The Meaning of la ilaha illallah (لآ اِلَهَ اِلّا اللّهُ) || Sheikh Zulfiker Ibrahim Memon
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- Опубликовано: 4 окт 2016
- BIOGRAPHY OF SHEIKH ZULFIKER IBRAHIM MEMON
Sheikh Zulfiker Ibrahim Memon was born in Leicester, United Kingdom on 24th October 1977 (11th Dhū al-Qa‘dah 1397).
At the age of 21, Sheikh Zulfiker was accepted at the Islamic University of Medina in the Kingdom of Saudi Arabia after a successful application. It was at this turning point in his life where Sheikh Zulfiker dedicated his life to the manhaj of the Ahl-ul-Hadeeth. During his time at this institution he graduated with a distinction in the Arabic language after which he graduated from the three year course in the Institute of Islamic Studies and Secondary Education, with distinction. Sheikh Zulfiker then entered the degree programme and attained a Bachelor’s Degree (BA) with first class distinction from the Faculty of Hadeeth. He immediately followed this up by attaining a Post Graduate Diploma with first class distinction in the Fundamentals and Principles of Da’wah in the Department of Higher Studies.
Sheikh Zulfiker is presently pursuing a Master’s Degree in the Department of ‘Aqeeda and Da’wah and is currently compiling his thesis.
During his academic career, Sheikh Zulfiker has acquired various Ijazat from various credible scholars thereby cementing his knowledge in the path of Allah.
In 1423 AH, he obtained an Ijazah in the Qur’an from the Egyptian Qari, Khalid bin Suleiman bin Muhammad Mahmood, a teacher at the Prophet’s Masjid.
In 1436 AH, he obtained an Ijazah in the Qur’an from the Egyptian Qari, Hasaanain Ibrahim Hasaanain Ali, teacher of recitation modes in the Prophet’s Masjid. This Ijazah is distinguished as one of the highest chains of transmission in the world.
In 1423 AH, he obtained an Ijazah in all the books of Hadeeth from Sheikh Irshadul-Huq al-Atharee.
He also obtained an Ijazah Khasah (Distinguished Ijazah) from Sheikh Shihab-ud-Deen, a student of Imam Abdul Jalil Samrodi, the Muhaddith of Gujrat, India in the following books:
The “Six Books” of Hadeeth
Muwatta of Imam Malik
All the books of Imam al-Bukhari
All the books of Imam al-Shawkani
Kitab-ut-Tawheed of Imam Ibn Khuzaimah
All the books of Haafiz Ibn Hajar
Sharh-us-Sunnah of Imam Baghawi
All the books of Shah Wali-ullah Dehlavi
And other books.
He also attained an Ijazah Khasah in Medina, from Sheikh Idrees as-Salafi, a student of Sheikh-ul-Hadeeth Sultan Mahmood and Sheikh Badee-ud-Deen as-Sindi with their books and chains of transmission.
here are few of his teachers
Sheikh Khalid Ar-Radaadee
Sheikh Wasiullah Abbas
Mufti Rais Nadvi
Sheikh Yusuf Muhammadee
Sheikh Abdullah as-Saaidee
Sheikh Muhammad Bakheet al-Hujaili
Sheikh Abdullah Bukhari
Sheikh Muhammad bin Hadee al-Madkhalee
Sheikh Saood Daajan
Sheikh Ibrahim bin Aamir ar-Ruhailee
Sheikh Saleh as-Sindhee
جزاكم الله خيرا
The true meaning of Laa ilaha illallaah is ...
There is none worthy of worship IN TRUTH except Allaah
لا إله إلا الله
لا معبود بحق الا الله
Jazaka Allahu kharain dear shaykh. Very beneficial lecture indeed.
An act is either
1. Fard
2. Sunnah
Different types of worship which are done by ...
1. By Heart قلبية
2. By Body بدنية
3. By Wealth مالية
Principle: Everything in the deen is Haraam except there is a proof to show its permissibility.
Thus NO act of worship can be done except that there is a daleel for it.
For an action to be accepted in Islaam it has to meet 2 conditions
1. Ikhlaas (for the sake of Allaah)
2. According to the Sunnah
- a - as-Sabab (Reason)
- b - al-Jins (Type)
- c - al-Qadr (Quantity)
- d - al-Kayfiyyah (Manner)
- e - az-Zamaan (Time)
- f - al-Makaan (Place)
The First: as-Sabab (reason, motive); So when the person worships Allaah with act of worship that is accompanied by a motive that is not legislated by the Sharee’ah, then it is an innovation that is rejected back to its doer. An example of that is when some of the people commemorate the twenty-seventh night of Rajab under the pretence that it was the night in which the Messenger of Allaah (sallallaahu ’alayhi wa sallam) ascended. So tahajjud (the night Prayer) is worship. However, when it is accompanied with this motive, it becomes an innovation. This is because this action of worship is built upon a motive that has not been confirmed in the Sharee’ah. And this description - the conformity of the worship to the Sharee’ah in motive - is an important affair that clarifies many innovations from amongst those that are thought to be from the Sunnah, yet they are not from the Sunnah.
The Second: al-Jins (type); so it is inevitable that the act of worship be in conformity to the Sharee’ah in its jins (type). So if the person worships with an act of worship whose type is not legislated, then it is not accepted. An example of that is if a man were to slaughter a horse, then this sacrifice would not be correct, because it has opposed the Sharee’ah in the type. So the blood sacrifices cannot be done, except with cattle, grazing livestock, camels, cows and sheep.
The Third: al-Qadr (quantity); so if the person increases in the Prayer that is obligatory, then we say that this is an innovation that is not accepted, because it opposes the Sharee’ah in quantity. With all the more reason, if the person prays the noon Prayer for example as five units, then his Prayer is not correct by agreement.
The Fourth: al-Kayfiyyah (manner, mode); so if a man performs ablution, and he begins with washing the feet, then he wipes his head, then he washes his hands, then his face, then we say that his ablution is null and void, because it opposes the Sharee’ah in manner.
The Fifth: az-Zamaan (time); so if the person slaughters in the first days of Dhul-Hijjah, then his blood sacrifice will not be accepted due it opposing the Sharee’ah in time. And I have heard that some of the people slaughter sheep during the month of Ramadaan in order to draw closer to Allaah with blood sacrifice. So this action in this manner is an innovation, because there is nothing with regards to drawing closer to Allaah with slaughtering, except for blood sacrifice, gifts and the ’aqeeqah. As for slaughtering in Ramadaan along with the belief that one will attain the reward of slaughtering, such as the blood sacrifice in ’Eedul-Adhaa, or slaughtering for the sake of meat, then this is permissible.
The Sixth: al-Makaan (place); so if a man performs i’tikaaf in other than a mosque, then his i’tikaaf is not correct. And that is because the i’tikaaf cannot occur, except in the mosques. And if a woman says, ‘I wish to perform i’tikaaf in the musallaa (place of Prayer) in the house,’ then her i’tikaaf is not correct due to opposition of the Sharee’ah in place. And from the examples of that is if a man desires to perform tawaaf. So he finds that the area of tawaaf has become too confined and he finds that whatever is around it has become too confined. So he starts to perform tawaaf from behind the mosque, then his tawaaf will not be correct, because the place of the tawaaf is the house.
So the act of worship cannot be considered a righteous action, except if two conditions are fulfilled with regards to it, the first is al-ikhlaas (sincerity) and the second is al-mutaaba’ah (following the Prophet). And al-mutaaba’ah cannot be fulfilled, except with the six affairs that have been previously mentioned.” [2]
Footnotes: [[2]: Refer to Majmoo’ul-Fataawaa (5/253-254) of Ibnul-’Uthaymeen.
The purpose of life is ...
The goal and the objective of our existence is to WORSHIP Him.
And I (Allaah) created not the Jinn and man except that they should worship me. [Soorah adh-Dhaariyaat 51.56]
Principle: The Burden of Proof is upon the claimant
The one who says this is halaal and that is halaal then the rule states:
The Burden of Proof is upon the claimant
Principle: Everything in the Dunyaa is halaal except you have a proof to show its impermissibility.
What is Islaam?
1. Islaam is submission to Allaah (with Tawheed)
2. Obedience to Allaah and freeing oneself from Shirk and its people
___________________________________________________
What is Tawheed?
Tawheed: We single out Allaah in Ruboobiyah (lordship), Uloohiyah (worship) and asmaa was siffat (names and attributes)
3 Categories of Tawheed:
1. Tawheedur Ruboobiyah: We single out Allaah in His Lordship
2. Tawheedul Uloohiyah: We single out Allaah in His Worship
3. Asma was Siffat: We single out Allaah in His Names and Attributes
- 1 - Tawheed Ar Ruboobiyyah/Lordship: (We single out Allaah in His Lordship)
Almost everyone believes in Tawheed Ar Ruboobiyyah. If you were to ask Jews and Christians who created them and controls their affairs they would say God (Allaah). And indeed if you ask them, "Who has created the heavens and the earth?" They will surely say: "The All-Mighty, the All-Knower created them." Soorah Zukhruf 43.9 Even an atheist at that time of desperation calls out to a Deity.
Tawheed Ar Ruboobiyyah is the belief that Allaah alone:
a. Khaliq (Creator)- Khalq (i.e. He gives life and causes death)
b. Maalik (Sovereign) - Mulq
c. Tadbir - In charge of running of all the affairs.
- 2 - Tawheed Al Uloohiyyah/Worship: (We single out Allah in His worship)
Tawheed al Uloohiyyah is the belief that all acts of worship are directed to Allaah alone. We must not pray to, worship or call upon any other being for help except Allaah.
So worship Allâah (Alone) by doing religious deeds sincerely for Allâah's sake only, (and not to show-off, and not to set up rivals with Him in worship). [Soorah Az-Zumar 39:2]
This is where the majority of mankind went astray, if you were to ask who created you they will say Allaah but when you ask them who do you worship they say Jesus, idols etc.
- 3 - Tawheed Asma was Sifaat/Names and Attributes: (We single out in His Names and Attributes)
Tawheed Al Asma was sifaat is the belief in Allaah’s Names and characteristics or attributes. Such as He has described Himself with and what His Messengers have told us. In addition, no person or thing has any share of these characteristics (no one else or thing has these qualities). Believing in this type of Tawheed also means that we don’t try to change the meaning of them.
May Allah bless you akhi