Clarification that religious knowledge is taught to everyone.
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The Shaykh : I say this, and I must remind you that some of my brothers in the previous lesson seemed to draw my attention to the fact that when I delve into such research, it appears to them that the atmosphere does not tolerate such a study. I find merit in their opinion, but we believe—and we mentioned this in some detail in the past—that the best guidance is the guidance of Muhammad (peace and blessings be upon him). We believe that the circles of the Messenger (peace and blessings be upon him) that were held in his mosque to teach people and convey Islam to them in all its aspects, its principles and its branches, were general circles. There was no special circle for Abu Bakr, 'Umar, and 'Ali among the people, for example, and another special circle for those below them, and another for the Bedouins and the like. Rather, the gathering of the Messenger (peace and blessings be upon him) brought together all these types of classes. This is the ultimate wisdom, in our belief, and it is sufficient that the source of this is our Messenger (may Allah's prayers and peace be upon him).
We believe that the circle of knowledge should not be in the manner that has become customary in the present age, except for certain classes. As for religious knowledge, it must be general for all people. Then each class of these people takes from what is delivered to their ears and hearing what corresponds to their intellectual, cultural, and educational preparation, and so on.
Therefore, I see—especially since, unfortunately, there is no one who gives lessons that are neither general nor specific in the terminology of hadith, not only in Damascus, not only in Syria, but in most Islamic countries—except that the Indian and Pakistani countries must be excluded, for they are, in reality, ahead and have the merit of continuing in the study of this science, the science of hadith, in terms of terminology, hadith, commentary, and annotation.
For this reason, I see that it is not only that there is no objection, but I see it as obligatory for me to address such hadith points so that those who first have a desire for such knowledge, and then have a psychological readiness, may pick them up.
We believe that the circle of knowledge should not be in the manner that has become customary in the present age, except for certain classes. As for religious knowledge, it must be general for all people. Then each class of these people takes from what is delivered to their ears and hearing what corresponds to their intellectual, cultural, and educational preparation, and so on.
Therefore, I see—especially since, unfortunately, there is no one who gives lessons that are neither general nor specific in the terminology of hadith, not only in Damascus, not only in Syria, but in most Islamic countries—except that the Indian and Pakistani countries must be excluded, for they are, in reality, ahead and have the merit of continuing in the study of this science, the science of hadith, in terms of terminology, hadith, commentary, and annotation.
For this reason, I see that it is not only that there is no objection, but I see it as obligatory for me to address such hadith points so that those who first have a desire for such knowledge, and then have a psychological readiness, may pick them up.