Author: Amjad Khan

The Aim behind seeking knowledge—Shaikh Saaleh Aala Shaikh (may Allaah preserve him)

The questioner asks:

I sought knowledge for a number of years but despite this, neither have I consolidated the knowledge based information (sought after) nor am I aware of the benefit (acquired from that). So what do you advise me? May Allaah reward you.



Do not say that you are not aware of a benefit because a student of knowledge is (considered to be engaged) in worship. The aim behind seeking knowledge is that the slave receives Allaah’s (The Mighty and Majestic) Pleasure.

You all know of the man who went away to repent, so the angel of death came to him (i.e. took his soul). Then the angels of mercy and the angels of punishment disputed about his affair; the angels of mercy said: He came along being repentant and remorseful in his heart in the presence of Allaah; the angels of punishment said: He has done no good at all. Then another angel came in the form of a human being in order to decide between them. He said: Measure between the two lands (i.e. to find out) which of them he has drawn near. They measured it and found him nearer to the land where he intended to go (i.e. the land of the pious people), so the angels of mercy took possession of him.

This repentant man was forgiven because his steps (towards repentance) were recorded for him. Therefore the steps of a student of knowledge towards knowledge are an act of worship, similar to the steps of the repentant migrator towards the land of goodness.  Seeking knowledge is better for you than supererogatory prayer or some of the supererogatory acts of worship; therefore there has to be a truthful intention (behind it). Then the benefit will (arrive) bit by bit.

And the aim is not to become a scholar or a student of knowledge initially; rather the aim behind your seeking knowledge is to remove ignorance from yourself—worshiping Allaah (The Mighty and Majestic) with correct acts of worship and that your Aqeedah is sound; to become submissive to Allaah; safeguarded from doubtful affairs that are made to resemble the truth and from seeking fame.

Allaah (The Most High) said:

[يَوۡمَ لَا يَنفَعُ مَالٌ۬ وَلَا بَنُونَ]

[إِلَّا مَنۡ أَتَى ٱللَّهَ بِقَلۡبٍ۬ سَلِيمٍ۬]

The Day whereon neither wealth nor sons will avail; except him who brings to Allah a clean heart [clean from Shirk (polytheism) and Nifaq (hypocrisy)]. [26:88-89]

Allaah (The Mighty and Exalted) said:

[إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ إِنَّا لَا نُضِيعُ أَجۡرَ مَنۡ أَحۡسَنَ عَمَلاً]

Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner. [18:30]

If you never benefited except yourself and your family, then there is great good in this.


[Slightly paraphrased–Source: الوصايا الجليّة للاستفادة من الدروس العلميّة للشيخ العلامة صالح آل الشيخ]

Arabic text forwarded to us via WhatsApp by Abu Abdir-Rahmaan Mehdi

(may Allaah reward him for sharing this beneficial reminder. Aameen)]


Obedience to the Muslim rulers–Shaikh Saaleh Al-Fawzaan (may Allaah preserve him)

Question to Shaikh Saaleh Al-Fawzaan (may Allaah preserve him):

‘How do we reconcile the Hadith: ”Whoever is killed while protecting his property, then he is a martyr” (1) and the Hadith: ”You should listen and obey the ruler even if he flogs your back and takes your wealth, then still hear and obey.”(2)
”You should hear and obey the ruler even if he flogs your back and takes your wealth.”  This is with the Muslim Ruler. (i.e. this is the manner the Muslim is expected to behave with the Muslim Ruler). As for protecting one’s wealth (by way of resistance), this is (done) with other than the Muslim Ruler.  If an oppressor, or a thief, or a robber, or a highway robber wants to take your wealth, then you defend (i.e. defend yourself) even if you are killed.  If killed, you are a martyr.  As for the Muslim Ruler, you do not resist.  Even if your wealth is taken, you do not resist; rather exercise patience due to the greater evil (i.e. the greater evil that may come about from resisting).   So there is differentiation between the Muslim Ruler and someone among the people (i.e. oppression received from someone among the people)


What do you say to the one who says: ”Indeed the hadith (i.e. the above hadith) nurtures the Muslim upon weakness.”


The Hadith nurtures the Muslim upon obedience and strength.  This is because obedience to the Muslim Ruler is Strength and not weakness. He leaves this (i.e. this resistance against the Muslim Ruler) for the sake of a universal good and (for the sake of) uniting the word of the Muslims.  The people of desires want to do away with the authentic proofs so that they can safeguard their views.  This is their intention.  They bring doubts in the aayaat and the ahaadith in order to safeguard their deviated views.


[Source: Explanation of the hadith: ‘’We were in a state of ignorance p.46-47. Questions and Answers section]

1.  Reported by Bukhaari (Vol 3 No:2480)

2. Reported by Muslim (English Trans 3/1029/ no.4554) (Ibn Abee Aasim in As-sunnah 2/492 no:1026)




The Reality of Philosophical Rhetoric

Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:

”Philosophical rhetoric is like the flesh of a camel at the top of a mountain.  It is neither easy to climb the mountain nor is the flesh good enough to justify climbing, nor is the path leading to it easy to follow.”


[Source: Naseehat Ahl Eemaan Fee Radd alaa Mantiq al Yunaan. page: 157]

The Ruling on the Common people of the Rawaafid (shia)—Shaikh Rabee Bin Haadee (may Allaah preserve him)


Our Shaikh (may Allaah preserve you); the questioner says: What is the ruling on the common people of the Rawaafid (shia) and how do we deal with them?



The questioner differentiates between the common people and other than them; this is a good approach. The common people who neither speak ill of the wives of the Messenger of Allaah (sallal-laahu-alayhi-wasallam) nor do they make takfeer of the Sahaabah (radiyallaahu-anhum), nor do they believe that the Qur’aan is distorted; but they have some Rafd (i.e. beliefs of the raafidah) and some hatred for the Sahaabah without making takfeer of them and what is similar to (these actions); then these ones are misguided innovators and we do not declare them disbelievers. And whoever joins their heretics in making takfeer of Muhammad’s (sallal-laahu-alayhi-wasallam) Sahaabah; in speaking ill of the wives of the Messenger of Allaah (sallal-laahu-alayhi-wasallam); in the filthy belief that the Qur’aan has been distorted, and that there is an addition and deficiency in it, then this (person) is a disbeliever similar to the disbelievers of the Yahood and Nasaaraa—there is no differentiation between their common people and their scholars (in this affair).



How do we deal with them?



If dealing with them is with regards to a worldly affair—business transactions and what is similar to that—(then) it is permissible to trade with a Jew, a Christian and a Raafidee; but as for co-operating with them in the affairs of religion, then never. [Allaah (The Most High)] said: [وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٲنِ‌ۚ] ‘’Do not help one another in sin and transgression.’’ [5:2] Rather their scholars and callers are boycotted and they are warned against.


[Source: الذريعة إلى بيان مقاصد كتاب الشريعة] [ Vol 3. Page: 595]

Al-Allaamah Muqbil bin Haadi (rahimahullaah) on the Journalists

Al-Allaamah Muqbil bin Haadi (rahimahullaah) said:

In the majority of cases the journalists are capricious; so they praise the rulers in order to be given wealth. And it may be that they accept the realities, whilst launching attacks against the people of knowledge (i.e. the scholars). Therefore, a person should be principled and truthful, and he should not care who opposes him. But if he is capricious, then the people will not be at ease with his newspaper because it becomes that of lies and (also) its articles.


[تحفة المجيب 229 page:229