From Abbas al-Duri, who said: “I heard Ibn Ma’in say: ‘When I would enter my home at night, I would recite Ayat al-Kursi over my home and my family five times.”

“While I was reciting, something spoke to me, saying: ‘How much do you recite this? As if there is no one else who can recite well besides you!'”

“So I said: ‘I see this displeases you! By Allah, I shall increase it for you!'”

“Thereafter, I began to recite it fifty or sixty times a night.”

[Siyar A’lam al-Nubala’, 11/87]

The following benefits can be derived from this report:

1- Jinn may inhabit some homes and attempt to harm the household members, either through sounds or movements within the house, such as extinguishing lights and similar actions.

2- Frequent recitation of the Qur’an harms the jinn and expels them from the home, especially Ayat al-Kursi, which has a significant effect in weakening the shayatin (plural of shaytan).

3-Some jinn may speak to humans with a discernible voice, but without humans being able to see them.

-by Shaikh Sultan bin Abdullah Al-‘Amri

Source

(Translated by Mohammed bin Thajammul Hussain Manna from the Arabic website.)

Additional Points To Understand (by the translator):

1- Ayat al-Kursi has many virtues generally mentioned in the Ahadith.

2- In the above narration Imam Yahya ibn Ma’in recites Ayat al-Kursi more than once, in a manner not exactly mentioned in the Ahadith.

3- This shows that for Ruqya, what is necessary is that the Ruqya is free of Shirk and anything that is impermissible.

4- Ruqya is not Tawqeefiyah (strictly based on a narrated text from The Quran and The Sunnah), but is based on Tajurbah (previous experience).

5- From Shaykh Saleh bin Fawzan Al-Fawzan.

🔉The questioner asks: Is Ruqyah (Islamic exorcism/incantation) Tawqeefi (restricted to prescribed texts), or is Tajurbah (working based on experience) permissible, given that it is for treatment and not for worship, and may Allah reward you?

Shaykh Saleh Al-Fawzan: What is Ruqyah…. (pardon)…?

Questioner: Restricted to prescribed texts?

Shaykh Saleh Al-Fawzan: How is it restricted? Ruqyah is by the Quran and by supplications, and by supplications that conform to the Book and the Sunnah. Even if its exact wording is not explicitly mentioned, as long as it conforms, even if its exact wording is not explicitly mentioned, there is no harm in that. So it is not restricted to prescribed texts. Yes. Allah Almighty knows best, and may Allah’s peace and blessings be upon our Prophet Muhammad. End of the answer.

Source

6- This is based on the Hadith-
‘Auf b. Malik Al-Ashja’i reported, ‘We practised Ruqya in the pre-Islamic days and we said: Allah’s Messenger, what is your opinion about it? He said: “Let me know your Ruqya and said: There is no harm in the Ruqya as long as there is no Shirk in it.” (Sahih Muslim 2200)

(The Fatwa of Shaykh Dr. Muhammad Salah transcribed:)

“This (question) is concerning holding two Jumu’ah (two Friday Prayers in the same Mosque). And why don’t we just all say that two jama’ah (two congregations)?

The Prophet (Peace Be Upon Him) forbade holding two jama’ah in the same masjid. In order to block the means of creating a split and disputes in the community. Oh, no, no, no- The case is different (here). It’s simply one batch finished, and another batch walked in, and they offered another Jama’ah. Is it permissible? That is permissible.

Now we get to speak about the Jumu’ah, on Friday prayer. So under regular circumstances, there is only one Jumu’ah. When you come and you attend, or you come late, and you managed to join the Imam in the first rak’ah, with the Imam and you made ruku with the Imam, masha’Allah this is Jumu’ah. And it counts as Jumu’ah.

But when some people, in some communities, the Muslim community is outgrowing the building, and according to the city regulations (which state) that you cannot pray outside (the Masjid). And the fire department says that the capacity is 2000 maximum at a time. So these scholars made Ijtihad (deduction based on The Quran and The Sunnah). We have a big masjid that can take 3000 at a time, but the Muslim community is about 10,000. So they made two Jumu’ahs and three Jumu’ahs for this reason, and they sign up. I’m going to attend the first or the second or the third, in order to regulate this process, to maintain the capacity and the city regulations. Is this permissible? It is permissible.

And the person who led the first Jumu’ah may give the Khutbah of the second, but somebody else who did not pray the Jumah can lead another Jumu’ah, another Imam. Another Imam can come and hold another Khutbah and another Salat al-Jumu’ah, because of the need. Or otherwise, those people would not get to pray.

Masha’Allah, across Europe and North America, the Muslim community is expanding, and it is growing, and it is outgrowing all the masajid. All the masajid. I remember 20 years ago when we started discussing this matter and it was in Texas. The masjid used to take 3000, 4000, and 5000, but not anymore. The Muslim community is getting bigger and bigger. So masha’Allah, we’re building more masajid, but again, the people are growing. Alhamdulillah. So can we hold multiple Jumahs for this reason? The answer is yes. Barakallahu feek.

(Transcribed by Mohammed bin Thajammul Hussain Manna, from the YouTube @HudaTvChannel, from Shaykh Dr. Muhammad Salah’s Question and Answers in English.)

Shaykh Uthman Al-Khamees stated in a video while explaining Daleel At-Talib (the chapter on Jumu’ah):

“Yes. He (Ash-Shaykh Mar’i bin Yusuf Al-Karmi Al-Hanbali, may Allah have mercy on him) said: “It is forbidden to establish the Friday prayer (Jumu‘ah) and the Eid prayer in more than one location within a town, except out of necessity, such as overcrowding, distance, or fear of fitnah (discord). If they multiply (i.e increase the places where the Jumu’ah is conducted) for reasons other than these, then the one that precedes in assuming iḥrām (starting the Jumu’ah prayer with Takbeeratul-Ihram) is the correct one.”

This is a real problem we are currently facing in our countries: the establishment of multiple Friday prayers in multiple mosques. The fundamental principle is that Jumu‘ah should gather people (bring people together). For example, in a neighborhood, an area, or a block, if there are four mosques, only one should hold Jumu‘ah. Now, almost all mosques hold Jumu‘ah. And no mosque is full. Each mosque has half its capacity or less, and this is wrong. It is not permissible. It is not permissible to hold a second Jumu‘ah until the first Jumu‘ah is completely full, such that there is no space for people—meaning, there is a reason. There must be a reason for establishing a second Jumu‘ah, such as lack of space, distance, or fear of fitnah (discord). If there are no such reasons, the default is that (the locations of conducting) Jumu‘ah prayers should not be multiplied. What is happening now in our countries, unfortunately, is a very grave error, which is the multiplication of Jumu‘ah prayers.

Look, between one mosque and another, just two streets away, there is a Jumu‘ah. And behind this mosque, there is a Jumu‘ah; in front of it, a Jumu‘ah; to its left, a Jumu‘ah. Everywhere, there is a Jumu‘ah. Almost all mosques now hold Jumu‘ah, except for a few, and this is wrong. The principle is that all the people of an area should gather for one Jumu‘ah.

If the mosque is not enough for them, another mosque should be opened. If that’s still not enough, they should… (unclear), and so on. But for everyone to say, “By Allah, we want Jumu‘ah at our mosque. We have a good preacher, and so we want Jumu‘ah here,” and another says, “We want Jumu‘ah here,” and another says, “We want Jumu‘ah here”—this is wrong. This is truly a bad leniency. Establishing multiple Jumu‘ah prayers without necessity. The principle is that the Jumu‘ah prayer gathers people. The people in multiple mosques should all gather in one mosque.

And the Eid prayer is likewise, even more so. Because Eid gathers more people than Jumu‘ah, as it is prayed outside mosques. So, more people gather there.

The point is that it is not valid to hold more than one Jumu‘ah at the same time, and the madhhab (school of thought, here he is referring to the Hanbali Madhhab) is strict on this issue.

If more than one Jumu‘ah is held without necessity, the second Jumu‘ah is invalid. If more than one Jumu‘ah is held without necessity, the second Jumu‘ah is invalid.

Shaykh asks a question to the audience: Is there a mosque where Jumu‘ah is held? (Another voice): Shaykh, we have mosques where Jumu‘ah is held, except for one mosque. (The Shaykh): Allah’s help is sought. I mean, look now, what is the distance between this mosque and the mosque in front of it? (Another voice): 100 meters. (The Shaykh): Huh? (Another voice): 100 meters. (The Shaykh): No, no, say approximately 400 meters. Okay. Jumu‘ah there and Jumu‘ah here. Is this one full? (Another voice): No. (The Shaykh): It’s not full. I think there’s a mosque behind it too. (Another voice): All (hold) Jumu‘ah. This one says here, and that one says there. (The Shaykh): And some mosques are small. And all of them hold Jumu‘ah.

According to Aḥmad’s madhhab, the one that starts first is the correct one, and all the rest of the Jumu‘ah prayers are invalid. To that extent (there is strictness in this issue). Therefore, it is truly necessary to send this message to the ministry that it is not permissible to open all mosques for Jumu‘ah. The principle of Jumu‘ah is to gather people. The principle is that the people of the mosques should gather in one mosque. This is the principle. But if every mosque holds Jumu‘ah, we gain nothing. Yes.

He said: “And it is forbidden to establish Jumu‘ah and Eid prayers in more than one location within a town, except out of necessity, such as overcrowding, distance, or fear of fitnah. If they multiply”—meaning the Jumu‘ah prayers—”for reasons other than that, then the one that precedes in assuming (Takbeeratul-) iḥrām is the correct one.” This means that the ones that come after it are incorrect. Yes.” (End of the Shaykh’s words.)

(Translated by Mohammed bin Thajammul Hussain Manna.)

In the vast realm of modern entertainment, particularly from Western sources like Disney, one often finds narratives that, while visually appealing, frequently lack profound moral guidance or serve what some might consider aimless escapism. Yet, even from such unexpected quarters, lessons can emerge for those with discerning hearts.

Just as our beloved Prophet Muhammad (peace be upon him) commented on the incident of Shaitan (Satan) teaching Abu Hurayrah the virtue of Ayatul Kursi, remarking, “He told you the truth, although he is a liar.”, so too can wisdom be extracted from seemingly unlikely sources.

One such instance is the Disney cartoon, “Lambert the Sheepish Lion (1952).” The video captures a pivotal moment: Lambert, the lion raised by sheep since his birth, is seen sleeping uneasily amidst his flock under a moonlit sky with his sheep-mother. Lambert grows into a huge lion, but of course with the heart and characteristics of a sheep. One day a menacing wild wolf appears, its howl chilling the night and greatly terrifying Lambert and the other sheep. When this predator directly threatens and attacks his adoptive mother, a surge of innate lion courage suddenly awakens within Lambert. Despite his sheepish upbringing, he roars like a lion that he is, he charges forward, and with a brave and powerful ‘headbutt’—an action more akin to a sheep’s defense than a lion’s maul—he sends the wolf tumbling off the cliff, saving his beloved mother and earning the admiration of the entire flock.

This enduring tale offers a potent lesson on the profound impact of upbringing and the awakening of inherent nature. A lion cub, by divine fitra (innate nature) is a creature of strength, yet raised among sheep, adopts their timid ways. Only when confronted by a dire threat does his inherent nature stir, manifesting courage, albeit through a sheep’s familiar headbutt.

This parable holds deep wisdom for the Muslim Ummah, reminding us that true Islamic identity and strength, though ingrained in our children by Allah, can be obscured (hidden and concealed) without proper Tarbiyyah (Islamic nurturing and education). Historically, the Ummah possessed the heart of a lion, embodying Izzah (honour) and justice. However, without vigilant Tarbiyyah, successive generations risk becoming “sheepish,” adopting cautious, compliant habits in the face of challenges.

To cultivate a brave and resilient Ummah, one that truly embodies Islam’s Izzah, the Tarbiyyah of Muslim children is paramount. It is through dedicated Islamic parenting, instilling the stories of the Prophet (peace be upon him) and his Companions, a deep understanding of the Qur’an and Sunnah, and cultural values rooted in our faith, that children learn to apply their inherent strength.

It is not enough for a child to be born a Muslim; they must be raised as one, nurtured to fully embrace that leonine spirit, ensuring courage becomes a foundational way of life, guided by Sharia and striving for Allah’s sovereignty on Earth.

May Allah guide us to nurture our children with the best Islamic upbringing possible from our end.

(Reflections by Mohammed bin Thajammul Hussain Manna. Author-compiler of the first Biography of the Prophet Muhammad (Salallahu Alaihi Wa Sallam) in English that only uses authentic narrations for the story line. B.E (Aeronautical Engineering), and other books, B.A (Islamic Studies), Advanced Diploma (Islamic Studies), student of Masters in Social Work.)

The Ruling on Eating Cat and Crow Meat for Medical Treatment

Question: Since some time ago, a neighbor of one of my friends had children afflicted with a speech impediment (stuttering/stammering) that constantly affected them. She took them to all hospitals, but no solution was found for this condition, even as their ages ranged from 10 to 18 years. There were four children: one girl and three boys. An elderly woman advised her to slaughter a cat and offer it as food to them. She did so, and something astonishing occurred in front of my friend: a complete recovery. I request clarification on this matter from an Islamic legal perspective, and whether eating cats is permissible. I also heard of a similar case involving a crow, which also resulted in recovery. It is worth noting that my friend is trustworthy and well-known. May Allah reward you.

Answer:

All praise is due to Allah, and may peace and blessings be upon the Messenger of Allah, his family, and his companions. To proceed:

Know that the fundamental principle concerning seeking treatment with forbidden (muḥarramāt) and impure (najāsāt) substances is prohibition. This is based on the saying of the Prophet (peace be upon him), as found in Ṣaḥīḥ al-Jāmi‘: “Seek treatment, O servants of Allah, for Allah the Almighty has not sent down a disease without also sending down a cure for it, except for one disease: old age.” [Narrated by Aḥmad and Al-Ḥākim]. In another narration: “Do not seek treatment with what is forbidden (ḥarām).” And cats are among what is forbidden to eat. At-Tirmidhī and Abū Dāwūd narrated from the Hadith of Jābir and others that he said: “The Prophet (peace be upon him) forbade the eating of cats and their price.” The author of ‘Awn al-Ma‘būd said: “This indicates that the cat is forbidden (ḥarām), and its apparent meaning is that there is no distinction between wild and domestic cats. The prohibition is further supported by the fact that it is among the animals with fangs.” End quote.

[The Types of Crows Mentioned By The Scholars of Islamic Jurisprudence.]

As for the crow, the general body of jurists (al-fuqahā’) are of the opinion that it is forbidden (taḥrīm) to eat the type that consumes carrion, which is the pied crow (al-abqa‘).

Similarly, the ghudāf, which most identify as the magpie (al-‘aq‘aq), is also forbidden.

However, they permitted the rook/corn crow (ghurāb az-zar‘). It is stated in Al-Mabsūṭ, when mentioning the crow whose consumption is forbidden: “What is meant by it is the one that eats carrion. As for the rook/corn crow (al-ghurāb az-zar‘ī) that picks up grains, it is pure (ṭayyib) and permissible (mubāḥ), because it is not naturally considered repulsive, and it may become accustomed to humans like pigeons.” End quote.

In Fatḥ al-Bārī by Ibn Ḥajar: The scholars have agreed to exclude from this ruling the small crow that eats grains, which is called ghurāb az-zar‘ (rook/corn crow) or az-zāgh (jackdaw), and they issued a fatwa (religious edict) permitting its consumption. Thus, all other types of crows remain affiliated with the abqa‘ (pied crow) in ruling.

In Al-Mawṣū‘ah al-Fiqhiyyah al-Kuwaytiyyah (The Kuwaiti Fiqh Encyclopedia): The argument of those who made an exception for the permissibility of certain types of crows is that the aḥādīth (prophetic narrations) that described the crow as abqa‘ (pied) indicated that the crow mentioned possessed a characteristic that necessitated its impurity (khubth). It was observed that this characteristic is its tendency to eat carrion predominantly. Thus, the absolute aḥādīth (those not specifying a type of crow) were interpreted as referring to this type, and then anything similar to the abqa‘, such as the large ghudāf (raven), was assimilated to it. They differed concerning the ‘aq‘aq (magpie) based on their differing views on whether it frequently eats carrion or not. End quote.

Many jurists have permitted seeking treatment with forbidden substances that are not intoxicants, in cases of necessity. This is based on the Almighty’s saying: {And He has already explained to you what He has forbidden to you, except for that to which you are compelled} [Al-An‘ām: 119]. Al-‘Izz ibn ‘Abd as-Salām (may Allah have mercy on him) said: “It is permissible to seek treatment with impure substances if one cannot find a pure alternative that serves the same purpose, because the benefit of health and well-being is more complete than the benefit of avoiding impurity.” End quote.

An-Nawawī said in Al-Majmū‘: “As for seeking treatment with impure substances other than intoxicants, it is permissible, encompassing all non-intoxicating impure substances. This is the established Madhhab position and the explicitly stated position, and the majority of scholars definitively hold this view. There is another opinion that it is not permissible, based on the Hadith of Umm Salamah… [He continued until he said]: However, seeking treatment with an impure substance is only permissible if one cannot find a pure alternative that serves its purpose. If a pure alternative is found, then the impure substance becomes forbidden without disagreement. The Hadith: ‘Indeed, Allah has not made your cure in what He has forbidden to you,’ is interpreted in light of this: it is forbidden when an alternative exists, but it is not forbidden if no alternative is found. This is only permissible if the person seeking treatment is knowledgeable in medicine and knows that nothing else can take its place, or if a trustworthy Muslim physician informs him of this, and a single physician is sufficient.” End quote.

Based on this, if it is medically proven that consuming the meat of a cat or a crow—which is otherwise forbidden to eat—provides a cure for this or any other illness, and there is no sufficient alternative, then there is no harm in seeking treatment with them, Allah willing. As for the crow that is not forbidden (e.g., the rook/corn crow), there is no issue in seeking treatment by consuming its meat. It should be noted that cats are considered disliked (makrūh) by the Mālikī school, not forbidden (ḥarām). As for the crow, it is permissible (mubāḥ) according to them, though some say that consuming the jallālah (carrion-eating) type is disliked. Although this Mālikī opinion is considered less preferred (marjūḥ), adopting it in a situation of necessity is acceptable (sā’igh) and preferable to adhering to the opinion of prohibition.

And Allah knows best.

(Translated by Mohammed bin Thajammul Hussain Manna from islamweb.net #110664)