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سنن ابن ماجه
Ibn Majah
كتاب الجهادThe Chapters on Jihad
بَابُ : الأَكْلِ فِي قُدُورِ الْمُشْرِكِينَChapter: Eating from the vessels of the polytheists
Hadith 2830
اُردوEn
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَعَلِيُّ بْنُ مُحَمَّدٍ ، قَالَا : حَدَّثَنَا وَكِيعٌ ، عَنْ سُفْيَانَ ، عَنْ سِمَاكِ بْنِ حَرْبٍ ، عَنْ قَبِيصَةَ بْنِ هُلْبٍ ، عَنْ أَبِيهِ ، قَالَ : سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ طَعَامِ النَّصَارَى ، فَقَالَ : " لَا يَخْتَلِجَنَّ فِي صَدْرِكَ طَعَامٌ ، ضَارَعْتَ فِيهِ نَصْرَانِيَّةً " .
´It was narrated from Qabisah bin Hulb that his father said:` “I asked the Messenger of Allah (ﷺ) about the food of the Christians and he said: ‘Do not have any doubt about food, (thereby) following the way of the Christians in that.’”
Related hadith on this topic
Brief Explanation
1؎: They do not eat the food of anyone except those of their own religion; this was perhaps the condition of the Christians during the time of the Prophet sallallahu alayhi wa sallam. Now, however, Christians eat the food of people of every religion, even that of the polytheists. From this hadith, it is understood that it is permissible for a Muslim to eat food prepared by the People of the Book (Ahl al-Kitab), and Allah the Exalted says in the Noble Qur’an: «وطعام الذين أوتوا الكتاب حل لكم» (Surah al-Ma’idah: 5) “The food of the People of the Book is lawful for you.” And the Prophet sallallahu alayhi wa sallam ate the food of the Jews at Khaybar. However, it is a condition that the food does not contain wine or pork, nor should it be from an animal that is carrion, such as one that has been strangled or slaughtered in the name of anyone other than Allah; otherwise, that food will be unanimously haram (forbidden).
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊ Among Jews and Christians, the legal ruling is that the animal should be slaughtered while taking the name of Allah, but nowadays Christians do not act upon this. If any Jew or Christian slaughters an animal while taking the name of Allah, then that slaughtered animal is lawful (halal).
➋ Any food in which neither meat nor anything derived from meat (such as fat or gelatin, etc.) has been used, if it is prepared by a non-Muslim, it is still permissible. Similarly, if the meat of an animal slaughtered by a Muslim is cooked by a non-Muslim, then it is permissible for a Muslim to eat it.
➊ Among Jews and Christians, the legal ruling is that the animal should be slaughtered while taking the name of Allah, but nowadays Christians do not act upon this. If any Jew or Christian slaughters an animal while taking the name of Allah, then that slaughtered animal is lawful (halal).
➋ Any food in which neither meat nor anything derived from meat (such as fat or gelatin, etc.) has been used, if it is prepared by a non-Muslim, it is still permissible. Similarly, if the meat of an animal slaughtered by a Muslim is cooked by a non-Muslim, then it is permissible for a Muslim to eat it.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2830
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Benefit: It is not permissible in the Shari‘ah to entertain baseless doubts and suspicions regarding things that are lawful (halal) and pure.
This was the practice of Christian monks,
who, by falling into unnecessary doubts and suspicions, would declare things unlawful (haram) for themselves.
If one feels any doubt regarding something, one should refer to trustworthy scholars in order to reach the correct conclusion,
as to whether that thing is halal or haram.
However, if something is naturally unappealing, then there is no harm in avoiding it.
Benefit: It is not permissible in the Shari‘ah to entertain baseless doubts and suspicions regarding things that are lawful (halal) and pure.
This was the practice of Christian monks,
who, by falling into unnecessary doubts and suspicions, would declare things unlawful (haram) for themselves.
If one feels any doubt regarding something, one should refer to trustworthy scholars in order to reach the correct conclusion,
as to whether that thing is halal or haram.
However, if something is naturally unappealing, then there is no harm in avoiding it.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3784
