A word from the Shaykh: There is no vacation in life except death.

The Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, the Seal of the Prophets and the Imam of the righteous, and upon his family and his Companions, and those who follow them with excellence until the Day of Judgment.
As for what follows: Our meeting this evening, Sunday, the seventeenth of the month of Rajab in the year 1413, coincides with the start of the spring vacation. We had intended to speak on the interpretation of the chapter as we had promised, but given that this vacation requires discussion to clarify what people should do during it—what do they do? Do they stay in their countries or travel? And if they travel, do they travel outside the country or within it?—the matter actually requires consideration, reflection, and guidance. So we say first: there is no vacation in life, there is no vacation in life; life is all work, and there is no vacation except death. This is based on the saying of the Prophet (peace and blessings be upon him): The Prophet (peace and blessings be upon him) did not make anything a cessation of work except this one thing, which is death. Therefore, a person must always and forever work. So the entire world is work. Once we are done with formal studies, we must do another kind of work. What is this work? It must be a fruit of these studies, especially for the youth and students concerned with the knowledge they carry. For if Allah grants you knowledge, do not think the matter is like fat on a piece of bread. The matter is great: carrying it and making others carry it. Does any one of us feel that a covenant and a compact was made between him and Allah when he learned knowledge? The answer is: No, we do not feel that, neither in time nor in place. We do not feel that we covenanted with Allah in a specific place or at a specific time to explain the knowledge. But the mere fact that Allah grants a person knowledge is the covenant. The mere fact that Allah grants you knowledge is the covenant. Why did He give you knowledge and withhold it from others? So that you would stand by it, explain it to people, by speech, which is teaching, and by action, which is methodology and guidance. For the scholars have two responsibilities: the first responsibility is teaching by speech, whether through the tongue or through writing, and the second is teaching by methodology and conduct. How many scholars have people followed in their actions, methodology, and conduct more than they follow in their teaching and speech? And this is observed. For this reason, the Companions (may Allah be pleased with them) taught people how the Messenger (peace and blessings be upon him) performed ablution; they taught them by speech and by action, even the Caliphs among them. 'Uthman ibn 'Affan (may Allah be pleased with him) called for a vessel of water and performed ablution in front of the people so that they would follow his guidance. He said: So it is upon us, those to whom Allah has granted knowledge, from the young, the middle-aged, and the old, to explain it to people by speech and by action. This is the first point.