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An Official Statement from the General Iftaa' Department
Author : The General Iftaa` Department
Date Added : 10-05-2026

An Official Statement from the General Iftaa' Department

(The Station of our Master the Messenger of Allah ﷺ is One of Reverence and Veneration — and He was the First to Interpret the Noble Qur'an and Clarify its Meanings)

The General Iftaa' Department affirms that describing our Master the Messenger of Allah ﷺ as ummī — unlettered — is a description of perfection and honour, and it is entirely impermissible for this description to be used in any way that diminishes his noble station ﷺ. Allah the Almighty says {what means}: "Say: O mankind, indeed I am the Messenger of Allah to you all — He to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death. So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His words, and follow him so that you may be guided." [Al-A'rāf/158]

His not having read or written prior to his noble prophethood ﷺ is in fact a testament to his miracle — for Allah the Almighty revealed the Noble Qur'an to him and taught him from Himself beneficial knowledge and principles that illuminate all that was sent down to him. Through this, he surpassed philosophers, legislators, historians, and masters of the natural and physical sciences. His being unlettered, combined with the knowledge he possessed that puts in order the affairs of this world and the next, is the clearest proof that what he spoke was nothing other than divine revelation from Allah the Almighty.

The Prophetic Sunnah — comprising his words and deeds ﷺ — is the second source of Islamic legislation. It contains the explanation and interpretation of the words of Allah the Almighty, whether it comes as an elucidation of the Qur'an's meanings and rulings, or as rulings not explicitly mentioned in the Qur'an itself. Allah the Almighty says {what means}: "And whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it." [Al-Ḥashr/7] He also says {what means}: "And We have sent down to you the Reminder so that you may make clear to the people what was sent down to them, and that they might reflect." [Al-Naḥl/44]

The Messenger of Allah ﷺ was the first to interpret the Noble Qur'an, and it is impermissible to separate what the Prophet ﷺ brought independently from what he brought as an explanation of the words of Allah — for both are revelation from Allah the Almighty. He says {what means}: "Nor does he speak from his own desire. It is not but a revelation revealed." [Al-Najm/3–4] And the Prophet ﷺ himself said: "Indeed I have been given the Qur'an and something like it alongside it." — Narrated in the Musnad of Imam Aḥmad.

In this context, we make clear that it is not permissible for anyone to undertake the interpretation of the Noble Qur'an and the pure Sunnah, or the derivation of Sharia rulings, without having acquired the essential Islamic sciences that enable a sound understanding of the Book of Allah and the Sunnah of His Prophet ﷺ — such as the principles of jurisprudence (uṣūl al-fiqh), the sciences of the Arabic language, and other related disciplines. Allah the Almighty says {what means}: "So ask the people of knowledge if you do not know." [Al-Naḥl/43]

We also caution strongly against the Messenger of Allah ﷺ and his noble Sunnah being treated as content for social media platforms — turned into material for mockery, ridicule, and the accumulation of views. This is entirely unacceptable and constitutes a grave violation of the reverence owed to him ﷺ.

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Summarized Fatawaa

What is the ruling on praying seated due to severe obesity, given that I experience hardship in performing the prayer — especially when rising from the ground after sujūd to perform the next rak‘ah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Standing, when one is able to do so, is a pillar of the prayer. However, whoever would experience severe, intolerable hardship, or fears harm to himself or to a limb due to obesity, or finds that standing causes him to lose his khushū‘ (humble focus and concentration) in prayer, then there is no objection to his praying seated on a chair or on the ground, performing rukū‘ (bowing) and sujūd (prostration) through gesture — provided that the gesture for sujūd is made lower than that for rukū‘. Whoever is able, at any point, to properly perform any one of these pillars, is obligated to perform it in full; for omitting it is a concession that applies only in cases of genuine inability. The Prophet ﷺ said: "When I command you to do something, do of it whatever you are able." (Related by al-Bukhārī). As the scholars of fiqh have established: what remains possible is not waived on account of what is difficult.
The criterion for determining genuine inability, as chosen by Imam al-Ḥaramayn al-Juwaynī (raḥimahullāh), is that the worshipper experiences hardship that causes him to lose his khushū‘.
As for voluntary (nafl) prayer, there is no objection to performing it while seated, even if one is able to stand. However, rukū‘ and sujūd must still be performed [in their proper physical form] by anyone who is able to do so. And Allah, the Exalted, knows best.

Is it permissible to give multiple mudds (portions) of fidyah to a single person?

Yes, it is permissible to give multiple mudd of fidyah to a single person, because each day of fasting is considered an independent act of worship.

What is the virtue of Laylat al-Qadr?

It is enough to know its great status that Allah revealed an entire surah about it—Surah Al-Qadr. Moreover, the Quran was first revealed on this night.
Allah says {what means}:
"We have indeed revealed this (Message) in the Night of Power: And what will explain to thee what the night of power is? The Night of Power is better than a thousand months. Therein come down the angels and the Spirit by Allah's permission, on every errand: Peace!... This until the rise of morn!" [Al-Qadr/1-5]
The Prophet ﷺ taught us to observe I‘tikaf in the last ten nights of Ramadan, seeking Laylat al-Qadr. Whoever worships Allah and revives this night will receive the reward of worshiping for a thousand months—excluding Laylat al-Qadr itself.

A woman made a wig for herself from her own [previously shed] hair, which she wears on her head after having lost her hair [due to hair loss]. Is this permissible?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Since the hair belongs to the woman herself, the wig can be removed during the obligatory ghusl (ritual bathing), and part of the head can still be wiped during wuḍū' (ablution), there is no sharī‘ah objection to making this wig — provided she does not appear wearing it in front of non-maḥram men (Any males outside a woman's immediate family whom she is permitted to marry under Islamic law), since it is not permissible for them to look at a woman's detached hair.
It is stated in Rawḍat aṭ-Ṭālibīn wa ‘Umdat al-Muftīn: "Whatever it is not permissible to look at while still attached [to the body] — such as the male genitalia, a free woman's forearm, the hair of her head, and a man's pubic hair, and similar matters — it remains unlawful to look at even after it has been detached [from the body], according to the more correct position (al-aṣaḥḥ)." And Allah, the Exalted, knows best.

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