And debate and argument are beneficial only when accompanied by justice and fairness. Otherwise, an unjust person either denies the truth he knows—as do the sophist and the one who distorts revelation through esoteric interpretation—or refuses to listen and examine the means of attaining knowledge, turning away from reflection and reasoning. Just as outward sensory perception is not attained by one who turns away, and carries no weight with one who denies it, so inward perception is not attained by one who turns away from reflection and inquiry. Rather, the seeker of knowledge strives to acquire it through its proper avenues.

For this reason, he is called a diligent striver, just as someone who strives diligently in worship or other pursuits is given that description. As one of the early generations said:

“One who strives diligently among you is but as one at play among them.”

Ubayy ibn Ka‘b and Ibn Mas‘ūd said:

“Moderation in following the Sunnah is better than strenuous effort in religious innovation.”

The Prophet, may Allah bless him and grant him peace, said:

“When a judge strives to reach the correct ruling and succeeds, he has two rewards; when he strives but errs, he has one reward.”

Mu‘ādh ibn Jabal said—this is also narrated as a statement traced back to the Prophet, though it is preserved as a statement of Mu‘ādh:

“Devote yourselves to knowledge. Teaching it is a good deed; seeking it is worship; discussing it is glorification of Allah; investigating it is striving in His cause; teaching it to someone who does not know it is charity; and imparting it to those suited to receive it is a means of drawing near to Allah.”

Thus, one who investigates knowledge is described as striving in Allah’s cause.

Since argument is beneficial only when accompanied by justice, Allah Most High said:

“And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them.”

We are therefore not obliged to argue in the best manner with someone who acts unjustly. When knowledge is obtained from those among the People of the Book who have embraced Islam, who know what they possess in their own language and translate it for us into Arabic, it is useful in debating with them and addressing them, as was the practice of ‘Abd Allāh ibn Salām