What du’aa’ should a parent say for a sick child?

What dua should a parent say for a child who is sick ?.

Praise be to Allaah.

The Prophet (peace and blessings of Allaah be upon him) has taught us things in such cases in which there is healing and a lessening of sickness, as well as reward. That is part of Allaah’s mercy towards this blessed ummah and the Prophet’s care for it. He is the one whom Allaah described as (interpretation of the meaning): 

“Verily, there has come unto you a Messenger (Muhammad (peace and blessings of Allaah be upon him)) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad (peace and blessings of Allaah be upon him)) is anxious over you; for the believers (he is) full of pity, kind, and merciful”

[al-Tawbah 9:128] 

Among the things that he taught us are the following: 

1 – Reciting al-Faatihah 

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) described Soorat al-Faatihah as a ruqyah, and he approved of the Sahaabi who recited it as a ruqyah for the one who had been stung by a scorpion. Al-Bukhaari (2156) and Muslim (2201). 

Ibn al-Qayyim said: 

There was a time when I fell sick in Makkah, and I could not find a doctor or any medicine, so I treated myself by reciting it. I would take some Zamzam water and recite it over it several times, then drink it. I recovered fully by these means, then I began to do that whenever I felt a lot of pain, and I benefited greatly from it. End quote. 

Zaad al-Ma’aad (4/164). 

2 – It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that when any of us fell sick, the Messenger of Allaah (peace and blessings of Allaah be upon him) would wipe him with his right hand then say: “Adhhib il-ba’s, Rabbi l-naas washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (Remove the harm, O Lord of mankind and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind).”

Narrated by al-Bukhaari (5675)and Muslim (2191). 

3 – It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: If one of his family fell sick, the Messenger of Allaah (peace and blessings of Allaah be upon him) would blow over him and recite al-Mu’awwidhaat. When he fell sick with his final illness, I started to blow over him and wipe him with his own hand, because it was more blessed than my hand. Narrated by al-Bukhaari (5735) and Muslim (2192). 

4 – It was narrated from ‘Uthmaan ibn Abi’l-‘Aas al-Thaqafi that he complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) about some pain that he had felt in his body since he became Muslim. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Put your hand on the part of your body that hurts and say: ‘Bismillaah (in the name of Allaah)’ three times, then say seven times: ‘I seek refuge in Allaah and His Power from the evil of what I find and I fear.’” Narrated by Muslim (2202). 

5 – It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that Jibreel (peace be upon him) came to the Prophet (peace and blessings of Allaah be upon him) and said: O Muhammad, are you sick? He said: “Yes.” He said: In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you. Narrated by Muslim (2186). 

6 – It was narrated that Abu’l-Darda’ (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever among you suffers some sickness, or his brother suffers some sickness, let him say: ‘Our Lord Allaah Who is in heaven, hallowed be Your name, You will is done in heaven and on earth; as Your mercy is in heaven, bestow it upon the earth. Forgive us our sins. You are the Lord of the good. Send down some Your mercy and healing upon this pain,’ and he will be healed.” Narrated by Abu Dawood (3892); classed as saheeh by al-Haakim in al-Mustadrak (4/243) and as hasan by Ibn Taymiyah in Majmoo’ al-Fataawa (3/139). 

7 – It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The one who visits a sick person who is not dying, and says seven times in his presence, ‘I ask Allaah the Almighty, the Lord of the Mighty Throne, to heal you,’ Allaah will heal him from that sickness.” Narrated by Abu Dawood (3106); classed as saheeh by al-Nawawi in al-Adhkaar (p. 180) and by al-Albaani in Saheeh Abi Dawood. 

Whilst reciting these ruqyahs over yourself you should wipe your hand over his face, chest and stomach, as the Prophet (peace and blessings of Allaah be upon him) used to do, and you should sit near your child’s head so that you will be breathing over him as you recite the ruqyah. There is nothing wrong with blowing lightly onto his face with a little saliva whilst doing that. 

Ibn al-Qayyim said: 

The ruqyah comes from the heart and mouth of the one who is reciting ruqyah, so if it is accompanied with some of his saliva and breath, that will have a stronger effect. End quote. 

Zaad al-Ma’aad (4/164). 

But over and above all that there must be sincerity towards Allaah in the du’aa’, and sincere turning to Him and humility before Him, and one should seek out the times when prayers are answered, for when a person raises his hand to Allaah in du’aa’, He is reluctant that the person should remain empty-handed. Do not be hasty in seeking a response, for Allaah may delay the answer for a reason that is known to Him, so you should be patient and have certain faith. Remember that the Prophet (peace and blessings of Allaah be upon him) said: “Call upon Allaah when you are certain of receiving a response, and remember that Allaah does not answer a du’aa’ that comes from a heedless heart.” Narrated by al-Tirmidhi (3479); classed as hasan by al-Shawkaani in Tuhfat al-Shaakireen (68) and by al-Albaani in al-Silsilah al-Saheehah (594). 

See also questions no. 3476, 20176 and 21581. 

And Allaah knows best.

What is al-Jathoom?

We often hear about al-Jathoom, which is a jinni that sits (yajthum) on a person’s chest if he has been neglecting prayer or other duties. Is there anything in the Sunnah of the Prophet (peace and blessings of Allaah be upon him) that mentions that? Or is it a myth and fable?.

Praise be to Allaah.

Firstly: 

Al-Jathoom is the kaboos (incubus, evil spirit, nightmare) that descends upon a person in his sleep. 

Ibn al-Manzoor said: 

Al-Jathaam or al-Jathoom is the kaboos that descends upon a person at night… the one that descends upon a person when he is sleeping is called al-jathoom. 

Lisaan al-‘Arab (12/83) 

He also said: 

The kaboos is the one that descends upon the sleeper at night. And it was said that it is the precursor to epilepsy. One of the linguists said: I do not think that it is an Arabic word; rather it is al-naydalaan; it is also known as al-barook or al-jathoom. 

Lisaan al-‘Arab (6/190). 

Secondly: 

The “jathoom” may be caused by a physical reason, such as eating too much or taking too much medicine, or it may be due to being overpowered by the jinn. The former may be treated by cupping and reducing the intake of food etc. The latter may be treated by means of the Qur’aan and reciting dhikrs that are prescribed in Islam. 

Ibn Seena said in his medical book al-Qanoon: 

Chapter on al-kaboos: 

It is also called al-khaaniq (the strangler), and in Arabic it is also called al-jathoom and al-naydalaan. 

Al-kaboos is a disease that a person feels when he is falling asleep and imagines something heavy pressing upon him, squeezing him and constricting his breathing, hence he cannot speak or move, and he is almost suffocated because of the obstruction of his airway. When it goes away, he wakes up immediately. This is the precursor to one of three things: epilepsy, apoplexy or mania. That applies if it is due to physical causes and there is no other non-physical cause. End quote. 

Modern doctors say likewise. Dr. Hassaan Shamsi Basha has divided kaboos into two categories: temporary kaboos and recurrent kaboos; he regards the former as being due to physical causes and the latter as being due to the effect of the jinn. 

He says in his book al-Nawm wa’l-Araq wa’l-Ahlaam (sleep, insomnia and dreams): 

1)     Temporary kaboos:

This happens  for two reasons:

A-      Vapours that rise to the brain through the breathing channels when first falling asleep, so the person afflicted feels that he cannot move or speak, or he feels a kind of panic. This is the precursor of a physical epileptic seizure, and it also happens when one is exposed to psychological pressures.

B-       Administration of medicines that can cause kaboos such as:

(i)                Arazrabine

(ii)              Beta blockers

(iii)            Lifod B

(iv)            Antidepressants

(v)              After stopping the use of tranquillizers such as valium. 

2)     Recurrent kaboos. This kind of kaboos indicates that a person has been harmed by evil spirits. End quote. 

Conclusion:  

Jathoom refers to kaboos, which is not a myth or fable, rather it is something real that does happen; it may be caused by physical factors or it may be caused by the jinn. 

And Allaah knows best.

Ruling on using aphrodisiacs

What is the ruling on using aphrodisiacs to increase pleasure – at the time of breaking the fast of course in Ramadaan?.

Praise be to Allaah.

Aphrodisiacs are of two types: 

1 – Natural things, such as certain types of foods, plants and the like. There is nothing wrong with consuming these, so long as it is not proven that they are harmful to the body, in which case they should be avoided because the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” Narrated by Ibn Maajah (2341) and classed as saheeh by al-Albaani in Saheeh Ibn Maajah. It says in al-Adaab al-Shar’iyyah (2/463): “It is haraam to use as medicine or kohl anything that is naajis (impure), or pure but haraam, or harmful, and so on.” End quote. 

In the books of the scholars there is frequent mention of the benefits of some kinds of food which are said to increase desire or give one strength for intercourse. For example, al-Haafiz Ibn Hajar (may Allaah have mercy on him) said, when discussing the words of the Prophet (peace and blessings of Allaah be upon him), “You should use this aloes-wood (al-‘ood al-hindi) for in it there are seven cures” (narrated by Muslim (5260) and Muslim (4103)): Aloes-wood (al-‘ood al-hindi) is the well-known Indian costmary, and among its benefits are that it aids digestion, stirs desire and clears up pimples. End quote from Fath al-Baari. 

The same is also said of fenugreek, pistachios, carob, melon-seeds and so on. See al-Adaab al-Shar’iyyah by Ibn Muflih, 7/3 and 2/370, 375. 

It is important not to be extravagant in using such things, or be preoccupied that to such an extent that one becomes obsessed with looking for foods and drinks that will increase his desire.  

2 – Drugs and medicines that are used for this purpose. The basic principle concerning these is that they are also permissible, so long as they do not include anything that is haraam such as intoxicants, and are not harmful, in which case they are haraam for these two reasons. But they should not be used unless there is a need for that, such as being incapacitated, sick or elderly, and in consultation with a trustworthy medical specialist, because some of them are harmful and may be lethal, and others are not lethal but there is no benefit to be gained by using them if one is healthy and has no need of them, even if they increase desire as mentioned in the question. He spoke well who said: Medicine is like soap: it cleans the garment but it also wears it out. So one should avoid using medicines as much as possible. 

We will give you an example of a medicine which has become widespread nowadays, namely the drug called Viagra. Use of this drug by some people without any medical exam or consultation has led to a great deal of harm. Concerning this, Dr. ‘Abd-Allaah al-Nu’aymi, a heart specialist in the Zaayid Military Hospital said during a seminar on aphrodisiacs: This drug has side effects, some of which are severe. There is a study that was carried out in Canada on 8500 people which found that 16% of them suffered headaches and some of them suffered redness and heat especially in the face; some of them suffered from digestive problems and some, especially those who had low blood pressure, found that their blood pressure dropped to dangerous levels. End quote. 

He stated that healthy people who do not have any health problems should still consult a doctor, if only briefly, whilst those who had problems, especially any blockage of the arteries of the heart, must consult a doctor first, because “many of them take drugs called nitrates, which interact strongly with Viagra. Viagra prevents this drug from being absorbed by the sick person’s body. We found that the nitrates were multiplied ten times in some cases, which leads to a severe drop in blood pressure, and may cause death. We have heard of deaths which have occurred and most of these deaths happened in such cases, where the person had a heart attack and he had a blockage in the arteries and was taking nitrates, so when he took Viagra with the nitrates, the nitrates multiplied many times and this led to the side effects. End quote. 

Secondly: 

With regard to taking these aphrodisiacs, no distinction is made between the nights of Ramadaan or any other time when it is permissible to eat and drink. What is permissible to consume is permissible at all times and what is haraam is also haraam at all times. Allaah has permitted the fasting person to enjoy intimacy with his wife after breaking his fast, as He says (interpretation of the meaning): 

“It is made lawful for you to have sexual relations with your wives on the night of As‑Sawm (the fasts). They are Libaas [i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them — as in Verse 7:189) Tafsir At-Tabari] for you and you are the same for them. Allaah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall. And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious”

[al-Baqarah 2:187] 

And Allaah knows best.

Should the worshippers stand up when they hear the iqaamah or in the middle of it or at the end of it?

When the muazzin starts to call some brothers stand up and starts to arrange the rows and some brothers still wait where they are till the muazzin calls "qadqamathisalah" , So What is the authentic way? .

Praise be to Allaah.

The matter is broad in scope and a person may stand up at the beginning of the iqaamah or in the middle of it or after it finishes. The majority of scholars are of the view that if the imam is in the mosque, they should not stand up until the iqaamah ends. 

Imam Maalik (may Allaah have mercy on him) said in al-Muwatta’: With regard to people standing up when the iqaamah for prayer is given, I have not heard anything definitive concerning that, but I think it depends on what the people are able to do, because there are heavy and light ones among them and they are not all able to stand up at the same time. End quote. 

Al-Haafiz said in al-Fath: The majority are of the view that if the imam is with them in the mosque, they should not stand up until the iqaamah ends. It was narrated that Anas used to stand up when the muezzin said “Qad qaamat il-salaah (prayer is about to begin)”; narrated by Ibn al-Mundhir and others. It was also narrated by Sa’eed ibn Mansoor via Abu Ishaaq that the companions of ‘Abd-Allaah (i.e., Ibn Mas’ood, may Allaah be pleased with him) also did that. It was narrated that Sa’eed ibn al-Musayyib said: When the muezzin says “Allaahu akbar” one must stand up. When he says “Hayya ‘ala al-‘salaah (come to prayer), the rows should be straightened, and when he says “Laa ilaaha ill-Allaah” the imam should say takbeer (to start the prayer). But if the imam is not in the mosque, the majority are of the view that they should not stand up until they see him. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is there any mention in the Sunnah of a specific point in the iqaamah when people should stand up for the prayer? 

He replied: There is no mention in the Sunnah of a specific point in the iqaamah when people should stand up for the prayer, but the Prophet (peace and blessings of Allaah be upon him) said: “Do not stand up until you see me.” Agreed upon. If a person stands up at the beginning of the iqaamah or during it or when it ends, all of that is permissible. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (13/16). 

And Allaah knows best.

Ruling on treating the sick person by slaughtering a sheep for the sake of Allaah

Is treating the sick person by slaughtering ( an animal) purely for the sake of Allaah permissible or not? Because I decided, after praying istikhaarah, that I should treat sickness caused by sihr (witchcraft), the evil eye and jinn possession, by offering a sacrifice purely for the sake of Allaah, in which I say my du’aa’ when offering the sacrifice: “O Allaah, accept it from Your slave, So and so the son of So and so, as You accepted it from Your slave and Your Prophet Ibraaheem (peace be upon him), and make it sincerely for Your sake. O Allaah, it is from You and to You.” I want to follow the words of the Messenger (blessings and peace of Allaah be upon him): “Treat your sick ones with charity, purify your wealth with zakaah, and respond to calamity with supplication and beseeching of Allaah.” And because the Prophet (blessings and peace of Allaah be upon him), when he was asked about ruqyah, said: “There is nothing wrong with ruqyah so long as it does not involve sin or shirk,” or words to that effect. I have found this way to be beneficial in treating disease, especially in the case of possession. Please advise us, may Allaah reward you: is treating sickness by means of offering a sacrifice permissible or not?.

Praise be to Allaah.

The part that is saheeh of the hadeeth mentioned by the questioner is “Treat your sick ones with charity.” This was classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’ (3358). But some scholars classed it as da’eef (weak) and did not think it was saheeh or sound. 

As for the extra material that was mentioned by the questioner, “and purify your wealth with zakaah,” al-Albaani said concerning it in al-Silsilah al-Da’eefah (3591): It is mawdoo’ (fabricated). 

The same applies to the additional material that follows it: “and respond to calamity with supplication and beseeching of Allaah.” Al-Albaani said in Da’eef al-Targheeb wa’l-Tarheeb (456): It is da’eef (weak). 

There is nothing wrong with the sick person sacrificing a sheep or the like in the hope that Allaah may heal him thereby from the pain and sickness he is facing, because charity is one of the means of healing. 

See the answer to question number 107549, where we quoted fatwas from the Standing Committee for Issuing Fatwas and Shaykh ‘Abd al-Rahmaan ibn Jibreen concerning that. 

But it should be noted that the charity mentioned in the hadeeth does not refer specifically to offering a sacrifice; rather it includes giving food, clothing, money and so on in charity. 

The supplication that the questioner mentions is not narrated in the Sunnah -- as far as we know -- so he should not adhere to that and believe that it has any superiority over any other supplication. 

It is prescribed for the believer to pray that his righteous deeds be accepted. “And (remember) when Ibraaheem (Abraham) and (his son) Ismaa’eel (Ishmael) were raising the foundations of the House (the Ka‘bah at Makkah), (saying), ‘Our Lord! Accept (this service) from us. Verily, You are the All-Hearer, the All-Knower’”

[al-Baqarah 2:127]. 

And Allaah knows best.

online

Its the responsibility of every Moslem to learn Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be conscious of the basic of Islam and why it was reviled you bet it was railed and truth teaching of holy Quran and with tajweed we read Quran we can understand better all the responses that are demanded if we study koran from a qualified Quran tutor he will let you know verity core of Islam and why koran was reviled for it we should gain the information of the Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we keep on with not simply learning quran for beginners but gaining the ability of Quran tafseer and one inquiry that we all is necessary to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the exact same that the reasons why we are here in the world but if yes then whom we have to reply is there any Lord All these reply exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch 

Ruling on eating snails; is it permissible to cook them alive?

What is the ruling on eating snails? Bear in mind that preparing snails dish requires cooking them alive! Were snails used as food during the era of prophet Muhammad peace be upon him?.

Praise be to Allaah.

Snails are of two types, land snails and sea snails. Land snails come under the same heading as “insects and vermin” which have no blood that flows. Sea snails come under the heading of shellfish, which are sea animals. 

In al-Mawsoo’ah al-‘Arabiyyah al-‘Aalamiyyah it says: 

The snail is a invertebrate sea animal, and it is a kind of shellfish. Most snails have an external shell; some snails have a small flat shell above or under the skin, but most do not have a shell at all. 

Land snails have a pair of antennae, with an eye at the end of the longer antenna. The large sand snail is regarded as a harmful pest, because it has a voracious appetite for plants. Its length reaches 10 cm. End quote. 

Secondly: 

With regard to the ruling on eating snails: 

1.     Land snails come under the ruling on eating “insects”. The majority of scholars are of the view that it is haraam. Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (9/16): The view of the scholars concerning land insects … our view is that it is haraam. This was the view of Abu Haneefah, Ahmad and Dawood. Maalik said: it is halaal. End quote. 

Ibn Hazm (may Allaah have mercy on him) said: 

It is not permissible to eat land snails or any other “insects and vermin”, such as geckos, cockroaches, ants, bees, flies, wasps, worms, lice, fleas, bedbugs, mosquitoes or anything else of that type, because Allaah says (interpretation of the meaning): “Forbidden to you (for food) are: Al‑Maitah (the dead animals)” and “unless you are able to slaughter it (before its death)” [al-Maa’idah 5:3]. And there is sound proof that slaughter can only be done in the neck or upper chest, so if it is not possible to slaughter it, then there is no way one can eat it unless it is dead i.e., not slaughtered properly, so it is haraam. End quote. 

Al-Muhalla (6/76, 77). 

The Maalikis did not stipulate that a creature which has no flowing blood should be slaughtered, rather they included it under the same ruling as locusts, and its slaughter is by boiling, roasting, or piercing it with a stick or needle until it is dead, whilst saying the name of Allaah over it. 

In al-Mudawwanah (1/542) it says: 

Maalik was asked about something in the Maghreb (North Africa) which is called a snail, that is found in the desert on the trees – can it be eaten? He said: I think it is like the locust. If it is taken alive and boiled or roasted, I do not think there is anything wrong with eating it, but if it is found dead, it should not be eaten. End quote. 

In al-Muntaqa Sharh al-Muwatta’ (3/110) by Abu’l-Waleed al-Baaji (may Allaah have mercy on him) it says: 

If that is proven, then the ruling on snails is the same as the ruling on locusts. Maalik said its slaughtering is by boiling or being pierced with a stick or needle until it dies, and the name of Allaah should be mentioned whilst doing so, as it is mentioned when cutting off the heads of locusts. End quote. 

2.     Sea snails are halaal, because of the general permission with regard to eating seafood. Allaah says (interpretation of the meaning): 

“Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves and those who travel”

[al-Maa’idah 5:96] 

al-Bukhaari narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: “Water game means what is hunted, and its food is what the sea throws out (onto the shore).” 

al-Bukhaari narrated from Shurayh, the companion of the Prophet (peace and blessings of Allaah be upon him), that he said: “Everything in the sea is madhbooh (slaughtered).” 

But we have not seen any hadeeth which suggests that the Prophet (peace and blessings of Allaah be upon him) ate snails. 

To sum up: 

The permissibly of eating snails applies to both types, both land and sea snails. If they are cooked alive there is nothing wrong with that, because land snails have no blood so that it might be said that they must be slaughtered properly and the blood extracted, and sea snails come under the general permissibility of sea game and food. 

And Allaah knows best.

Ruling on eating cheese if the source of the rennet is not known

What is the ruling on the presence of rennet in most of the cheeses we buy, when we do not know where it is derived from?.

Praise be to Allaah.

The substance that is put in cheese is rennet; it is a yellowish white substance in a vessel of skin which is extracted from the stomach of a calf or nursing lamb. A little of it is added to the milk, which curdles and becomes cheese. 

See al-Mawsoo’ah al-Fiqhiyyah (5/155). 

The ruling on rennet varies according to where it is taken from. If it is taken from an animal that has been slaughtered in accordance with sharee’ah, then it is pure and may be eaten. If it is taken from an animal that died of natural causes or an animal that was not slaughtered in accordance with sharee’ah, then there is a difference of opinion among the fuqaha’ concerning it. The majority of Maalikis, Shaafa’is and Hanbalis are of the view that it is najis. Abu Haneefah and Ahmad, according to the other report narrated from him, were of the view that it is taahir. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him). He said in al-Fataawa (21/102): It is more likely that their cheese -- referring to the Magians -- is halaal and that the rennet from a dead animal (one that died of natural causes) and its milk are taahir. End quote. 

He also said (35/154): With regard to cheese that is made with their rennet – i.e., from some of the baatini sects who are regarded as kaafirs – there are two well-known views concerning that among the scholars, as in the case of rennet from dead animals and rennet from animals slaughtered by the Magians and Franks, of whom it is said that they do not slaughter meat properly. The view of Abu Haneefah and of Ahmad according to one of the two reports narrated from him is that this cheese is permissible, because the rennet of dead animals is taahir according to this view, because then it does not die when the animal dies. The view of Maalik and al-Shaafa’i, and of Ahmad according to the other report, is that this cheese is najis because in their view the rennet is najis, because the milk and rennet of the dead animal are najis according to them. If meat slaughtered by a particular person cannot be eaten, then meat slaughtered by him is like dead meat. Those who hold both views quoted as evidence reports that were narrated from the Sahaabah. Those who hold the first view narrate that the Sahaabah ate the cheese of the Magians, and those who hold the second view narrate that they ate what they thought was cheese of the Christians. This issue is subject to ijtihaad and one may follow the view of the Shaykh he asks. End quote. 

This is the correct opinion. Whether you know the source of the rennet and that it comes from an animal that was slaughtered properly or otherwise, or you do not know, there is nothing wrong with eating cheese that has been made with it. 

And Allah knows best.