What is the ruling on studying in universities and medical specialties?

The questioner:
If we agree that these righteous people follow this methodology, but they encounter some difficulties along the way, such as
examples of the problems we all face in Egypt,
university education—there are exams, and then there are many things that contradict the Sunnah of Allah and His Messenger, such as free mixing of men and women. So what is
the position of the Muslim in such situations and places, for example the university—our brothers in the Faculty of Medicine examining women, examining
the private parts, and the bodies of the dead.
And our other brothers study things that are outside the religion of Allah, and so on. So what is the ruling of Allah in that?


The Shaykh:
I do not think this question differs much from the previous one. When the Prophet (peace and blessings be upon him) was sent, he saw
unlawful sexual intercourse, drinking intoxicants, and consuming usury or interest, and so on. Did he address these matters at that time, even though they are of the utmost
importance, or did he postpone this until the appropriate time that Allah showed him? For example, when the Messenger (peace be upon him) delivered his sermon, he said
in it: "The usury of the pre-Islamic age is waived, and the first usury I waive is the usury of al-Abbas." When did he say this in Sahih al-Bukhari? That Ali ibn Abi
Talib (may Allah be pleased with him) brought a jar of wine to the house of Hamzah, who was his uncle, as is well known. He went out to him,
and he and a group of his Companions were making a commotion and drinking intoxicants. Hamzah went out of his house and saw Ali's jar in front of
his house. So he struck the jar in the belly. Ali came and saw his jar and asked who had done this. They said, "Your uncle
Hamzah." So he complained to the Prophet, and he spoke to him afterward. So Hamzah said to the Messenger (peace and blessings be upon him): "Are you not
the slaves of our fathers?" So what should the Messenger have done regarding this statement? He remained silent (peace be upon him), because he saw that he was intoxicated. Not every
wrong must be addressed immediately by the Muslim. And as came in the hadith—and as I say on every occasion—
"kill two birds with one stone." This is a weak hadith in terms of its chain of narration,
but it is correct in terms of its legal implication. Whoever is enjoining good, let him enjoin good. Not every wrong requires the Muslim to
rush to change it. Even if this were the principle, but before forbidding evil, one must think about the gain... And among the examples in
the Prophetic biography regarding this, which we must keep before our eyes and incorporate into our methodology in our calling, is what al-Bukhari
and Muslim narrated in their Sahihs, from the hadith of the Lady Aisha (may Allah be pleased with her), that the Prophet (peace and blessings be upon him), when he prayed
inside the Ka'bah, she wanted to do what her husband and Prophet did—enter inside the Ka'bah and pray in it. So he said to her,
"Pray in the Hijr, for it is part of the House." And when your people reached the Ka'bah, their provisions ran short, so they excluded the Hijr from
the Ka'bah. And if it were not that your people are recent in their association of partners with Allah, I would have demolished the Ka'bah and built it on the foundation of Ibrahim (peace be upon him),
and I would have made for it two doors, one on the ground from which people enter and one from which they exit. So the Messenger (peace be upon him)
left the construction as the polytheists had placed it, and did not restore it to its original state as Ibrahim (peace be upon him) had built it. Why? He feared that
this reform would lead to greater corruption. Therefore, the Messenger (may Allah's prayers and peace be upon him), when he heard the words of Hamzah and what he did
to Ali's jar, and heard this statement indicating that he was intoxicated, remained silent. What could he do with him, because the command regarding
the prohibition of intoxicants had not yet been revealed. Therefore, when we enjoin good, let our enjoining of good be such that
we face strength without strength, but rather as Allah the Exalted said: {And prepare against them whatever you are able of strength}
This preparation has a fundamental result, which is psychological, educational, and creedal preparation above all. And this is the way of the Messenger
(peace be upon him). The Messenger did not prepare with material and physical strength at the beginning of the calling, but he prepared with the strength of the heart and belief... Repeat the
previous question. What was it?