The true purpose of seeking knowledge in Islam is to remove ignorance, attain guidance, and benefit the people. It was never meant to be a weapon for argument, a ladder for pride, or a tool to defeat others. When knowledge is twisted into a means of contention, it ceases to heal hearts and instead hardens them. Argumentation breeds enmity, sows bitterness, and blinds a person from the truth, not because the truth is unclear, but because the ego refuses to bow to it.
The Prophet ﷺ warned:
مَنْ طَلَبَ الْعِلْمَ لِيُجَارِيَ بِهِ الْعُلَمَاءَ أَوْ لِيُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ أَدْخَلَهُ اللَّهُ النَّارَ
"Whoever seeks knowledge in order to compete with the scholars, or to argue with the foolish, or to attract people’s attention to himself, Allah will enter him into the Fire" [Jami' at-Tirmidhi 2654]
The Salaf kept themselves far from such vain pursuits, yet today many fall into the snare of chasing knowledge only to argue and contend, losing sight of its true purpose.
In this article, we will explore key lessons from the lives of the Salaf, their approach to knowledge, and their firm disapproval of argumentation and needless debate.
The Scholars’ Perspective on Knowledge
The great scholars of the past did not see knowledge as a tool for intellectual sparring. Instead, they sought it for four essential reasons, as summarised by the poet:
ولتقصدوا أربعة قبل ابتداء
تعلم لكي تفوز بالهدى
أولها الخروج من ضلالِ
والثاني نفع خلق ذي الجلالِ
وثالث الإحياء للعلومِ
والرابع العمل للمعلومِ
"So aim for four before you begin,
To learn, so you may attain guidance:
The first: to come out of misguidance,
The second: to benefit the creation of the Glorious One,
The third: to revive the knowledge,
The fourth: to act upon what is known."
For the Salaf, the very first priority was inner change. They sought knowledge not to win debates or impress gatherings, but to purify their own hearts and actions. Only after correcting themselves did they think of correcting others. What use is knowledge, they would ask, if it does not move the soul to obedience, or if its light never shines beyond the tongue into the deeds?
Sufyān al-Thawrī رحمه الله said:
إِنَّمَا يَتَعَلَّمُ الْعِلْمَ لِيُتَّقَى اللَّهُ بِهِ، وَإِنَّمَا فُضِّلَ الْعِلْمُ عَلَى غَيْرِهِ لِأَنَّهُ يُتَّقَى اللَّهُ عَزَّ وَجَلَّ بِهِ
Knowledge is learned only so that Allah may be feared through it. Knowledge has been given superiority over all else only because through it Allah, Mighty and Majestic, is feared. [Jāmiʿ Bayān al-ʿIlm 1/665]
The Danger of Seeking Knowledge for Debate
One of the destructive paths that the Prophet ﷺ warned us about was argumentation.
After witnessing a group of companions debating about the Qur’an, he ﷺ said:
بِهَذَا أُمِرْتُمْ أَوْ بِهَذَا بُعِثْتُمْ أَنْ تَضْرِبُوا كِتَابَ اللهِ بَعْضَهُ بِبَعْضٍ إِنَّمَا ضَلَّتِ الْأُمَمُ قَبْلَكُمْ فِي مِثْلِ هَذَا إِنَّكُمْ لَسْتُمْ مِمَّا هَاهُنَا فِي شَيْءٍ انْظُرُوا الَّذِي أُمِرْتُمْ بِهِ فَاعْمَلُوا بِهِ وَالَّذِي نُهِيتُمْ عَنْهُ فَانْتَهُوا
“With this I commanded you? Or with this I was sent you? For you to dispute parts of the Book of Allah by others? Verily, the nations before you were led astray by the likes of this. You are doing nothing good here. Look at what I have commanded you and act by it. What you have been prohibited, then do not do it.” [Musnad Ahmad 6845]
Ma'roof Al-Karkhi رحمه الله highlighted an important sign that indicates whether Allah wants good for someone:
إذا أراد الله بعبد خيرا فتح له باب العمل وأغلق عنه باب الجدل
"If Allah wants good for a person, He opens the door of action and closes the door of argumentation." [Al-Ibana al-Kubra 2/410 and Ḥilyat al-awliyāʼ 8/361]
A person who is always engaged in disputation but fails to implement what he learns has missed the true purpose of knowledge.
How many people chase knowledge only to defeat an opponent in debate, yet their own hearts are barren of khushūʿ and their worship lies in ruins? They polish their tongues with words of scholarship, but their limbs fail to bow in true servitude to Allah. Such knowledge, instead of raising them, becomes a witness against them.
The insight of al-Ḥasan al-Baṣrī رحمه الله captures this perfectly:
إنما الفقيه العالم في دينه، الزاهد في دنياه، الدائم على عبادة ربه
The true faqīh is the one who is knowledgeable in his religion, renounces worldly excess, and remains constant in the worship of his Lord [Shuʿab al-Īmān 3/296]
The Salaf feared this approach. They saw argumentation as a disease that consumed time and led to arrogance.
The Approach of Imam Mālik Toward Debates
Imam Malik رحمه الله embodied this principle. A man once approached him and said,
"Can I debate an issue with you?"
Imam Malik replied:
"If you win the argument, do you want me to follow you?"
The man said, "Yes."
"And if I win, will you follow me?"
The man replied, "Yes."
"And what if a third person comes and defeats us both? Must we follow him too?"
He then told the man:
"Allah sent Muhammad ﷺ with one religion, yet I see you shifting from one religion to another" [Al-Ibana al-Kubra 2/507]
Debate does not establish truth, it only proves who is more skilled in rhetoric. A person may win an argument, not because he is correct, but because he is a better speaker.
The Reality of Debating in Today’s World
In the modern context, debates are often not for discovering truth, but for defeating opponents, garnering applause, and gaining followers. Many justify their endless debates under the guise of da’wah, but they rarely embody the true fruits of knowledge: implementation, humility, and good character.
Instead, they become immersed in refutations, public disputes, and online back-and-forths, especially against fellow Muslims. Meanwhile, action and sincere worship are neglected.
In contrast, the Salaf were known for their implementation of knowledge, character, and humility. Debate was never their weapon of choice - it was a last resort, taken only when necessity demanded it. And even then, they entered it with sincerity and the finest adab, seeking truth, not triumph.
Consider Imam Aḥmad ibn Ḥanbal رحمه الله, who stood firm in the face of trial during the Mihnah (trial). He only defended himself with evidence and patience, never lowering himself to petty disputes or losing his noble character.
Another example is that of Sheikh al-Islam Ibn Taymiyyah رحمه الله. He was one of the most skilled debaters in Islamic history, yet his knowledge was not defined by his debates. Rather, it was his actions, his ibadah, and his immense contributions to Islamic scholarship that made him who he was.
Today, however, many raise the banner of daʿwah, yet their entire energy is consumed by disputes. Their daʿwah lives in comment sections and viral clips, built on arguments, takedowns, and endless refutations. Instead of nurturing hearts and teaching truth, they fuel controversy, chasing clicks while the light of sincere guidance fades from their own words.
A Call to Action: Implement What You Learn
A simple principle to follow: If you learn something, act upon it first.
- Learned some adhkar? Memorise it and recite it regularly.
- Learned about halal and haram? Make sure your own actions are in line before teaching others.
- Learned about prayer, fasting, or zakat? Perfect it in your own life before worrying about others.
Before rushing to expose the faults of others, stop and ask yourself:
Have I lived by this knowledge?
Have I tasted it in my own worship and character?
What value is there in winning an argument if I am losing my soul?
As Sufyān al-Thawrī رحمه الله said:
العِلْمُ يَهْتِفُ بِالْعَمَلِ، فَإِنْ أَجَابَهُ وَإِلَّا ارْتَحَلَ
“Knowledge calls to action; if action responds, it remains, but if it is ignored, it departs.” [Ibn ʿAbd al-Barr, Jāmiʿ Bayān al-ʿIlm 1/707]
The Power of Listening: A Forgotten Sunnah
Another remarkable trait of the Salaf was their ability to listen attentively. Unlike today, where interruptions and haste in speech are common, the Salaf understood that listening was a form of ibadah.
Ata ibn Abi Rabah رحمه الله, a great scholar and student of Ibn Abbas رضي الله عنهما, was known for his humble listening. Despite being a leading scholar, if someone narrated a hadith to him - even one he already knew - he would lean in, listen attentively, and act as though he had never heard it before. (al-Jāmi' li li-akhlāq al-rāwi wa-ādāb al-sāmi':1/351)
Why?
- To avoid embarrassing the speaker.
- To absorb the hadith with humility.
Even the leaders of the Muslims, like Sulayman ibn Abdul Malik, would sit in his gatherings, seeking his wisdom.
This practice is rare today. Many interrupt before a speaker has even finished. People rush to share their opinions rather than genuinely listening.
The Virtue of Silence: A Sign of Wisdom
The Salaf valued silence as much as they valued speech. They understood that speech, if not carefully measured, could lead to harm.
- Wuhaib ibn al-Ward رحمه الله said:
"Wisdom consists of ten parts, nine of them are found in silence." [As-Samt 62]
- He also said:
"A person who remains silent gathers his thoughts." [Al-Samt 67]
We have all experienced moments where we speak hastily and later regret it. A quiet, reflective person, however, thinks before they speak.
- Some of the Salaf said:
الصمت عبادة من غير عناء
"Silence is an act of worship that requires no effort."
- It beautifies a person without the need for eloquence.
- It commands respect without force.
- It protects one from regrets.
The Prophet ﷺ also warned about the power of the tongue:
إِذَا أَصْبَحَ ابْنُ آدَمَ فَإِنَّ الأَعْضَاءَ كُلَّهَا تُكَفِّرُ اللِّسَانَ فَتَقُولُ اتَّقِ اللَّهَ فِينَا فَإِنَّمَا نَحْنُ بِكَ فَإِنِ اسْتَقَمْتَ اسْتَقَمْنَا وَإِنِ اعْوَجَجْتَ اعْوَجَجْنَا
"Every morning, the limbs address the tongue, saying: ‘Fear Allah concerning us, for if you are upright, we will be upright, and if you are crooked, we will be crooked.’” [Jami' at-Tirmidhi 2407]
The tongue stands as the gatekeeper of our deeds. When restrained, it shields us from argument, backbiting, and regret. But when left loose, it drags us into sin, fuels discord, and shatters relationships.
Conclusion: A Lesson from the Salaf
- Knowledge is for action, not argumentation.
- Excessive debating leads to arrogance and wasted time.
- Listening is an act of humility and wisdom.
- Silence protects from regret and commands respect.
- The tongue must be controlled, as it dictates our character.
In a world full of noise, endless disputes, and constant distractions, we must ask ourselves: Are we following the way of the Salaf? Are we learning to implement, or just to argue?
The choice before us is clear: will we be people whose knowledge breathes life into action, or people lost in the emptiness of debate?
To truly embody the way of the Salaf, we must follow their path with knowledge and action. At AMAU Academy, our Student of Knowledge program takes you deep into the treasures of the Salaf, exploring their books, statements, and methodology. Don't just admire their legacy - live it.
