The Official English Channel of our Shaykh, Abū ʿAbd al-Raḥmān Jumʿān ibn Ramaḍān Laḥmar

▪️Using Toothpaste whilst Fasting▪️ Our Shaykh, Ḥāfiẓ, al-Muḥaddith, al-Faqīh, ʾAbū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar (حفظه الله ورعاه) was asked on the 23rd of Shaʿbān, 1442H: 📩 "Does toothpaste break the fast?” 🎙️ Shaykh ʾAbū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar (حفظه الله ورعاه): "No. According to the correct stance, it does not break the fast. However, it is better to use it before fasting, before Fajr. If you brush in the daytime, it doesn’t break your fast, because it is not food. It is not food.” Tr.: Abū Bilāl Muḥammad Fāʾiz al-Ḥijāzī al-Sindī The Original Fatwā in Arabic: https://t.me/jumaanlahmar/1979 The Official English Channel: https://t.me/jumanlahmareng The Official Arabic Channel for Lessons: https://t.me/jumaanlahmarofficial The Official Arabic Channel for Fatāwā: https://t.me/jumaanlahmar

▪️Sacrifice For Allāh عزوجل▪️ Beneficial advice by our Shaykh, Abū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar حفظه الله ورعاه Translated by: Abū Muqbil ʿAbd al-ʿAẓīm bin ʿAbd al-Raḥmān al-Banghālī وفقه الله PDF made by: Abū Ibrāhīm Abū Bakr وفقه الله

▪️Saying Āmīn in the Qunūt of Witr▪️ Our Shaykh, Ḥāfiẓ, al-Muḥaddith, al-Faqīh, ʾAbū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar (حفظه الله ورعاه) was asked on the 5th of Ramaḍān, 1441H: 📩  "Do the Maʾmūmūn say Āmīn (in the Qunūt of Witr) and do they say it with a loud voice or quietly?" 🎙️ Shaykh ʾAbū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar (حفظه الله ورعاه): "The Maʾmūm says Āmīn according to his strength of loudness, as al-Nabī ﷺ supplicated and the Ṣaḥābah said Āmīn. And when he was climbing the Mimbar, he (Jibrīl عليه السلام) said: "رغِم أنفُ امرئٍ أدرك رمضانَ فلم يُغفرْ له ، قُلْ : آمين" "May he humbled into dust who finds Ramaḍān and is not forgiven. Say: Āmīn," So he ﷺ said: "Āmīn". (Then, Jibrīl عليه السلام said:) "ورغِم أنفُ رجلٍ أدرك والدَيْه أو أحدَهما فلم يُغفرْ له ، قُلْ : آمين" "And may he be humbled to dust who finds his parents or one of them (in old age) and is not forgiven. Say: Āmin." So he ﷺ said: "Āmīn". (Then, Jibrīl عليه السلام said:) "ورغِم أنفُ امرئٍ ذُكِرتَ عنده فلم يُصلِّ عليك ، قُلْ : آمين" "And may he be humbled to dust to whom you (Rasūl Allāh ﷺ) are mentioned and he doesn't send salutations upon you. Say Āmīn." So he ﷺ said: "Āmīn". Therefore, the maʾmūm says Āmīn if the Imām does Qunūt. He says Āmīn. And saying Āmin, it means: "O' Allāh answer." When you are reading al-Fātiḥah, what do you say at its end? Āmīn, as the imām also says Āmīn. (Rasūl Allāh ﷺ said:) "إِذَا أَمَّنَ الإِمَامُ فَأَمِّنُوا فَإِنَّهُ مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلاَئِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ" "If the Imām says Āmīn, then say Āmīn, for whomsoever says Āmīn and it coincides with the Āmīn of the angels, then all his past sins are forgiven." Tr.: Abū Bilāl Muḥammad Fāʾiz al-Ḥijāzī al-Sindī The Original Fatwā in Arabic: https://t.me/jumaanlahmar/698 The Official English Channel: https://t.me/jumanlahmareng The Official Arabic Channel for Lessons: https://t.me/jumaanlahmarofficial The Official Arabic Channel for Fatāwā: https://t.me/jumaanlahmar

▪️Imām Muqbil al-Wādiʿī's (رحمه الله تعالى) Fatwā on Raising the Hands in The Qunūt of Witr▪️ 📩 Question: "Is it permissible for the Muṣallī to raise his hands in the Qunūtul Witr or in the Qunūtun Nāzilah?" 🎙 Imām Muqbil al-Wadiʿī (رحمه الله تعالى) answered: "This is not proven. It has come regarding Witr from the route of ʿAbd Allāh Ibn Nāfiʿ Ibn Abī al-ʿAmyāʾ and he is Ḍaʿīf (weak). It has come regarding Nawāzil in Musnad Aḥmad, but the aṣl (origin) of the Ḥadīth is in Ṣaḥīḥ al-Bukhārī or in the Ṣaḥīḥayn, and it doesn't have this addition. I mean (the addition of) raising the hands. For this reason, this addition in of itself has something in it. Therefore, it is a must to gather the different routes of the Ḥadīth and see if this addition (of raising the hands) rises to the ḥujjīyyah (evidence) or not? What seems correct is that the aṣl of the Ḥadīth is in the Ṣaḥīḥayn and the addition has come in Musnad Aḥmad, and they (al-Bukhārī and Muslim) wouldn't have abandoned it (the addition) except due to there being an ʿillah (a hidden defect) in it, and Allāh knows best. It is not said that they both (al-Bukhārī and Muslim) did not gather every Ṣaḥīḥ Ḥadīth. Yes, we say this that they both did not gather every authentic Ḥadīth. However, here, they reported the aṣl (origin) of the Ḥadīth but they didn't report this addition. So, for this reason, in itself, there's something (a hidden defect) in it preventing it being authentically established." Tr.: Abū Bilāl Muḥammad Fāʾiz Ibn Ghulām Aṭhar al-Ḥijāzī al-Sindī Source of Audio: https://t.me/jumanlahmareng/113

▪️Raising the Hands in the Qunūt of Witr▪️ Our Shaykh, Ḥāfiẓ, al-Muḥaddith, al-Faqīh, ʾAbū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar (حفظه الله ورعاه) was asked on the 5th of Ramaḍān, 1441H: 📩  "What is the rājiḥ in terms of raising the hands in Qunūṭ?" 🎙️ Shaykh ʾAbū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar (حفظه الله ورعاه): "Al-Rājiḥ — that which is correct — from the aspect of the evidence, is that it is not authenticatedly ascribed to al-Nabī ﷺ in raising the hands in the Qunūt of the Ṣalāh. There is no authentic ḥadīth of al-Nabī ﷺ in raising the hands in Qunūt of the Ṣalāh, by this specification: in al-Ṣalāh. It is authenicately established from al-Nabī ﷺ that he did Qunūt in the Ṣalāh. al-Nabī ﷺ did Qunūt in the 5 Ṣalātul Farāʾiḍ (obligatory prayers) as known by the ḥadīth of Abī Hurayrah, the ḥadīth of Anas and the ḥadīth of al-Barāʾ, and there are other than them who have transmitted this authentically. May Allāh عزوجل be pleased with them all. These narrations from these companions are authentic, that al-Nabī ﷺ did Qunūt in the Ṣalāh. Anas said, "For an entire month he (ﷺ) made Duʿāʾ (Qunūt) against (the tribes of) al-Riʿl, al-Dhakwān and al-ʿUṣayyah", (al-Nabī ﷺ) said: "May Allāh عزوجل curse (the tribes of) al-Riʿl, al-Dhakwān and al-ʿUṣayyah." Moreover, it comes from the ḥadīth of Ibn ʿUmar رضي الله عنهما from the path of Nāfiʿ bin ʾAbī al- ʿAmyāʾ that he (al-Nabī ﷺ) raised his hands (in Qunūt.) Nāfiʿ bin ʾAbī al- ʿAmyāʾ is weak. Weak. and it comes in the ḥadīth of Anas transmitted by al-Imām Aḥmad, "Rasūl Allāh ﷺ did Qunūt for a month." In this ḥadīth, it comes from the path of: Sulaymān Ibn al-Mughīrah on the authority of Thābit, on the authority of Anas... and Sulaymān bin al-Mughīrah is thiqqah. It mentions "and he raised his hands", from the path of Ḥammād bin Salamah, on the authority of Sulaymān bin al-Mughīrah. (it mentions) "he raised his hands." This narration has something within it. Our Shaykh (al-ʾImām al-Wādiʿī) رحمه الله said: In (this narration of) itself is something, because the ḥadīth is in al-Bukhārī and Muslim, from chains that are authentic! Authethic, and from the narrators that are more stronger it doesn't mention "he raised his hands." So that which is authentic is that you do not raise your hands in the Qunūt in al-Ṣalāh. As for the one who raises (the hands), then the majority of the scholars have chosen this. However, their position is based on this narration which has weakness in it or narrations that are Muʿal (it has a hidden defect) or differing in narration (of narrators: i.e weaker narrators differing from stronger narrators). The wordings and narrations in al-Bukhārī and Muslim are stronger, most authentic. Other than these reasons are they use the general aḥādīth, like the ḥadīth of Salmān رضي الله عنه: "إِنَّ رَبَّكُمْ حَيِيٌّ كَرِيمٌ يَسْتَحْيِي إِذَا رَفَعَ الرَّجُلُ إِلَيْهِ يَدَيْهِ أَنْ يَرُدَّهُمَا صِفْرًا." 'Verily, your Rabb is munificent and generous and is ashamed to turn away empty the hands of a servant when he raises them to Him' So whoever raises it, we do not make inkār of him." Tr.: Abū Muqbil ʿAbd al-ʿAẓīm bin ʿAbd al-Raḥmān al-Banghālī The Original Fatwā in Arabic: https://t.me/jumaanlahmar/698 The Official English Channel: https://t.me/jumanlahmareng The Official Arabic Channel for Lessons: https://t.me/jumaanlahmarofficial The Official Arabic Channel for Fatāwā: https://t.me/jumaanlahmar

▪️Upon Whom is the Kaffārah for Sexual Intercourse During the Daytime in Ramaḍān▪️ Our Shaykh, Ḥāfiẓ, al-Muḥaddith, al-Faqīh, ʾAbū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar (حفظه الله ورعاه) was asked on the 23rd of Shaʿbān, 1445H:      📩  "Is the Kaffārah for the couple or only the husband? "      🎙️ Shaykh ʾAbū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar (حفظه الله ورعاه): "The Kaffārah of Ẓihār or the Kaffārah of sexual intercourse during the daytime of Ramaḍān, as you said, is upon the husband, according to the correct opinion. The Kaffārah is upon the husband due to the Ḥadīth of Abū Hurayrah in the Ṣaḥīḥayn." Tr.: Abū Bilāl Muḥammad Fāʾiz al-Ḥijāzī al-Sindī The Original Fatwā in Arabic: https://t.me/jumaanlahmar/3080?single The Official English Channel: https://t.me/jumanlahmareng The Official Arabic Channel for Lessons: https://t.me/jumaanlahmarofficial The Official Arabic Channel for Fatāwā: https://t.me/jumaanlah

❗Announcement❗ بسم الله الرحمن الرحيم الحمد لله رب العالمين وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين واشهد أن لا إله إلا الله وأن محمدا عبده ورسوله أما بعد: All praise is due to Allāh عزوجل alone, who has enabled us to meet this blessed month, the month of Ramaḍān. The private lessons being held in the Markaz of our beloved Shaykh, Abū ʿAbd al-Raḥmān Jumʿān Bin Ramaḍān Laḥmar حفظه الله, have been paused and the shaykh has chosen to teach Kitāb al-Ṣiyām from Sunan al-Nasāʾī. Last year, it was Kitāb al-Ṣiyām from Sunan Abī Dawūd, and the year before that was from Ṣaḥīh Muslim, and the year before that was from Ṣaḥīḥ al-Bukhārī. We ask Allāh عزوجل to bring benefit to the Muslims and al-Islām by the efforts of the Shaykh and to put this on his scales of good deeds on the day of standing before Allāh عزوجل.

▪️Replying to the Salām whilst in Ṣalāh▪️ Our Shaykh, Ḥāfiẓ, al-Muḥaddith, al-Faqīh, ʾAbū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar (حفظه الله ورعاه) was asked on the 23rd of Shaʿbān, 1445H:      📩  "Is it permissible to reply to the salām in Ṣalāh?"      🎙️ Shaykh ʾAbū ʿAbd al-Raḥmān Jumʿān Ibn Ramaḍān Laḥmar (حفظه الله ورعاه): "You reply with ishārah (signaling), not by speech. This is whats correct; you signal using your hand." Tr.: Abū Bilāl Muḥammad Fāʾiz al-Ḥijāzī al-Sindī The Original Fatwā in Arabic: https://t.me/jumaanlahmar/3083 The Official English Channel: https://t.me/jumanlahmareng The Official Arabic Channel for Lessons: https://t.me/jumaanlahmarofficial The Official Arabic Channel for Fatāwā: https://t.me/jumaanlahmar

They take a period which helps in seeking knowledge, and do not prelong sleep, because if sleep is prolonged, then they become busied from seeking knowledge. A long time goes by and he's asleep, missing things for himself. So he is in need of being steadfast. He who abandons relief, then he inclines towards knowledge, with the will of Allāh. Knowledge is not acquired by the resting of the body. He wants rest only. He takes a chair to the air conditioner and reclines on it, Khalāṣ! no pen, no notebook, no book is with him. He is inclining his back on the chair. Also, he is not attentive and listening to the knowledge, and neither is he observant, therefore he is losing and missing opportunities. Therefore, he needs to leave that, seeking the Face of Allāh, to acquire this knowledge. This knowledge, whosoever wants by it the Face of Allāh, then Allāh gives him it. Whosoever abandons what busies from seeking knowledge — for the sake of Allāh! He wishes to be in relief and in rest, and he wants knowledge with rest, No! Abandon this rest for the sake of Allāh. For Allāh! If you came with the biographies of the righteous from the scholars and from the Imāms of guidance, how much rest did they abandon? Saʿīd Ibn Musayyib (رحمه الله) said: "Verily days and nights go by from seeking just one ḥadīth." Spend days and nights! They got tired and they travelled for the purpose of defending this Religion, for the purpose of propagating this Religion, and for the purpose of triumphing this Religion, so that the people obtain this Religion, take it, learn it and become from its people. They tired themselves! ... Therefore, seeking knowledge requires that you sacrifice for it sometimes that will aid you in achieving it, such as leaving off rest. Abandon rest: not sleeping alot, similarly not eating alot, and neither with qīl wa qāl (he said, she said). He busies himself with qīl wa qāl "What's up? What happened? What happened in the land?" He busies himself and wastes an hour or two. Similarly, now, in this era, the phone occupies the seeker of knowledge from seeking knowledge. You find him in the maḥfūẓāt not revising, and memorising, rather he is busy with the phone, with messaging. No! This will busy you. Abandon it for the sake of Allāh عز وجل. For Allāh عزوجل! Tr.: ʾAbū Muqbil ʿAbd al-ʿAẓīm bin ʿAbd al-Raḥmān al-Banghālī