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They were looking at the time of the Ṣahabah and Tabiʿin when coins started to get minted, collect a few and try to see if they could be standardised at all and whether we could agree upon an actual weight.

They were looking at the time of the Ṣaḥābah and Tābiʿīn when coins started to get minted, collect a few and try to see if they could be standardised at all and whether we could agree upon an actual weight.

He says that in terms of the time, and it's actually interesting because even though Shaykh al-ʿUthaymin says that the barid concept is based upon a horse rider, because no one is going to go on a camel to get a message, it’s going to be quick.

He says that in terms of the time, and it's actually interesting because even though Shaykh al-ʿUthaymīn says that the barīd concept is based upon a horse rider, because no one is going to go on a camel to get a message, it’s going to be quick.

So that is what a zaman is if you're looking at it from a time point of view, while a safar equals two days on a camel.

So that is what a zamān is if you're looking at it from a time point of view, while a safar equals two days on a camel.

And also, qasidan Shaykh says, meaning that it is a normative one.

And also, qāṣidān Shaykh says, meaning that it is a normative one.

Shaykh then says, the way that our author Imam al-Ḥajjawi has said arbaʿat burud, four burud, he's basically saying that if you do one hand span less than four burad you can't do qasr.

Shaykh then says, the way that our author Imām al-Ḥajjāwi has said arbaʿat burud, four burud, he's basically saying that if you do one hand span less than four burad you can't do qaṣr.

So if you do . miles you can't do qasr, that's it and that's what we got to say and that's what Shaykh wants to say to these folks.

So if you do . miles you can't do qaṣr, that's it and that's what we got to say and that's what Shaykh wants to say to these folks.

So, meaning that the miles if a person is able to get there and back in half an hour or get there in half an hour, he still then prays and enjoys all of the qasr privileges.

So, meaning that the miles if a person is able to get there and back in half an hour or get there in half an hour, he still then prays and enjoys all of the qaṣr privileges.

The correct position Shaykh al-ʿUthaymin says, wa sahih is that there is no limit or defining restriction to the concept of safar, distance wise.

The correct position Shaykh al-ʿUthaymīn says, wa ṣaḥīḥ is that there is no limit or defining restriction to the concept of safar, distance wise.

There is no had because as the author of al-Mughni, who we know as Ibn Qudamah, who is the imam of the Ḥanbali school he goes    يحتاج إلى توقيف    that when you're about to make a statement and say to people that this is a travel and this isn’t, and travel or a journey is x miles, you need a definitive text.

There is no ḥad because as the author of al-Mughni, who we know as Ibn Qudāmah, who is the imām of the Ḥanbali school he goes    يحتاج إلى توقيف    that when you're about to make a statement and say to people that this is a travel and this isn’t, and travel or a journey is x miles, you need a definitive text.

We don't have a single ayah, we don't have a single hadith, we don't have a single definitive statement or indication from the Prophet r that he said that.

We don't have a single ayah, we don't have a single ḥadīth, we don't have a single definitive statement or indication from the Prophet r that he said that.

It's just not there, rather what we do have is so many statements of the Companions and the Tabiʿin that are differing to one another and different to this concept as well.

It's just not there, rather what we do have is so many statements of the Companions and the Tābiʿīn that are differing to one another and different to this concept as well.

And there is no way that a person can have definitive proof of such a difference of opinion, this is quoting even Ibn Qudamah.

And there is no way that a person can have definitive proof of such a difference of opinion, this is quoting even Ibn Qudāmah.

And this trying to specify a distance is going against the sunnah of the Prophet r and the obvious meaning of the Qurʾan.

And this trying to specify a distance is going against the sunnah of the Prophet r and the obvious meaning of the Qurʾān.

ولأن التقدير مخالف       Because when you want to set a value, this is not your area, this is the area of tawqif, means it needs to come from Allah when you are wanting to specify an exact thing so it's not permissible to go to any opinion of any single individual.

ولأن التقدير مخالف       Because when you want to set a value, this is not your area, this is the area of tawqīf, means it needs to come from Allāh when you are wanting to specify an exact thing so it's not permissible to go to any opinion of any single individual.

And the real truth and the burning proof are with those folks who have made permissible qasr in every journey that they set off on that there is no ijmaʿ to its opposite.

And the real truth and the burning proof are with those folks who have made permissible qaṣr in every journey that they set off on that there is no ijmāʿ to its opposite.

I'll repeat that again, he goes therefore the actual safar and a qasr can be done in every and any single journey that a person undertakes in which there is not a consensus on the other side that it’s not a journey.

I'll repeat that again, he goes therefore the actual safar and a qaṣr can be done in every and any single journey that a person undertakes in which there is not a consensus on the other side that it’s not a journey.

So imagine if I said when I go to Sheffield, I do qasr.

So imagine if I said when I go to Sheffield, I do qaṣr.

When I teach Fiqh of Ṣalah you guys know what I say, my opinion about a journey is when you jump into a taxi and you want to go to that place they offer you a set rate, that's my that's my personal opinion, which normally happens after , kind of miles.

When I teach Fiqh of Ṣalāh you guys know what I say, my opinion about a journey is when you jump into a taxi and you want to go to that place they offer you a set rate, that's my that's my personal opinion, which normally happens after , kind of miles.

Ustadh: No. It's a to distance.

Ustādh: No. It's a to distance.

Ustadh: This is why in my mind there's absolutely no doubt that this is the correct opinion that there is no distance for safar but rather it is a multi-dimensional complex reality, that a person needs to have the confidence that they believe that they are doing a journey and it doesn't need to be supported by anybody else.

Ustādh: This is why in my mind there's absolutely no doubt that this is the correct opinion that there is no distance for safar but rather it is a multi-dimensional complex reality, that a person needs to have the confidence that they believe that they are doing a journey and it doesn't need to be supported by anybody else.

Ustadh: I think in most of these scenarios this is the way to look at it.

Ustādh: I think in most of these scenarios this is the way to look at it.

When you hear the idea that the amount of bleeding that breaks wuduʾ goes back to ʿurf, the illness that allows you to break the fast goes back to ʿurf, that the distance that you need to travel so that you can take the advantage of being a traveller and all of the concessions that come with it goes back to ʿurf, the first thing you should realise at that moment is that the matter is flexible because there's nothing definitive.

When you hear the idea that the amount of bleeding that breaks wuḍūʾ goes back to ʿurf, the illness that allows you to break the fast goes back to ʿurf, that the distance that you need to travel so that you can take the advantage of being a traveller and all of the concessions that come with it goes back to ʿurf, the first thing you should realise at that moment is that the matter is flexible because there's nothing definitive.

And shaykh mentions when you're making a judgment call in these matters what you need to remember what the asl is; is the asl that you should be praying in full or is the asl that you should be praying your kasar prayer?

And shaykh mentions when you're making a judgment call in these matters what you need to remember what the aṣl is; is the aṣl that you should be praying in full or is the aṣl that you should be praying your kasar prayer?

The default position is that you're not traveling unless you are a badu or I don't know nomad or gypsy or whatever the phrase is that people are always traveling and they don't actually have a fixed home, where is that, what's that called travelers?

The default position is that you're not traveling unless you are a badū or I don't know nomad or gypsy or whatever the phrase is that people are always traveling and they don't actually have a fixed home, where is that, what's that called travelers?

Ustadh: No.     Student: Preserve food.

Ustādh: No.     Student: Preserve food.

Ustadh: That's technically yeah, but I mean what is the consequence?

Ustādh: That's technically yeah, but I mean what is the consequence?

Student: You can stay in the place…     Ustadh: Exactly! You can remain hidden away for days.

Student: You can stay in the place…     Ustādh: Exactly! You can remain hidden away for days.

Student: One of the arguments is that if the whole ruling is about making it easy, avoiding difficulty…     Ustadh: Yes, yes.

Student: One of the arguments is that if the whole ruling is about making it easy, avoiding difficulty…     Ustādh: Yes, yes.

Ustadh: So, we are going to develop this.

Ustādh: So, we are going to develop this.

Ustadh: A proper traffic jam, like proper broken down.

Ustādh: A proper traffic jam, like proper broken down.

You're covered.’     Student: So, we don’t pray qasr, we pray full?

You're covered.’     Student: So, we don’t pray qaṣr, we pray full?

Ustadh: This is what we said.

Ustādh: This is what we said.

Ustadh: Sometimes longer.

Ustādh: Sometimes longer.

Thankfully Allah has given us the confidence and the trust to be able to look after ourselves tonot abuse it.

Thankfully Allāh has given us the confidence and the trust to be able to look after ourselves tonot abuse it.

Where do you draw the line in terms of, ‘I should be following the sunnah and reading the two,’ instead of: ‘Well, it was comfortable enough for me to get there, so should I read four?’    Ustadh: So, this why we said a minute ago the idea that if a person is not feeling comfortable about when and where in these journeys, they should apply the concession of shortening, then whenever there is doubt you revert back to type.

Where do you draw the line in terms of, ‘I should be following the sunnah and reading the two,’ instead of: ‘Well, it was comfortable enough for me to get there, so should I read four?’    Ustādh: So, this why we said a minute ago the idea that if a person is not feeling comfortable about when and where in these journeys, they should apply the concession of shortening, then whenever there is doubt you revert back to type.

Allah knows best.

Allāh knows best.

How do I approach this in a Shariʿah-compliant way?

How do I approach this in a Sharīʿah-compliant way?

If you don’t like that example, if I’m saying a Christmas party is completely halal to attend, and you are saying, ‘Astaghfir Allah!’ Okay then, so I'll ask you a question: If you did an ʿĪd party one month before ʿĪd, would you call that an ʿĪd party?

If you don’t like that example, if I’m saying a Christmas party is completely ḥalāl to attend, and you are saying, ‘Astaghfir Allāh!’ Okay then, so I'll ask you a question: If you did an ʿĪd party one month before ʿĪd, would you call that an ʿĪd party?

It is isolation of a man and a woman which is haram.

It is isolation of a man and a woman which is ḥarām.

It is impermissible, as per the hadith, to be seated at the table that serves alcohol.

It is impermissible, as per the ḥadīth, to be seated at the table that serves alcohol.

The fifth point is pork and any other haram food.

The fifth point is pork and any other ḥarām food.

It’s not impermissible to be in the presence of haram food.

It’s not impermissible to be in the presence of ḥarām food.

The rest is about you being ethical, moral, showing your din ʿizzah.

The rest is about you being ethical, moral, showing your dīn ʿizzah.

But if a person goes, it is halal.

But if a person goes, it is ḥalāl.

Ate our own food, halal food.

Ate our own food, ḥalāl food.

Give something which is a halal replacement.

Give something which is a ḥalāl replacement.

Q (online): If I have a habit of making duʿaʾ every time I give sadaqah or finish reading Qurʾan (or any good deed for that matter) is that counted in being bidʿah?

Q (online): If I have a habit of making duʿāʾ every time I give ṣadaqah or finish reading Qurʾān (or any good deed for that matter) is that counted in being bidʿah?

This is iyyaka naʿbudu wa iyyaka nastaʿin.

This is iyyāka naʿbudu wa iyyāka nastaʿīn.

This is the exact definition of doing something which is an act of worship, and then seeking Allah’s I help as a result of that act.

This is the exact definition of doing something which is an act of worship, and then seeking Allāh’s I help as a result of that act.

And Allah I knows best.

And Allāh I knows best.

So, in the Arabic text, al-Sharh al-Mumtiʿ Volume , page , Chapter: The Prayer in Congregation.

So, in the Arabic text, al-Sharḥ al-Mumtiʿ Volume , page , Chapter: The Prayer in Congregation.

Shaykh al-ʿUthaymin starts off by saying the way that the author has put this chapter, he is talking about those specific prayers which are performed in congregation¾because there are some that might not be.

Shaykh al-ʿUthaymīn starts off by saying the way that the author has put this chapter, he is talking about those specific prayers which are performed in congregation¾because there are some that might not be.

Not only is it a great act of worship and by that Allah  is happy and that you have achieved a great reward, but it is also: ‫ﺟ ﹺّﻞ ﺍﻟ ﹶّﻄﺎﻋﺎﺕ‬‫ﻭﺃ‬ It is from the most magnificent acts of obedience.

Not only is it a great act of worship and by that Allāh  is happy and that you have achieved a great reward, but it is also: ‫ﺟ ﹺّﻞ ﺍﻟ ﹶّﻄﺎﻋﺎﺕ‬‫ﻭﺃ‬ It is from the most magnificent acts of obedience.

I don’t know, I can't think of a natural dunyaʾi, an easy act of worship.

I don’t know, I can't think of a natural dunyāʾi, an easy act of worship.

Ustadh: Excellent.

Ustādh: Excellent.

The sending of salam¾that's a beautiful example.

The sending of salām¾that's a beautiful example.

Performing Fajr in jamaʿah is not one of the easy acts of ʿibadah.

Performing Fajr in jamāʿah is not one of the easy acts of ʿibādah.

The reason why the vast majority of Muslims¾.% of the Muslims¾do not perform the congregational prayer in jamaʿah.

The reason why the vast majority of Muslims¾.% of the Muslims¾do not perform the congregational prayer in jamāʿah.

Ustadh: No. I am not even saying regularly.

Ustādh: No. I am not even saying regularly.

So, not even praying congregation at home because you have to wait for everyone else to make wuduʾ and everybody else to get ready.

So, not even praying congregation at home because you have to wait for everyone else to make wuḍūʾ and everybody else to get ready.

Ustadh: I think yes.

Ustādh: I think yes.

Ustadh: No. Muslim countries too.

Ustādh: No. Muslim countries too.

You know going to Fajr in jamaʿah, I have to tell you something which is that I very rarely miss the Fajr in jamaʿah, and you know I’m not a very great Muslim, frankly.

You know going to Fajr in jamāʿah, I have to tell you something which is that I very rarely miss the Fajr in jamāʿah, and you know I’m not a very great Muslim, frankly.

It's gone to a more desire thing like meeting people, like dunyaʾi kind of benefits, whatever.

It's gone to a more desire thing like meeting people, like dunyāʾi kind of benefits, whatever.

Ustadh: Well, it's about billion, . billion I would say.

Ustādh: Well, it's about billion, . billion I would say.

So, million praying Fajr in the masajid which would in my honest opinion I think is about right.

So, million praying Fajr in the masājid which would in my honest opinion I think is about right.

Allahu mustaʿan.

Allāhu mustaʿān.

For those students of knowledge I want to just show you that Shaykh Ibn al-ʿUthaymin, one of the great scholars of all time, frankly, certainly of our current time.

For those students of knowledge I want to just show you that Shaykh Ibn al-ʿUthaymīn, one of the great scholars of all time, frankly, certainly of our current time.

It is something of kind of heartening to see someone of the level of Shaykh al-ʿUthaymin make mistakes as well because for all of his good he makes the odd kind of thing as well, a bit of exaggeration, a bit of whatever.

It is something of kind of heartening to see someone of the level of Shaykh al-ʿUthaymīn make mistakes as well because for all of his good he makes the odd kind of thing as well, a bit of exaggeration, a bit of whatever.

He says that there is no difference in this matter that everyone should pray in a jamaʿah and that it is legislated and that it is an exact act of worship, except the Rafidah: ‫ﺦ ﺍﻹﺳﻼﻡ‬‫ ﻗﺎﻝ ﻓﻴﻬﻢ ﺷﻴ‬،‫ﻤﻌﹰﺔ ﻭﻻ ﲨﺎﻋﹰﺔ‬‫ﺟ‬ ‫ﺼﻠﱡﻮﻥ‬‫ ﻭﳍﺬﺍ ﻻ ﻳ‬.‫ﻣﻌﺼﻮﹴﻡ‬ ‫ﻒ ﺇﻣﺎﹴﻡ‬  ‫ﺧﹾﻠ‬ ‫ﻪ ﻻ ﲨﺎﻋﹶﺔ ﺇﻻ‬‫ ﺇﻧ‬:‫ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‬ ‫ ﻭﺃﻣﺎ‬.‫ﺎ ﻭﺩﻋﺎﺋﻬﺎ‬ ‫ﺳﻞ‬‫ﺩﻭﻥ ﺇﻟﻴﻬﺎ ﻟﻠﺘﻮ‬‫ﺩ‬‫ﺭ ﻓﻬﻢ ﻳﺘﺮ‬‫ ﺍﻟﻘﺒﻮ‬:‫ ﺃﻱ‬.‫ﺪ‬‫ﺮﻭﺍ ﺍﳌﺸﺎﻫ‬‫ﻤ‬‫ﻋ‬‫ﺪ ﻭ‬‫ﻢ ﻫﺠﺮﻭﺍ ﺍﳌﺴﺎﺟ‬‫ ﺇ‬:‫ﺭﲪﻪ ﺍﷲ‬ .‫ﺘﻬﺎ‬‫ﻔﻘﻮﺍ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴ‬‫ﲔ ﲨﻴﻌﴼ ﺍﺗ‬  ‫ ﻭﺇﻻ ﻓﺈﱠﻥ ﺍﳌﺴﻠﻤ‬،‫ﺎ ﺑﺎﳉﻤﺎﻋﺔ ﻓﻴﻬﺎ‬‫ﺍﳌﺴﺎﺟﺪ ﻓﻼ ﻳﻌﻤﺮﻭ‬ Year | Chapter - Lesson Last updated: -Jul- I can tell you right now that is not the statement of Shaykh Ibn Taymiyyah (that last sentence).

He says that there is no difference in this matter that everyone should pray in a jamāʿah and that it is legislated and that it is an exact act of worship, except the Rāfiḍah: ‫ﺦ ﺍﻹﺳﻼﻡ‬‫ ﻗﺎﻝ ﻓﻴﻬﻢ ﺷﻴ‬،‫ﻤﻌﹰﺔ ﻭﻻ ﲨﺎﻋﹰﺔ‬‫ﺟ‬ ‫ﺼﻠﱡﻮﻥ‬‫ ﻭﳍﺬﺍ ﻻ ﻳ‬.‫ﻣﻌﺼﻮﹴﻡ‬ ‫ﻒ ﺇﻣﺎﹴﻡ‬  ‫ﺧﹾﻠ‬ ‫ﻪ ﻻ ﲨﺎﻋﹶﺔ ﺇﻻ‬‫ ﺇﻧ‬:‫ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‬ ‫ ﻭﺃﻣﺎ‬.‫ﺎ ﻭﺩﻋﺎﺋﻬﺎ‬ ‫ﺳﻞ‬‫ﺩﻭﻥ ﺇﻟﻴﻬﺎ ﻟﻠﺘﻮ‬‫ﺩ‬‫ﺭ ﻓﻬﻢ ﻳﺘﺮ‬‫ ﺍﻟﻘﺒﻮ‬:‫ ﺃﻱ‬.‫ﺪ‬‫ﺮﻭﺍ ﺍﳌﺸﺎﻫ‬‫ﻤ‬‫ﻋ‬‫ﺪ ﻭ‬‫ﻢ ﻫﺠﺮﻭﺍ ﺍﳌﺴﺎﺟ‬‫ ﺇ‬:‫ﺭﲪﻪ ﺍﷲ‬ .‫ﺘﻬﺎ‬‫ﻔﻘﻮﺍ ﻋﻠﻰ ﻣﺸﺮﻭﻋﻴ‬‫ﲔ ﲨﻴﻌﴼ ﺍﺗ‬  ‫ ﻭﺇﻻ ﻓﺈﱠﻥ ﺍﳌﺴﻠﻤ‬،‫ﺎ ﺑﺎﳉﻤﺎﻋﺔ ﻓﻴﻬﺎ‬‫ﺍﳌﺴﺎﺟﺪ ﻓﻼ ﻳﻌﻤﺮﻭ‬ Year | Chapter - Lesson Last updated: -Jul- I can tell you right now that is not the statement of Shaykh Ibn Taymiyyah (that last sentence).

First of all, let us explain who the Rafidah are.

First of all, let us explain who the Rāfiḍah are.

The Rafidah are the extreme kind of Shiʿah, the religious kind of Shiʿah, the scholarly, clerical classes of modern-day Shiism, the orthodox Shiʿah are the Rafidah.

The Rāfiḍah are the extreme kind of Shīʿah, the religious kind of Shīʿah, the scholarly, clerical classes of modern-day Shiism, the orthodox Shīʿah are the Rāfiḍah.

The Rafidah¾I am not going into this because I do not want to, I do not care for it, I am not an expert in it either.

The Rāfiḍah¾I am not going into this because I do not want to, I do not care for it, I am not an expert in it either.

Like Yasir Qadhi he has a passion for ʿaqidah, classic and modern sects and so on.

Like Yasir Qadhi he has a passion for ʿaqīdah, classic and modern sects and so on.

I love hadith.

I love ḥadīth.

I have a very, very, big concern for modern day ʿaqidah issues but I'm not massively obsessed with cults and sects.

I have a very, very, big concern for modern day ʿaqīdah issues but I'm not massively obsessed with cults and sects.

Because if you're going to be that dumb, to believe that ʿĀʾishah committed adultery and she was an enemy of the Believers and x and the y and the z, Wallahi I think you deserve to be Shiʿi.

Because if you're going to be that dumb, to believe that ʿĀʾishah committed adultery and she was an enemy of the Believers and x and the y and the z, Wallāhi I think you deserve to be Shīʿi.

And I think you deserve to be Qadiyani if you think that the Prophet  is not the last prophet.

And I think you deserve to be Qādiyānī if you think that the Prophet  is not the last prophet.

Sometimes I think that Allah  allows for these sects to come and take the ghawghaʾ, and the foolish scum that are floating around in the Ummah.

Sometimes I think that Allah  allows for these sects to come and take the ghawghāʾ, and the foolish scum that are floating around in the Ummah.

Ustadh: Yeah, if you want something which is very, very specific and academic on that, then there's an organisation called TISA (The Islamic Seminary of America).

Ustādh: Yeah, if you want something which is very, very specific and academic on that, then there's an organisation called TISA (The Islamic Seminary of America).

Year | Chapter - Lesson Last updated: -Jul- Student (online): Some people have said Shaykh Yasir Qadhi has made basic ʿaqidah mistakes, so I was afraid to learn from him.

Year | Chapter - Lesson Last updated: -Jul- Student (online): Some people have said Shaykh Yasir Qadhi has made basic ʿaqīdah mistakes, so I was afraid to learn from him.

Ustadh: No. I wouldn’t say that.

Ustādh: No. I wouldn’t say that.

But of the things that have remained unaffected is his ability to research and state historical facts¾therefore his Sirah is going to be a winner¾and his ability to dissect and understand the reasoning behind the deviation of sects.

But of the things that have remained unaffected is his ability to research and state historical facts¾therefore his Sīrah is going to be a winner¾and his ability to dissect and understand the reasoning behind the deviation of sects.

So the point is that the Rafidah, you guys know that the Rafidah are the Shiʿah and the extreme form of the Shiʿah.

So the point is that the Rāfiḍah, you guys know that the Rāfiḍah are the Shīʿah and the extreme form of the Shīʿah.

There not the non-practising Shiʿah.

There not the non-practising Shīʿah.

That's why I call it the practising Shiʿah¾practising, the clerical classes Shiʿah.

That's why I call it the practising Shīʿah¾practising, the clerical classes Shīʿah.

And we do think that their scholars are upon kufr if they believe and propagate and understand what they're saying, such as the Qurʾan has had changes, and ʿAli  is this, and that he has a level of power and innocence, etc., and that the Ṣahabah are all kuffar especially ʿUmar  and Abu Bakr  and cursing them.

And we do think that their scholars are upon kufr if they believe and propagate and understand what they're saying, such as the Qurʾān has had changes, and ʿAli  is this, and that he has a level of power and innocence, etc., and that the Ṣaḥābah are all kuffār especially ʿUmar  and Abu Bakr  and cursing them.

These people are upon kufr and maybe kuffar, depending upon how well they are inside.

These people are upon kufr and maybe kuffār, depending upon how well they are inside.

It is important to know that Saudi scholars have always not just been the defenders of orthodoxy when it comes to ʿaqidah and they have adopted that position, therefore they felt it necessary for them to be the vanguard against Shiʿism as well.

It is important to know that Saudi scholars have always not just been the defenders of orthodoxy when it comes to ʿaqīdah and they have adopted that position, therefore they felt it necessary for them to be the vanguard against Shīʿism as well.

Don't for one second think that anything about Iran is anything other than the truth that they are the biggest mujrimun on the planet.

Don't for one second think that anything about Iran is anything other than the truth that they are the biggest mujrimūn on the planet.

I would say you wouldn’t want to study and understand the details of the Rafidah from the Najdi scholars, meaning kind of Saudi conservative area type scholars.

I would say you wouldn’t want to study and understand the details of the Rāfiḍah from the Najdi scholars, meaning kind of Saudi conservative area type scholars.

It is like saying you wouldn’t take your fiqh from Shaykh al-Albani for example.

It is like saying you wouldn’t take your fiqh from Shaykh al-Albāni for example.

‫ﻤﻌﹰﺔ ﻭﻻ‬‫ﺟ‬ ‫ﻳﺼﱡﻠﻮﻥ‬ ‫ ﻭﳍﺬﺍ ﻻ‬.‫ﻣﻌﺼﻮﹴﻡ‬ ‫ﻒ ﺇﻣﺎﹴﻡ‬  ‫ﺧﹾﻠ‬ ‫ﻪ ﻻ ﲨﺎﻋﹶﺔ ﺇﻻ‬‫ ﺇﻧ‬:‫ﺮﺍﻓﻀﹸﺔ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‬‫ﻒ ﻓﻴﻬﺎ ﺇﻻ ﺍﻟ‬  ‫ﺨﺎﻟ‬‫ﻭﱂ ﻳ‬ ‫ﲨﺎﻋﹰﺔ‬ Shaykh al-ʿUthaymin says that they don't have a congregation except if they pray behind the imam that they are all waiting for, or the imam who is like one of the twelve Year | Chapter - Lesson Last updated: -Jul- Imams.

‫ﻤﻌﹰﺔ ﻭﻻ‬‫ﺟ‬ ‫ﻳﺼﱡﻠﻮﻥ‬ ‫ ﻭﳍﺬﺍ ﻻ‬.‫ﻣﻌﺼﻮﹴﻡ‬ ‫ﻒ ﺇﻣﺎﹴﻡ‬  ‫ﺧﹾﻠ‬ ‫ﻪ ﻻ ﲨﺎﻋﹶﺔ ﺇﻻ‬‫ ﺇﻧ‬:‫ﺮﺍﻓﻀﹸﺔ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ‬‫ﻒ ﻓﻴﻬﺎ ﺇﻻ ﺍﻟ‬  ‫ﺨﺎﻟ‬‫ﻭﱂ ﻳ‬ ‫ﲨﺎﻋﹰﺔ‬ Shaykh al-ʿUthaymīn says that they don't have a congregation except if they pray behind the imām that they are all waiting for, or the imām who is like one of the twelve Year | Chapter - Lesson Last updated: -Jul- Imāms.

Go and read up about it, go and study, go listen to some lectures by Shaykh Yasir or whoever about the Shiʿah and twelve Imams and what they think the innocent imam is, the one who can't sin and Imam Maʿsüm and all that bakwas and kufr.

Go and read up about it, go and study, go listen to some lectures by Shaykh Yasir or whoever about the Shīʿah and twelve Imāms and what they think the innocent imām is, the one who can't sin and Imām Maʿṣüm and all that bakwās and kufr.

And he says that is why they don't perform Jumuʿah, they don't have a jamaʿah.

And he says that is why they don't perform Jumuʿah, they don't have a jamāʿah.

I’m not saying that there might not be some positions from some hardcore boys somewhere and around, but he said alRafidah.

I’m not saying that there might not be some positions from some hardcore boys somewhere and around, but he said alRāfiḍah.

And look what he quotes: .‫ﺪ‬‫ﺮﻭﺍ ﺍﳌﺸﺎﻫ‬‫ﻤ‬‫ﻋ‬‫ﺪ ﻭ‬‫ﻢ ﻫﺠﺮﻭﺍ ﺍﳌﺴﺎﺟ‬‫ ﺇ‬:‫ﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ‬‫ﻗﺎﻝ ﻓﻴﻬﻢ ﺷﻴ‬ Shaykh Ibn Taymiyyah says: They abandoned the masajid and instead focused on building shrines.

And look what he quotes: .‫ﺪ‬‫ﺮﻭﺍ ﺍﳌﺸﺎﻫ‬‫ﻤ‬‫ﻋ‬‫ﺪ ﻭ‬‫ﻢ ﻫﺠﺮﻭﺍ ﺍﳌﺴﺎﺟ‬‫ ﺇ‬:‫ﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ‬‫ﻗﺎﻝ ﻓﻴﻬﻢ ﺷﻴ‬ Shaykh Ibn Taymiyyah says: They abandoned the masājid and instead focused on building shrines.

They have masajid, but they abandoned them.

They have masājid, but they abandoned them.

That statement is not saying that they don't have jamaʿah or mosques or they don't go.

That statement is not saying that they don't have jamāʿah or mosques or they don't go.

Student (online): I brought my Shiʿah friends to Jumuʿah when I was in high school and they were amazed.

Student (online): I brought my Shīʿah friends to Jumuʿah when I was in high school and they were amazed.