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The Obligation to Honor the Prophetic Station and to Uphold Complete Etiquette toward His Noble Rank
Author : The General Iftaa` Department
Date Added : 24-08-2026

 

The Obligation to Honor the Prophetic Station and to Uphold Complete Etiquette toward His Noble Rank

On the occasion of the anniversary of the birth of our master, the Messenger of Allah ﷺ, the General Iftaa Department affirms the obligation to honor the Prophetic station and to uphold complete etiquette (adab) toward his noble rank.

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.

The Noble Qur'an and the pure Prophetic Sunnah have made obligatory the observance of complete etiquette and reverence toward our master, the Messenger of Allah ﷺ — including the obligation to carefully select one's words, elevating one's speech in a manner befitting his noble rank, and in describing his states and accounts, peace and blessings be upon him. Allah, the Exalted, says (what means): "That you [people] may believe in Allah and His Messenger and honor him and respect him [i.e., the Prophet] and exalt Allah morning and afternoon" [al-Fatḥ/9]. And Allah, the Exalted, says (what means): "Do not make [your] calling of the Messenger among yourselves as your calling of one another" [an-Nūr/63].

Allah, the Mighty and Majestic, has made obligatory his honoring — meaning, his support and reverence — and has made incumbent his esteem and exaltation. Accordingly, using any expression that carries disrespect toward his noble station is among the major sins, even if the speaker did not intend disrespect.

For this reason, the noble Companions and those who followed them in righteousness refrained from transmitting the mockery and insults directed at the Messenger of Allah ﷺ by the polytheists and hypocrites, even merely for the sake of narration. This has been clarified by the scholars. It is stated in the book ash-Shifā bi-Ta‘rīf Ḥuqūq al-Muṣṭafā — after mentioning those who transmitted scholarly consensus (ijmā‘) on the prohibition of narrating what was used to mock the Prophet ﷺ: "May Allah have mercy on our pious predecessors, who were so careful to safeguard their religion — they omitted from the narrations of the military campaigns (maghāzī) and biographical accounts (siyar) whatever followed this path, meaning disrespect, and abstained from narrating it, except for a few minor and inoffensive matters mentioned in a manner similar to the earlier examples, so as to show Allah's vengeance upon the one who uttered such words, and His seizing of the slanderer for his sin. This is Abū ‘Ubayd al-Qāsim ibn Sallām, may Allah have mercy on him, who exercised great caution in his books regarding the mocking Arabic poetry he was compelled to cite as evidence — he would conceal the name of the one being mocked by using a name of similar meter, safeguarding his own religion and taking care not to participate in defaming anyone through narrating or spreading such material. How much more so, then, regarding anything that touches upon the honor of the master of mankind, peace and blessings be upon him."

Adhering to the noblest and most fitting speech is thus a sharī‘ah obligation, and it is among the rights owed to the Prophet ﷺ by Muslims — a measure of a Muslim's faith, the sincerity of his following, and his appreciation of what the Messenger of Allah ﷺ represents for him. He is the mercy sent [to all creation], and the illuminating lamp sent with wisdom. It is therefore fitting for believers to express their gratitude to him, peace and blessings be upon him, through faith in him and emulation of his guidance, until adherence to proper etiquette toward him becomes a way of life for believers. And all praise is due to Allah, Lord of all the worlds.

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling of Islamic Law on performing the Witr prayer after the Adhan for Fajr prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The time for Witr prayer begins after the ‘Ishā' prayer and ends with the rising of true dawn (al-fajr aṣ-ṣādiq). If a Muslim performs it at any point within this window, it counts as performed on time.
It is also recommended to make up a missed Witr prayer at any time — whether before or after performing the Fajr prayer, or at any other time of day. On the authority of Abū Sa‘īd al-Khudrī (raḍiyallāhu ‘anh), the Messenger of Allah ﷺ said: "Whoever falls asleep and misses the Witr prayer, or forgets it, let him pray it when he remembers, or when he wakes up." (Related by at-Tirmidhī)
Shaykh al-Islām, Imam Ibn Ḥajar al-Haytamī (raḥimahullāh), says: "The time for Witr prayer is between the ‘Ishā' prayer and the rising of dawn, based on the authentic ḥadīth to this effect. If this time has passed, it is permissible for him to make it up (qaḍā') afterward." [Tuḥfat al-Muḥtāj]. And Allah, the Exalted, knows best.

What is the ruling on selling sacrificial animals (udhiyah) described with specific attributes and authorizing an agent to slaughter them?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Selling sacrificial animals (udhiyah) that are described with specific attributes is permissible. This falls under the category of a salam sale (forward sale) if conducted using the terminology of salam, and under the category of a regular sale if not using the terminology of salam.
 
As for authorizing the seller to slaughter the sacrificial animal, the basic principle is that it is permissible, because the agent (wakil) stands in the place of the principal (muwakkil) in achieving his objective. This is a contract that the principal (the buyer) is entitled to perform himself, so authorizing another (the seller) to do so on his behalf is valid.
 
However, it is a condition for authorization to slaughter that the intention (niyyah) is present either at the time of slaughter or at the time of handing over the sacrificial animal to the agent. The basic principle is that the sacrificial animal must be specifically designated, as it is an act of worship. It is not required to designate it at the time of slaughter; rather, it is valid to do so before that.
 
It is permissible for the principal either to delegate the intention to the agent or to formulate it himself when authorizing the agent to slaughter. However, the sacrificial animal must be designated, even if at the time of slaughter, by the agent.
 
It is obligatory to designate the sacrificial animals so that each person offering a sacrifice receives his own specific animal. Therefore, charitable organizations and companies must take this into consideration and establish a specific mechanism that ensures no mixing of sacrificial animals occurs, so that each person offering a sacrifice receives his own designated animal. And Allah Almighty knows best.

Is it incumbent on a husband to pay the alimony of his wife if she had left him and stayed at her parent`s without his permission?

When a wife leaves her house, and stays at her parent`s without asking her husband, she is considered a Nashiz (wife who refuses to abide by her husband’s orders), and so she doesn`t deserve an alimony.

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

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