This is such a delicate and important topic that the heart trembles when picking up a pen and the tongue falters when speaking of it. This is because it is a subject that has been relevant in every era, and in today’s turbulent times, the discussion around it has intensified. Issuing fatwas (religious rulings) without knowledge has become common in society at large and on social media in particular, where everyone considers it their right to opine on matters of religion. Therefore, understanding this topic and adopting its prudent approach is essential for every person who is acquiring or wishes to acquire an understanding of the religion and seeks the pleasure and approval of Allah the Almighty. This topic pertains to that magnificent station of the clear religion known as “Fatwa.” A fatwa is not merely the name of stating a Shari’ah ruling; rather, it is like a signed decree from Allah the Almighty for His servants, which a scholar conveys to the people. It is a light that shows the way in darkness. It is a trust placed upon the shoulders of the well-grounded scholars (rasikhin ulama), and the fulfillment of this trust is by no means possible without knowledge and insight.
The scenario of the present age is such that ignorance has become widespread while knowledge has diminished, and the audacity to issue fatwas has increased. Every Tom, Dick, and Harry, despite being unaware of the depth of knowledge and the subtleties of Shari’ah principles, considers it their right to give their opinion on religious matters. In particular, there is a segment of women who, despite their lack of knowledge in religious issues, rush to issue fatwas immediately, without research and without proper understanding. Even more concerning is that some women, after reading a little about religious issues in non-Arabic languages (like Urdu or English), consider themselves fit for the station of issuing fatwas and begin to do so openly on social media. This superficial knowledge, acquired on the basis of unfamiliarity with the depth of the Arabic language and the vastness of the Shari’ah sciences, often becomes a cause of misguidance. This is a dangerous trend that is among the fundamental causes of harm to the religion and can lead people astray. Therefore, all those who are straying from the truth in their eagerness for prominence must realize the sensitivity of this matter and exercise extreme caution. One of the most important aspects of this caution and integrity is to openly say “La Adri” (I do not know) when one does not have knowledge about a Shari’ah issue. This is not just a phrase; it is a reflection of an approach, a mindset, and a training. Saying “La Adri” is not an admission of ignorance, but an admission of the value and status of knowledge. It is a declaration that a person is aware of their scholarly limits and gives no weight to their own opinion against the word of Allah the Almighty and the Sunnah of His Messenger ﷺ.
This phrase “La Adri,” though it seems like a simple, ordinary sentence, is in reality a radiant expression of taqwa (God-consciousness), fear of Allah, and scholarly integrity. It is a sign that a person does not let their tongue run wild, nor do they rely on mere speculation and conjecture in matters of religion. Rather, they understand the great responsibility placed on their shoulders and fear lest a word should escape their tongue that is contrary to the will of Allah the Almighty and through which they become a cause of people’s misguidance.
In contrast, our Salaf as-Salihin (the Pious Predecessors), who were beacons of knowledge and piety, were incredibly cautious in giving fatwas. They never felt ashamed to say “La Adri”; rather, they considered it a sign of their scholarly integrity and fear of God. When they were asked about a matter of which they had no knowledge, they would openly say, “We do not know.” This was proof of their greatness, that they did not hesitate in the slightest to admit a lack of knowledge.
The Salaf as-Salihin are the best examples for this Ummah, whose methodology is a model for us. Their lives are filled with countless examples of the importance of saying “La Adri” and acting upon it. They were oceans of knowledge, yet despite this, when their knowledge did not encompass a particular issue, they would say “La Adri” without hesitation. This was evidence of their vast knowledge and profound understanding, that they recognized their scholarly limits and refrained from transgressing them. Their approach is a shining example for us of how to hold fast to caution and integrity in religious matters and how, by saying “La Adri,” a person can protect themselves and others from misguidance.
Without prolonging the discussion, these words flow from the tip of the pen so that we may understand the sensitivity of this matter. Therefore, in this article, we will shed light on the prohibition of issuing fatwas without knowledge and will also describe the approach of the Salaf as-Salihin so that it becomes clear what their methodology was in issuing fatwas.
{وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ} – (1)
Translation: “And do not say about what your tongues assert of untruth, ‘This is lawful and this is unlawful,’ to invent falsehood about Allah. Indeed, those who invent falsehood about Allah will not succeed.”1
📍In the commentary of this verse, Imam Ibn Abi Hatim (may Allah have mercy on him) quotes the saying of Abu Nadrah (may Allah have mercy on him) that he said:
“Ever since I read this verse in Surah An-Nahl, I have been afraid of giving fatwas.”
Commenting on this statement, Imam Shawkani (may Allah have mercy on him) says:
“May Allah have mercy on him, he has indeed spoken the truth. Verily, this verse, with the generality of its words, includes the fatwa of every person who issues a fatwa contrary to the Book of Allah or the Sunnah of the Messenger of Allah ﷺ. This is common among those who give precedence to their opinion (ra’y) over the Quran and Sunnah, or those who are ignorant of the knowledge of the Book and the Sunnah, such as the blind followers (muqallidin). And indeed, these people are more deserving of having a barrier placed between them and their fatwas and being stopped from their ignorance, because they have issued fatwas without knowledge, without guidance, and without the Book and the Sunnah. Thus, these are people who have gone astray themselves and are leading others astray.” – (2)
📍Similarly, Imam Ibn Juzayy (may Allah have mercy on him) mentions in the commentary of this verse that:
“Although this verse was revealed concerning the polytheists of Arabia, it includes every person who says, without knowledge, that this is lawful or this is unlawful.” (3)
🔅 {قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ} – (4)
Translation: “They (the angels) said, ‘Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the2 Wise’.”
📍Imam al-Qurtubi (may Allah have mercy on him) (d. 671 H) says in the commentary of this verse:
“Whoever is asked about a matter of religion and does not know about it should follow the example of the angels, the prophets, and the major scholars and say: ‘Allah knows best, and I do not know’ (Allahu a’lam wa la adri).” (5)
🔅 Hadith: Abu Hurairah (may Allah be pleased with him) said that the Messenger of Allah ﷺ said:
“I do not know whether Tubba’ was cursed or not, and I do not know whether ‘Uzayr was a prophet or not.” (6)
This Hadith proves that when the Prophet ﷺ did not have information about something, he would say, “I do not know” (ma adri).
📍The author of Awn al-Ma’bud, Sharaf al-Haq al-Azimabadi (may Allah have mercy on him), says:
“He ﷺ said this (ma adri) about the matter of Tubba’ before revelation was sent down concerning it.” (7)
🔅 Hadith: It is narrated from Sayyiduna Jubayr ibn Mut’im (may Allah be pleased with him) that a man came to the Prophet ﷺ and asked:
“O Messenger of Allah ﷺ! Which part of a city is the worst?” The Prophet ﷺ replied: “La adri” (I do not know). When Jibril (peace be upon him) came, the Prophet ﷺ asked him the same question. He also replied, “I do not know, but I will ask my Lord, the Mighty and Majestic.” (8)
💡 An important point is that Imam al-Hakim (may Allah have mercy on him) (d. 405 H) established a chapter under this hadith titled, “The Book of Rites – The Principle of a Scholar Saying ‘I Do Not Know’.”
📍(1) Abdullah ibn Mas’ud (may Allah be pleased with him) (d. 32 H) said:
“Whoever issues a fatwa for everything he is asked is insane (majnoon).” (9)
📍(2) Abdullah ibn ‘Umar (may Allah be pleased with them) (d. 73 H) said:
“Knowledge is three things:
1- The Speaking Book (i.e., the Quran)
2- An established Sunnah
3- And saying ‘La Adri’ (I do not know).”
(Meaning, when one does not know something, saying “I do not know” is also a part of knowledge). (10)
▪️ It is also narrated from him (may Allah be pleased with them) that a Bedouin asked him: “Can an aunt inherit?” Ibn ‘Umar (may Allah be pleased with them) replied: “La adri” (I do not know). The Bedouin said: “You are Ibn ‘Umar and you do not know!?” So Ibn ‘Umar (may Allah be pleased with them) said: “Yes, I do not know. Go to the scholars of Madinah and ask them.” When he was leaving, Ibn ‘Umar (may Allah be pleased with them) kissed both his hands and said: “How well Abu ‘Abd al-Rahman (Ibn ‘Umar) has spoken! He was asked about something he did not know, so he said: ‘La adri‘ (I do not know).” (11)
▪️ Furthermore, it is narrated from ‘Uqbah ibn Muslim (may Allah have mercy on him) (d. 120 H) that he said:
“I accompanied Ibn ‘Umar (may Allah be pleased with them) for about thirty-four months. Most of the time when a question was asked of him, he would say: ‘I do not know.’ Then he would turn to me and say: ‘Do you know what these people want? They want to make our backs a bridge to Hellfire’.” (12)
📍(3) Abdullah ibn ‘Amr ibn al-‘As (may Allah be pleased with him) said:
“Whoever is asked about something he does not know and says, ‘I do not know,’ has acquired half of knowledge.” (13)
📍(4) Sa’id ibn Jubayr (may Allah have mercy on him) (d. 95 H) was asked about something, and he said: “I do not know.” Then he said: “Woe to the one who says about something he does not know: ‘I know’.” (14)
📍(5) Imam al-Sha’bi (may Allah have mercy on him) (d. 106 H) was asked about a matter, and he said: “I do not know.”
He was asked: “Are you not ashamed to say ‘I do not know,’ when you are the jurist of the people of Iraq?”
He replied: “The angels were not ashamed when they said: ﴿We have no knowledge except what You have taught us﴾.” (15)
▪️ He also said:
“Saying ‘La adri’ (I do not know) is half of knowledge.” (16)
📍(6) Ibn Husayn (may Allah have mercy on him) (d. 127 H) said:
“Verily, one of them issues a fatwa on a matter that, if it were presented to ‘Umar (may Allah be pleased with him), he would have gathered the Companions of Badr for it.” (17)
📍(7) ‘Abdullah ibn Yazid ibn Hurmuz (may Allah have mercy on him) (d. 148 H) says:
“A scholar should teach his companions to say ‘La adri’ (I do not know), until it becomes a principle for them to which they can refer.” (18)
📍(8) Imam Malik (may Allah have mercy on him) (d. 179 H) said:
“A scholar should make it a habit to say ‘La adri’ (I do not know) for a matter in which he has doubt, for it may be that some good is destined for him in it.” (19)
▪️ Haytham ibn Jamil (may Allah have mercy on him) (d. 213 H) says about Imam Malik (may Allah have mercy on him):
“I heard Imam Malik being asked 48 questions, and for 32 of them, he replied, ‘La adri’ (I do not know).” (20)
📍(9) Imam Abu Dawud (may Allah have mercy on him) (d. 275 H) said:
“Saying ‘I do not know’ about a matter one does not know is half of knowledge.” (21)
📍(10) Sheikh Ibn ‘Uthaymeen (may Allah have mercy on him) (d. 1421 H) said:
“Indeed, it is part of intellect, faith, piety, and veneration of Allah that if a person does not know about something, he says, ‘La a’lam’ or ‘La adri’ (I do not know).” (22)
📍(11) Sheikh Bakr Abu Zayd (may Allah have mercy on him) (d. 1429 H) said:
“The shield of the scholar is ‘La adri’.” (23)
📍(12) Sheikh Salih Al-Fawzan (may Allah preserve him) says:
“There is no shame for a person to say, ‘I do not know,’ or to tell the questioner to wait or to come back to him, so that he can reflect on the issue. This is not a shortcoming in his right, but rather a perfection. The shortcoming is when he answers without knowledge and speaks about Allah without knowledge.” (24)
This is but a handful from a harvest, Otherwise, a ship would be needed for this boundless ocean.
From all these proofs, it becomes clear how cautious the Salaf as-Salihin were in issuing fatwas. And if, unknowingly, they ever issued a wrong fatwa, they would not rest until they had guided the person to the correct ruling. For instance, when Qadi Hasan ibn Ziyad al-Lu’lu’i (may Allah have mercy on him) (d. 204 H) was asked for a fatwa on a matter, he made a mistake in giving it, and he could not remember the person to whom he had given the fatwa. So he hired a town crier to announce: “Hasan ibn Ziyad was asked for a fatwa on a certain day about a matter in which he erred. Therefore, whoever has received any fatwa from Hasan ibn Ziyad should refer back to him.”
After that, he refrained from giving fatwas for several days until the person to whom he had given the fatwa was found. Then he informed him that he had made a mistake in the fatwa and that the correct ruling was such-and-such.” (25)
Thus, it has become as clear as daylight that issuing a fatwa without knowledge is forbidden in the Shari’ah (shar’an) and reprehensible in reason (‘aqlan). It is not only a grave sin but also a mockery of the religion and can be a cause of people’s misguidance. Women, in particular, need to exercise more caution in this matter, as the element of haste and emotionalism is often dominant in them. They should acquire knowledge before opining on religious matters and consult with authentic scholars. They should also keep in mind the statement of Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) (d. 728 H), who said:
“Not everyone who possesses knowledge is necessarily able to articulate it and present evidence for it. For knowledge is one thing, expressing it clearly is another, debating upon it and establishing its proofs is a third, and responding to the opponent’s proofs is a fourth.” (26)
Therefore, the approach of the Salaf as-Salihin is the best example for us. By saying “La Adri,” they upheld the sanctity of knowledge and proved their integrity. We too should follow in their footsteps, value knowledge, and refrain from issuing fatwas without it.
May Allah the Almighty grant us correct understanding and protect us from all kinds of tribulations. Ameen.
(1) An-Nahl: 116
(2) Fath al-Qadir by Ash-Shawkani – Commentary on the aforementioned verse
(3) Tafsir Ibn Juzayy – Commentary on the aforementioned verse
(4) Al-Baqarah: 32
(5) Tafsir al-Qurtubi, (1/285)
(6) Sunan Abu Dawud: 4674, authenticated by Al-Albani
(7) Awn al-Ma’bud Sharh Sunan Abi Dawud by Sharaf al-Haq al-Azimabadi, 12/280
(8) Al-Mustadrak ‘ala al-Sahihayn (2180), authentic chain of narration; Sahih al-Targhib (325), hasan sahih.
(9) Jami’ Bayan al-‘Ilm wa Fadlihi, by Ibn ‘Abd al-Barr, 2/843, No. 1590
(10) Dhamm al-Kalam by al-Harawi (Abu Isma’il al-Harawi) 3/165
(11) Taghliq al-Ta’liq by Ibn Hajar, 5/3
(12) Jami’ Bayan al-‘Ilm wa Fadlihi by Ibn ‘Abd al-Barr, 2/841, No. 1585
(13) Al-‘Iqd al-Farid by Ibn ‘Abd Rabbihi al-Andalusi, 2/85
(14) Jami’ Bayan al-‘Ilm wa Fadlihi, 2/836, No. 1568
(15) I’lam al-Muwaqqi’in by Ibn al-Qayyim, 5/106
(16) Dhamm al-Kalam by al-Harawi 3/167
(17) Ibtal al-Hiyal | by Ibn Battah, p. 62
(18) Siyar A’lam an-Nubala, 8/77
(19) Jami’ Bayan al-‘Ilm wa Fadlihi, by Ibn ‘Abd al-Barr, 2/839, No. 1574
(20) Siyar A’lam an-Nubala, 8/77
(21) Jami’ Bayan al-‘Ilm wa Fadlihi by Ibn ‘Abd al-Barr, 2/841, No. 1586
(22) Kitab al-‘Ilm by Ibn ‘Uthaymeen, 1/58
(23) Hilyat Talib al-‘Ilm, p. 184
(24) Min Adab al-Mufti wal-Mustafti / Website of His Excellency Sheikh Salih Al-Fawzan, may Allah preserve him.
(25) Al-Faqih wal-Mutafaqqih, by Al-Khatib al-Baghdadi, 2/423
(26) Jawab al-I’tiradat al-Misriyyah (1/44)
Umm Muhammad Khushnuma Muslihuddin Umm Al-Qura University, Makkah Al-Mukarramah
Many Muslims recite the Takbirat specifically after prayers during Dhul-Hijjah. But is this practice supported by authentic evidence? This article… Read More
Explore the four days of Qurbani, backed by Quran, Sunnah, and scholarly insights, clarifying the days of sacrifice during Dhul-Hijjah Read More
In an era of profound social change, the age of marriage is steadily rising, creating silent fractures in our communities.… Read More
Explore the early Islamic view (Salaf) on buffalo sacrifice. This analysis refutes claims of scholarly consensus (Ijma'), showing how Zakat… Read More
Explore how Islamic teachings can deepen intimacy in your marriage as you enter your thirties. Discover practical tips, Sunnah practices,… Read More
Access the authentic teachings of Prophet Muhammad (PBUH) with our free Sahih Bukhari PDF downloads. Available in English, Urdu, French,… Read More