‫ﻃﺎﻻﺏ ِﺍﻟﻌﻠﻢ‬

The Importance of Actions in One’s Life

َ ََُ ُ َ َ
By: The Noble Shaykh ‘Abdus-Salaam Ibn Burjiss [d.1425h] ‫ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎ ﻟﻰ‬
ِ
Translated by: Abu Abdillaah Hasan as-Somaali
Transcribed by: Dawud 'Abdul-'Ali Burns

The Shaikh began by praising Allaah and praising Allaah for allowing
this telephone call to take place so that we can benefit from this speech, insha’Allah,
today. He’s going to speak today about something which is very important to every
Muslim. The matter that the Shaikh is going to speak about is the importance of
actions in everybody’s life. He went on to say that this is for the brothers so that they
know the importance of (unclear speech).
The Shaikh proceeded saying, verily the Salaf use to act with their knowledge.
They used their knowledge for action as they knew that this would help them in terms
of their religion and in terms of their Hereafter.
And in relation to this we find upon Ibn Umar [d.84h]  that the companions would
memorize ten ayaat and then they would understand their meaning so that they could
work by this. The Salaf, we find that they used to give great importance to acting
with their knowledge and making addition to it by proceeding with the actions, as
much as they would to give great importance to seeking knowledge in the first place.
For verily this was their Manhaj when they would seek knowledge. They would seek
this knowledge as to act by it. Whoever is upon the path that they were upon, they
would succeed and they would gather their knowledge and they would gain (ta’silaat),
a good foundation as the people of the Salaf did. The purpose of attaining this
knowledge and of seeking this knowledge is that we act by it. Therefore the fruit of
this knowledge is action.

The First thing is adding to knowledge action so that Allaah  will favor the person.
And the favor of Allaah  upon the person is that one proceeds upon action and
َ ََُ ُ َ َ
upon clarity. As is the statement of Abu Qilaabah [d.104h],‫ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎ ﻟﻰ‬
ِ “If Allaah
gives you knowledge then give Him actions and give Him actions do not just be a
narrator.”

The Second point is that following knowledge with actions shows that the person has
fear of Allah. Knowledge is not just sought for being knowledge or for the sake of
seeking knowledge. We see that the Salaf used to say, “Knowledge is not that a
person relates a lot,”
Katharatu riwaaya, meaning ahadeeth or athaar etcetera. But the knowledge is sought
due to a person attaining khashaa meaning fear of Allaah.
Allaah  states,

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....‫ﺆﹾﺍ‬ ‫ﻤ‬ ‫ﹶﻠ‬‫ﻩ ﺍﻟﻌ‬ ‫ﺩ‬ ‫ﺎ‬‫ﻋﺒ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﻪ‬ ‫ﻰ ﺍﻟﻠﱠ‬‫ﺎ ﳜﺸ‬‫ﻧﻤ‬‫ﹺﺇ‬

"It is only those who have knowledge amongst from His slaves that fear Allaah"1

This knowledge gives the ‘Ulamaa incite. So, therefore, they obey Allaah 
giving Him His Rights and doing acts of nawaafil (non-obligatory acts of worship)
َ ََُ ُ َ َ
which were upon them. The endeavor of the struggle of the scholars as Imaam Hasan

al-Basari [d.110h] ‫ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎ ﻟﻰ‬

ِ said was to preserve that which they memorized not as
the stupid do is just to relate a lot, katharatu riwaaya. The stupid learn ahadeeth and
ayaat just for the sake of this. So, they take the sabab, they take the reason for this
which is knowledge. But they don’t act upon that knowledge which is its fruit.

Al-'Ilm, knowledge makes a person firmer in his religion. Whoever follows

his knowledge in that which he does Allaah will make his feet firm upon this
religion. It was stated by some scholars of the past, by ‘Alee ibn Abi Taalib [d.40h]
 who said, “The aim or the goal of this knowledge is that the person proceeds
with actions and if he does not do this then he will lose heart.” Meaning: that the
person will leave seeking knowledge due to him not obtaining that which he set out to
do. So, this is the meaning of Allaah  when He said,
...‫ﷲ‬
ُ ‫ﻢ ﺍ‬ ‫ﻤ ُﹸﻜ‬ ‫ﻌِﻠﹲ‬‫ﻭ ﻳ‬ ‫ﷲ‬
َ ‫ﺗﻘﹸﻮﹾﺍ ﺍ‬ ‫ﺍ‬‫ﻭ‬
"Fear Allaah and Allaah  will teach you or will make you know"2.

َ ََُ ُ َ َ
Here the Salaf say that, “The one who does not act upon his knowledge is still

ignorant.” We relate the statement of Fudayl ibn Iyaad [d.187h] ‫ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎ ﻟﻰ‬
ِ when he
said, “The scholar does not cease to be ignorant until he acts by that which he knows.
And when he acts upon it he becomes an 'aalim. Iqtidaa ul "Ilmil 'Amaal” If he does
not act then this would end or this would result in him resembling the Jews, as we say
in our salaat,….. ‫ﻢ‬ ‫ﻋﻠﹶﻴ ﹺﻬ‬ ‫ﺏ‬
‫ﻮ ﹺ‬‫ ﹶﻏ ﹺﲑ ﺍﳌﹶﻐﻀ‬: "Not those who Allah is angry with"3 And
we know that this meaning, which is established upon some of the Salaf, is relating to
the Yahood (Jews).
From the benefits of adding to one’s knowledge with actions is that on the
Day of Judgment on Yaumal Qiyaamah the person will have the correct standing
with Allah It has been narrated on the authority of Nadlah ibn 'Ubayd al-Aslamee
[d.46h]  that the Prophet  said, ((The two feet of the slave will not proceed on
the Day of Judgment until they are asked about four things; his life and how he
spent it, his knowledge and what he did with his knowledge, his wealth how he
earned it and how he spent it.)) The shaahid, or the reason for quoting this hadeeth,

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was to show that one of the things one of these four things that the person will be
asked about is his knowledge and what did he do with it. He will be asked, why did

he learn it? What was his purpose of learning it? Was his purpose of learning to act
with that which he learned? If someone was to learn something it is obligatory upon
him that he acts according to it.
Also from the benefits of this knowledge is that one stays away from the
Haraam; the Haraam which Allah  has forbidden us from coming near to. Allaah
shows this in two things. First of all, Allaah shows this where He criticized the Jews
and made the similitude between them and that of a donkey. Allah  a says in the
ayah,

}§ø♥Î/ 4 #I‘$xó™r& ã≅Ïϑøts† Í‘$yϑÅsø9$# È≅sVyϑx. $yδθè=Ïϑøts† öΝs9 §ΝèO sπ1u‘öθ−G9$# (#θè=Ïdϑãm t⎦⎪Ï%©!$# ã≅sVtΒ ®

〈 ∩∈∪ t⎦⎫ÏΗÍ>≈©à9$# tΠöθs)ø9$# “ωöκu‰ Ÿω ª!$#uρ 4 «!$# ÏM≈tƒ$t↔Î/ (#θç/¤‹x. t⎦⎪Ï%©!$# ÏΘöθs)ø9$# ã≅sWtΒ
The example of those who were given the Tawraah but who subsequently failed in
those (obligations) is as the likeness of a donkey which carries huge burdens of
books on his back (but understands nothing from them). How bad is the example
of people who deny the Ayaat of Allah. And Allah guides not the people who are
dhaalimoon4

The meaning here is that the Jews never benefited from the books that Allah  gave
them. The second thing which shows that Allah orders one to benefit from his
knowledge and stay away from the Haraam is when Allah  forbids the believer
from saying that which he does not do.

βr& «!$# y‰ΨÏã $ºFø)tΒ uã9Ÿ2 ∩⊄∪ tβθè=yèøs? Ÿω $tΒ šχθä9θà)s? zΝÏ9 (#θãΖtΒ#u™ t⎦⎪Ï%©!$# $pκš‰r'¯≈tƒ ®

〈 ∩⊂∪ šχθè=yèøs? Ÿω $tΒ (#θä9θà)s?

"O you who believe! Why do you say that which you do not do? Verily, it is
something great in the Sight of Allaah that you say that which you don’t do5.

If a person does not act by this knowledge then his ending or his outcome will be an
evil one. The hadeeth, which is in Muslim, narrated by Aboo Hurairah, shows this
when the Prophet  said, "From the first people who will enter into the Hellfire is
the scholar that never worked by his knowledge"6. Leaving off actions or leaving
from acting when one possesses knowledge of such a thing leads to evil situations
that a person might find himself in.
So, if we find that a person was to busy himself with knowledge and busy himself
with acting upon this knowledge and that is why knowledge was named so that a
person would proceed upon his knowledge or seek it then he would act by it. Then,
he will stay away from all these things we have mentioned earlier. If a person was to

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busy himself with that which is good then, insha'Allah he would stay away from that
which is evil.

After that which has proceeded from the importance of acting upon that which a
person knows, then we want to request from our Salafee brothers that they give great
effort to add to their knowledge with actions. The Salafees should be more deserving
to act upon what they know, because the Salaf who are our examples did so. And we
see that the Salaf wrote books concerning this about abstention from this world and
adorning one’s ‘Ilm with actions.
The Salafees are more deserving than the Soofees of this. We see, for example, Ibnul
Maajah [d.273h], Imaam al-Bukhaari [d.256h], Imaam Muslim [d.261h], and others
entering chapters such as Zuhd, abstention from this world, into their books. And we
see Imaam Ahmad [d.241h] and Az-Zuhree [d.124h] wrote books and they would
write a complete book upon these topics.
So we see that the ‘Ulamaa of the Salaf they gave these topics great importance. We
request once more that from our Salafee brothers and sisters that they add to their
knowledge with actions.

The knowledge or this knowledge is in terms of two types, or this action is of two
types or breaks into two categories, that which is
Fard (Waajib) obligatory upon us. This is the knowledge which if left off or
which if we did not fulfill that which we knew of it then we would be sinning, for
example As-Salaah (the prayer) and Sawm (fasting). If one knows how to pray then
it is obligatory upon him to pray. Also az-Zinaa, fornication, if one knows that it is
Haraam, then it is obligatory that this person stay away from fornication. No one can
abstain from this. So if someone was to know any of these matters then he has to act
by them. If he does not act buy them then he is a sinner. The second type is that
which is
Mustahaab, that action which is liked or which is beloved to Allah if a person
was to perform it. But, if a person was to leave off that which he knew then he
would not be a sinner. But it would have been better for him to perform
it, for example: the Nawaafil salaah, the salaat which are not Fard waajibah and
things such as this. A person would not sin if he leaves off these types of actions.
No one can succeed upon this except that he strives against himself against his Nafs.
His nafs is something which is harsh and something which is strong. Allaah  says
in this regard… ‫ﻮ ِﺀ‬‫ﺭﹲﺓ ﺑﹺﺎﻟﺴ‬ ‫ﺎ‬‫ﺲ َﻷﻣ‬
 ‫ﻨ ﹾﻔ‬‫ﹺﺇﻥﱠ ﺍﻟ‬
7
"Verily, the nafs orders with evil." each individual has to strive against his nafs and
have patience upon that. For, verily he who has patience will be successful. He 
says in a hadeeth, "Verily knowledge is sought with learning and understanding is
sought bi tahaalam".8

So once again, we call our brothers to give great efforts to this in acting upon
one’s knowledge. The Muslims are in a state or the Ummah is in a state that harms
the nafs that makes us weak or affects us in a way. So we have to raise this upon

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ourselves that we return to that which the Messenger of Allah  was upon and that
which his companions were upon as they showed us the importance in knowledge
with acting upon it and not just seeking it. And this in aide will cause the Muslims to
be strong and will cause the Muslims to be in a good state. For verily, Allah 
mentions in the Qur'aan actions a lot.
Allah says in many ayaat of the Qur'aan {For verily jannat is for you for what you
used to do. An example

;M≈¨Ψy_ öΝçλm; ¨βr& ÏM≈ysÎ=≈¢Á9$# (#θè=Ïϑtãuρ (#θãΨtΒ#u™ š⎥⎪Ï%©!$# ÎÅe³o0uρ ®

And give glad tidings to those who believe and do righteous good deeds that for
them will be Gardens under which rivers flow (Paradise)9.

This shows the importance of al 'Amaal (the actions). Insha'Allah, here we are
going to close the lecture. Insha'Allah, if there are any questions insha'Allah we will
answer them if possible.

Question 1: Which action is best after as-salaah, the prayer?

Sheikh Response: The best of the actions after salaah is Jihaad in the Path of
Allah. The Prophet  was asked, "Which of the actions is best? Then he 
replied ((The prayer in its time then Jihaad in the Path of Allah . different
narrations from Ibn Mas'ood [d.32h], Abu Hurairah [d.57h], and others  Muslim
Kitaab ul Imaan)). Without a shadow of a doubt at-Tawheed and knowing about at-
Tawheed, the Oneness of Allah  is the best action and the best of actions is acting
by it. Then he said Salaah then Jihaad. Also from the best actions that no one will
differ in is the five pillars; the shahaadah firstly, then Salaah etcetera to al-Hajj. We
see that various ahadeeth of the Prophet  would differ. For somebody he would say
Jihaad fee sabee'lillaah. Then for another person he would say that the best action is
birr ul walidain, being good to one's parents. As for the Prophet  giving different
answers upon different occasions then this returns back to the person asking the
question. As for the person, a person might ask the question and for him it would be
better that he is pious to his parents or good to them. And the next person might
come along and ask that question and it might be better for him to make Jihaad in the
Path of Allah and so on and so forth.

Question 2: What is your advice O Shaykh, to a person who wants to seek

knowledge and then act by this so that there is a balance?

Sheikh Response: The person should know that he is learning as to act by that which
he learns. So, for example, he should know that no one enters Islaam except that he

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says or he pronounces the shahaadah, Laa Ilaha Illa Allah. If a person was to know
this then act by it then he has proceeded upon action.
For example, those actions which are Mustahaab or those actions which are not
obligatory but are loved. If he was to act by them then this would also be acting by
his knowledge.

Question 3: How does a person leave the realm of ad-Dawatus Salafiyyah or leave
the realm of the Manhaj of the Salaf?

Sheikh Response: If a person's Usool (fundamentals, principles) is fundamental

with that of Ahlus-Sunnah wal-Jamaa'ah he is with them. For example, he believes in
the three types of Tawheed in the type of dealing with the Names and Attributes of
Allah  and that he proceeds upon the methodology of the Salaf in this also
concerning the Ruboobiyah, the Lordship of Allah; that Allah created this Universe,
this Kawn, and He disposes of its affairs etcetera. Also, he agrees with Ahlus-Sunnah
in regards that Allah is the only One to be worshipped in the Uloohiyyah.
Also, he agrees with Ahlus-Sunnah concerning Imaan, concerning Faith; that it is
saying and actions that it increases with obedience and decreases with sinning. But if
a person was to be mistaken in a certain matter due to him misunderstanding it but his
origin or his fundamental that he was proceeding upon was the same or in agreement
to the People of the Sunnah then insha'Allah, this person wouldn't leave the fold or
realm of Ahlus-Sunnah.
Rather, he would be mistaken in this. For example, if a person was to come
along to you and say, "Imaan, Faith, is saying and actions. It increases with
obedience to Allaah and decreases with disobedience." But, then he says, "That Kufr
does not occur except with belief, 'I'tiqaad." And he would say, "But Shaykh we don't
differ with you in the Asal (foundation), because we agree with you in the Asal that
Imaan is saying and actions it increases with obedience and decreases with
disobedience. But we disagree with you in this masalaah (matter) that Kufr only
occurs in belief."
Whoever says this, he has agreed with the Jahmiyyah or the Murjiyyah and
he should return to the truth! We advise and admonish our brothers that they should
Fear Allah from making i'khaal of a person to Salafiyyah, saying that this man
is a Salafee and this man is not a Salafee.
For verily this is the Religion of Allah and these matters need evidence and
they need proof. Salafiyyah is not a group from the various groups that we call
someone and we enter him into it. Rather, it is obtained by following the Kitaab
and Sunnah under the understanding, fahm of the Salafus-Saalih.

Question 4: If I do not act upon everything which I learn or I read will I be a

hypocrite?

Sheikh Response: What has proceeded is that we said actions acting upon ones
actions breaks into two categories;

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The first: being that which is Fard, obligatory upon us; that which we know that we
have to work by it and if we leave off this then we will be sinning. We will be
sinners. This also is of levels. There is that which a person knows and may leave, for
example the shahaadah, Laa Ilaha Illa Allah. If a person was to leave off that which
he knew from the shahaadah then obviously this would be Kufr, disbelief and a
person would leave al-Islaam. Also as-salaah, if a person after knowing the salaah is
Waajib and leaving it not out of denial, but maybe that he was lazy, and then also
this would be Kufr. This is one of the opinions of the 'Ulamaa of the past.
There is that which is lesser than that; Az-Zakaat, giving charity or alms then
al-Hajj making Hajj. Leaving off these types of actions Az-Zakaat, al-Hajj, and as-
Sawm fasting is a great sin in itself. But, if a person was to leave off these, for
example hajj and Zakaat, we would not say that he has left al-Islaam. But, rather, we
would say that his Imaan has decreased due to that.

The second: type being actions which are Mustahaab that once a person knows
them it is loved or beloved by Allah that a person acts by this for example Nawaafil
salaah, (the salaah which is not Waajib). An example is the two rakaah before
Dhuhr and so on. The Shaykh concluded his statements here. Wa Jazaakumallaahu
Khyr.

Footnotes:
1
Surah Al-Faatir:28
2
Surah Al-Baqarah:282
3
Surah Al-Faatihah:7
4
Surah Al-Jumu'ah:5
5
Surah As-Saff: 2-3
6
Muslim, an-Nasaaee (6/23-24), Ahmad (2/322) and others.
7
Surah Yusuf: 53
8
Shaykh al-Albaanee's Sislsilatul Ahaadeeth as-Saheehah 1/605/342, Saheeh al-Jaami' #2328))
9
Surah Al-Baqarah:25

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