Ilm and Madaaris

THE SUBJECT MATTER OF ILM-E-DEEN
The subject matter of this knowledge is the actions and the states of mukallifeen (those upon whom such actions and states are imposed). These states are the subject of discussion, scrutiny and categorization. In this regard it is ascertained whether these acts and states are true or false; permissible or forbidden. The degree of permissibility or prohibition, etc. is determined.
It will thus be evident that it is totally in conflict with the demand of this llm and highly improper for its votaries (those engaged in the pursuit of llm) to be indifferent and inept regarding their own actions and conditions. They cannot afford to ignore whether these are virtuous or immoral and permissible or forbidden. Since the demand of llm is to distinguish between vice and virtue, both intellectually and practically, the attitude of neglect and indifference of students of Deeni knowledge is totally negatory of the effect of llm.

Now when the very subject matter of llm is eliminated by this indifferent-rent and indiscriminate attitude, then llm will not exist. It has been negated. There then remains no difference between llm and Jahl (ignorance). It is because of this that the Quraan-e-Hakeem describes evil acts that contradict the Shariah, as ignorance. Allah Taala says:
Verily, taubah [to forgive] is the responsibility of Allah for those who practiced evil in the state of jahaalah [ignorance].
In terms of Allahs Promise, He will forgive those who perpetrated sin in ignorance. Hadhrat Mujaahid (rahmatullah alayhi), the Imam of Tafseer, said:
Every perpetrator of sin against Allah, is a jaahil when he commits the sin.
Even if the sinner happens to have the form of an Alim, he is a jaahil at the time of committing sin. The illustrious Taabieen, Hadhrat Abul Aaliyah and Hadhrat Qataadah (rahmatullah alayhimaa) said:
The Sahaabah-e-Kiraam are unanimous that every sin committed by man is jahaalah [ignorance] whether the sin is committed knowingly or not.

Hadhrat Ikramah (rahmatullah alayhi) said:
All affairs beyond the confines of Allahs Law are jahaalah.
It is not difficult to understand why sin has been designated as jahaalah. For the sake of a temporary pleasure the sinner sacrifices an everlasting and superior pleasure which will be the consequence of obedience and abstention from sin. The sinner prefers the fleeting pleasure to the everlasting pleasure. He has chosen the inferior instead of the superior. His jahaalah is thus evident. He has chosen a disastrous and painful chastisement for the sake of momentary pleasure. Therefore, the man while indulging in sin cannot be an aaqil (intelligent). Everyone will brand as ignorant the person who strikes such a miserable and calamitous bargain because inspite of being aware of the calamity, he knowingly invites it to settle on him.
Once when Hadhrat Abu Zar Ghifaari (radiallahu anhu) called someone: 0 son of a slave!
Rasulullah (sallallahu alayhi wasallam) said to him:
There is yet jahaalah in you. (Bukhari)

This comment of Rasulullah (sallallahu alayhi wasallam) establishes that even an unbecoming statement is in conflict with the subject of knowledge and is in fact jahaalah. The Hadith Shareef also states:
Two qualities do not combine in a hypocrite: a virtuous disposition and the understanding of the Deen.
Knowledge of the Deen, high moral character and the gait and appearance of Sulahaa (pious and saintly ones) do not gather in a munaafiq.
Along with the acquisition of Ilm, cultivation and reformation of morals and the inculcation of all lofty attributes are imperative. Indifference to moral upliftment and contentment with mere letters and words (book knowledge) are the ways of nifaaq (hypocrisy). A munaafiq adopts some practice or form of the Deen with the ulterior motive of acquiring some worldly benefit, material or otherwise. He has absolutely no relationship with obedience, ibaadat and betterment of his Aakhiraah. He is, therefore, not at all bothered with self-reformation and spiritual progress. Hence, his knowledge proves of no benefit. In the Hadith Shareef we are instructed to seek protection against such knowledge which is futile of no benefit
0 Allah! I seek Your protection against a knowledge which does not benefit.
In explaining this hadith, Allaamah Suyuti (rahmatullah alayhi) said:
i.e. it [the knowledge that does not benefit] does not adorn the character of the baatin which leads to beautiful external [zaahiri] acts and secures future thawaab….
In this regard, Allaamah Suyuti (rahmatullah alayhi) expresses in poetic form, the translation of which is:
0 you who abstain from the lofty character!
There is no pride in knowledge being accumulated
He whose knowledge adorns not his character
Will not benefit by his knowledge in the Aakhirah.

It is, therefore, of the utmost importance that the searcher of knowledge keeps in mind the subject matter (maudhu) of llm and pursues the acquisition of knowledge, holding aloft the rank and standard of his knowledge, remembering at all times and in all circumstances the permissibilities and the prohibitions, eliminating all vestiges of jahaalah from his every act and word; abstaining from the imitation and emulation of statements, actions, mannerism and etiquettes of all types of jahaalah, Yahud, Nasara, kuffaar, mushrikeen, fussaaq and fujjaar; refraining with an attitude of total disgust from the gait, appearance and styles in dress and demeanor of all such people; and striving ardently and enthusiastically to establish and imbue every movement and moment of rest with the hue of llm. This attitude is essential for the student embarked on the quest of Deeni knowledge. This attitude is in total conformity with the maudhu or subject matter of llm-e-Deen.

THE PURPOSE OF ACQUIRING KNOWLEDGE
We have been taught from the very initial stages, i.e. from the elementary text books, that no action of a mature, sane and intelligent person is devoid of purpose and aim. This view is agreed upon by all men of intelligence. Every person who initiates an act does so for either the acquisition of some gain or to ward off some harm. Thus, acquisition of benefit and warding off harm create the motive force for the adoption of the ways and means of any act.

lt is this mental attitude dictated by benefit and harm, advantage and disadvantage which sets into motion the action for either the acquisition of advantage or the elimination of disadvantage. This mental condition is termed niyyat or intention. It can be virtuous as well as evilsincere and insincere. Purpose and intent are thus of two kinds, viz, Sahih (correct and proper) and Faasid (corrupt and improper). Purpose and intention may, in other words, be said to be positive and negative. A correct and proper intention will be said to be positive while a corrupt and improper one will be negative. All negative factors, viz., such intentions and motives which are negatory of the true purpose of llm, have to be banished.

The purpose of acquiring llm-e-Deen should never be the pursuit of rank, high posts, respect, honour, fame, name, expertise in debating, lecturing, etc. The consequence of such improper motives in the pursuit of knowledge will, be to expend effort merely in the attainment of book-knowledge and eloquence in speech. The student will direct his efforts so as to become a good orator and debater; to present talk in an alluring and captivating way. The effort will be for the mere purpose of such superficial gains for an external facade a shadow-of knowledge. This type of student will gain proficiency in the art of review and critic-ism. The result of such improper motives will be the utilization of the proficiency gained for purposes of attaining aggrandizement, pride, vanity, show, fame, confrontation, self-esteem, obstinacy, refusal to concede ones error, searching for the faults of others, suspicion, abuse, and the desire to create a following. These baneful motives will generate greed and the lust to accumulate as much wealth as possible. This person is concerned with pleasing creation instead of the Creator. He becomes negligent and remains indifferent to his spiritual reformation and moral upliftment because of his corrupt motives. He is totally diverted from moral character and his moral depravity are the causes of strife and mischief on earth. Hence, Rasulullah (sallallahu alayhi wasallam) sounded the gravest and the sternest of warnings for those who contemplate the acquisition of knowledge on the basis of corrupt motives. In this regard, Nabi-e-Kareem (sallallahu alayhi wasallam) said:
He who seeks knowledge for a motive other than Allah should prepare his abode .in the Fire.
Do not acquire knowledge so as to vie with the Ulama nor to dispute with the ignorant nor for gaining prominence in gatherings by means of it. For him who does so is the Fire, the Fire.

He who acquires for the sake of worldly gain such knowledge by means of which the Pleasure of Allah is sought, will not even smell the fragrance of Jannat on the Day of Qiyamah.

There are many other similar ahadith in condemnation of acquiring knowledge for worldly motives. However, these cited here will suffice for one endowed with a healthy disposition. But one whose thinking and temperament are corrupted, will not benefit even if volumes of such ahadith are cited. An intelligent person derives lesson from a single word whereas piles and volumes of books will not benefit one with a contaminated mind.

It is evident from the ahadith that the knowledge of the Deen should not be pursued for any worldly purpose, be it of whatever nature.
Therefore, the pursuit of Deeni knowledge for obtaining a degree, certificate for livelihood, for the acquisition of wealth, rank, post, fame, honour, etc., will be the consequence of corrupt motives, Any of these purposes will indicate that the intention underlying the pursuit of ilm is corrupt and unwholesome. The one and only purpose of Deeni knowledge is the obtaining of Divine Pleasure. It is imperative that this be well understood. Like other acts of ibaadat, the quest of Deeni knowledge is also an act of ibaadat. Ikhlaas (sincerity) is a prerequisite for all acts of ibaadat. The Shariah commands this ikhlaas, for minus this condition, the act is utterly wasted and constitutes a calamity. Therefore, it is incumbent that Ilm-e-Deen be acquired solely for the purpose of securing the Pleasure of Allah Taala. The searcher of Deeni knowledge should compulsorily and perpetually maintain intact the sincerity of intention in his mind. If he fails in maintaining fresh in his mind this one, true and pure intention and purpose of knowledge, the pursuit of llm will degenerate into a mere past-time. It will deteriorate into an empty profession devoid, of inner power and spiritual force and lustre, which should accompany the knowledge of the Deen. Absence of the pure and correct intention will weaken the resolve of the student of Deen. In any confrontation with falsehood, diversions and impediments which are strewn along this uphill path of Ilm-e-Deen he will fail miserably. His emotions will overwhelm him and indolence will grip him. His ilmi career will remain an idle occupation an exercise of futility and sport.

Thus, the purpose of acquiring Deeni knowledge is nothing but the cultivation of Ridhaa-e-Haqq or the Pleasure of Allah Taala. The way in which this purpose is to be attained is tazkiya-e-nafs or the purification of the nafs. The nafs is mans inner propensity or faculty of desire. It may also be said that the actual purpose of Deeni knowledge is tazkiya-e-nafs because this is the basis on which will be attained the Divine Pleasure, the motive of llm-e-Deen. The student must as a necessity possess this niyyat of tazkiya-e-nafs when embarking on his quest for Deeni knowledge, for the influence and effect of this niyyat will dominate the student. If then, this was the niyyat of the student to attain self-purification there is no reason why the effect of his pure intention will not assert itself. There remains then no reason why capability and piety will not be acquired. in fact, the demand of Ilm-e-Deen is I the purification of the nafs prior to the pursuit of such lofty knowledge, The student should, prior to embarking on his academic career, engage in tazkiyah-e-nafs. Only then should he enter the Path in quest of knowledge.
The proof for this claim is the fact that Rasulullah (sallallahu alayhi wasallam) first adopted solitude and contemplation in the Cave of Hiraa. He practiced mujahada against the nafs. It was subsequent to tazkiyah-e-nafs that Knowledge . was bestowed upon Rasulullah (sallallahu alayhi wasallam). It was only thereafter that Wahi descended and Nabi (sallallahu alayhi wasallam) was commanded: READ!.

In. view of this it should be understood that one becomes worthy of being a true bearer of llm-e-Deen, llm-e-ilahi and Ilm-e-Wahi only after spiritual purification of the nafs has been achieved and when the baatin (mans heart and soul) has been thoroughly reformed and adorned with lofty attributes of excellence and perfection.

This discussion has abundantly clarified that the correct and proper motive for the acquisition of llm-e-Deen is Radha-e-Ilahi. This is then the second condition (shart) for acquiring knowledge. This condition is also referred to as Husn-e-Niyyat (beauty of intention ) and Ikhlas (sincerity).

NIFAQ: THE OPPOSITE OF IKHLAAS
The antonym of ikhlaas is nifaaq. On the basis of the principle, things are recognized by reference to their opposites, it is essential to be aware of nifaaq (hypocrisy). A proper awareness and understanding of the meaning of nifaaq will produce a corresponding awareness and understanding of ikhlaas. The perfection and elevation of ikhlaas increase in proportion to abstention from nifaaq. The greater the elimination of nifaaq, the higher the condition of ikhlaas. It is therefore necessary to elaborate on, the meaning of nifaaq.
lkhlaas and nifaaq are two attributes which operate in every statement and every action. Like ikhlaas has stages, so too has nifaaq. The one is the antithesis of the other, hence both in their states of perfection cannot fuse in one place at the same time because the combination of opposites in a single substratum is impossible. However, they can combine in a single sphere in their states of imperfection. The degree of the non-existence of ikhlaas will produce a corresponding degree of the existence of nifaaq, and the converse is also true, i.e. the degree of the non-existence of nifaaq will bring about a corresponding degree of the existence of ikhlaas. In the Hadith Shareef it is said:
He in who there exist four attributes is a total [or perfect] munaafiq, and he in who there exists one of these four attributes, has in him one part of nifaaq.

It should, therefore, be clear that nifaaq has stages. The aforementioned hadith does not confine the attributes of nifaaq to four. On the basis of the principle, explicit mention does not negate that which is besides what has been mentioned, the reference in the hadith to four attributes of nifaaq does not mean that nifaaq is confined to only four qualities. Confirming ¿ this claim another hadith states:
The signs [aayat] of a munaafiq are three. 

Another hadith states: The signs [alaamaat] of a munaafiq are three. These ahadith clarify the fact that reference has been made to some of the factors of nifaaq. Some ahadith mention three while others again state four.

Actually, there are a number of signs and factors of nifaaq, abstention from all being an absolute necessity. At all times one has to be alert to detect the signs of nifaaq so that one remains far, far from this destructive evil. There should be no resemblance whatever with the munafiqeen who are more detestable than other kuffaar and mushrikeen, Greater Wrath and Punishment will be their lot. Total opposition to their ways, appearances, methods, etc. has to be practiced. An lmaan purified becomes the repository of the special grace and subtleties of Allah Taala. Such lofty Imaan can therefore never brook the slightest vestige of nifaaq which is the antithesis of ikhlaas. There is no fusion between the two. They cannot co-exist. The one repels the other.
The fundamental purpose of acquiring llm-e-Deen is the inculcation of divine attributes which imbues one with congeniality for the Deen. The qualities of trust, honesty, justice, reliability, truth and many other lofty attributes then imbue the student. Students of Deeni knowledge should register these facts in their minds and by constant rumination of these, create sincerity and adornment in their Imaan. In this way will they gain Divine Proximity.

No matter how sweet and affable aliens may appear, remain alert and extremely wary of them. Beware of their danger. Association and friend-ship with them bring ruin in their wake. Sheikh Saadi (rahmatullah alayhi) said:
Those who are alert and wary of others, will keep their precious pearls protected.
The Sahaabah-e-Kiraam were therefore, always alert. They were suspicious of their own nafs, never trusting it. They always took stock of their deeds, hence they felt very strongly the slightest weakness which developed in them. They always feared the contamination of nifaaq. Whenever they discerned any adverse conflict in their internal and external conditions, they would suspect themselves of having become the victims of nifaaq. Bukhari Shareef reports the following hadith:
Ibn Abi Maleekah said: I met thirty Sahaba of Nabi [sallallahu alayhi wasallam] all of whom feared the affliction of nifaaq upon their nafs. In the commentary of this hadith it is said:
None of them regarded themselves free of nifaaq.
Imam Hasan Basri (rahmatullah alayhi) said:
It is only the Mumin who fears nifaaq and it is only the munaafiq who feels secure from it. 

Imam Ghazali (rahmatullah alayhi) said:
A man said to Huzaifah: I fear Allah, for perhaps I become a munaafiq. Huzaifah replied: If you were a munaafiq you would not have feared nifaaq. Verily, a munaafiq does not fear nifaaq. Only a Mumin fears nifaaq and only a munaafiq feels secure from it.
The sign of true Imaan, therefore, is the recognition of ones own faults and weaknesses, so much so, that one fears for the safety of ones Imaan. The true believer feels that his condition is like that of the munafiqeen. An uncaring and self-assured attitude and indifference to ones faults and defects are ingredients of a hypocritical condition.

It will be apparent now that nifaaq was not I confined to the age of Rasulullah (sallallahu alayhi wasallam). When even the Sahaabah-e-Kiraam suspected themselves as victims of nifaaq whenever they considered in themselves a decrease in sincerity, then who can feel snug and regard his actions and states to have attained perfection in truth and sincerity Who can now feel fully safe and free from hypocrisy when even weakness in ikhlas is a partial resemblance with the munafiqeen¿ How can one be careless about ones spiritual reformation when the danger of nifaaq is constantly hovering over us ready to contaminate our Imaan?.

Imam Ghazali (rahmatullah alayhi) states in Ihya-ul Uloom:
Muzaifah said: Today, there are more hypocrites than were in the time of Nabi [sallallahu alayhi wassallam]. During that time they concealed their nifaaq, but nowadays they exhibit it. Nifaaq is the opposite of truth and Imaan. It is a hidden condition.
When it was said to Hasan Basri that some claim that nowadays there is no longer nifaaq, he replied: 0 my) brother! [Today their number is so great] that if they all died [now] you will be overwhelmed with fear [because of the desolateness of the earth by virtue of silence in the roads. [In other words, the world will become almost empty and an eerie silence will permeate it as a result of this emptiness].

Hasan Basri or some other saint also said:
If the munafiqeen had to grow tails, then we would not have been able to set our feet on the ground [because the whole earth would be covered by their tails. This expresses their abundance].

A similar expression is given in Ruhul Maaani:
The signs of a munaafiq are three. When he speaks, he lies; when he promises, he violates it; and, when he is trusted, he abuses that trust.
Another sign of nifaaq is also given in the authentic narrations of ahadith. That sign is: when the munaafiq disputes, he becomes abusive. A doubt arises at this juncture. These traits mentioned in regard to nifaaq sometimes are found in such muslims whose Islam is beyond reproach. 
There is no doubt regarding their Imaan. In fact, nowadays a great many among even the Ulama are afflicted with these evils. The hadith also corroborates this by saying:
The majority of the munafiqeen of this Ummah are its Qurraa.
In this first epoch of Islam the term, qurraa (reciters) referred to the Ulama. The explanation of this doubt is: Since these evils are the characteristics of nifaaq, their presence in one creates resemblance with the munafiqeen. In having these evil traits which are the special features of nifaaq one will be simulating the munafiqeen in character. Thus the hadith: He in who there exist four traits is a total munaafiq., means that such a person has a very strong affinity and resemblance with the munafiqeen. It does not mean that he is a munaafiq in the technical or actual sense-a hidden kaafir. 

It is thus an established fact that even today there does exist nifaaq which corrupts ikhlas. Such nifaaq prevails extensively. It is therefore imperative that all Muslims in general, and students of Deeni Knowledge in particular, be aware and alert of nifaaq so that they do not become embroiled in its corruptive and calamitous influences. It is incumbent to protect ones ikhlas and the perfection of ones Imaan by being ever alert of the danger of nifaaq.

Hadhrat Abu Hurairah (radiallahu anhu) said:
The signs of the munaafiq are three. When he speaks, he lies; when he promises, he violates and when he is trusted, he abuses that trust. Hadhrat Abdullah Bin Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
He in who there are four qualities is a total munaafiq. He in who there is one of these qualities, has in him a quality of nifaaq. [This nifaaq remains in him] until he shuns it. When he is trusted, he misappropriates; when he speaks, he lies; when he pledges, he betrays and when he disputes, he becomes abusive. [Bukhari, Muslim]

When the student to the Deeni Madaaris is admitted as a student, he is required to sign a pledge. He signs the pledge to abide by all the rules and regulations of the Madressah. Violation of this signed pledge comes within the scope of the hadith> words: 
When he pledges, he violates.

Such violation of ones pledge is in conflict with Imaan. Submission, therefore, to the rules and regulations of the Madressah is essential. It is necessary that the student goes through the written rules often so that these remain fresh in his memory, Thus will he be saved from the evil of violation of the pledge which he has signed. 
In the Kitab, Al-Adaabun Nabawi, in the commentary of the hadith, In who there are four qualities…., it is said:
In reality, these four qualities are major sins which bring spiritual destruction. They are such crimes which bring ruin in their wake. They do not emanate from a Mumin whose heart is filled with Isnaaa This hadith is a great pillar among the pillars of moral character on which is based the, honour and elevation of nations.

A nation in which these evil traits abound becomes recognized. [These are]: their greeting is curse [i.e.instead of greeting, they curse); their nourishment is by plundering; their booty is wealth contemptible.
Such a nation exists in a low state of moral degeneration. Its influence and standing as a self-respecting and independent nation will cease. Mundane and social hardships will engulf it. Corruption, anarchy, strife and mischief erupt in the wake of such moral degeneration. Peace and prosperity are destroyed. Earlier it was mentioned that hypocritical traits are not limited to four. In Surah Munaafiqoon, Tafseer Ibn Kathir presents a hadith from the Musnad of Ahmad. In this hadith eight factors of nifaaq are mentioned:
Abu Hurairah narrates that Nabi: [sallallahu alayhi wasallam]  said:
Verily, the munafiqeen have some signs by means of I which they are which has been placed in their trust; they do not venture near to the Musjids, and if they do, they indulge in nonsensical talk; they come to Salaat the very last and in pride; they love none nor do others love them; and, during the night they lay sleeping [like logs] while during the day
they wander around bellowing and screaming.

ln short, hypocrisy produces moral degeneration, pursuit of ulterior and baneful motives, misappropriation of trust and renunciation of the Deen. When mans moral fibre is destroyed, his tongue becomes abusive and noxious and his actions despicable and abhorrent. When the attribute of amaanat is annihilated, plundered wealth seems wholesome. Khiyanat (misappropriation) then seems adorable. Affliction with pernicious motives makes one unconcerned with the rights of others. A man suffering from baneful motives recognizes nothing but his own desires. His heart is devoid of love and pity for others. People detest him. This is always the fate which overtakes a selfish person. When indifference to the Deen sets in the heart, there remains no knife in Salaat. The true student of knowledge imbued with ikhlas will always abstain from these hypocritical acts and traits. He will never lay hands on the property of another without permission of the owner, be the owner present or absent. The true student of Deeni knowledge will have a natural aversion for the evil branches of nifaaq. He will not operate on the basis of ulterior and selfish motives. He will accord priority to the rights of others. In fact, he will prefer the rights of all aspects of creation and not give priority to his own demands. He will not dishonour or disgrace anyone. Me will not injure anyone. He will treat all creation in the light of their being the children of Allah . He will thus endeavour to be a source of comfort for them. He will love all and in consequence he will be loved by all. He will possess true honour. In particular, the true student of llm-e-Deen will meticulously observe the rules, advices and guidance of the Madressah. The respect and honour of the Ustadhs will be grounded in him. He will therefore be enthusiastic in rendering service to them. A student measuring up to this standard is looked on with love, honour and respect by all the Ustadhs and officials of the Madressah. Spiritual benefit (the barakaat and fuyudhh) of Ilm permeates his being. A student of such lofty character is never neglectful nor indolent in his Salaat which is among the Huqooq (Rights) of Allah Taala. He always presents himself in the Musjid in humility, with respect and on time. No vestige of abuse, vulgarity, misbehaviour and futility will be found in him.

The hadith says: Verily, these two [Fajr and Ishaa] are the most difficult on the munafiqeen. 
Since these two Salaats entail sacrifice of sleep and comfort, they are most difficult on the hypocrites. If this difficulty is merely, a natural state then it will not be evil. In this natural state, one will not be prevented from attending the Salaat on time. One overcomes the difficulty. In fact, such striving (mujahada) against the natural propensities is the means of procuring higher spiritual states and reward. However, if this sleep and comfort have become so loveable that they overshadow Salaat and eliminate the very intention of Fajr and Ishaa Salaat, then this will be the condition of the munafiqeen. Conscious and deliberate abstention from Salaat is undoubtedly resemblance with the practice of the hypocrites. The hadith shareef says:
This is the Salaat of the munaafiqhe sits waiting for the sun to
become yellow until it settles between the two horns of shaitaan [i.e. very
close to sunset]. He then stands up and makes four pecks in which he
[barely] makes the thikr of Allah. [Muslim]

Eloquence of speech and ability in oratory, be it for the masses or for academic discourse, minus virtuous moral character and perfection of Imaan, are not desirable by the Shariah. Far from being considered laudable, the Shariah brands as a munaafiq an eloquent orator bereft of Islamic moral character and perfected Imaan. ln view of this grave danger, it is imperative that the student of Islamic knowledge, during his days of acquiring knowledge, while developing his academic ability, should to a greater extent pay attention to the purification and l reformation of his nafs. His baatin has to be purified
and adorned with the lofty attributes of excellence. He has to cultivate a superb moral character. He stands in no need of involving himself in the pursuit of developing the ability of oratory for public speaking. Rasulullah (sallallahu alayhi wasallam) said:
The similitude of a faajir [immoral personin one narration it is said munaafiq] who recites the Quraan is like a fragrant plant. Its smell is fragrant but its taste is bitter./Bukhari, Muslim] 

Commenting on this Hadith, Kitaabul Aadaabun Nabawi states:
He is such a faajir or munaafiq whose Imaan is in name only and whose Deen is superficial. He recites the Quraan and memorizes it well.
He is versed in the ways of tilaawat and in the styles of pronouncing its words and in its symphony. But, it will not descend his throat (i.e. it will not enter his heart, for he is insincere].Should you test him, it will become apparent to you that his heart is black, his breast dark, his character bitter and his actions pernicious. 

Rasulullah [sallallahu alayhi wasallam ] compared such a person to a fragrant plant which has a bitter taste.
This person recites the Quraan and you derive pleasure from his recitation just as you derive pleasure from the fragrance of the plant. But his heart and nafs are wrapped up in evil. You will taste his bitterness and experience his villainy when you have dealings with him. The Quraan has no effect on his nafs because his evil and hypocrisy are sealed on his heart. Advice and admonition have, therefore, no effect on him. 
This hadith and its commentary clearly indicate that superficial or shallow knowledge of the Quraan without reformation, adornment and perfection of Imaan and Deen upon which culture, character and social progress rest, has no merit. In fact, the person who recites the Quraan with beauty, observing all the rules of tajweed and qiraat while remaining unconcerned with the upliftment of his Imaan, has been branded as a munaafiq. This conveys then the error of considering the acquisition of tajweed and qiraat as the limits of perfection. Those suffering from this erroneous conception of outer-knowledge are not concerned with the acquisition of the knowledge of the Shariah-of both zaahir and baatin dimensions nor are they observant of virtuous acts. The tilaawat and qiraat of such persons have no beneficial effect on their internal conditions. There hearts forever remain darkened. Their moral and social lives are corrupt. 

In Tahtaawi Alad Durr it is said:
The vilest of mankind is a faasiq who recites the Quraan and learns much the Deen of Allah while he puts himself at the disposal of an evil person. When he is in the mood he recites [the Quraan] as a mere past-time. Allah then seals the hearts of the reciter and the audience [of this reciter]. 

Such recitation is only as far as the throat and does not penetrate into the heart. It is clear from this explanation of Tahtaawi that acquisition of knowledge for ulterior motives, not for the sake of Allahs Pleasure, but for worldly motives, is indeed a vile act.
Another fact of importance which emerges from the explanation of Tahtaawi is that it is evil to recite the Quraan as an idle past-time. Reciting the Quraan Shareef with such a careless and disrespectful attitude produces harmful impressions on the heart. Misuse of the Quraan-e-Kareem is to dishonour it and its consequence is the annihilation of the spiritual propensity of the heart. The heart is blinded and such blindness is described as the sealing of the heart.