What is the meaning of "purification and education"? And what comes after this stage?

The questioner : What is the meaning of "purification and education"? And what comes after this stage?

The Shaykh : This is a very long topic that cannot be discussed in answers like these, but we must say a brief word:
The Muslim society today is a vast and great society numbering in the millions. In these days, what they call the "awakening" has become associated with this society, because the Muslims were like sleepers due to their distance from applying the rulings of the religion. Then they awoke, after a long time and a late period, to the obligation of Muslims returning to their religion, as the Prophet (peace and blessings be upon him) said in some hadiths: if you do that, . You probably remember this hadith, and its beginning is: . And there is no doubt—regrettably—that the Muslims today are humiliated in every place, except what Allah wills! And what greater humiliation is there than the occupation of the most humble people of the sacred lands, which are Palestine? The Muslims look at them and hear about the intifada every day, in which many Muslims are killed, and the Muslims around them look on and watch as spectators. There is no doubt that this is one of the greatest humiliations that have befallen the Muslims. So what is the solution?
The opinions of the Islamic groups in the present time have differed regarding the vision of the solution for Muslims to return to their former glory and might, and to be able to expel the unjust enemy. And what we see, and we have no doubt about it, is what we keep repeating on such an occasion, which we call "purification and education." These two fundamental pillars are necessary to achieve the desired reform for returning the Muslims to their former glory. And when I say purification, I mean purifying the religion from everything that has entered it from all aspects of the religion; whether the intrusion is in the beliefs, or in the acts of worship, or in morals and behavior, or in other many aspects of the religion. And among these is the second source of the Islamic Shari'ah, which is the Sunnah. Many hadiths have entered it, as you know, that have no connection to our Prophet (may Allah's prayers and peace be upon him), but are fabricated against him. It is necessary to carry out such a general purification, and this requires the establishment of thousands—I do not say hundreds, let alone tens—of scholars in all the Islamic lands; that each of them performs the duty of his specialization in purifying Islam from what has entered it. This one purifies the creed from its impurities, and from the elements of shirk (associating partners with Allah) that have entered it, and from the deviations that were directed at it under the name of ta'wil (figurative interpretation) and the like. And that one purifies the books of tafsir (exegesis) from the weak and fabricated hadiths and the false Isra'iliyyat (Jewish narratives) that it is not fitting for a Muslim to narrate, and how many there are! And the third does such and such, and so on, until Islam returns to its original purity through these blessed and intensive efforts. This is necessary.
Then the second thing I mean by the word "education" is that the education of the Muslims in this purified Islam should be coupled with this purification. I say, with regret and explicitly: there is a call and there is an academic awakening, but there is no moral reform and correction of the behavior of the Muslims, even among the students of knowledge, let alone others; even those who belong to the Sunnah and act upon the hadith. We find many complaints from many of their individuals. For example, some of them do not get up for the Fajr prayer out of laziness and indifference. Also, some of them may not care about establishing the prayer in congregation, although he is a Muslim who fasts and prays, but he does not care about realizing this act of worship with the congregation of Muslims. This is a close and observed example, regrettably, among many Muslims. Also, we find in some of them a moral and behavioral deviation, such as some of the callers to Allah, in addition to others, launching their da'wah (calling) on the disbelieving principle that says: "The end justifies the means." So you find some of us, in addition to those, thinking that it is permissible to lie for the sake of interest. For example, I am the one who answers the phone, it rings, he says: I have a question, who are you? He says: a student of knowledge. Glory be to Allah! Does this answerer not know that every questioner, especially when he asks, when he asksThe questioner : —the one who is me—the one who asked me is a student of knowledge. This is exactly like what came in the authentic hadith, and this is the education upon the authentic hadiths; as in "Sahih Muslim," that a man knocked on the door of the Prophet (peace and blessings be upon him) and said: "Who is it?"—the Messenger (peace be upon him) asked him—: . He said: "I am." Who is "I"? He did not identify himself to the Prophet while he was asking him to know him. So what the Prophet (peace and blessings be upon him) did was to disapprove of this phrase, which is his saying: , by repeating it (peace be upon him) as a rebuke to him, and he said: . Who is "I am I"?
So when we ask "Who are you?", he says: "A student of knowledge!" My brother, it is known that you are a student of knowledge, but who are you? He names himself and names himself by a name other than his name! Why? He has a purpose—Allah knows what it is—in his mind, so he names himself by a name that is not known by it. All of this is included in the moral corruption of the Muslims today. And these matters are many and very many, and it is not possible to count them. And how good is what is narrated about Shawqi of Egypt that he said:
"Nations are only their morals as long as they remain *** So if—what?—if their morals go, they go"
How could it be otherwise, when our Messenger (may Allah's prayers and peace be upon him) says: ?
And if you are amazed, then truly amazing is that some of the Islamic groups have as their methodology not to care about this moral education. And they say: The time for this is when the Muslim state is established. As for now, we must only create in the Muslims one thing, which is political awakening, and for them to care about establishing the Muslim state. After that, the education of souls in morals and etiquette will come, the topic of raising the hijab, and that it is obligatory for women, and the prohibition of tabarruj (display of adornment) from them, and the like. So this has become a system contrary to Islam. So we say: It is necessary for the standing of the Muslims and for them to return to their former glory to return to the religion, as he (peace be upon him) said in the previous hadith.
And we say when he (peace be upon him) said: , and this is a very sensitive point that most of the Islamic callers today do not pay attention to. They believe with us that this is a reality; that there is no salvation for the Muslims from this humiliating situation they are in except by returning to the religion. But they neglect or feign ignorance of the reality of the religion. One of the descriptions of this religion is His saying (Blessed and Exalted is He): . One of the attributes of this religion is that it is complete, and this necessitates closing the door of innovation in the religion. To this day, you find people, and they are the majority of the Islamic community, both scholars and common people, who believe that there is no objection to introducing innovations that they call a "good innovation." So then—and this is an example, and the examples increase and increase very much—when he (peace be upon him) said "until you return to your religion," he only means the religion in which Allah completed His blessing upon us by perfecting it. So where is the effort for the Muslims to return to their religion purified from every intrusion, as I mentioned earlier? And where is the education that must be coupled with this purification? They are two very, very important foundations and pillars. There is no way to a true Islamic renaissance except on the basis of them.