Giving an example of purification and education to know where we have reached in their path
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The Shaykh : I would like to give you an example — in the name of Allah — you know that riba (usury or interest) is forbidden by the consensus of the Muslims, and that the most sinful of the sinful among the Muslims knows that riba is forbidden, but despite that, he engages in riba, right?
The student: Yes.
The Shaykh : Fine, so if we assume there was an opinion permitting riba, his knowledge is now purified and he understands that riba is forbidden, but did he abandon riba?
The student: No.
The Shaykh : He did not abandon riba. So there is purification in this person’s mind, but there is no education, right?
The student: Yes.
The Shaykh : Fine, now I gave an example of riba, which is forbidden by consensus. In Syrian expression, we call it "clear as day," meaning a very clear example that does not accept discussion. Now, let us go down and give an example of 'inah (a buy-back sale used to disguise a loan). Is it known to the society we are talking about, which is the best and most ideal, is it known to them that 'inah is a type of riba-based transaction? Is it known?
The student: No.
The Shaykh : Fine, but it is known to some of them, without doubt, yes — here the recording ended — some of these people know that 'inah is a type of riba-based transaction, but its case is like that of the one who engages in the riba that is forbidden by consensus. So his idea is purified, but his education has not improved because he did not respond practically to his idea. These are examples that clarify what is meant by purification and education. Now, expand the examples as much as you wish, for this is a sea with no shore. Now we say: Is this purification that has reached a certain society halfway through accompanied by education? In other words, is this... and the awakening and revival that we feel, if we measure it against a quarter of a century ago, let alone half a century ago, is the movement and scientific activity present in the Muslim youth, was it known before?
The student: No.
The Shaykh : No, but do you find in these youth the character of Islamic morals? The examples are not far from what you have heard and what we hear. Do you find it? So, at the time when we believe that it is not permissible to separate purification from education, we should not exaggerate in estimating our progress in the field of purification and education. And the truth is, I say: We are more active and have a stronger impact in the field of purification than in the field of education. But despite that, we are at the beginning of the line. This is my belief. Why? Because in fact, your statement just now that it differs from society to society, although it is a real fact, is a bitter fact. Because the day Allah — Mighty and Majestic — permits this Muslim nation to rise and stand on its feet and to support Allah so that our Lord grants it the victory promised in the Noble Qur'an, we do not imagine that this will be in a specific Islamic country, but rather in cooperating countries whose individuals are the strangers and who are the victorious party. They will agree on a common word, which we refer to today as purification and education. Therefore, if we concede this, and this concession is necessary, but this is not the desired goal. That is, to say that in a country, for example, Saudi Arabia, purification and education are better than in the Gulf, the Gulf is better than, for example, Jordan, Jordan is better than Egypt, and so on. This is not the goal. The goal is that there is a general awareness there of the victorious party, those who must be cared for in terms of purification and education. So we should not be exaggerating in thinking that we are halfway through in a certain country. How is this, when you see the disagreement standing on its feet and legs now in Saudi Arabia? You know the existing problems between the same group, which is the Salafi group, and then another disagreement arose between one group and another in two countries far from each other, and so on. And what are the effects of purification, which is education?
The student: Yes.
The Shaykh : Fine, so if we assume there was an opinion permitting riba, his knowledge is now purified and he understands that riba is forbidden, but did he abandon riba?
The student: No.
The Shaykh : He did not abandon riba. So there is purification in this person’s mind, but there is no education, right?
The student: Yes.
The Shaykh : Fine, now I gave an example of riba, which is forbidden by consensus. In Syrian expression, we call it "clear as day," meaning a very clear example that does not accept discussion. Now, let us go down and give an example of 'inah (a buy-back sale used to disguise a loan). Is it known to the society we are talking about, which is the best and most ideal, is it known to them that 'inah is a type of riba-based transaction? Is it known?
The student: No.
The Shaykh : Fine, but it is known to some of them, without doubt, yes — here the recording ended — some of these people know that 'inah is a type of riba-based transaction, but its case is like that of the one who engages in the riba that is forbidden by consensus. So his idea is purified, but his education has not improved because he did not respond practically to his idea. These are examples that clarify what is meant by purification and education. Now, expand the examples as much as you wish, for this is a sea with no shore. Now we say: Is this purification that has reached a certain society halfway through accompanied by education? In other words, is this... and the awakening and revival that we feel, if we measure it against a quarter of a century ago, let alone half a century ago, is the movement and scientific activity present in the Muslim youth, was it known before?
The student: No.
The Shaykh : No, but do you find in these youth the character of Islamic morals? The examples are not far from what you have heard and what we hear. Do you find it? So, at the time when we believe that it is not permissible to separate purification from education, we should not exaggerate in estimating our progress in the field of purification and education. And the truth is, I say: We are more active and have a stronger impact in the field of purification than in the field of education. But despite that, we are at the beginning of the line. This is my belief. Why? Because in fact, your statement just now that it differs from society to society, although it is a real fact, is a bitter fact. Because the day Allah — Mighty and Majestic — permits this Muslim nation to rise and stand on its feet and to support Allah so that our Lord grants it the victory promised in the Noble Qur'an, we do not imagine that this will be in a specific Islamic country, but rather in cooperating countries whose individuals are the strangers and who are the victorious party. They will agree on a common word, which we refer to today as purification and education. Therefore, if we concede this, and this concession is necessary, but this is not the desired goal. That is, to say that in a country, for example, Saudi Arabia, purification and education are better than in the Gulf, the Gulf is better than, for example, Jordan, Jordan is better than Egypt, and so on. This is not the goal. The goal is that there is a general awareness there of the victorious party, those who must be cared for in terms of purification and education. So we should not be exaggerating in thinking that we are halfway through in a certain country. How is this, when you see the disagreement standing on its feet and legs now in Saudi Arabia? You know the existing problems between the same group, which is the Salafi group, and then another disagreement arose between one group and another in two countries far from each other, and so on. And what are the effects of purification, which is education?
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.