Gaining and Using Knowledge
Know that, just as there are four states in acquiring wealth, there are also four states in acquiring knowledge. A person who owns wealth has the state of utilization, through which they gain wealth. They have the state of frugality, through which they free themselves from need, and the state of self-care, through which they benefit from their gains. There is also the state of giving in charity, through which they become generous and virtuous, which is the most honorable state. Knowledge is also acquired like wealth. There is the state of seeking and acquiring knowledge, the state of possessing knowledge, through which one is freed from the need to ask others, the state of enlightenment, through which one reflects on what they have learned and benefits from it. And there is also the state of teaching others, which is the most honorable of all.
Whoever learns, acts upon what they have learned, and teaches others, is honored in the spiritual realm. These people are like the sun: they themselves radiate light and also illuminate others. They are like musk: they themselves smell good and also spread a pleasant fragrance to others. Those who do not act upon what they know are like books filled with knowledge. They have the benefit of knowledge, but they themselves understand nothing. They are like a stone: they can be used as a blade, but they do not cut themselves. They are like a needle: they can be used to sew others, but they themselves remain always naked. They are like a lamp wick: they illuminate others, but they themselves burn.
Indeed, the poet said about those who use their knowledge for the benefit of others: “He is only a lamp wick, burning himself while illuminating others.”
Once a teacher has attained knowledge and begins to take on the role of teaching, they should be aware that they have taken on a great responsibility and have embarked on a noble endeavor. For this reason, they must also adhere to the etiquette and manners appropriate to a teacher. There are seven duties that a teacher must observe.
1 — To show affection and care for students, just as a father shows affection for his children. Indeed, our beloved Prophet said in a blessed saying: “I am to you like a father is to his children.” (123)
Just as a father protects his child from the fire of this world, the Prophet protects his ummah from the fire of the Hereafter. Protecting from the fire of the Hereafter is even more important. For this reason, the right of a teacher is greater than the right of a parent. Parents protect against the temporary end of this life, while a teacher is a means to the eternal bliss of the Hereafter. If there were no teacher, the knowledge one gains from their parent would lead them to eternal non-existence. Only the teacher can grant eternal life in the Hereafter. By “teacher,” I mean one who teaches the knowledge of the Hereafter, or the worldly knowledge not for worldly purposes, but for the Hereafter. (If the intention is not to serve humanity for the sake of Allah, but to dominate and subjugate people for worldly purposes,) teaching for worldly gain leads both the teacher and the student to destruction. I seek refuge in Allah from this.
Just as the children of a family move forward toward their goal with mutual trust, love, and respect, the students of a teacher should also be in mutual love and respect. If their goal is the Hereafter, there can be no other form. If their goal is worldly gain, there can be nothing but enmity and hatred. For true scholars and children of the Hereafter are on a journey from this world to Allah, and the years and months of this world are like waystations along the journey. When traveling between cities and villages, companionship, friendship, and love are the means of travel. How could there not be love and respect among those traveling to the highest level of Paradise? Indeed, there is no scarcity in the Hereafter, and for this reason, there is no conflict among those on the journey of the Hereafter. Those who claim leadership through knowledge should remember the words of the Almighty:
“The believers are but brothers.” (49 – Hujurat: 10)
They should not go beyond the meaning of this noble verse:
“On that day, the friends will be enemies of one another, except for the righteous.” (43 – Zuhur: GT)
They should fall within the scope of the noble verse.
2 — To follow the example of the Prophet, the Messenger of the Shariah, in teaching and expression. A teacher should not ask for payment in return for teaching, nor should they expect gratitude or even a thank you from the student. They should teach only for the sake of Allah, and their goal should be to reach Allah. Although students may be grateful, they should not claim any right over them, for they should know that the students have completely bound their hearts to them, and that their virtue and gratitude are in the students. This situation is like someone who gives you their field as a gift to sow seeds. Just as the field owner is more profitable than the one who sows the seeds, those who sow the seeds of knowledge in the hearts of children are even more profitable. In this case, how can teaching be considered a favor? Indeed, the reward a teacher receives is greater than the love of the student. If there were no student, you would not receive this reward. Seek your reward from Allah. Indeed, Allah the Almighty said:
“Say: I do not ask you for any reward for conveying this message; my reward is only with Allah.” (11 – Had: 29) He has commanded this. Because wealth and worldly possessions serve the body, and the body serves the soul. Whereas the service is to knowledge. For the greatness of the soul is through knowledge. Those who seek wealth through knowledge are like those who clean their own face with their own hands, placing the servant in the place of the one being served. This is like turning the head upside down. Thus, those who seek to obtain worldly benefits through knowledge will be among those who are guilty and have bowed their heads before Allah on the Day of Judgment. In conclusion, true virtue and gratitude belong to the teacher.
Now look! How have the people of religion fallen into the hands of others. In order to obtain a permanent income and a position, they rush to serve the sultan, spend money, and endure all kinds of humiliation. While doing this, they believe that their intention is to approach Allah. If they did not do this, no one would look after them. After this, the teacher expects the student to provide all kinds of help, even if it is unjust, to be a friend to a friend and an enemy to an enemy, to be an open servant and ready to obey in all matters. If a seeker of knowledge does not fulfill one of these, they are replaced and considered the greatest enemy. The greatest disgrace for a person of knowledge is to descend to such a level and then, without shame, say: “My intention in teaching is to spread knowledge, help religion, and approach Allah.” Look at these signs that indicate the corrupt intentions of these deluded people and take a lesson from them.
3 — A teacher should not give advice in a way that conceals the truth, but should inform the student of everything, even the smallest details, as it is. For example: explaining that one should not seek knowledge in a field they are not qualified for, or that one should not delve into the hidden meanings of knowledge before understanding its apparent meanings. Then, explaining that the goal of acquiring knowledge is to reach perfection and thus approach Allah, and that it is not for self-pride, struggle, or gaining a position. Also, making the student aware that such states are ugly in proportion to their capabilities. A corrupt-hearted scholar may even go as far as to