Ibn Uthaymeens Explanation:
Chapter 1 - The Etiquette of the Student with regards to Himself
1) Knowledge is Worship
This term is taken from the Fatawa of Ibn Taymiya, and he discusses it extensively in Volume 10. Knowledge being worship means that when one acquires knowledge, he/she is engaged in worship. And the primary knowledge is knowledge about Allah.
"The Principles of all principles mentioned in this book, as well as the principle of every required action is in your understanding that knowledge is worship.
Some scholars said, 'Knowledge is a secretive prayer and the worship of the heart'"
Ibn Uthaymeen, in his explanation of the book, says:
There's no doubt knowledge is worship. In fact, it's the best and most glorious form of worship, so much so that Allah made it a partner of Jihad in Allah's path. In [9:122]:
And the Prophet ﷺ said,
"من يرد الله به خيرا يفقه في الدين"
"For whoever Allah wishes good, He gives him deep understanding of the religion" [Bukhari]
And "فقه" is the knowledge of the Shari'ah; which includes Aqeedah, Tawheed, and other than that.
So if Allah gave you knowledge of the Shar'iah, take it as glad tidings from Allah that He wishes good for you.
Imam Ahmed said, "العلم لا يعدله شيئ لمن صحت نيته" (Nothing is equal to knowledge for one whose intention is correct)
He was asked, "O Abu Abdillah, how does one make his intention correct?"
He replied, "ينوي رفع الجهل عن نفسه و عن غيره" (By making his intention to remove ignorance from oneself and from others)
We can find other texts which support this concept, where the Prophet ﷺ says
"طلب العلم فريضة على كل مسلم" (Seeking knowledge is obligatory upon every Muslim)
It's an obligation and thus an act of worship. Doing what pleases Allah and abstaining from what displeases him is the essence of worship.
And the Prophet ﷺ said,
"من سلك طريقاً يلتمس فيه علماً سهل الله له به طريقاً الى الجنة"
(Whoever takes a path seeking knowledge, Allah makes the path to Paradise easy for him)
Since knowledge is an act of worship, there are standard conditions attached to worship which have to be fulfilled in order for it to be accepted, the first of which is sincerity.
Firstly: Sincerity of intention for Allah; due to his saying in [98:5]:
"And they were commanded not, but that they should worship Allah, and worship none but Him alone.."
Ibn Uthaymeen commented on this saying:
If it is asked: بم يكون الإخلاص في طلب العلم؟
(What will give sincerity in seeking knowledge?), then it's through a number of things.
He goes on to list four things:
1) امتثال أمر الله - To intend by it, adherence to the commandment of Allah
In [47:19]:
Allah stressing knowledge here is indicative of His favoring it, loving it, and being pleased with it. So the primary goal in seeking knowledge is obedience to Allah. We seek knowledge intending to obey Allah as much as we can and increase our ability in obeying Him.
2) حفظ شريعة الله - To Preserve Allah's Shari'ah
We want to preserve Allah's commandments and prohibitions, and that's through learning it, writing it down, etc.
Those who seek knowledge are few. Allah has chosen people of this Ummah who take this responsibility, through whom the Shari'ah is conveyed to later generations.
3) حماية الشريعة و الدفاع عنها - To Protect Allah's Shari'ah
If there were no scholars, there'd be no one to defend it. Ibn Taymiyah and other scholars stood up against innovators, clarified the misguidance in the religion, etc.
Instead of burning embassies, assassinating ambassadors, protesting, as people react today - seek knowledge. Those who aren't capable of responding intellectually to challenges react by punching out eyes - they can't discuss it out. People react on emotions and don't understand Islam as to be able to respond intellectually, so they move to the physical.
For example, if you're asked why Islam takes this or that position with regards to women, you'll be able to explain it. But if you don't have knowledge of the Shari'ah, the most you'd be able to say is "That's what Muslims do". The only argument you have is culture/custom.
4) اتباع شريعة محمد ﷺ - To Follow the Shari'ah of Prophet Muhammed ﷺ
This is to apply the Shari'ah, following the Prophet ﷺ, who demonstrated how we should.
Also we find in the famous Hadith, which was narrated through only one chain upon the authority of the Commander of the Believers Umar Ibn Al-Khattab that the Prophet ﷺ said, "Actions are but by intentions..."
So if knowledge is devoid of a sincere intention then it is transformed from being amongst the most noble acts of worship to being one of the lowest forms of violation, and there is nothing that destroys the blessing of knowledge as much as Riyaa - whether it be Riyaa of sincerity or Riyaa of Shirk - and showing off with the intent of being heard of; an example of such is saying, "I know such and such" or "I have memorized such and such...." etc.
The Prophet ﷺ gave us examples of people who sold knowledge to gain the praise of the people. Among the first people to be thrown into the hellfire will be a scholar, whom Allah blessed with knowledge. Allah will ask him about it and how he thanked Allah for this blessing, and he will reply that he showed gratefulness by teaching others to gain His pleasure. Allah will tell him that he lied, he taught knowledge so that people would say what a great scholar he was, and they said that. He got his reward in the Dunya, so there's nothing left for him in the next life. He will be downed on his face and thrown into the hellfire.
In another Hadith, the Prophet ﷺ said:
"من تعلم علما مما يبتغي به وجه الله، لا يتعلمه إلا ليصيب به عرضا من الدنيا، لم يجد عرف الجنة يوم القيامة"
"Whoever seeks knowledge that should be sought seeking the Face of Allah, but he only seeks it for the sake of some worldly gain, will not smell the fragrance of Paradise on the Day of Resurrection."[The Book of Knowledge: Sunan Abu Dawud]
This is the consequence of the intention being off track. The act of seeking knowledge has now become sinful. Externally, the common people may not have seen the difference, and this doesn't mean they won't benefit. Allah can still bring benefit from this scholar, but he'll merely be a receptacle which people can access, whereby it doesn't benefit him, but the people around him.
Therefore, adhere to freeing yourself from everything that blemishes your intention of seeking knowledge, such as love of standing out, and rise above your colleagues, and turning them into objects of achieving hidden objectives and attaining worldly pleasures; such as seeking wealth, glory, fame, praiseworthiness, or intending to turn people's faces in your direction; for these, and other similar things that were such that if they blemish one's intention they will corrupt it, and the blessing of knowledge will be lost.
For this reason, it is incumbent upon you to protect your intention from all traces of seeking with your knowledge the pleasure of others besides Allah, the Most High. It is incumbent to beware of the things which lead to these evil qualities.
Both groups of people, the sincere and the insincere, will be praised. So if you study with the correct interior, Allah will bless you with more success.
And this is a فتنة that one must be aware of. Your intention might be pure in the beginning, but after all the fame and praise, you might find yourself seeking that. And if you don't get it, you'll start to lose sincerity in your desire to teach others.
E.g. You go to class and only two students show up. You might just say, "I can't waste my time here" but even if there are only two students, you should give it to them, because they came and have the right to access the knowledge you have. It's not about numbers. Your duty is to convey the knowledge.
If the correct intention is absent, it's no longer worship of Allah. It may appear that way externally, but internally it's not.
There are a number of sayings and occurrences that I mentioned at the beginning of the first chapter of my book 'At-Ta'aalum'" and I would also like to add to the previous list: the prohibition of the scholars on the issue of At-Tubooloyat, meaning the controversial issues
which are mentioned in order to achieve fame.
It used to be said, "The drums are struck for the mistake of a scholar"
Some students and scholars focus on issues which are eye-catching or attractive to the common people, because they are strange or different, seeking popularity through this.
And it was narrated that Sufyan ath-Thawree said, "I was blessed with the understanding of the Qur'an and when I upturned the money purse, it -the understanding - was taken away from me"
Ibn Uthaymeen clarifies what Sufyan Ath-Thawri said. He was referring to the gifts given out by the rulers. It was done basically in order to buy them - using it as means of manipulating the scholar. The scholars understood this and would try to avoid these gifts. They used to say:
"انهم لا يعطوننا إلا ليشتروا ديننا بدنياهم"
(The rulers would only given them gifts to buy their religion for worldly gain.)
Also, on top of that, the ruler might have wealth stolen from people.
If there is no implication of manipulation, and it's a gift that can be of use and benefit to the community, it's legitimate to accept it.
Sufyan Ath-Thawri wasn't taken with that intention, but he personally noted that when he accepted the gift, he found his understanding drifting away from him. So he left that and avoided taking gifts from the rulers from that time onwards.
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