2 - it includes the virtue of the women of the Companions and their eagerness to learn matters of religion. 3 - It also includes the permissibility of women asking about their religious matters and speaking with men about it, and about what they need. 4 - The permissibility of making a promise, and al-Bukhārī titled the ḥadīth with the words: "Should a day be set aside for women in knowledge?" I said: As for what has become common here in Damascus recently, where women frequent mosques at certain times to listen to a lesson from one of them, who are called (preachers), as they claim, this is one of the newly introduced matters that did not exist in the time of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) nor in the time of the righteous predecessors. Rather, it was customary for righteous scholars to teach them in a special place as in this ḥadīth, or in a men's lesson separated from them in the mosque if possible, otherwise the men would overpower them, and they would not be able to learn and ask about it. If today there are women who have been granted some knowledge and sound understanding derived from the Book and the Sunnah, there is no harm in them holding a special session in her house or one of their houses, as this is better for them. How not, when the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) said about congregational prayer in the mosque: "And their homes are better for them." So if this is the case in prayer, where the Muslim woman must adhere to manners and modesty that she does not often maintain outside it, how can it not be more appropriate for knowledge to be in the homes for them, especially since some of them raise their voices, and others may join them, causing a loud and unpleasant noise in the mosque. This is something we have heard and witnessed, unfortunately. Then I saw this innovation has spread to other countries as well, such as Oman, for example. We ask Allāh for safety from every newly introduced innovation.