Short-Term Online Islamic Courses: A Delusion New

The Delusion of Short-Term Online Islamic Courses: Why Authentic Knowledge Takes Time

Aalimiyyah or Mere Basics? 

The Delusion of Online Short-Term Islamic Courses in the Name of Religious Education and Its Rectification

Allah Almighty created man as the noblest of creations, blessed him with the bounty of knowledge and intellect, and appointed him as a vicegerent on earth. The greatness of religious knowledge can be gauged from the fact that the Lord of the Worlds sent His beloved Prophet ﷺ as a teacher:

{هُوَ الَّذِىۡ بَعَثَ فِى الۡاُمِّيّٖنَ رَسُوۡلًا مِّنۡهُمۡ يَتۡلُوۡا عَلَيۡهِمۡ اٰيٰتِهٖ وَيُزَكِّيۡهِمۡ وَيُعَلِّمُهُمُ الۡكِتٰبَ وَالۡحِكۡمَةَ} – (١)

Translation: “He is the One Who raised among the unlettered people a Messenger from among themselves who recites to them His revelations, purifies them, and teaches them the Book and wisdom (Sunnah).”

The importance and virtue of religious knowledge are also proven by the fact that whomever Allah wishes good for, He grants him a true understanding of the religion. Accordingly, the Messenger of Allah ﷺ said:

“مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ”.

“If Allah wants to do good to a person, He makes him comprehend the religion.” (٢)

The acquisition, preservation, and propagation of religious knowledge are the great legacy of the noble Prophets. In the comprehensive system of Islam, the honor and status bestowed upon knowledge and the people of knowledge are unparalleled in human history. From an Islamic perspective, religious knowledge is not merely about the superficial study of a few books or the gathering of information. Rather, it is a light that transfers from one generation to the next, heart to heart, through sincerity of intention, the company of teachers, prolonged struggle, and strict supervision. From the era of the pious predecessors (Salaf al-Salih) to this day, there has been an organized and rigorous methodology for accessing both the acquisition and the teaching of Islamic sciences.

While technology has made access to information easier in the modern era, it has also given rise to a concerning trend that can be termed “Online Short-Term Aalimiyyah Courses.” Today, countless institutions and institutes on the internet are offering an “Aalimiyyah Course” or “Diploma” consisting of a few hours over a few months or years. The tragic outcome of this is that the graduates of these brief and unauthentic courses fall prey to self-delusion, considering themselves to be certified scholars (Aalim/Aalimah) or jurists (Mufti/Muftiyah). After a cursory study of merely some basic Islamic information and translations, these individuals begin issuing fatwas on sensitive religious matters and attach heavy titles like Aalim, Aalimah, Mufti, Muftiyah, or Scholar to their names. According to the Shariah, offering rulings and issuing fatwas with incomplete knowledge—especially regarding contemporary, unprecedented issues (Nawazil)—is among the worst forms of misguidance.

Therefore, this article is an attempt to correct the direction of this trend. To be clear, online teaching and learning is not wrong in itself. However, advertising this education as a “Short-Term Aalimiyyah,” finishing it in a minimal amount of time, and then handing students an Aalimiyyah certificate is certainly an alarming matter. In the context of India or the Subcontinent, the title of Aalim (scholar) is generally deserved by a student who sits respectfully before honorable teachers in person for a prescribed period, and successfully passes all the required religious texts taught within that duration. In contrast, these short online courses seem to be completely reversing this established norm.

In the pursuit of knowledge, the pious predecessors guided us to observe six conditions, as expressed in a famous Arabic poem:

“لَن تَنالَ العِلمَ إِلّا بِسِتَّةٍ : ذَكاءٌ وَحِرصٌ وَاِجتِهادٌ وَبُلغَةٌ وَصُحبَةُ أُستاذٍ وَطولُ زَمانِ”.

“You will never attain knowledge except through six things:

(١) Intelligence (٢) Zeal/Desire (٣) Relentless hard work and effort (٤) Sustenance to live on (٥) The company of a teacher (٦) A long period of time.” (٣)

Before all these matters, the fundamental ornament a student must adorn themselves with is:

⭐ Sincerity and Piety (Ikhlas & Taqwa):

The pursuit of knowledge must be solely for the pleasure of Allah. If the intention is for fame, showing off, or worldly gains, there is a severe warning against it. The Messenger of Allah ﷺ said:

“مَنْ تَعَلَّمَ عِلْمًا مِمَّا يُبْتَغَى بِهِ وَجْهُ اللَّهِ عَزَّ وَجَلَّ لَا يَتَعَلَّمُهُ إِلَّا لِيُصِيبَ بِهِ عَرَضًا مِنَ الدُّنْيَا لَمْ يَجِدْ عَرْفَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ”، يَعْنِي رِيحَهَا”.

“Whoever acquires knowledge by which the pleasure of Allah is sought, but he does not acquire it except to achieve some worldly goal, he will not smell the fragrance of Paradise on the Day of Resurrection.” (٤)

In this regard, the incident of Imam Shafi’i (may Allah have mercy on him) serves as an admonition for every student. When he complained to his teacher, Imam Waki’ (may Allah have mercy on him), about his weak memory, his esteemed teacher advised him to abstain from sins and adopt piety. Imam Shafi’i states: “My teacher informed me that knowledge is the light of Allah, and the light of Allah is not bestowed upon a sinner or disobedient person.” (٥)

Allah Almighty states in the Glorious Quran:

{وَاتَّقُوا اللّٰهَ‌ ؕ وَيُعَلِّمُكُمُ اللّٰهُ‌} – (٦)

Translation: “And fear Allah, and Allah will teach you.”

This verse indicates that whoever fears Allah, Allah softens their heart and makes it receptive and expansive for knowledge. The Prophet ﷺ said:

“إنَّما العِلمُ بالتَّعَلُّمِ”.

“Knowledge is only acquired by learning.” (٧)

The importance the pious predecessors attached to the purity of intention can be estimated from this saying of Sufyan al-Thawri (may Allah have mercy on him):

“ما عالجت شيئاً أشد علي من نيتي، إنها تقلب علي”.

“I have never treated anything more difficult upon myself than my intention, for it repeatedly changes upon me.” (٨)

In today’s short courses, the motive is often merely to gather followers on social media or to participate in controversial and hateful debates, which is entirely contrary to sincerity. Thus, it is evident that a student must adopt sincerity and piety in the pursuit of knowledge.

⭐ The Company of a Teacher and Strict Supervision:

In Islamic sciences, the company and supervision of a teacher are not secondary; they are a fundamental requirement. The standard of sitting in the company of teachers among the pious predecessors was such that they would spend years at the feet of their Shuyukh (scholars). They didn’t just learn the words and literal meanings of Hadith, Fiqh, or Tafsir from their teachers; they derived practical training for their lives from their teachers’ silences, their anger, their gentleness, their etiquette, and their piety. Consequently, it is narrated from Imam Ibn Sirin (may Allah have mercy on him):

“إن هذا العلم دين فانظروا عمن تاخذون دينكم”.

“Verily, this knowledge is religion, so look to whom you take your religion from.” (٩)

Similarly, Imam Malik (may Allah have mercy on him) stated:

“Knowledge should not be taken from four types of people:

(١) Not from a foolish person whose foolishness is public.

(٢) Not from an innovator who calls people towards his innovation.

(٣) Not from someone who lies in his regular speech with people, even if he speaks the truth when narrating the Hadith of the Prophet ﷺ.

(٤) And not from a pious, righteous, and devout worshipper who does not know what he is saying and what he is speaking about.” (١٠)

Until a student spends time under the strict supervision of an expert and practicing teacher, they might read the text of books fluently, but they will never be able to grasp the wisdom hidden behind those texts, the understanding of the predecessors, contextual relevance, and the holistic objectives of the Shariah. In online courses, direct interaction, exchange, moral training, and practical guidance from a teacher are mostly absent, and in short-term courses, this becomes even rarer.

⭐ A Long Period of Time:

Religious knowledge is an extremely vast, profound, and deep ocean. Plunging into it to extract its precious pearls requires lifetimes. To achieve maturity in knowledge, the pious predecessors would acquire education under the shade of their teachers for prolonged periods.

In authentic religious seminaries (Madaris) and Islamic universities, a student spends a long and rigorous period of eight to ten years. During this long duration, they do not merely memorize books like a parrot. Rather, over these years, they gradually pass through the stages of knowledge. They slowly become familiar with the various jurisprudential opinions of the jurists, the apparent contradictions in Hadiths, the principles of reconciling them, and the deductive reasoning of the pious predecessors. As a result of this prolonged hardship, sleepless nights, and academic obligations, an academic maturity, deep composure, and humility develop in their personality. As they acquire knowledge, the realization intensely dawns upon them of how limitless this ocean of knowledge is and how restricted their own information is.

On the contrary, when a person enrolls in a short-term online class lasting one or two years or a few months, they are taught only the very basics of the Shariah. Since they remain unfamiliar with the true depth of knowledge, its vastness, and the academic background of jurisprudential differences, they fall into severe self-delusion after learning a few broad terminologies and translations. They begin to imagine themselves as a Mujtahid, an Allamah (great scholar), and a Mufti, using the certificates (diplomas) issued by these institutes or organizations in the name of Aalimiyyah as their basis.

If one looks at the traditions of the predecessors, this reality becomes as clear as daylight: what rigorous, patience-testing, and long journeys the great Muhaddithin and Fuqaha undertook to acquire religious knowledge! They traveled for months just to hear a single Hadith or to verify its chain of narrators. They endured extreme hunger and thirst and dedicated their entire lives to the quest for knowledge. The biographies of Imam Malik, Imam Abu Hanifah, Imam Shafi’i, Imam Ahmad bin Hanbal (may Allah have mercy on them), and other scholars bear witness to the fact that they did not take up knowledge as a part-time hobby or leisure activity. Instead, they sacrificed their mind, body, wealth, sleep, and comforts for knowledge. A famous saying of the predecessors is:

“Knowledge does not give you even a fraction of itself until you surrender yourself entirely to it.” (١١)

Similarly, regarding the grueling hard work required for knowledge, Yahya bin Abi Kathir (may Allah have mercy on him) says:

“لا يستطاع العلم براحة الجسم”.

“Knowledge cannot be acquired by resting the body.” (١٢)

This continuous struggle, yearning, and sacrifice are severely and noticeably lacking in today’s online short courses.

⭐ The Audacity to Issue Fatwas Based on Short-Term Certificates:

Allah Almighty has declared it strictly forbidden (Haram) to speak about matters of the Shariah without knowledge. He states:

{قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ} – (١٣)

Translation: “Say, ‘My Lord has only forbidden immoralities—what is apparent of them and what is concealed—and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.'”

Nowadays, many institutes offer diplomas in Aalimiyyah and Iftaa’ in just a few months or years. Their graduates, who barely possess basic religious information, start giving fatwas on complex issues like teaching, divorce, inheritance, modern financial systems, and what is Halal and Haram. Allah Almighty says in the Glorious Quran:

{وَلَا تَقُولُوا۟ لِمَا تَصِفُ أَلۡسِنَتُكُمُ ٱلۡكَذِبَ هَـٰذَا حَلَـٰلࣱ وَهَـٰذَا حَرَامࣱ لِّتَفۡتَرُوا۟ عَلَى ٱللَّهِ ٱلۡكَذِبَۚ إِنَّ ٱلَّذِینَ یَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ لَا یُفۡلِحُونَ} – (١٤)

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.”

In the exegesis of this verse, Imam Ibn Abi Hatim (may Allah have mercy on him) quotes Abu Nadhrah (may Allah have mercy on him) as saying:

“Ever since I read this verse of Surah An-Nahl, I am terrified of giving fatwas.”

Commenting on this statement, Imam Shawkani (may Allah have mercy on him) states:

“May Allah have mercy on him, he certainly spoke the truth. Without a doubt, this verse, with its general wording, encompasses the fatwa of anyone who issues a ruling contrary to the Book of Allah or the Sunnah of the Messenger of Allah ﷺ. This frequently happens with those who give preference to their own opinion (Qiyas) over the Quran and Sunnah, or those who are ignorant of the knowledge of the Book and Sunnah, like blind followers (Muqallidin). Indeed, these people are most deserving of having a barrier placed between them and their fatwas, and being stopped from their ignorance, because they issued fatwas without knowledge, without guidance, and without the Book and Sunnah. Thus, these are the people who have gone astray themselves and are leading others astray.” (١٥)

The clearest example of this unfortunate situation is the Hadith of the Noble Prophet ﷺ, wherein he said:

“إِنَّ اللَّهَ لَا يَقْبِضُ الْعِلْمَ انْتِزَاعًا يَنْتَزِعُهُ مِنَ النَّاسِ، وَلَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ، حَتَّى إِذَا لَمْ يَتْرُكْ عَالِمًا اتَّخَذَ النَّاسُ رُءُوسًا جُهَّالًا، فَسُئِلُوا فَأَفْتَوْا بِغَيْرِ عِلْمٍ فَضَلُّوا وَأَضَلُّوا”.

“Verily, Allah does not take away knowledge by snatching it from the people, but He takes away knowledge by taking away the scholars, so that when He leaves no scholar, people turn to the ignorant as their leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray.” (١٦)

Umar bin Al-Khattab (may Allah be pleased with him) said:

“تَفَقَّهُوا قَبْلَ أَنْ تُسَوَّدُوا”.

“Acquire understanding (of the religion) before you become leaders.” (١٧)

Based on these short-term courses, anyone who learns a few basics today considers themselves a scholar. A famous Urdu proverb perfectly reflects this situation: “A half-doctor is a danger to life, a half-scholar is a danger to faith.” Just as a half-doctor threatens a patient’s life, a half-scholar threatens people’s faith.

⭐ Distinguishing Between Fard al-‘Ayn and Fard al-Kifayah is Essential:

This analysis absolutely does not mean that the use of technology, the internet, digital mediums, or online education is in itself Haram or impermissible. Islam is a universal, eternal, and comprehensive religion that fully supports conveying its message by utilizing every new technology in accordance with the demands of every era. Scholars and other credible global institutions have clarified that if online resources are used for educational benefit while strictly observing Islamic boundaries, modesty, and etiquette, and by listening to the lectures of authentic scholars—and there is nothing contrary to the Shariah in it—then it is absolutely permissible, beneficial, and a need of the modern age. However, it is essential to distinguish between two important aspects of the Shariah here:

Learning the fundamental religious commands, beliefs, and the distinction between Halal and Haram is an individual obligation (Fard al-‘Ayn) for every Muslim. For this purpose, online classes, lectures of authentic scholars, and mosque sermons are a crucial need and an excellent medium of the modern era. Conversely, becoming a Mufassir (exegete), Faqih (jurist), or Mufti is a communal obligation (Fard al-Kifayah). Short courses or part-time online studies are insufficient for this; rather, these positions demand years of full-time, rigorous hard work and struggle under the supervision of teachers. The real corruption arises when a person with basic information begins to consider themselves qualified for Ijtihad and Fatwa. This compounded ignorance (Jahl-e-Murakkab) is not only a cause of misguidance but also constitutes a massive moral and religious betrayal on the part of the institutions and institutes that distribute Aalim/Aalimah or Mufti/Muftiyah certificates based on a few months of courses, thereby spreading misguidance in society.

⭐ Guidelines and Recommendations:

(١) The general public and students pursuing worldly education should certainly learn the fundamental, essential, and Fard al-‘Ayn injunctions of the religion, and take full advantage of modern online mediums for this noble objective. However, they should never consider themselves commentators, researchers, or Muftis of the Shariah based on this brief study.

(٢) Similarly, for religious rulings, complex jurisprudential matters, and fatwas, the general public should rely on scholars who have graduated from authentic Islamic universities and colleges, and on the Darul Iftaa of credible institutions, rather than depending on novice, so-called students of social media who have studied through short-term courses.

(٣) It is religiously and morally incumbent upon institutions offering online courses to name their short-term courses “Basic Islamic Teachings” or “Diploma in Islamic Studies” rather than “Aalimiyyah,” instead of equating them with Aalimiyyah or Iftaa and plunging students and society into severe deception and tribulation.

(٤) If the institutions running online short-term courses still wish to use the term Aalimiyyah when advertising, it can only be done based on two fundamental conditions:

First Condition: During their education, students must be explicitly told, “You are only being given basic Islamic education. Therefore, do not consider yourself a profound scholar based on this, to the point that you start issuing fatwas on sensitive issues among the people.”

Second Condition: The certificate should not mention Aalimiyyah or a Diploma; instead, they should be issued a Passing Certificate (Shahadatul Ijazah) or a Certificate of Attendance (Shahadatul Hudur).

⭐ Conclusion:

Religious knowledge is a great trust and a tremendous blessing from Allah. When trusts are handed over to the incompetent, it is one of the signs of the Day of Judgment. As the Messenger of Allah ﷺ said:

“إِذَا ضُيِّعَتِ الْأَمَانَةُ، فَانْتَظِرِ السَّاعَةَ”، قَالَ: كَيْفَ إِضَاعَتُهَا يَا رَسُولَ اللَّهِ؟ قَالَ:”إِذَا أُسْنِدَ الْأَمْرُ إِلَى غَيْرِ أَهْلِهِ فَانْتَظِرِ السَّاعَةَ”.

“When the trust is lost, then wait for the Hour (the Day of Judgment).” It was asked: “O Messenger of Allah! How will it be lost?” He ﷺ replied: “When authority is given to those who do not deserve it, then wait for the Hour.” (١٨)

It is incumbent upon the Muslims of the modern era, especially the younger generation, to protect this great methodology (Manhaj) of the pious predecessors for religious knowledge, the foundation of which was laid by the Noble Prophet ﷺ, and which the pious predecessors transmitted to us in a highly preserved state through their prolonged struggles, arduous journeys, and sacrifices.

By all means, make positive use of online mediums to learn the religion, but always turn to authentic scholars and credible institutions for complex issues and fatwas. Furthermore, acquiring knowledge with sincerity, prolonged struggle, and the company of the Shuyukh is the only way to save the Ummah from current ideological and doctrinal tribulations.

May Allah Almighty grant us beneficial knowledge, protect us from showing off, and safeguard our faith from all apparent and hidden trials. (Ameen)

(١) Al-Jumu’ah: 2

(٢) Sahih al-Bukhari: 71, and Sahih Muslim: 1037

(٣) Dhayl Tarikh Baghdad by Ibn an-Najjar (16/44), and Fath al-Majid by Sheikh Abdur Rahman bin Hasan Al-Sheikh (416)

(٤) Sunan Abi Dawud: 3664, Authenticated by Al-Albani

(٥) Majmu’ Fatawa wa Rasa’il al-‘Uthaymin (26/117)

(٦) Al-Baqarah: 282

(٧) As-Silsilah as-Sahihah (342)

(٨) Al-Jami’ li Akhlaq ar-Rawi by Al-Khatib Al-Baghdadi (1/317)

(٩) Narrated by Muslim in the Muqaddimah of the Sahih (1/16)

(١٠) Jami’ Bayan al-‘Ilm wa Fadlihi by Ibn Abdul Barr (2/820)

(١١) Al-Jami’ li Akhlaq ar-Rawi wa Adab as-Sami’ by Al-Khatib Al-Baghdadi (2/174)

(١٢) Jami’ Bayan al-‘Ilm wa Fadlihi by Ibn Abdul Barr (1/385)

(١٣) Al-A’raf: 33

(١٤) An-Nahl: 116

(١٥) Fath al-Qadir by Ash-Shawkani – Exegesis of the aforementioned verse

(١٦) Sahih Muslim: 2673

(١٧) Fath al-Bari by Ibn Hajar (1/199)

(١٨) Sahih al-Bukhari: 59

Umm Muhammad Khushnuma Muslehuddin
Umm Al-Qura University, Makkah