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"I Don't Know" Is Half of Knowledge
Author : Dr. Fadi Rabab`ah
Date Added : 17-09-2026

"I Don't Know" Is Half of Knowledge

At a time when some people feel embarrassed to say "I don't know" when asked about certain matters — regarding this as a sign of ignorance or a blow to their standing — Islamic Sharī‘ah actually requires the Muslim to speak only about what he genuinely knows. Allah, the Exalted, says {what means}: "And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart — about all those [one] will be questioned" [al-Isrā'/36]. Ibn ‘Abbās (raḍiyallāhu ‘anhumā) said, explaining this verse: "Do not say 'I saw' when you did not see, 'I heard' when you did not hear, or 'I knew' when you did not know." [Tafsīr al-Qurṭubī, Vol.5/P.123]

Saying "I don't know" about matters one genuinely has no knowledge of is, in fact, a sign of self-respect and integrity. It reflects an avoidance of deceiving or misleading others, who might otherwise suffer harm or embarrassment as a result. It also guards against invalid conclusions across the full range of issues connected to matters of creed ('aqīdah), sharī‘ah rulings, and the social, educational, psychological, medical, and professional sciences — all fields in which verification, accuracy, and the avoidance of error are essential.

To establish the soundness and positive nature of saying "I don't know," the Noble Qur'an points out that the prophets, peace be upon them, themselves used to say this very phrase regarding matters on which Allah, the Exalted, had not revealed knowledge to them. This is reflected in Allah's words {which mean}: "But if they turn away, then say, 'I have announced to [all of] you equally. And I know not whether near or far is that which you are promised'" [al-Anbiyā'/109]. As explained in Tafsīr al-Baghawī: "'And I know not' — meaning, I do not know — 'whether near or far is that which you are promised' — referring to the Day of Resurrection." Similarly, Allah says {what means}: "And I know not; perhaps it is a trial for you and enjoyment for a time" [al-Anbiyā'/111] — meaning, "I do not know." And Allah says {what means}: "Say, [O Muḥammad], 'I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am not but a clear warner'" [al-Aḥqāf/9] — meaning, "I do not know."

The Messenger of Allah ﷺ, when asked about certain matters, would himself say: "I do not know, until I ask Jibrīl [Gabriel]." Among such instances: a man once asked the Prophet ﷺ which places on earth are best, and which are worst. He ﷺ said: "I do not know, until I ask Jibrīl, peace be upon him." So he asked Jibrīl, who said: "I do not know, until I ask Mīkā'īl [Michael]." Mīkā'īl then came and said: "The best of places are the mosques, and the worst of places are the marketplaces." [Related by Ibn Ḥibbān, 1599]

Among such instances as well is what he ﷺ said to Umm al-‘Alā' (raḍiyallāhu ‘anhā), when she said: "‘Uthmān ibn Maẓ‘ūn came to us by lot for lodging, when the Anṣār drew lots for the lodging of the Muhājirūn (Emigrants). He then fell ill, and we nursed him until he passed away. We then wrapped him in his garments, and the Messenger of Allah ﷺ came to visit us. I said: 'May Allah's mercy be upon you, Abū as-Sā'ib — I bear witness that Allah has surely honored you.' The Prophet ﷺ said: 'And how do you know that?' I said: 'I do not know, by Allah.' He ﷺ said: 'As for him, certainty [i.e., death] has come to him. I do indeed hope good for him from Allah — yet by Allah, even though I am the Messenger of Allah, I do not know what will be done with me, nor with you.'" Umm al-‘Alā' said: "By Allah, after that, I never again declared anyone [definitively] pure [of sin]." [Ṣaḥīḥ al-Bukhārī, 7018]

 ‘Alī ibn Abī Ṭālib (raḍiyallāhu ‘anh) said: "Part of a man's knowledge is that he says, regarding what he does not know, 'Allah knows best' — for Allah, the Mighty and Majestic, said to His Messenger ﷺ: 'Say, I do not ask you for it any payment, and I am not of the pretentious'" [referring to Sūrat Ṣād/86]. He also said: "Among the most soothing things for the heart is that a man, when asked about something he does not know, says: 'Allah knows best.'"

Ibn ‘Abbās (raḍiyallāhu ‘anhumā) said: "When the scholar abandons saying 'I don't know,' his most vital point [i.e., his intellectual integrity] has been struck." On the authority of Ibn ‘Umar (raḍiyallāhu ‘anhumā), he said: "Knowledge is of three kinds: a speaking Book [the Qur'an], an established Sunnah, and 'I don't know.'" Mālik [ibn Anas] said: "It used to be said: when the scholar neglects to say 'I don't know,' his most vital point has been struck."

The Messenger of Allah ﷺ — the leader of the Muslims and master of all the worlds — would sometimes be asked about a matter and would not answer until revelation came to him from the heavens. Ash-Sha‘bī said: "'I don't know' is half of knowledge." [al-Ādāb ash-Shar‘iyyah wal-Minaḥ al-Mar‘iyyah, by Ibn Muflih, Vol.2/P.58]

Neglecting to say "I don't know" when one genuinely lacks knowledge negatively affects a person's life and conduct across various domains — whether religious, humanitarian, medical, or professional — leading people into sin, embarrassment, and harm. It also exposes anyone who speaks on such matters [without knowledge] to sharī‘ah accountability, legal liability, and financial responsibility for any damage resulting from their hesitant, unfounded speech. This is based on the words of the Messenger of Allah ﷺ: "Whoever issues a fatwā without sound basis, its sin falls upon the one who issued it." [Related by Abū Dāwūd (3657), Aḥmad (8266), and Ibn Mājah (53)]

Likewise, the Messenger of Allah ﷺ said: "Whoever practices medicine without being known to possess medical knowledge is liable [for any resulting harm]." [Related by Abū Dāwūd (4586), an-Nasā'ī (4830), and Ibn Mājah (3466)]

The scholar Ibn Farḥūn al-Mālikī (raḥimahullāh) said: "As for when the physician is ignorant, or acts beyond what he was authorized to do due to error, or exceeds the permitted limits of his authorization, or falls short of the required standard — he is liable for whatever damage results from that." [Tabṣirat al-Ḥukkām, Vol.2/P.340]

Imam al-Khaṭṭābī (raḥimahullāh) said: "I know of no disagreement [among scholars] that if a treating physician oversteps [his bounds] and the patient is harmed as a result, he is held liable." [Ma‘ālim as-Sunan, Vol.4/P.39]

From all of the above, it becomes clear that a person's saying "I don't know," regarding matters he genuinely has no knowledge of, does not diminish his scholarly standing — rather, it strengthens his credibility and drives him to seek further knowledge, in keeping with what Allah, the Exalted, instructed His noble Messenger ﷺ to say: "And say, 'My Lord, increase me in knowledge'" [Ṭāhā/114]. This is because knowledge varies from one person to another, as Allah, the Exalted, says {what means}: "And above every possessor of knowledge is one [more] knowing" [Yūsuf, /76]. Qatādah said, in explaining this verse: "[This continues] until knowledge ultimately reaches Allah — from Him it began, and from Him the scholars learned, and to Him it shall return." [Tafsīr al-Qurṭubī, Vol.4/P.213]

A Muslim, then, should never hesitate to say "I don't know" when he genuinely lacks knowledge, understanding, or familiarity with a matter he is asked about.

The published article reflects the opinion of its author

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Summarized Fatawaa

What are the categories of the livestock permissible for Udhiyah?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
An Udhiyah (sacrificial offering) is only valid if it is selected from Al-An'am (livestock), which includes: camels, cattle, and sheep or goats—whether male or female, and even if castrated. Allah Almighty says {what means}: "And for all religion We have appointed a rite [of sacrifice] that they may mention the name of Allah over what He has provided for them of [sacrificial] livestock." (Al-Hajj/ 34)
 
In terms of preference, camels are considered the best choice, followed by cattle, then sheep, and finally goats.
A single sheep or goat is valid as a sacrifice on behalf of one person. However, a single camel or cow can be shared by up to seven people. This is based on the narration of Jabir (may Allah be pleased with him), who said: "In the year of Al-Hudaybiyah, we sacrificed along with the Messenger of Allah (peace and blessings be upon him) a camel on behalf of seven people, and a cow on behalf of seven people." (Narrated by Muslim)
 
(Note: The term "Badanah" used in the original Arabic text specifically refers to a camel in this context). And Allah the Almighty Knows Best.

What is the ruling on someone who combines two prayers as an early combination (jam‘ taqdīm), and then arrives at his place of residence during the time of the second prayer — is he obligated to repeat it?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Whoever combines Ẓuhr and ‘Aṣr while traveling — that is, before he has reached the built-up boundaries of his hometown [upon returning] — his combination (jam‘) of the two prayers remains valid, even if he arrives at his place of residence before the time for the second prayer has actually begun. This is because the combination was already validly completed with its proper conditions fulfilled, and he is not obligated to repeat the second prayer [upon arrival].
A traveler is permitted to make use of the concessions of shortening (qaṣr) and combining (jam‘) prayers once the distance of travel reaches (81 km) or more, provided that his journey is a permissible one, and that he begins shortening and combining only after actually setting out on the journey and passing beyond the built-up limits of the city in which he resides. And Allah, the Exalted, knows best.

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

My father has debts and asked me to repay them years ago, and I promised him I would do so upon his death — is it permissible for me to go back on my promise given that I am unable to repay them, especially since he refuses to contribute to repayment on the grounds that the debt has become my responsibility by virtue of my promise?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The established principle is that a father's debt is to be repaid from his own wealth, if he possesses sufficient means. As for the promise made by the son to repay it on his father's behalf, fulfilling such a promise is strongly recommended, and breaking it is considerably disliked. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Fulfilling a promise is emphatically recommended, and breaking it is severely disliked. The evidences for this from the Qurʾān and the Sunnah are well known." [Rawḍat al-Ṭālibīn,Vol. 2/P.278] Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, further states: "The reason fulfilling a promise is not obligatory and breaking it is not forbidden is that a promise is in the nature of a gift, and a gift does not become binding except upon receipt." [Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib,Vol. 2/P.487]
Given that the son does not possess the financial means to fulfil his promise to his father, breaking this promise falls beyond his capacity — and Allah does not burden a soul beyond what it can bear. Since the father himself possesses sufficient wealth to settle his own debt, repayment must be made from his own funds. Should he pass away before doing so, the debt is to be settled from his estate. And Allah the Almighty knows best.

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