Channel of ʿIlm

• https://t.me/channelofilm

• https://t.me/channelofilm

• https://t.me/channelofilm

Her TikTok Account : Here

Her best friend, her older brother and I do have access to the account of the sister, which is why you’ll find some reposts and posts shared after the date of her death.

After a 6 months battle with cancer, she had returned back to Allāh. She had prayed Fajr with her older brother and wanted her brother to remain with her to read the Qurʾān. Her last words were : “˹Even˺ the closest ˹to Allah˺ of those invoked would be seeking a way to their Lord, hoping for His mercy, and fearing His punishment. Indeed, your Lord’s torment is fearsome.” [al-Isra : 57] She had Ghusl done by the wife of her older brother as she requested, and was buried by her father and her older brother as she requested. When she was shrouded, her older brother entered into the room and kissed her as a farewell, the smell of musk was overpowering. When placing her into the grave, he describes it as being radiant. And on his hands, the smell of musk remained. As well as the clothes she wore when she passed away.

“She loved Islām more than anything, studied it night and day, through her chemo sessions”

“She even taught my son Sūrah Fatiha, and how to pray, and stressed the importance of the Ṣalāh”

“My sister never really talked to anyone regarding how she was feeling and she was always grateful to Allāh so the only One my sister ever complained to was her Lord. She was always quick to ask for forgiveness if she hurt someone and always sought to reconcile between the people and bring peace between them. And most importantly she was quick to repentance and taught my son the importance of repentance to Allāh and the mercy of Allāh”

“When my sister came to Ahl as-Sunnah, her love and devotion to Allāh only increased, she would study the Qurʾān & ahadīth when she was awake and when she was sleeping she would recite Qurʾān verses and even send salawat upon the prophet ﷺ and his family in her sleep”

“Even though she was only 19 and I'm her older brother, I always looked up to her and prayed I would have a daughter with the same taqwa and piety my sister had”.

• https://t.me/channelofilm

Some people have made the argument, that anyone who utters the statement: “Everyone who does not rule by what Allāh has revealed is a disbeliever in an absolute sense” is a Khārijī by necessity. Their reasoning is because the speech must then necessitate that the sinner who commits sins is now a disbeliever, as a sinner is someone who rules by other than what Allāh has revealed. It was said to these people who rendered individuals to be from the Khawārij, that not all scholars who make this statement, mean to apply it to sinners. And that these scholars accept Kufr duna Kufr. In response, they say that it doesn’t matter what these scholars actually say elsewhere, because their statement here alone is sufficient to render them a Khārijī … And they justify it by saying the Salaf said the Khawārij deviated for taking the verse by the apparent. (We will get to this at the end). Now, will these same individuals like to argue that S͟hayk͟h ʿAbd al ʿAzīz al Rajihi and S͟hayk͟h ʾIbn al ʿUthaymīn, by “necessity” of their speech — as they like to put it — believe that the belief that the one who persists in sins is a disbeliever who has exited Islām is a scholarly view? Astaghfirullah. We know this is not the case, but these same people if they were consistent in their principles, must declare the fact that this is what S͟hayk͟h ʾIbn al ʿUthaymīn and S͟hayk͟h ʿAbd al ʿAzīz al Rajihi are saying is a scholarly view. But we know they won’t accuse them of such, and we know that these scholars don’t. Which proves the point that these scholars, when they speak on the verses meaning, they don’t necessarily mean to refer to sinners as how these people with extremism like to unrestrictedly do and apply it to all contexts of any statements of all scholars (sorry not all scholars, only individuals they dislike - because these same people will “excuse” Ibn al ʿUthaymīn and ʿAbd al ʿAzīz al Rajihi). The point I wanted to make, is that the Salaf did say the Khawārij took the verse 5:44 by its apparent … but what they also meant is the application of this, because the Khawārij took the verse by its apparent and applied it to sinners. The statement itself doesn’t render one a Khārijī, and we see that’s clear by the likes of ʾIbn al ʿUthaymīn and ʿAbd al ʿAzīz al Rajihi who say the statement is a view held by scholars. Rather where the Khawārij deviated, was their application of the view, and it was when they applied it to sinners and the likes. Look at the example of when the Salaf made the statement that anyone who didn’t affirm that the Prophet (ﷺ) would sit on the throne was a Jahmi. Does that mean Rabīʿ al Madkhalī is a Jahmi, does that mean ʾIbn al ʿUthaymīn is a Jahmi? No, rather although it’s true they didn’t affirm it, their reasoning was because they weakened its authenticity, not because they had an issue with the fact that the prophet (ﷺ) would sit on it, as the Jahmiyyah would. It’s important to look at the context behind the words of the Salaf. If people took the words of the Salaf by the apparent, they’d of declared them as Jahmis. But they don’t, why? Because they understand there’s context behind the statements.

S͟hayk͟h ʾIbn al ʿUthaymīn says that the view that everyone one who rules by other than what Allāh has revealed is a disbeliever absolutely (muṭlaqan), is a scholarly view.

What’s more beloved to Allāh?

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https://t.me/channelofilm