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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 is the ruling on swearing a false oath by the Holy Quran?

Swearing a false oath by the Holy Quran dips the oath-taker in Hellfire, and one who had done so should turn to Allah in repentance, seek His forgiveness, give back rights to whom they belong, and pay the oath expiation.

What are the conditions for a valid Udhiyah?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
First: The age of the animal must meet the Sharia requirements. These requirements vary depending on the type of sacrifice:
 
Camels: Must have completed five years and entered their sixth.
 
Cows: Must have completed two years and entered their third.
 
Goats: Must have completed two years and entered their third. As for Sheep, they must have completed one year and entered their second.
 
Some scholars have permitted goats that have completed one year and entered their second.
 
The Hanafi school, along with an opinion in the Maliki school, permits sacrificing sheep that are at least six months old, provided they are healthy and physically substantial. According to the Shafi’i school, it is permissible if the sheep sheds its front teeth (ajdha') before reaching one year [Al-Iqna’, by Al-Shirbini (Vol.2/P.588)].
 
Second: Soundness and freedom from defects. The animal must be free from any defect that causes a decrease in its meat or market value. This is based on the hadith narrated by Al-Bara' bin 'Azib, that the Prophet (peace be upon him) said:
 
"Four [defects] are not permissible in sacrifices: A one-eyed animal whose blindness is evident, a sick animal whose illness is evident, a lame animal whose lameness is evident, and an emaciated animal that has no marrow in its bones." [Reported by Abu Dawood and Al-Tirmidhi, who graded it as authentic].
 
These defects are detailed as follows:
 
Evident Lameness: It is not permissible to sacrifice a lame animal if the lameness is severe enough to prevent it from walking to the pasture or seeking food, as this leads to a decrease in its meat. However, slight lameness that does not hinder its grazing is overlooked.
 
Evident Blindness (One-eyed): It is not permissible to sacrifice a sheep, cow, or camel that has a white film over its eye blocking light, or one that has lost an eye entirely. Weak vision that does not affect its ability to eat does not prevent the sacrifice from being valid.
 
Evident Illness: An animal with a clear sickness that prevents it from eating or moving is not valid. This includes severe mange (Jarab) that spoils the meat.
 
Extreme Emaciation: An animal so thin that there is no marrow left in its bones is invalid. The standard for emaciation that invalidates the sacrifice is that which spoils the quality of the meat to the point that people would find it undesirable even in times of plenty.
 
Additional Considerations:
These are the defects mentioned in the Prophetic tradition, and any defect that causes emaciation or reduces the meat or value is compared to them by analogy. This includes animals that are mentally unstable (diseased), those with mange, or those with a missing ear. In contrast, a slit or pierced ear does not affect the validity of the sacrifice. And Allah the Almighty knows best.

What is the ruling of Islamic Law on sitting between the two prostrations, and what is the ruling on the dhikr recited during it?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
Sitting between the two prostrations (al-jalsah bayna al-sajdatayn) is one of the pillars (arkān) of the prayer, while the dhikr recited during it is Sunnah according to the Shāfi'ī scholars. It is recommended (mustahabb) to say what was narrated from Ibn 'Abbās (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him) used to say between the two prostrations in the night prayer: 'Rabbi ighfir lī, warhamnī, wajburnī, warzuqnī, warfa'nī' (My Lord, forgive me, have mercy on me, make good my deficiencies, provide for me, and raise me)." If one were to say a different supplication instead, such as "Rabbi ighfir lī" (My Lord, forgive me), the prayer would still be valid.
If the worshipper omits this dhikr between the two prostrations, whether intentionally or out of forgetfulness, their prayer remains valid and nothing is required of them, though they miss the reward of following the Sunnah. Leaving it out does not necessitate the prostration of forgetfulness (sujūd al-sahw).
It is stated in Hāshiyat al-Bājūrī 'alā Sharḥ Ibn Qāsim 'alā Matn Abī Shujā' (Vol.1/P.298): "The eleventh — i.e., of the eighteen pillars — his statement: 'sitting between the two prostrations,' meaning even in a supererogatory (nafl) prayer... his statement: 'with the supplication that has been narrated concerning it,' meaning: 'Rabbi ighfir lī, warhamnī, wajburnī, warfa'nī, warzuqnī, wahdinī, wa 'āfinī' (My Lord, forgive me, have mercy on me, make good my deficiencies, raise me, provide for me, guide me, and grant me well-being). Al-Ghazālī added: 'wa'fu 'annī' (and pardon me). Al-Mutawallī also added: 'Rabbi hab lī qalban taqiyyan, naqiyyan min al-shirk, bariyyan lā kāfiran wa lā shaqiyyan' (My Lord, grant me a heart that is God-fearing, pure from associating partners with You, innocent, neither disbelieving nor wretched)."And Allah, the Most High, knows best.

How is the meat of the 'aqīqah to be distributed?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
If the 'aqīqah is a recommended one (mandūbah), it is obligatory to give some portion of it in charity to the poor — even if the amount is small — with the minimum being approximately half a kilogram of meat.
The most preferable manner of distribution is to divide it into three equal portions, as with the uḍḥiyyah:
 
One third for the guardian and his household to eat from
One third to be given in charity to the poor
One third to be gifted to friends and neighbours, even if they are wealthy
 
It is furthermore more preferable to send the food to the poor already cooked, rather than inviting them to come and eat. And Allah Almighty knows best.

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