or was it in accordance with Sharia? Or did you just make up your own mind as to what goes way, and then you need to fix it, or you don't have a will, in which case, you would be considered as having died, intestate meaning died without a

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will. And then the law of the land would then naturally be implemented by the state in order to divide your inheritance and you A's would have nothing to say about it, they wouldn't be able to do anything about it. Because you cannot, they cannot manufacture a wall for you, right. And therefore the country would step in, divided in inheritance according to the country's laws.

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And then you face the consequences of not having fixed those issues.

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The children can fix it. And the way that they fix it, is by

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pooling the shares together again, and then redistributing it according to the Sharia, which of course, as you can easily understand, may become very difficult if one or more is decide that they refuse to participate in the redistribution.

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I wouldn't. I can't imagine why they would do that because they'd be breaking Allah's law number one, number two,

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Allah Allah knows what she the loved one would have in this crime because it's their fault that this is happening in the first place if they knew that they were supposed to make up a wall. But didn't. This is the danger that I'm speaking of. People speak as though you have a choice between leaving a wall according to the Sharia and leaving it according to the law of the land. Or, you know, deciding how it goes. No Muslim lawyer.

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No, ordinary Muslim lawyer

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is going to

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SEC really stop you. Right? It's the Muda. TV, God fearing Muslim lawyer, that's going to tell you, do you know that this is not according to Sharia. But for the most part, a lawyer is going to take it as look, you asked me to do the wall like this, so I'll do it, they won't necessarily tell you Listen, this isn't according to the Sharia, and so forth. Because for them, they they're doing their job. So this is serious. And you see it in the advice of the Prophet Muhammad Sallallahu, alayhi wasallam, we are not going to go into the, into the length and breadth of Islamic inheritance in the sessions. That's a topic it's a subject all on its own. It's a different chapter of film. But what

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we can say is that this element is critically important. If you love your loved one, of course you do if you love this person,

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assist them in fixing this. Now, the side issues, the side issues is that you would find many people averse to Islamic law when it comes to inheritance. Some people would claim that it's unfair. Some people would claim that it's outdated, some people who claim it's not necessary. These are very dangerous things. Because the warnings about inheritance from the prophets, Allah lightness and Mr. Severe, and the fact that so many verses of the Quran have been dedicated specifically to inheritance in the most detailed fashion. That is not the typical fashion of the Quran, when it comes to mentioning Allah's laws, you find that they, you find it absolutely detailed, because Allah

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knows the extent of the problems that this issue can create. And subhanAllah we see it today, family split up, right, family split up didn't speak to one another because there was a disagreement as to what was supposed to happen when the parents passed away. Why because either they didn't leave a wall, or because somebody objects to the wall, and so on and so forth. Another side issue in this regard,

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is the fact that some people try to manipulate the inheritance or the estate before they pass on by claiming that they gifting this one that and they gifting that one that I give so until the house I give so until the car because they want to decide, you know, and overrule the laws of Allah subhanaw taala now, there may be some mitigating circumstances in which this has some benefit, right? There may be a situation in which you want to, I don't know, let's not get into an example. But for some reason you give a major part of you inheritance to an A in your lifetime. If you do so, number one, you need to do so properly, you need to do so thoroughly. It's not just a matter of oh I gave it to

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so and so. And then you continue living in the house you continue running the house, the house is still on your name. That's not giving somebody something that's pretending to give somebody something same thing with a car, the car needs to get off your name, it needs to be put in that person's name, etc. So do it properly. Number two, understand that Allah azza wa jal knows Unia and its enamel amor Lavinia at actions are according to the intentions. So if you deliberately are trying to manipulate Sharia law, so that you can get things in a way that you find, you know, fitting, because you want to harm somebody, because you want to deprive somebody of the inheritance

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or because you want to favor somebody, and justly because of whatever the case may be via your inheritance. Allah knows about this. So we need to be very, very careful about this issue. And you again, you can see the wisdom in the Prophet alayhi salatu salam, encouraging in the Sunnah of encouraging the dying person to turn to align Toba and to fix the inheritance. So may Allah subhanaw taala grant us the Tofik we need to understand that this is an Amana it is the responsibility of ours to have this conversation with the person who is passing away. What's the what's the baraka aspect of just visiting them? How are you feeling? How's the pain, a shame, you know? And there's no

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mention of Allah. There's no mention of Islam, the afterlife, we are Muslim, and we need to understand that's our priority. The problem is some people feel uncomfortable with it. May Allah make it easy for us. Another thing that you could tell them is that bequests, it will prolong life, it will prolong your life. This is something that is sooner to say to the person. And a person should make bequest while alive and not only and they shouldn't basically die without having done so. So if you have something to bequeath, the Hadith reads, No to night should pass by except that you have that you have your bequest written down. We need to be that conscious of our death,

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instructing the dying person, when the person is now expecting to leave this world or you are expecting that this person is about to leave this world. Suppose the visitor sees the person is

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dying. In that case you should make him desirous of Allah's mercy.

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It's important that at this point

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you are there you see the person is in a state where it appears as though he or she is going to pass away.

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Your reaction at that time is not to become hysterical or frantic. Understandably, we are all emotional because this is the loved one, but sobered as the prophet Alyssa was mentioned to a lady who became hysterical in one Hadith he said to her in nama sobre in the southern metal hola suburb is to be able to control yourself under those circumstances that's the expression of subsidy. So feel and you know, be emotional, no problem, but at that time, this person is in their final moments. Your job then is to keep them hopeful of the Mercy of Allah subhana wa Tada. You see the life of believer.

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Imam Eman is banal Hope You are Raja between hope and mercy. So at that time, it's not time for fear. When we are in our deathbeds, when we are approaching our time to depart from this world, we need to be filled with hope. And that's our task. In those moments. We don't know what the person is feeling. We don't know if they're experiencing pain or discomfort. Perhaps they can speak perhaps they can't speak. Perhaps they are witnessing something that's beyond our imaginations at this point.

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Make sure that you do your duty and make them hopeful of the Mercy of Allah subhanho wa taala. And not the fear of Allah. Speak to the person kindly right. Since hope should predominate over fear in the state and should turn him then should turn him to face the direction of the Keebler. See, if everyone knows that, look, this person is on the way out.

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They should turn the person to face tequila, how should they face the key blur by laying him on his right side. Or, if impossible on his left side, with the face the front part of the bodies facing the table. If this too is impossible, he is laid on his back with his face and his feet towards the direction of the Qibla by Elaine laying him on his right side. Or if impossible on his back. Oh, that's a repetition of mine, excuse me, with his face and feet towards the direction of the cupola by propping up his head a little feet, meaning the bottoms of them. The visitors should then instruct the dying person to say La ilaha illallah is no god but Allah letting him hear it so he can

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repeat it. But without irritating insistence, and without telling him to say. And when he sees it, he's left be until he speaks of something else. It is recommended that the person instructing him to say this be neither, he's a no, he's enemy. So in this case, he now you lay the person facing the Qibla, either on the right hand side or on the left hand side, whichever is easiest and convenient. Remember, don't inconvenience the person at this time. If that's not possible, thing to lay them on the backs with the the upper bodies a bit forward. So the faces facing the Qibla not propped up upright just a little bit, and the bottoms of the feet is facing Qibla as well.

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Not the a no the enemy, someone else should take the responsibility of doing what Capetonians colloquially referred to as tele, which is essentially the 13th. And the 13th means to instruct the dying person.

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Locally, we also use the word del cane. But generally it is referring to the instruction read out at the graveside instructing the deceased person and those present. But that's a conversation for later. Originally, in fact, the primary discussion of SELTENE falls here, where you instruct the dying person to say La ilaha illallah not by saying or commanding them to say it, but rather by repeating it. Now, people make this a very dramatic thing, everybody started eating it and they started eating it very loudly. Yo we find the adab in relation to how to say this, it should not come from an A, the A should be left free to maybe communicate with the dying person or to pray for

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the dying person or to just express emotion at that time. The age should become fitted as well. When I say the I mean the immediate family members who are the ears of that particular person, then somebody else should also know these rules and apply them by taking responsibility and taking the burden away from the A If however you are you know a close family relative and you shouldn't be saying this, but nobody else is saying

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It this is an important act of loving kindness and an act of worship, that the person says La ilaha illallah, it should not be done insistently, so,

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to attack the person or to make the person feel attacked,

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it should not be done incessantly, so as to repeat oneself again and again and again and become an annoyance for the dying person.

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And it should not be done by way of instructing the person, you know, tell the person to say, c'est la ilaha illallah, once the person utters it, or it appears as though they uttered it the tongue moved in that fashion, at that point, you should leave the deceased person be and not continuously say it.

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Unless the person starts speaking about other things, maybe they speak about some worldly thing, or they ask about the person or they mentioned something, you know, out of, out of character because of the situation that they are in. Then again, you can repeat the daleel or La Ilaha, Illa, Allah and Allah subhana, Allah knows best, why not an enemy? Again, for obvious reasons, the enemy should not be

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sort of spurring the person on to die. And the AI should not be looking forward to the person dying, there are various aspects of wisdom contained within these Sunan and ALLAH SubhanA. Allah knows best. So that was the first segment in terms of what happens before death, and the moment leading up to death. In the next segment in sha Allah, we will look at the measures that should be taken immediately after death. I'd like to conclude the segment by explaining

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that these lessons are valuable. They are Ray, it's not something we speak about every day. It's not something we come across every day. And it's not something we want to think about every day, what we need to do is make an effort to understand them really well to the point of actually having memorized them, and then seek to implement them immediately. Learn as a family and teach other members of your family. Because as you can see, it's something that will only really work well, if everybody or most people are familiar with these rules and regulations. prepay for these moments ahead of time by understanding what needs to happen at those at that particular time. If you have an

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elderly parent or somebody in your family who is ill, a brother or sister, etc. Speak with him don't allow inhibitions, shaytaan, wasa and your own psychological insecurities or emotional insecurities to bar you from implementing this knowledge. The idea is knowledge is light, but it's really only light when it lights up the path and we actually take the steps that is required to get to the destination

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in sha Allah until next time was Allahu ala Sayidina Muhammad Al hamdu Lillahi Rabbil Alameen Salam aleikum wa rahmatullah

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