Is there a difference between wanting to do what is wrong and actually doing what is wrong?

The questioner:
The question was—whether there is a difference between wanting to do what is wrong—and doing what is wrong—that was the question.


The Shaykh:
Yes, by Allah, I remember—I was saying that studying in universities—if a Muslim is exposed to violations there—then it is not permissible—and I
do not believe that this path which many Muslims are taking today—is the correct path for Muslims—on the contrary
completely—what Muslims are doing today in their universities—is a result of that call I mentioned earlier—that they have advanced
and we have lagged behind—they have risen and they have dominated us—and so on—and they have outpaced us in the sciences. Persia and Rome were exactly—regarding the Messenger
and the Companions—like the Western and Eastern camps today regarding the Muslims exactly—and here the effect of being on
the Salafi line becomes clear to you—so today, masses of Muslims want to overcome Persia and Rome today by what—because
they are competing with them in material weapons—and they have left the professional weapon aside—so you find thousands upon thousands running after these sciences
which built the Western civilization—so this is not the line at all—if a Muslim, upon entering a university, knows that
his entering the university will cause him to fall into legal violations—then this never justifies it—no matter what they say, let others take it on—let others
take it on—and what harm is there to us—if Allah, when we support His religion by following its rulings—will support us in return with a decisive victory—


The questioner :
Is it beneficial for the call to be inside the university? The university has ----------and mixing and elections and so on—so does
this call open inside the university?


The Shaykh:
First, we must study these violations one by one—for example, in your speech, the student system—perhaps it does not contradict
Islam, but we must know on what basis these matters are established—on a basis that contradicts Islam—or at least
Islam does not oppose it—we must know the details of the matters you are referring to—what is the nature of the mixing—is it, for example,
a girl sitting and one fears fitnah for himself, or just what we see in the street—if so, there is no objection—then this mixing is not
something you seek—and it is not in your power to ward it off from you—but if it is imposed on you to sit next to a girl, for example, and she sits
next to you—then you are able to avoid it—so there is a difference between mixing and mixing—we must not treat the detailed matters
which require elaboration with a general word—so every matter must be studied individually—so the mixing—if this mixing is—
—between a young man and a young woman—then this is not permissible in the religion—and it does not justify him entering the university to learn a science
that is not an individual obligation

The questioner:
The student : It is necessary that


The Shaykh:
she must refrain and guide—


The questioner:
she cannot


The Shaykh:
and if she did the right thing—and if she guides, what does she do—


The questioner:
she leaves her field—


The Shaykh:
and this is what is required....


The questioner:
May Allah reward you with good—


The Shaykh:
and you too—jihad is necessary, but in forms—today many of our young people—were raised on the Sunnah—and their beards were grown—and a turn comes
that takes him to Albanian military service—what does he do if we want to apply the imaginary picture?—a request is sent to him to appear
at such a place to be drafted for military service—so when he does not respond and does not respond—they come to him—and drag him against his will, and brother, come
in the best manner—the important thing—this is what lifts him and goes with all his brothers—so some of them are tested—by a chief—wicked, atheist, Alawi
Ismaili, Alawi—and so on—so when he sees on him the appearance of righteousness—he orders him to shave with his hand—and here the strength of faith
and the weakness of faith appear—so the weak, cowardly, and timid one responds to the first word—and some of them refuse—but at the first threat he responds—
and he has not yet been punished or tortured or hit by anything—and some of them and some of them—and so on—and some of them do not shave until he is bound
in chains and his beard is shaved against his will—this last point is what every Muslim must reach—and he must not surrender to reality
so as for that girl the brother referred to—she should not do what is asked of her and touch that member—and as he said, she may be expelled from
her job, she may lose her studies—but there is no harm, let it be so—the important thing is that she did what she could—so she is able not to
do it—as he (peace and blessings be upon him) said—“What I have forbidden you, avoid it—and what I have commanded you, do of it what you can”—this is something forbidden, a
negative thing, so she is able to say, I will not do it—and do what you want—so the Muslim must always be in jihad—
What do you have?

The questioner:
What about the Muslim’s life with his family—how do we begin in dealing with parents?—many of the fathers fell into major shirk—until
the situation reached them preventing their children from the congregational prayer—to the extent of beating them and preventing them from walking in
the correct path—and they claim that this is fear for them—and that it is in their interest—and so on—for us, we do not know a limit
at all between dutifulness to parents and accompanying them in this world with kindness—and between excellence toward the parents is obligatory—and between not having affection
and love—so if you give your parents a gift, is this from affection...—so what does the believer do, and we want a limit in this chapter?