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

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Summarized Fatawaa

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]

Does touching women temporarily forbidden in marriage nullify ablution?

It is prohibited to touch, or to shake hands with such women as they are considered strangers, and doing so nullifies ablution.

What is the waiting period ('Iddah) for a woman whose husband has passed away, and what is the ruling on her wearing gold?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.

The waiting period ('Iddah) for a woman whose husband has passed away is four months and ten days for one who is not pregnant. As for a pregnant woman, her waiting period lasts until she gives birth. It is obligatory for her to remain in the marital home, only leaving for a necessity. During this time, it is prohibited (Haram) to display any form of adornment on the body or clothing; this includes wearing kohl, gold, all types of perfume, and dyeing the hair. Likewise, it is prohibited to receive a direct marriage proposal or to marry during this period.

It was narrated by Umm 'Atiyyah that the Prophet ﷺ said: 'We were forbidden to mourn for a deceased person for more than three days, except for a husband, for whom the mourning period is four months and ten days. During this time, we were not to use kohl, nor wear perfume, nor wear dyed clothing except for garments made of 'Asb (coarsely dyed yarn). We were, however, granted a concession at the time of purification—when one of us bathed following her menses—to use a small amount of Kust (costus) or Azfar (fragrant substances). We were also forbidden from following funeral processions.' (Narrated by Al-Bukhari). And Allah the Exalted knows best."

Is a menstruating woman obliged to pray during menses, and should she make up missed prayers?

All perfect praise be to Allah, The Lord of The Worlds A menstruating woman is prohibited from prayer during her menses, and she isn`t obliged to make up missed prayers. And Allah Knows Best.

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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 on praying alone (munfaridan) in a row, and what should I do if I enter the mosque together with another person, and there is only a single gap in the first row with no second row present — should I fill that gap in the first row, or should I stand together with him in a new second row?

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

If a person enters [the congregation] and finds no space available in the row, it is recommended for him — after making his opening takbīr for the prayer — to gently pull someone from the row in front of him to pray alongside him, provided he senses that this person would be agreeable to it. If that person does not agree, then he prays alone, and there is no dislike attached to his doing so in that case.

If he ends up praying alone [behind the row], it is sunnah for him to stand directly behind the imam. Then, if someone else arrives, that person stands to his right; and whoever comes after them stands to his left — and so on — such that the imam remains centered in the middle of the row. This is done so that everyone attains the reward of congregational prayer.

As for the case where two people enter the prayer together, and there is a gap in the row wide enough for only one person, then the two of them should pray together in a new row [of their own], and whoever arrives after them should fill that original gap. This is because if only one of the two fills the gap, the other would end up praying alone [which is to be avoided when it can easily be prevented].

Al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said in Mughnī al-Muḥtāj (Vol.1/P.494): "If he does not find space, then it is recommended for him, while still standing, to gently pull a single person from the row toward himself after making his opening takbīr — out of caution, so as to avoid the position held by some scholars that a person's prayer standing alone behind the row is not valid.

Az-Zarkashī and others said: this should only be done if it seems he would agree to it; otherwise, he should not pull anyone — indeed, doing so becomes impermissible, out of fear of causing discord (fitnah). It is recommended for the person being pulled to cooperate and agree, so that he may attain the reward of assisting in righteousness and piety (al-birr wat-taqwā). However, he should not pull one of two people [praying together] from the row, since this would cause one of them to end up praying alone. This is why the 'pulling' described here takes place only after the opening takbīr [i.e., once the person doing the pulling has already validly begun his own prayer]."

Accordingly: it is sunnah for you to pray alongside the person praying alone, and then, if someone else arrives afterward, you may go and fill the gap in the original row. And Allah, the Exalted, knows best.

What is the ruling on one who vowed not to speak to a certain person, then forgot his vow and spoke to him?

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

Whoever swears an oath or makes a vow to abstain from something has a choice: if he wishes, he may keep to his vow, or if he wishes, he may offer the expiation of an oath (kaffārat yamīn). The Prophet (peace and blessings be upon him) said: “The expiation for a vow is the expiation for an oath.” Narrated by Muslim. This type of vow is called a nadhr al-lajāj (a vow made in stubbornness or anger).

If a person makes a vow and then forgets it, nothing is due from him, for forgetfulness is among the excuses that lift legal responsibility (taklīf) from a Muslim. This is based on the saying of the Prophet (peace and blessings be upon him): “Actions are judged only by intentions, and every person will have only what he intended.” [Narrated by al-Bukhārī]. There is no intention for the one who forgets or errs. It is also based on the report: “Indeed, Allah has pardoned for my Ummah mistakes, forgetfulness, and what they are compelled to do.” Narrated by Ibn Mājah and others, and graded authentic by Ibn Ḥibbān and al-Ḥākim.

It is stated in ʿUmdat al-Sālik (p. 243), one of the books of the Shāfiʿī school: “Whoever swears, [for example], ‘I will not enter the house,’ and then enters it forgetfully, ignorantly, under compulsion, or being carried, he does not break his oath.” And Allah Almighty knows best.

Is an elderly or chronically ill person required to pay additional fidyah if they delay it beyond the first year?

An elderly person or someone permanently unable to fast must pay fidyah by feeding one needy person for each missed day.

However, if they delay paying fidyah beyond the first year, no additional fidyah is required.

This differs from someone who delays making up missed Ramadan fasts (qada) without a valid excuse until the next Ramadan begins—such a person is required to pay an additional fidyah for the delay.

What is the ruling of Islamic Law on a person who abandons prayer after reaching puberty—is he required to make them up?

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

Making up missed obligatory prayers is an Islamic duty just as performing them in their proper time is obligatory, and taking care of them takes precedence over performing voluntary prayers. This is established by the practice of our Supreme Prophet (peace and blessings be upon him) when the polytheists distracted him on the Day of the Trench from performing the Asr prayer, so he made it up afterward, as well as the Hadith: "Pay Allah what is due to Him, for Allah is most deserving of fulfillment." (Recorded by Al-Bukhari)

Furthermore, it is valid to make up missed prayers at any time.

Whoever has missed a number of prayers and does not know their exact count, it is obligatory upon them to sincerely repent and exert their utmost effort to estimate their number. If they are unable to determine the exact count, they should base it on what is most probable according to their best judgment. They should then make them up gradually; if one performs one missed prayer alongside every current obligatory prayer, the matter becomes easy and manageable, and with the passage of time, one will complete what is owed, Allah willing. And Allah Almighty knows best.