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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 of Islamic Law on following the actions of the imam in prayer and how this following is achieved?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The follower (ma'mum) is required to follow his imam in the actions of the prayer. This "following" (mutaba'ah) means that the follower performs each action of the prayer after the imam has begun it but before he has finished it. For example, the follower bows (in ruku') after the imam has reached the position of bowing, then rises after the imam has risen. The Prophet, peace and blessings be upon him, said: "The imam is only appointed to be followed, so when he says the takbir, say the takbir; and when he bows, then bow; and when he prostrates, then prostrate" (agreed upon, i.e., reported by both al-Bukhari and Muslim).
It is stated in Mughni al-Muhtaj (1/505): "Among the conditions of valid congregational prayer (iqtida') is following the imam in the actions of the prayer... meaning that following the imam is obligatory in the physical actions of the prayer, not in its verbal utterances... Complete following (kamal al-mutaba'ah) is achieved when the follower's beginning of an action comes after the imam's beginning of that same action, while the follower's beginning of the action precedes the imam's completion of it" — end of quote, with slight paraphrasing.
And Allah, the Exalted, knows best.

What is the ruling on a mother giving the Zakat of her wealth to her children?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible for a mother to give her children from the Zakat if they are among those who are eligible for it—such as being poor (Fuqara), possessing no wealth, and not being sufficiently provided for by the maintenance (Nafaqah) of others. This is based on the statement of the Messenger of Allah ﷺ regarding Zaynab, the wife of 'Abdullah ibn Mas'ud (may Allah be pleased with them both): (Your husband and your children are the most deserving of those upon whom you spend in charity) [Narrated by Al-Bukhari].
 
It is stated in [Al-Hawi al-Kabir, Vol. 8/P.537]: 'As for the wife, it is permissible for her to pay her Zakat to her husband from all the designated shares... Our evidence is the generality of the saying of Allah the Almighty: "Zakat expenditures are only for the poor and for the needy", and the Hadith of Abu Hurairah that the Prophet ﷺ said to Zaynab, the wife of 'Abdullah ibn Mas'ud: (Your husband and your children are the most deserving of those upon whom you spend), and this is taken in its general sense.' And Allah the Exalted knows best.

What is the ruling on one who vows to fast a specific or non-specific year? Are the two Eids, the days of Tashreeq, Ramadan, and the days of menstruation and postnatal bleeding included in them? And do these days break the consecutiveness if it was intended?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If someone makes a vow (Nadr) to fast a specific, designated year, this vow does not include the days of Eid, the days of Tashreeq (the three days following Eid al-Adha), Ramadan, or the days of menstruation (Hayd) and postnatal bleeding (Nifas). Furthermore, there is no requirement to make up (Qada) these specific days.
 
However, if someone vows to fast a year that is not specifically designated (i.e., any twelve-month period) and stipulates that the fasting must be consecutive, they are bound by that condition. They must not fast on the days of Eid, during Ramadan, or during menstruation, but they are required to make up these days afterward—with the exception of the days of menstruation and postnatal bleeding, which do not need to be made up.
 
It is stated in Hashiyat al-Bajuri ‘ala Sharh Ibn Qasim ({Vol.2/P.606): 'If one vows to fast a specific year, the Eid, Tashreeq, Ramadan, and days of menstruation or postnatal bleeding are not included. This is because Ramadan does not accept any fast other than its own, and the others do not accept fasting at all. Therefore, they do not enter into the vow, and no makeup is required for them because they are legally excluded—contrary to Al-Rafi’i regarding menstruation and postnatal bleeding.
 
If one vows to fast a non-designated year: if they stipulated consecutiveness (Tatuabu’) in their vow, they must fulfill it; otherwise, they are not bound to it. Consecutiveness is not broken by the days that do not enter into the specific year vow (Eid, Tashreeq, Ramadan, menstruation, and postnatal bleeding). However, one must make up the days missed—excluding the time of menstruation and postnatal bleeding—immediately following the end of the year. As for the time of menstruation and postnatal bleeding, it is not made up, contrary to Ibn al-Rif’ah, who argued that it must be made up just like Ramadan.' And Allah the Exalted knows best.

When is supplication (du‘a) more likely to be accepted: before or after breaking the fast in Ramadan?

Du‘a is accepted at all times, and this is part of Allah’s mercy and generosity toward His servants.
The Prophet ﷺ said: "No Muslim makes a supplication that does not involve sin or severing family ties except that Allah grants them one of three things: either He grants their supplication immediately, or He stores it for them in the Hereafter, or He averts from them an equivalent harm." [Narrated by Ahmad]
However, in Ramadan, du‘a is especially likely to be accepted shortly before breaking the fast.
The Prophet ﷺ said: "Three supplications are never rejected: the supplication of a fasting person until they break their fast, the supplication of a just leader, and the supplication of an oppressed person. Allah raises it above the clouds, opens the gates of heaven for it, and says: ‘By My might, I will surely grant you victory, even if after a while.’" [Narrated by Al-Tirmidhi]

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