Nasai

In this supplication, refuge is sought with Allah from such knowledge that is devoid of benefit for religion and the world, and in fact, wastes time and abilities. Tales of the rose and the nightingale, and stories of locks of hair and waists, are included in this category. Acquiring the fundamental knowledge of religion—obligatory duties (fara'id) and necessary acts (wajibat)—is obligatory (wajib) upon every Muslim; anything beyond that is Allah’s grace, and one should strive for it according to one’s ability. As for worldly sciences that are an important need for the individual and society, their acquisition is permissible.

Commentary:
(1)
Supplication (du'a) is also an act of worship; therefore, the Messenger of Allah (sallallahu alayhi wa sallam) would make different supplications on different occasions. In this, there is also instruction for the Ummah that you should supplicate in this manner.

(2)
Many supplications are mentioned in the Noble Qur'an and the blessed ahadith; a person may select any of these supplications according to the situation and occasion. Although it is permissible to supplicate in one's own words and language, the blessings found in the supplications uttered by the tongue of the Messenger (sallallahu alayhi wa sallam) cannot be found in other supplications. In addition, by supplicating with these words, the honor of following and emulating the Noble Prophet (sallallahu alayhi wa sallam) is attained, which cannot be achieved with other words, no matter how beautiful and excellent they may appear.

(3)
The beneficial knowledge (ilm nafi‘), for which supplication is made in this hadith, refers to that knowledge upon which action is also based, because only through righteous deeds (amal salih) can benefit be attained in this world and the Hereafter.

(4)
A supplication that is not heard, i.e., not accepted. Seeking refuge from this means requesting that Allah, the Exalted, accept all my supplications and grant me the ability to supplicate with full etiquette in such a manner that the supplication attains acceptance with Allah.

(4)
By "a soul that is never satisfied" is meant a soul greedy for the wealth, fame, position, etc., of the world. However, the desire for more and more beneficial knowledge and not being satisfied with the knowledge already possessed is a good trait; therefore, it has been commanded:
﴿وَقُل رَّ‌بِّ زِدْنِى عِلْمًا﴾ (Ta-Ha: 114)
"(O Prophet!) Say: O my Lord, increase me in knowledge."

(5)
In this, there is the virtue of beneficial knowledge, because even the Messenger of Allah (sallallahu alayhi wa sallam) supplicated for it.

Benefits and Issues:
In this, there is a supplication for the ability to act upon knowledge, for piety (taqwa), and for contentment (qana‘ah), as well as a request for the acceptance of supplication.
A believer should strive to develop these qualities within himself and should have good expectations from Allah.

(1) Hunger is inherent to human beings and there is no escape from it. Therefore, in this hadith, hunger does not refer to absolute hunger, but rather to continuous hunger, which is expressed with the word "poverty" (faqr) in hadith 5462; that is, a person may not even find enough to eat and drink to satisfy his hunger. Metaphorically, "hunger" can be understood as "greed." In that case, what is meant is hunger for the world, because eagerness for good deeds is a praiseworthy thing. Greed for the world is blameworthy because it never ends, whereas the world itself is very little. The kings’ "jou‘ al-ard" (desire to expand their dominion) is also a form of worldly greed, which ultimately leads to their destruction.

(2) Whether betrayal is in the rights of Allah or in the rights of people, it is blameworthy because it is contrary to faith. It is a sign of hypocrisy. May Allah protect us from both. Ameen.

Benefits: The Noble Prophet sallallahu alayhi wa sallam used to make different supplications (duas) on different occasions, and there is a lesson in this for the Ummah that they should also supplicate in this manner.
Many supplications are mentioned in the Noble Qur’an and the blessed ahadith; a person may select any of these supplications according to the situation and context.
From the aforementioned hadith, it is understood that the Noble Prophet sallallahu alayhi wa sallam sought refuge with Allah Dhu’l-Jalal from four things:
➊... There are two types of knowledge: one is beneficial knowledge, and the other is non-beneficial knowledge.
• Beneficial Knowledge:
Beneficial knowledge is that by which a person attains closeness to his Lord, gains understanding of His religion, and insight on the path of truth.
The Messenger of Allah sallallahu alayhi wa sallam used to supplicate:
«اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي، وَعَلِّمْنِي مَا يَنْفَعُنِي، وَزِدْنِي عِلْمًا» [ترمذي، رقم : 3599]
“O Allah! Benefit me with what You have taught me, teach me what will benefit me, and increase me in knowledge.”

• Non-beneficial Knowledge:
As Allah Dhu’l-Jalal has said regarding the magicians and those who followed what was taught by Harut and Marut:
«وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ» [البقره 102]
“They learn that which harms them and does not benefit them.”
Similarly, novels, stories, and obscene matters fall under this. Therefore, a person should only seek that knowledge which is beneficial for this world and the Hereafter, and should continue to supplicate for such knowledge as mentioned in the hadith: When the Noble Prophet sallallahu alayhi wa sallam would finish the Fajr prayer, he would say:
«اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا، وَرِزْقًا طَيِّبًا، وَعَمَلًا مُتَقَبَّلًا» [ابن ماجه 925]
“O Allah, I ask You for beneficial knowledge, pure sustenance, and accepted deeds.”

➋... From the aforementioned hadith, the importance of khushu‘ (humility and submissiveness) can also be understood, because a heart that does not have fear of Allah cannot assist in good deeds nor protect from sins.
➌... The insatiable soul refers to the soul greedy for worldly wealth, fame, status, and the like.
➍... The supplication that is not heard, meaning not accepted; that is, grant acceptance to my supplications.
It is also understood that supplications are of two types:
One is that which is accepted by Allah Dhu’l-Jalal, and the other is that which is not accepted.