May Allah reward you with goodness. I am studying at one of the universities in the Kingdom in postgraduate studies.

In a field, I hope for the correct intention to say.

Yes, meaning feminine. May Allah reward you with goodness, yes.

In a field where I hope from Allah that it will benefit Islam and the Muslims.

I am among the Muslims, and like others, I have been tested with some professors who raise certain doubts, such as women driving.

They say it is better than having a driver, and that this prevents adultery and the dangers they talk about.

There was some discussion and debate between me and some of them, and some concerned brothers advised me not to argue with these people.

You might get your master's degree, and by Allah's will after that, if Allah wills.

What do you think about staying silent towards them and not debating them, even though my debating them is to defend and protect the ideas of my fellow students?

May Allah benefit you. If these professors are bringing up these doubts,

without being asked by the students,

it should be reported to the administration.

Or the dean's office, so that he can ask them to stop these things.

And I say from this position that it is not permissible for them to present doubts to students who have less knowledge than them.

They mislead them from the truth, and warn them not to be described by the words of Allah the Exalted: As for those in whose hearts is deviation, they follow what is ambiguous from it.

And I say to them that they should only study the material that is assigned to them.

But if this doubt is being raised by the students,

then it is necessary to look at this student who wants to raise this doubt.

He should be looked at seriously and advised.

He should be told: Do not do this thing.

If he stops, that is what is required. But if he continues to bring up such doubts,

then it is necessary to refer him to the administration.

As for women driving cars, we have written a sufficient answer about it, Allah willing.

I do not know whether I will publish it in the newspapers or not, but we have written about it and explained the dangers and harms that result from it.

We are not saying that a woman driving a car is haram.

Meaning, the act of driving, moving the car and stopping it, this is not haram. But what results from it, the negative consequences, that is what is haram.

If even now we cannot keep our young men safe when we give them cars.

They go wherever they want, day and night, so what about women?

She says: I am going to visit my friend to sit with her, and she does not go for other reasons.

Then it is possible that one day this car will stop.

On the road, it breaks down or runs out of fuel.

Then a man from the lowest of people comes to it.

And he will not fulfill its need unless she fulfills his need.

Who would do this? And there are many harms, we mentioned them—I think six or seven harms—all of them require preventing women from driving.

This is in general matters, but suppose a woman is in her neighborhood.

She wants to drive the car from the top of the orchard to the bottom.

For example, to carry animal feed or something similar, we do not prohibit this.

And we do not say it is haram, unless we know that this will be used as a pretext so that the merchant's daughter comes and says: if you allowed this for the farmer's daughter,

then allow me, for example, to move my goods from the warehouse to the shop or something similar.

If this stirs up such objections against us,

then at that point, the issue should be reconsidered.

This doctor is at King Saud University, and I don't know which.

I mean, to whom should I raise the matter, but a discussion happened between me and him, and he says that the foundation of knowledge, the doctor says.

Actually, knowledge is one, and there is no division of knowledge into Islamic knowledge and non-Islamic knowledge.

And he also says, after discussing with him, we said that there is knowledge that is a communal obligation and knowledge that is an individual obligation, he said: this is not found in the Book of Allah or the sunnah of the Messenger.

We explained to him what was mentioned in al-Muwafaqat by al-Shatibi, but the man is insistent on his opinion.

Even though this doctor, I mean, now there are four weeks left and the curriculum will end, we haven't taken anything from the curriculum. All his lectures are just presenting doubts.

I say, you have from finance.

Record his words, Pharaoh.

Then his statement that there is no difference between sciences is either a stubborn fallacy, or it is a shortcoming.

Say, is the knowledge of salvation like the knowledge of the blacksmith?

Is someone who works in electricity like someone who works in medicine?

He said yes, so he gave it to him.

And if he says: there is a difference between them. We say: yes, there is a difference between them, and there are differences between theoretical sciences.

Is the science of medicine like the science of grammar?

This is an issue that only someone stubborn can deny, and they denied it while their souls were convinced of it, out of injustice and arrogance.

As for his statement that there is no evidence in the Book and the Sunnah that knowledge is an individual obligation or a communal obligation, this also shows his lack of knowledge.

And due to his ignorance, is it obligatory for me, when I am poor and have no wealth, to learn the rulings of zakat?

No, I do not have it, I am not required to pay zakat so I do not have to learn its rulings, but the one who has wealth must learn its rulings so he can fulfill it as commanded to those who deserve it.

No, no, no, no. Like saying you must study the book of Hajj? No.

Only when you intend to perform Hajj, you say: Do not perform Hajj until you know the rulings of Hajj.

So these sciences are a communal obligation, and the Sharia must be preserved.

All the Islamic sciences, beliefs, manners, and acts of worship must be preserved. If enough people fulfill this, the rest are not held accountable.

But if a person needs a certain knowledge, even if it is just one field, then he must learn it.

O Allah, guide us as You have guided, and I ask Allah, the Exalted, to help our righteous youth to combat people like these who.

They have shortcomings in religious knowledge, or they are stubborn. We ask Allah, the Exalted, to protect Islam and the community of Islam through its people. He is capable of all things.