Intentions of Quran Teachers

One of the Intentions of the Quran teachers should make when teaching the Quran is Not to Seek a Worldly Objective

The teacher must not make his intentions to teach for the purpose of attaining some worldly objective, such as wealth, leadership, influence, rising above his peers, gaining people’s praise, or drawing their attention to himself. One does not dishonor his teaching of [the Quran) by hoping to obtain some favor by way of an [influential] student who recites to him whether the favor is in the form of property or some service, however small, or even a gift that he would not have received had it not been for [his] student reciting to him.

God Most High says, Whoever seeks the harvest of the Hereafter; We shall increase his harvest; and whoever seeks the harvest of this world, We shall give him of it here, but in the Hereafter he will have no portion (Quran, 42:20); Whoever desires the immediate [gains of this world], We hasten what We will to whomever We will (Quran, 17: 18). 

Abu Hurayra (God be pleased with him) stated that the Messenger of God (God bless him and grant him peace) said, “Whoever learns knowledge by which one [customarily] seeks the pleasure of God Most High but learns it in order to obtain one of this world’s riches, he will not find the scent of Paradise on the Day of Judgment.”  (Abu Dawud related it with a rigorously authenticated chain; there are many hadiths similar to it.)

Anas, Hudhayfa, and Ka‘b ibn Malik (God be well pleased with them all) stated that the Messenger of God (God bless him and grant him peace) said, “Whoever seeks knowledge so that he can contest fools, vie with the scholars, or attract attention toward himself  occupies his seat in the Fire .”  Tirmidhi related it from the account of Ka‘b ibn Malik (God be pleased with him) that states, “…it puts him into the Fire.”

The teacher takes every precaution from boasting because of the many people under his tutelage and who patronise him. He is cautious of disliking his students reciting with someone else who offers them benefit. These afflictions put some ignorant teachers to the test, and they are clear indications of the evil intention and corrupt innermost mettle of whoever possesses them.

Indeed, they are sure proof of the teacher’s lack of desire to teach for the sake of the noble pleasure of God Most High, since if he were to desire God Most High by teaching |the Quran], he would not have disliked [his students reading with others]. Instead, he should say to himself, “I sought [God’s] obedience by teaching, and it has thus been achieved. [The student] sought an increase in knowledge by reciting with someone else.” 

Musnad of Imam Abu Muhammad al-Dariml (God grant him mercy) — about whom there is consensus on his profound learning and leadership — that ‘All ibn Abi Talib (God be pleased with him) said, “O bearers of knowledge! Act according to your knowledge, since the scholar is the one who acts according to what he has learned and whose knowledge corresponds to his action.”

There will be groups who possess knowledge that does not go beyond their collar bones. Their action contradicts their knowledge; their inward state contradicts their outward. They sit in circles vying with one another, until a man becomes angry with the one he sits with, and so he sits with someone else, leaving the other behind.

Their actions in these assemblies of theirs do not ascend to God Most High .”  It is rigorously authenticated that Imam al-Shafi‘i (God Most High have mercy upon him) said, “I hope that people learn this knowledge,” meaning his knowledge and books, “with the condition that they not attribute a single letter of it to me.”

The scholar should be folded by the good qualities mentioned n the Revelation, and the praiseworthy inner qualities and the leasing habits that God Most High guided to. They include: abstinence in this world, thinking little of it, and lacking concern for it and its worldly people.

They include: generosity, openhandedness, noble character, and a cheerful face without becoming immodest. They include: discernment, self-control, and being above vile acquisition. They include: adhering to scrupulousness, humility, tranquillity, dignity, modesty, submission, and avoiding laughter and frequent play.

They include: adhering to religious tasks, such as, cleanliness, removing filth and hair that the legislation mentions removing; trimming the moustache, trimming the nails and combing the beard; and removing offensive smells and offensive clothing. The scholar should take every precaution from envy, showing off, pride, and thinking little of others — even if [they are] beneath him.

Source: Etiquette With The Quran by Imam An-Nawawi

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