With regards to the student of knowledge not giving an impression that he has more knowledge than he actually has, Shaykh Muhammad ibn Ṣāliḥ al ‘Uthaymīn raḥimahullāh comments on the statement of ‘Umar ibn al Khattaab radi Allaahu ‘anhu:
“Whoever adorns himself with that which he does not possess, then Allaah will disgrace him.”
Allaahu akbar! This is the reality – when a person gives himself the adornment of being “a student of knowledge” and he begins to hit two mountains against each other and (when) everyone comes to him asking him about issues of knowledge, he rolls up his sleeves and says, “I am the person to (answer) this; this is halaal, and this is waajib, and this is fard kifaayah and this is fard ‘ayn; this is conditional upon such-and-such, this does not have any preconditions”; and he begins to speak in detail and speak in general terms.
However a lesser student of knowledge comes to him and says “Tell us about such-and-such”; so then Allaah exposes him and makes it clear that he is not a scholar.
And likewise the person who gives himself the adornment of worship, making apparent to the people that he is a person given to much worship – then it is a must that Allaah, the Mighty and Majestic, will expose him. It is inevitable that he will be uncovered.
May Allaah protect us and you from ar riyaa. – aameen.
(Sharḥ hilyah taalib il ‘ilm p35 of Shaykh Muhammad ibn Ṣāliḥ al ‘Uthaymīn raḥimahullāh )
 i.e. enter into discussing matters of importance when it is unbefitting for him to do so
 Permissible according to the Sharee’ah
 Obligatory according to the Sharee’ah
 A communal obligation according to the Sharee’ah
 An obligation on the individual according to the Sharee’ah
 By rendering the “senior” student of knowledge incapable of answering the question asked of him
 Doing acts of worship for showing off to the people
Translated by Abū 'Abdir-Rahmaan Naasir ibn Najam
Note: It appears that the Shaykh raḥimahullāh is talking about those who PRETEND to have knowledge they do not possess, not genuine students of knowledge who offer what they are able to from what they know.
And Allaah knows best.
With regards to the student of knowledge being gentle in speech, the Shaykh Muhammad ibn Ṣāliḥ al ‘Uthaymīn raḥimahullāh comments:
This is from the most important of the manners of the student of knowledge, regardless of whether he is a taalib- or a matloob, meaning a teacher – then (they should have) gentleness, just as the Prophet sall Allaahu ‘alaihi wa sallam said:
“Indeed Allaah is Rafīq (gentle), He loves gentleness in all the affairs.”
“Gentleness is not present in a matter except that it beautifies it and it is not taken out from a matter except that it disfigures it.”
However a person must be gentle without being weak. As for being gentle whilst being treated in a humiliating manner and not having his statement accepted and not being taken notice of, then this goes against al hazm (being determined and resolute).
But he should be gentle in the situations (necessitating) gentleness and stern in the situations (necessitating) sternness.
And there is no one more merciful than Allaah, the Mighty and Majestic; but along with that, He says with regards to the male and female fornicator:
Flog each one of them with a hundred lashes. And do not let pity hold you back in their case in (a punishment prescribed) in the Religion of Allaah.
Sūrah an Noor (24) aayah 2
So for every situation there is (a correct) saying.
(Sharḥ hilyah taalib il ‘ilm p50 of Shaykh Muhammad ibn Ṣāliḥ al ‘Uthaymīn raḥimahullāh)
 One who seeks knowledge
 One from whom knowledge is sought
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We can't know what is in a person's heart, but ikhlaas, sincerity, has signs which can be recognised from those who have been blessed with it. Please read the excellent reminder linked to below or the translation linked to beneath it.
With regards to the student of knowledge being cautious when transmitting any information, the Shaykh Muhammad ibn Ṣāliḥ al ‘Uthaymīn raḥimahullāh comments:
This is the most important of these manners – it is tathabbut (verification and proceeding carefully) with regards to the information which is being conveyed, and tathabbut of those rulings which emanate from you.
So when information is transmitted then firstly you must verify – is it (the information) authentic from the person you are transmitting from or not?
Then if it is authentic, do not pass a ruling until you have made certain about the ruling. For it may be that the information which you heard – and this sometimes occurs – is built upon a fundamental principle about which you are ignorant. So you pass a ruling that (such-and-such) is an error but the reality is that it is not an error.
So then what should be done in this situation?
The remedy is that you make contact with the person to whom the information is traced back to. And you say, “Such and such has been reported from you. Is it correct?” And then you discuss it with him.
For it may be that you find it something disagreeable and you have aversion to it from the first instance that you heard it – because you do not know the basis of this report.
And it is said: “if the basis (for something) is known then the amazement (at it) goes away.”
So firstly it is a must to make tathabbut, then after that to contact the one from whom it is transmitted and that you ask him, “Is that (report) correct or not?” Then you discuss it with him.
(Sharḥ hilyah taalib il ‘ilm p52 of Shaykh Muhammad ibn Ṣāliḥ al ‘Uthaymīn raḥimahullāh)
With regards to the thabaat and the tathabbut of the student of knowledge, the Shaykh Muhammad ibn Ṣāliḥ al ‘Uthaymīn raḥimahullāh comments:
And tathabbut (verification and proceeding carefully) in that which is transmitted from someone else is an important matter.
This is because those who transmit (information) sometimes have evil intentions; they convey that which will disfigure the good reputation of the one being transmitted from, deliberately and willfully.
And sometimes they do not have evil intents but rather they have an understanding of the issue that is in contradiction to the meaning which was (truly) intended behind it.
Therefore it is a must to have tathabbut. So when it is established with regards to the chain of narration of that which is being transmitted, then the aspect of discussing (it) comes about – (but) with whom?
With the person from whom it was transmitted – before the (one who conveys from him) can pass a ruling upon this statement that it is an error or it is not an error.
And that is because sometimes it becomes apparent to you through discussion that correctness is with the person from the speech was transmitted.
Otherwise, it is known that were a person to straight away pass a ruling upon something through merely hearing about it, then issues would be transmitted via him from some of the scholars who are considered as shining lights of knowledge that would make people flee away from them.
However whenever he makes tathabbut and carefully reflects, and contacts this scholar he can for example make the matter clear to him.
(Sharḥ hilyah taalib il ‘ilm p53 of Shaykh Muhammad ibn Ṣāliḥ al ‘Uthaymīn raḥimahullāh)