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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 the fasting of a woman who has reached menopause if menstrual blood flows?

If a woman reaches the age of menopause (which is usually sixty-two) and her menses have ceased, then she sees blood after that, and its duration is not less than a day and a night (24 hours), it is menstruation (hayd). If it is less than a day and a night, she is considered as having non-menstrual vaginal bleeding (mustahada), so she fasts and prays. However, she must perform ablution for every obligatory prayer after its time enters, pray immediately, and be treated as a person with a continuous condition. There is no specific end limit for a woman's menstruation; it is possible as long as the woman is alive. And Allah the Almighty knows best.

I wish to purchase an online account (a gaming account), and its ownership will be transferred to me. However, my friend will purchase it on my behalf, and I will repay him in deferred installments with an added profit margin to account for the installment sale. What is the ruling of Islamic Law on this transaction?

 
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The ruling on selling electronic games depends on the ruling of the game itself: if the game is permissible, then selling it is likewise permissible. However, if the game contains Sharia violations that render playing it impermissible, then selling it in that case is neither valid nor permissible. Therefore, we advise the necessity of reviewing the Sharia guidelines for electronic games set forth in Fatwa No. (3369).
 
Accordingly, if the game is permissible, a person may purchase it, take legal possession of it, and subsequently sell it in deferred installments for a price higher than its purchase price. The General Iftaa' Department has permitted dealing through Murabaha, while emphasizing the necessity of observing the Sharia conditions required for this transaction; please refer to Fatwa No. (2861). And Allah Almighty knows best.

Should missed Sunnah prayer be made up?

Making up missed voluntary acts of worship is from Sunnah.

What is the ruling on eating from one`s Udhiyah?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
The Udhiyah (sacrificial offering) is divided into two categories: the vowed sacrifice (Al-Mandhurah) and the voluntary sacrifice (Al-Tatawwu').
 
First: The Vowed Sacrifice (Al-Mandhurah)
This refers to a sacrifice that has become strictly obligatory due to a formal vow (Nadr). It is completely impermissible for the person offering it, or any members of their family whom they are financially obligated to maintain, to eat any of its meat or fat. Furthermore, it is unlawful for them to personally benefit from its hide, wool, or any other part of it. If they happen to eat any portion of it, the offerer is legally obligated to give an equivalent amount of meat or its monetary value to charity. (As noted in Tuhfat al-Muhtaj by Imam Ibn Hajar al-Haytami,Vol. 9/P.364).
 
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