| Seeing the Dead |
| Question: Does it signify that one's death is near when one sees dead people in dreams? What should a person do to rid himself of these dreams? |
| Answer: These dreams and others that frighten the believers are from the Shaytan, for the Shaytan is diligent in trying to bring sadness and terror into the heart of every Muslim, Allah Almighty said: Secret counsels (conspiracies) are only from Shaytan in order that he may cause grief to the believers, But he cannot harm them in the least, except as Allah permits.[1] And that is why the Messenger of Allah Sallallahu alaihi wasallam ordered the Muslim to spit three times to his left after he sees a bad dream. Then he may say three times: I seek refuge in Allah from the Shaytan and from the evil I saw. Then he should go back to sleep on the side opposite of that he was sleeping on, and not to inform anybody of what he saw. When you see a bad dream, go back to sleep if you please, but sleep on the opposite side you were sleeping on. If you apply what is mentioned above, if you donýt tell any body about your bad dream, then you will not be harmed by it. Therefore, if someone has a dream about death , this does not prove that he is about to die; rather, it is from Shaytan who wishes to install sadness and fear in him, so let him seek refuge in Allah from him and not inform anyone about it. 1.Al-Mujadilah 58:10 |
| Shaykh Muhammad bin Saalih al-`Uthaymeen |
| Fatawa Islamiyah Darussalam Vol:8 page no.133 |
Showing posts with label Fatawa. Show all posts
Showing posts with label Fatawa. Show all posts
Thursday, August 16, 2012
Seeing the Dead
Talking about worldly matters inside the masjid
| Talking about worldly matters inside the masjid |
| Question: Is it permissible to talk about worldly matters inside the masjid and at a time other than the salaat? |
| Answer: All praise is due to Allaah. It is not permissible to take the masaajid as places of selling, trading, and their like from the worldly affairs, in which the voices are raised. Because the masaajid… they were built for the remembrance of Allaah, recitation of the Qur’aan and making of the salaat, in them. But it is permissible to speak a little about worldly matters as long as it does not distract the reciters (of the Qur’aan) or the one’s making the salaat. And with Allaah is all tawfeeq. And may the peace and blessings of Allaah be upon our Prophet Muhammad and on his family and on his companions. |
| Permanent Committee for Research and Verdicts Shaykh `Abdul-`Azeez Bin Baz Shaykh `Abdullah bin Ghudayaan Shaykh `Abdullaah bin Qu`ood Shaykh `Abdur-Razzaaq al-`Afeefee |
| Fataawa al-Lajnatud Da'imah |
Which is the Greater Sin, Fornication or Abandoning the Prayer?
| Which is the greater sin, fornication or abandoning the prayer? |
| Question: Allaah has forbidden us from commiting illegal sexual intercourse just as He has prohibited us from abandoning the prayer, so which of the two sins is greater than the other? |
| Answer: Abandoning the prayer is the greatest sin over the one who commits illegal sexual intercourse. That is because abandoning the prayer is Kufr Akbar (major disbelief) that expels one from Islaam. As for the one who commits adultery, then this is considered from the major sins that does not make one a disbeliever unless that individual says it is permissible to do this act, but the legislated punishment is obligatory (to be established upon him) when the matter is raised to the Muslim ruler. |
| Permanent Committee for Research and Verdicts Shaykh `Abdul-`Azeez Bin Baz Shaykh `Abdullah bin Ghudayaan Shaykh `Abdur-Razzaaq al-`Afeefee |
| Fataawa al-Lajnatud Da'imah: Volume 6, Page 5, Number 10618 |
Tuesday, August 14, 2012
| Marrying More than One is Desirable |
| Question: Some men marry more than one woman out of pride or in order to compete with one another and due to a genuine need. Is such a thing permissible? And what is your advice to those men and women who object to plurality when there is a need for it? |
| Answer: Marrying more than one wife is a desirable thing - on condition that the man has the financial means and the physical ability to act with justice between his wives. This is because through plurality of wives, good is acheived, such as protecting the private parts of the women who he marries (from illegal sexual intercourse) and broadening of unity between the people, and increasing the number of births, as indicated by the Prophet sallallaahu alahi wasallam: 'Marry loving, productive women.' (Abu Dawud 2050, An-Nasaai' 3229, Ibn Hibbaan 4028, & Ahmad 3/158-245) It also contains many other benefits. As for a man marrying more than one wife out of pride and competitiveness, it is something which falls into the category of waste, which is not permitted. Allaah, the Most High says: 'Waste not by extravagance, certainly He (Allaah) likes not Al-Musrifun (those who waste by extravagance).' (Al-'Araaf 7:31) |
| Shaykh Muhammad bin Saalih al-`Uthaymeen |
| Fatawa Islamiyah, Darussalam, volume 5, page 355-356 |
| When do we say that a common person is not a Salafee? |
|
The common person, like the average raafidhee, or the average soofee,
or their likes from the people of partisanship, if he affirms their
ideas and he follows them, befriending people for their sake, and
opposing the Salafees for example, then he is from them. But if he
is not active (doing the aforementioned), and he is a person who accepts
the Truth, then he is to be advised and taught the Salafee manhaj.
There should be no rush in judging him. But if he is active with them
and accepts their ideas as I have mentioned, then he is from them. Other than this, the ordinary person who does not understand what they are on, the one who holds no animosity or stance against the Salafee methodology, such a person should be dealt with patiently, taught, and advised. There should be no rush in judging him. |
| Shaykh Rabee` bin Haadee |
| SOURCE This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM001, dated 1423/7/23. |
Offering condolences to the relatives of the deceased
Question: Someone died and we went to bury him, and (afterwards) some of us offered our condolences to the relatives of the deceased at the graveside. So is this permissible?
Response: This is permissible, and there is no specific time nor place (legislated) in which to offer condolences.
And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Verdicts
Fataawa li Ahlil-Mayyit - Question 32, Page 36
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa - Volume 9, Page 134
...
Published: 29 June 2001
Question: Someone died and we went to bury him, and (afterwards) some of us offered our condolences to the relatives of the deceased at the graveside. So is this permissible?
Response: This is permissible, and there is no specific time nor place (legislated) in which to offer condolences.
And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Verdicts
Fataawa li Ahlil-Mayyit - Question 32, Page 36
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa - Volume 9, Page 134
...
Published: 29 June 2001
| The Husband is Required to Provide |
| Question: If the wife has a job and she receives a good salary, is it incumbent upon the husband to provide for her? And what will the situation be, if his income is little? |
| Answer: It is an obligation upon the husband to provide for his wife, even if she has a good salary, because his providing for her is in return for the pleasure which he gets from her - even though his income may be little, unless the woman is good-natured and is indulgent towards her husband regarding provision, then the matter is up to her. |
| Shaykh Muhammad bin Saalih al-`Uthaymeen |
| Fatawa Islamiyyah, Darussalam, volume 5, pages 183/184 |
| The ruling on wearing cologne |
| Question: There has been much argument regarding the wearing of cologne; is it necessary for the Muslim who is a state of ritual purity to renew his ablution because of it, or to wash away what is on his body? |
| Answer: The perfume commonly known as cologne is not free from the additive called spirit, which is an intoxicant, according to what we are informed by doctors. Therefore it should not be used and should be avoided in favour of some purer perfume. As for making ablution because of it, it is not necessary….nor is it required to wash away the parts of the body affected by it, because there is no clear evidence that it is impure. And Allah is the Granter of success. |
| Fatawa Islamiyah, Vol. 2, p41, DARUSSALAM. |
The Obligation of the Call and the Duty of the Caller
The Obligation of the Call and the Duty of the Caller
Shaykh Muhammad Ibn Saalih al-'Uthaymeen
[Q.1]: Is da'wah (calling) to Allaah obligatory upon every Muslim man or woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to call to Allaah?
[A.2]: When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge, or a lay person – as long as he has certain knowledge of the issue at hand. The Prophet (sallallaahu 'alayhi wa sallam) said: “Convey from me, even if it is one aayah.” [1] So it is not a condition upon the daa'ee (caller) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and passion, then it is not permissible.
Thus, we see that some of the brothers who call to Allaah, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allaah has not prohibited, whilst making obligatory that which Allaah has not made obligatory upon his worshippers. This is a very dangerous matter, since permitting what Allaah has made haraam (unlawful) is like prohibiting what Allaah has made halaal (lawful). So when they begin prohibiting people from making a certain matter halaal, then others will rebuke them for making it haraam. Allaah the Most High says:
“And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is prohibited,' so as to invent lies against Allaah. Indeed those who invent lies against Allaah will never prosper.” [Sooratun-Nahl 16:116-117]
As for the lay person, then he must not call to Allaah if he does not have knowledge. Rather, it is essential to have knowledge, in accordance to the statement of Allaah the Most High:
“Say: This is my path, I call unto Allaah upon sure knowledge.” [Soorah Yoosuf 12:108]
So it is a must to call to Allaah upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it – if it is good, or prohibit it – if it is evil.
So the callers to Allaah must start with knowledge. Whosoever calls to Allaah without knowledge, then such a person will cause greater harm than good – as is evident. So it is obligatory upon a person to first acquire knowledge, then to give da'wah. As for the clear evils, and that which is clearly good, then the good is enjoined and the evil prohibited. [2] [Q.2]: What is the difference between a Scholar and a daa'ee?
[A.2]: The difference between the Scholar and the daa'ee is clear. The daa'ee is the one who strives to convey the message of the Sharee'ah to the servants of Allaah. He calls them, sometimes by means of targheeb and tarheeb (persuation and deterring).
The Scholar is the one to whom Allaah has given knowledge and who may, or may not be a daa'ee. However, if the Scholar is not a daa'ee, then he is extremely deficient in his knowledge, and not a complete inheritor of the Messenger of Allaah sallallaahu 'alayhi wa sallam). This is because the Prophets ('alayhimus-salaatu was-salaam) did not bequeath the dirham nor the deenaar as inheritance, but they bequeathed knowledge, as the Prophet sallallaahu 'alayhi wa sallam) said: “Indeed the Scholars are the inheritors of the Prophets, and indeed the Prophets do not leave behind them the deenaar nor the dirham as inheritance. They leave behind only knowledge as inheritance. So whosoever acquires it aqcuires a huge fortune.” [3] Consequently, whoever acquires knowledge and calls to Allaah, then such a person has truly inherited from the inheritance of the Prophets – in proportion to what he establishes and implements from their prescribed laws.
As for the saying of some of the people that is is permissible to become du'aat (callers) without knowledge, then if they mean a daa'ee without a huge amount of knowledge, able to give fataawaa (religious verdicts), explain and deduce issues from their proofs – then it is possible to accept this saying. However, if they mean a daa'ee not having knowledge what to give da'wah to, nor having knowledge what to give da'wah with, then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the goodness achieved, as can be seen! [4]
Footnotes:
[1] Related by al-Bukhaaree (no. 3461) from 'Abdullaah Ibn 'Amr (radiyallaahu 'anhu). [2] Taken from as-Sahwatul-Islaamiyyah (p. 75-76) of Shaykh Ibnul-'Uthaymeen, as compiled by 'Alee Aboo Lawz. [3] Hasan: Related by Aboo Daawood (no. 3461) and Ibn Maajah (no. 223) from Abud-Dardaa‘ (radiyallaahu 'anhu). It was authenticated by Shaykh al-Albaanee in his checking upon Sharhus-Sunnah (1/276). [4] Taken from as-Sahwatul-Islaamiyyah (p. 76-77)
Shaykh Muhammad Ibn Saalih al-'Uthaymeen
[Q.1]: Is da'wah (calling) to Allaah obligatory upon every Muslim man or woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to call to Allaah?
[A.2]: When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge, or a lay person – as long as he has certain knowledge of the issue at hand. The Prophet (sallallaahu 'alayhi wa sallam) said: “Convey from me, even if it is one aayah.” [1] So it is not a condition upon the daa'ee (caller) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and passion, then it is not permissible.
Thus, we see that some of the brothers who call to Allaah, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allaah has not prohibited, whilst making obligatory that which Allaah has not made obligatory upon his worshippers. This is a very dangerous matter, since permitting what Allaah has made haraam (unlawful) is like prohibiting what Allaah has made halaal (lawful). So when they begin prohibiting people from making a certain matter halaal, then others will rebuke them for making it haraam. Allaah the Most High says:
“And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is prohibited,' so as to invent lies against Allaah. Indeed those who invent lies against Allaah will never prosper.” [Sooratun-Nahl 16:116-117]
As for the lay person, then he must not call to Allaah if he does not have knowledge. Rather, it is essential to have knowledge, in accordance to the statement of Allaah the Most High:
“Say: This is my path, I call unto Allaah upon sure knowledge.” [Soorah Yoosuf 12:108]
So it is a must to call to Allaah upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it – if it is good, or prohibit it – if it is evil.
So the callers to Allaah must start with knowledge. Whosoever calls to Allaah without knowledge, then such a person will cause greater harm than good – as is evident. So it is obligatory upon a person to first acquire knowledge, then to give da'wah. As for the clear evils, and that which is clearly good, then the good is enjoined and the evil prohibited. [2] [Q.2]: What is the difference between a Scholar and a daa'ee?
[A.2]: The difference between the Scholar and the daa'ee is clear. The daa'ee is the one who strives to convey the message of the Sharee'ah to the servants of Allaah. He calls them, sometimes by means of targheeb and tarheeb (persuation and deterring).
The Scholar is the one to whom Allaah has given knowledge and who may, or may not be a daa'ee. However, if the Scholar is not a daa'ee, then he is extremely deficient in his knowledge, and not a complete inheritor of the Messenger of Allaah sallallaahu 'alayhi wa sallam). This is because the Prophets ('alayhimus-salaatu was-salaam) did not bequeath the dirham nor the deenaar as inheritance, but they bequeathed knowledge, as the Prophet sallallaahu 'alayhi wa sallam) said: “Indeed the Scholars are the inheritors of the Prophets, and indeed the Prophets do not leave behind them the deenaar nor the dirham as inheritance. They leave behind only knowledge as inheritance. So whosoever acquires it aqcuires a huge fortune.” [3] Consequently, whoever acquires knowledge and calls to Allaah, then such a person has truly inherited from the inheritance of the Prophets – in proportion to what he establishes and implements from their prescribed laws.
As for the saying of some of the people that is is permissible to become du'aat (callers) without knowledge, then if they mean a daa'ee without a huge amount of knowledge, able to give fataawaa (religious verdicts), explain and deduce issues from their proofs – then it is possible to accept this saying. However, if they mean a daa'ee not having knowledge what to give da'wah to, nor having knowledge what to give da'wah with, then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the goodness achieved, as can be seen! [4]
Footnotes:
[1] Related by al-Bukhaaree (no. 3461) from 'Abdullaah Ibn 'Amr (radiyallaahu 'anhu). [2] Taken from as-Sahwatul-Islaamiyyah (p. 75-76) of Shaykh Ibnul-'Uthaymeen, as compiled by 'Alee Aboo Lawz. [3] Hasan: Related by Aboo Daawood (no. 3461) and Ibn Maajah (no. 223) from Abud-Dardaa‘ (radiyallaahu 'anhu). It was authenticated by Shaykh al-Albaanee in his checking upon Sharhus-Sunnah (1/276). [4] Taken from as-Sahwatul-Islaamiyyah (p. 76-77)
The Mediums for Dawah
| The mediums For Da'wah |
| Question: Are the means of Da'wah set, meaning that is it not allowed to utilize new mediums, such as that of the media? Does that mean we can only use those means that were used during the life of the Messenger of Allaah Salallaahu alayhi wasallam? |
| Answer: We must first learn the principle that means are in accordance with their objectives. The scholars, who stipulate that those means in no way consist of anything unlawful, recognise this principle. This is because there is no good in what is unlawful. On the contrary, if the means are lawful and they lead to the realization of the Shari'ah objective, then there is nothing wrong with those means. However, this does not mean that we should turn away from the Qur'aan and Sunnah and from what they contain in terms of profound wisdom. There are means of Da'wah that some deem to be beneficial to use while others do not; in this case, it is perhaps better to use those means that are accepted by all, to avoid discord. There is a difference, however, between amicability and Da'wah. Sometimes, it is best to unite the youth with lawful activities after we have already invited them to the Qur'aan and Sunnah, activities that are not harmful to the religion or to the Da'wah, activities that give them a break from constant seriousness. |
| Shaykh Muhammad bin Saalih al-`Uthaymeen |
| Fatawa Islamiyah vol.8, p.78, DARUSSALAM |
Regarding Innovations in the Religion
| Regarding innovations in the religion |
| Question: His eminence, Shaykh Muhammad Ibn Saalih al-’Uthaymeen (رحمه الله) was asked concerning bid’ah (innovations). |
| Answer: The Prophet (صلى الله عليه وسلم) said regarding innovations: “Be careful about the invented matters for every innovation is misguidance and every misguidance is in the fire.” And if this is so, then one has to be warned from following any innovation, whether it is initial or continual, for it is, as the Messenger (صلى الله عليه وسلم) said: “in the fire”, meaning that misguidance is the cause of the punishment in the fire and the Messenger (صلى الله عليه وسلم) warned his nation from the innovations necessitating that that they are a sheer corruption because the Messenger (صلى الله عليه وسلم) said generally concerning this: “every innovation is misguidance”. Therefore, the innovations, in reality are indirect criticisms of the Shari’ah; because they necessicate the implication that the Shar’iah is incomplete and that the innovation is a more perfect form of worship to seek nearness to Allaah as the innovator claims. Then to the innovator we say: “Every innovation is misguidance and every misguidance is in the fire". And it is a duty to warn about all the innovations and that mankind not worship Allaah except by what Allaah and His Messenger (صلى الله عليه وسلم) have legislated. In this way, one’s Imaam will truly be the Prophet (صلى الله عليه وسلم), for whomsoever follows the path of innovation then he has made the innovator his Imaam in that innovation, instead of the Prophet (صلى الله عليه وسلم). |
| Shaykh Muhammad bin Saalih al-`Uthaymeen |
| Majmoo' Fataawa wa Rasaa'il - Volume Two, Number 345 |
Using Abbreviations in Islamic Terminology
Question:
Is it permissible to write the letter (S) [Saad] instead of (writing) ((sal-Allaahu `alayhe wa sallam)), and why?
Response:
The Sunnah is to write the entire phrase ((sal-Allaahu `alayhe wa sallam)) - since it is a supplication; And the supplication is a (form of) worship, such as verbally saying it (the phrase), and the abbreviation for it using the letter (S) [Saad] or (sallallaahu alayhi wasallam) [Saad 'Ayn Waaw] (or (SAAW) or the like) is not (constitute) a supplication, and nor a (form of) worship, whether it be by speech or writing. And because of this, this abbreviation was not used by those of the first three generations about whom the Prophet (sal-Allaahu `alayhe wa sallam) bore witness to their excellence.And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz; ((Raheemahullaah))
Member: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'oodFataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 12, Page 208, Question 3 of Fatwa No.5069
Question:
Is it permissible to write the letter (S) [Saad] instead of (writing) ((sal-Allaahu `alayhe wa sallam)), and why?
Response:
The Sunnah is to write the entire phrase ((sal-Allaahu `alayhe wa sallam)) - since it is a supplication; And the supplication is a (form of) worship, such as verbally saying it (the phrase), and the abbreviation for it using the letter (S) [Saad] or (sallallaahu alayhi wasallam) [Saad 'Ayn Waaw] (or (SAAW) or the like) is not (constitute) a supplication, and nor a (form of) worship, whether it be by speech or writing. And because of this, this abbreviation was not used by those of the first three generations about whom the Prophet (sal-Allaahu `alayhe wa sallam) bore witness to their excellence.And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz; ((Raheemahullaah))
Member: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'oodFataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 12, Page 208, Question 3 of Fatwa No.5069
Saying "Shukran"
| The ruling on saying ''shukran'' to the one who rendered goodness to a person |
| Question: What is the ruling on saying "shukran" to the one who rendered goodness to a person? |
| Answer: Whoever did that has abandoned that which is more superior, which is the saying, "JazaakAllaahu khayran" (may Allaah reward you with good). And in Allaah lies success. |
| Shaykh Ahmad bin Yahyaa an-Najmee |
| Fath Rabbil-Wadood Fil-Fataawaa war-Rasaa'il war-Rudood 1/68, no. 30 |
| Translated by Abu `Iyaad Amjad Rafiq |
Monday, August 13, 2012
The correct explanation of the abbreviations in the beginning of some Surahs
Publishing Date : Monday 1 Jumada Al-Akhirah 1422 AH, corresponding 20 August 2001 AD. Fatawa Source : From the Fatawa Delivered by Shaykhul-Islam Ahmad Ibn Taymeeyah Fatwa Reference : Al-Fatawa, Page 444
Question: What is the correct explanation of Allah's saying: Hâ-Mîm.'Aîn-Sîn-Qâf and the like of this in the beginning of some Surahs?
Answer : There are twenty nine Surahs in the Holy Qur'an beginning with such letters, or what we call abbreviations, which are recited separately such as Alif Lam Mîm. Some of these Surahs begin with one letter only such as Sâd, Qâf, and Nûn. Some others begin with two letters such as Ta-Ha and Ya-Sîn. Still others begin with three letters like Alif-Lam-Mîm. The rest of these kinds of Surahs starts with more than three letters such as Kâf-Ha-Ya-'Aiyn-Sâd and Hâ-Mîm-'Aîn-Sîn-Qâf.
Hâ-Mîm-'Aîn-Sîn-Qâf are the letters with which Surat Ash-Shura begins. Surat Ash-Shura is one of the seven Surahs beginning with Hâ-Mîm that known as the Hawamîm. It is worth mentioning that all the Surahs starting with such letters are from among the Makkan revelation to the exclusion of Surat Al-Baqarah and Surat Al-'Imran, which are Madinite. All the Makkan Surahs concentrate on manifesting monotheism, revelation, the Prophets' mission and the resurrection in the Hereafter. Surat Al-Baqarah and Surat Al-'Imran contain the debate with the People of the Book regarding their denial of the revelation that was descended on the Messenger of Allah (peace be upon him).
There are no distinct meanings for these letters in Arabic except their meanings within the words formed by these letters. There is no authentic Hadith reported from the Messenger of Allah (peace be upon him) that shows the meanings of these letters and therefore people differ among themselves regarding the meanings of these letters.
All the opinions in this subject can be summarized in two opinions:
First: The majority from among the Companions and the Successors said that the meanings of these letters are confined to Allah and thus none knows their meanings except Him.
Second: Some scholars claimed that these letters have different meanings with which the books of Tafsir are filled. Among these assumed meanings is that they are the Names and the Attributes of Allah. According to this opinion, every one of the Names and Attributes of Allah is specified for the letter with which this Name or Attribute starts. For example, the letter Alif is specified for the Name Allah, the letter Lam is specified for the Name Latif, the letter Mim is specified for the Name Malik and so on.
Some others said that these letters are signs for events that will occur in the future recognized by the way of the famous calculation of the statements or by the narrations which are baseless or by the way of guessing.
A third group maintained that these letters stresses the challenge that the Holy Qur'an poses for the disbelievers in that it consists of the same letters from which their speech is composed and thus the material is neither strange nor hidden from them. Thus, their inability to produce something like it represents a concrete evidence that the Holy Qur'an is not the making of human beings but a revelation from Allah the Creator of all strengths and powers.
The most correct opinion is the first one, which refers the meanings of these letters to the knowledge of Allah. Of course, there is some wisdom behind starting the Surahs with such letters. This wisdom can be derived from the distinctiveness of these letters and their positioning in the beginning of the Surahs as a proof of the significance of the Holy Qur'an because the disbelievers used to recommend each other to refrain from the listening to it. Allah said:
وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
"And those who disbelieve say: 'Listen not to this Qur'ân, and make noise in the midst of its (recitation) that you may overcome.'" [41:26]
They were astonished by the strange beginning of the Holy Qur'an which knocked their ears and pushed them to listen to it. So, these letters are similar to the stimulating letters in Arabic.
There is a narration reported by At-Tabari that [Hâ-Mîm-'Ain-Sîn-Qâf ] are letter that refer to the destruction of two cities which will be founded beside one of the rivers in the east; as the river will take its way between them, etc. But this narration is not reliable. It is not proper to tell such narrations while explaining the Holy Qur'an as they are baseless, unreasonable and disturbed narrations.
The proper stand for the Muslim is to believe in these letters as he believes in the Holy Qur'an as a whole. It is the duty of the Muslim to believe that Allah [may He be Glorified] has special secrets in His Book about which none but He has the absolute knowledge as He has special secrets in His universe.
Allah said:
وَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً
"And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those one will be questioned (by Allâh)" [17:36]
Publishing Date : Monday 1 Jumada Al-Akhirah 1422 AH, corresponding 20 August 2001 AD. Fatawa Source : From the Fatawa Delivered by Shaykhul-Islam Ahmad Ibn Taymeeyah Fatwa Reference : Al-Fatawa, Page 444
Question: What is the correct explanation of Allah's saying: Hâ-Mîm.'Aîn-Sîn-Qâf and the like of this in the beginning of some Surahs?
Answer : There are twenty nine Surahs in the Holy Qur'an beginning with such letters, or what we call abbreviations, which are recited separately such as Alif Lam Mîm. Some of these Surahs begin with one letter only such as Sâd, Qâf, and Nûn. Some others begin with two letters such as Ta-Ha and Ya-Sîn. Still others begin with three letters like Alif-Lam-Mîm. The rest of these kinds of Surahs starts with more than three letters such as Kâf-Ha-Ya-'Aiyn-Sâd and Hâ-Mîm-'Aîn-Sîn-Qâf.
Hâ-Mîm-'Aîn-Sîn-Qâf are the letters with which Surat Ash-Shura begins. Surat Ash-Shura is one of the seven Surahs beginning with Hâ-Mîm that known as the Hawamîm. It is worth mentioning that all the Surahs starting with such letters are from among the Makkan revelation to the exclusion of Surat Al-Baqarah and Surat Al-'Imran, which are Madinite. All the Makkan Surahs concentrate on manifesting monotheism, revelation, the Prophets' mission and the resurrection in the Hereafter. Surat Al-Baqarah and Surat Al-'Imran contain the debate with the People of the Book regarding their denial of the revelation that was descended on the Messenger of Allah (peace be upon him).
There are no distinct meanings for these letters in Arabic except their meanings within the words formed by these letters. There is no authentic Hadith reported from the Messenger of Allah (peace be upon him) that shows the meanings of these letters and therefore people differ among themselves regarding the meanings of these letters.
All the opinions in this subject can be summarized in two opinions:
First: The majority from among the Companions and the Successors said that the meanings of these letters are confined to Allah and thus none knows their meanings except Him.
Second: Some scholars claimed that these letters have different meanings with which the books of Tafsir are filled. Among these assumed meanings is that they are the Names and the Attributes of Allah. According to this opinion, every one of the Names and Attributes of Allah is specified for the letter with which this Name or Attribute starts. For example, the letter Alif is specified for the Name Allah, the letter Lam is specified for the Name Latif, the letter Mim is specified for the Name Malik and so on.
Some others said that these letters are signs for events that will occur in the future recognized by the way of the famous calculation of the statements or by the narrations which are baseless or by the way of guessing.
A third group maintained that these letters stresses the challenge that the Holy Qur'an poses for the disbelievers in that it consists of the same letters from which their speech is composed and thus the material is neither strange nor hidden from them. Thus, their inability to produce something like it represents a concrete evidence that the Holy Qur'an is not the making of human beings but a revelation from Allah the Creator of all strengths and powers.
The most correct opinion is the first one, which refers the meanings of these letters to the knowledge of Allah. Of course, there is some wisdom behind starting the Surahs with such letters. This wisdom can be derived from the distinctiveness of these letters and their positioning in the beginning of the Surahs as a proof of the significance of the Holy Qur'an because the disbelievers used to recommend each other to refrain from the listening to it. Allah said:
وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
"And those who disbelieve say: 'Listen not to this Qur'ân, and make noise in the midst of its (recitation) that you may overcome.'" [41:26]
They were astonished by the strange beginning of the Holy Qur'an which knocked their ears and pushed them to listen to it. So, these letters are similar to the stimulating letters in Arabic.
There is a narration reported by At-Tabari that [Hâ-Mîm-'Ain-Sîn-Qâf ] are letter that refer to the destruction of two cities which will be founded beside one of the rivers in the east; as the river will take its way between them, etc. But this narration is not reliable. It is not proper to tell such narrations while explaining the Holy Qur'an as they are baseless, unreasonable and disturbed narrations.
The proper stand for the Muslim is to believe in these letters as he believes in the Holy Qur'an as a whole. It is the duty of the Muslim to believe that Allah [may He be Glorified] has special secrets in His Book about which none but He has the absolute knowledge as He has special secrets in His universe.
Allah said:
وَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً
"And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those one will be questioned (by Allâh)" [17:36]
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