Commenting on the aayah:

وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ‌ خِلْفَةً لِّمَنْ أَرَ‌ادَ أَن يَذَّكَّرَ‌ أَوْ أَرَ‌ادَ شُكُورً‌ا

«And He is the One who made the night and day to follow each other in succession, for whoever wants to be reminded of Allaah or whoever wants to give thanks for Allaah's favors.» 
[Sooratul-Furqaan (25):62]


Shaykh Fawzaan hafizahullaah said:
So the night and the day are a tremendous bounty to be earned for a person who utilizes them in obedience to Allaah, the Mighty and Majestic. The arena for action is the night and the day. You have nothing else besides the night and the day. They are the arena for action, for good, and for pure earning for this world and the Hereafter. So, in the night and in the day, there are lessons and fawaa`id (benefits). Therefore, Allaah swore an oath by al-`Asr
_____________

[Translator's note]:Imaam ibn Jareer at-Tabaree mentions the explanation of this aayah with a chain of narration from ibn `Abbaas (radiyallaahu `anhumaa) and from al-Hasan al-Basree (rahimahullaah) each of them saying the same thing:

And whoever misses out on something during the night, he could reach and catch it during the day, or if he misses out from the day, he could reach and catch it during the night.

[Tranlsated by Abu Talhah rahimahullaah - see lesson 4 of Usool-uth-Thalaathah (audio/text)]

 
 
From Shaykh Saalih al-Fawzaan's hafizahullaah Explanation of al-Usool-uth-Thalaathah:
Lesson 2 (audio/text):

As for worldly knowledge, then whoever is ignorant of it, then there is no sin upon him, and whoever learns it, then it is permissible for him, and if he utilises it to benefit the Ummah, then he is rewarded for it. And if a person died, and he was ignorant of this knowledge, then he would not be taken to account for it on the Day of Resurrection. However, whoever died and he was ignorant of al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge, particularly essential knowledge, then he will be asked about it on
the Day of Resurrection, “Why didn’t you learn? Why didn’t you ask?”. The one who says when he is placed in his grave, “My Lord is Allaah, and Islaam is my religion, and my Prophet is Muhammad sallallaahu‘alaihiwasallam”,this person will be saved.  

It will be said to him, “Where did you acquire this from?”. So he will say, “I read the Book of Allaah and I learnt it”.

As for the person who turns away from that, then when he is questioned in his grave, then he will say, “Haa, haa, I don’t know, I heard the people saying something so I said it”. Then this person, his grave will be made to blaze with fire upon him – and Allaah’s refuge is sought – and it will be crushed upon him, to such an extent that his ribs will cross over, and he will come to be in a pit from the pits of the hell-fire, because he did
not have knowledge and he did not read. So it will be said to him:

 لا دريت ولا تليت )  أو لا تلوت )

 “You did not know and you did not read (or you did not follow)”.[1]

 So he did not learn and he did not follow the example of the people of knowledge, rather he was wasted and lost in his life, so this is the person who ends up in wretchedness, and Allaah’s refuge is sought.


 [1] 

Reported by Al-Bukhaaree in abridged form as a hadeeth of Anas 1338, and also reported by Muslim in abridged form also as a hadeeth of Anas 2870, and reported by Aboo Daawood as a hadeeth of al-Baraa’ ibn ‘Aazib in a long hadetth 4853. [Al-Albaanee declared the hadeeth of Aboo Daawood saheeh].

[Translated by Aboo Talhah Daawood Burbank rahimahullaah]
 
 
From Sh Fawzaan's hafizahullaah explanation of Usool-uth-Thalaathah 
(Lesson 1; audio/text):

And beginning with these shorter works is the foundation for the students of knowledge, so the student of knowledge should begin by learning little by little, taking from the initial points of knowledge and its fundamentals and then proceed in stages through it.

 So these brief works are the path leading on to the longer works. So it is not possible for the longer works to be understood except after the brief works have been understood and then the person has proceeded on from them in stages. And therefore they said about the meaning of His saying, He the Most High:

وَلَـكِن كُونُواْ رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ 

But rather be rabbaaniyyoon (wise scholars who cultivate the people) by your teaching them the Book and your studying it
[3:79]

The word rabbaaniyoon - they are those who begin with the small matters of knowledge before the greater ones. They cultivate themselves and their students beginning with the smaller matters and moving on to the larger matters, and this is something natural, because all things begin from their roots and their foundations and then they grow bigger and larger after that.

 As for the person who pounces upon knowledge from its top, then this person will just tire himself out and will not attain anything. Whereas the one who begins with the fundamentals and proceeds in stages, this is the person, who by the permission of Allaah will be proceeding in the correct way and with sound direction.

Translated by Aboo Talhah Daawood Burbank, rahimahullaah.


(If you would like to study Usool-uth-Thalaathah you can do so here)
 
 
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From Sharh Usool-ith-Thalaathah by Sh Fawzaan:

بِالأَدِلَّةِ   

With the proofs.7

 _______________________________________________________________

[7]:

His saying, “With the proofs”: not due to taqleed (blind following), but rather with the proofs from the Qur’aan and from the Sunnah – this is knowledge.

Ibn ul-Qayyim said in Al-Kaafiyat-ush-Shaafiyah:

Knowledge is Allaah said, His Prophet said,
     The Companions said – they are the possessors of knowledge and awareness

Knowledge is not that you foolishly raise up a disagreement
     Between the Messenger and the opinion of so-and-so.

This is what is knowledge, knowledge is the knowledge contained in the Book and the Sunnah. As for the sayings of the’ulemaa (the scholars), then they only explain and clarify the speech of Allaah and the speech of the Messenger sallallaahu’alaihiwasallam, and some of them may contain a mistake, and the proofs are not the speech of the ’ulemaa, rather the proofs are the aayahs of the Qur’aan and the Prophetic ahadeeth. As for the speech of scholars, then it explains and clarifies that, except it is not a proof in itself.

[Translated by Abu Talhah rahimahullaah]

(listen to the whole lesson here)
(read the whole transcript here)