One of my friends says that as long as the owner is a Muslim, we should feel free to eat from a restaurant. I am really cautious. What is the correct ruling? Are we allowed to eat from a place where we don’t exactly know if it was slaughtered in a halal manner, even though the owner is claiming it was slaughtered in a halal manner?

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, if there is any doubt in the source of any meat, it would be necessary for one to enquire regarding this. [1]

Nonetheless, If an ‘Adil  (upright) and conscious Muslim (including the owner), who has sufficient knowledge of the source of meat from this particular restaurant, informs one that the food is Halal (lawful), such that one genuinely feels confident by his testimony, then it is permissible to consume from this particular restaurant. Until one gains this confidence, it is impermissible to eat from this restaurant. [2]

And Allah Ta’āla Knows Best.
(Mufti) Mubasshir Talha – May Allah pardon him

Approved by:
Mufti Tahir Wadee | Mufti Yusuf Ilolvi

Note: This fatwa is only to be viewed with the question asked. In the event of presenting this to a third party, please ensure it is coupled with the original question, as well as the references below for Islamic Scholars.

References and Footnotes:

Shari’ah has emphasised exercising caution in consuming Halal (lawful) food. One should therefore ensure the food is completely Halal (lawful).

Consider the following Hadith, which indicates to the severity and consequences of consuming Haram (Unlawful) food:
ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ، أَشْعَثَ، أَغْبَرَ، يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ! يَا رَبِّ! وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ، فَأَنَّى يُسْتَجَابُ لِذَلِكَ؟ رَوَاهُ مُسْلِم
Translation: He (Rasulullah – Peace be upon him) made mention of a person who travels widely….He lifts his hand towards the sky (and thus makes a supplication stating): “O Lord, O Lord,” whereas his diet is unlawful, his drink is unlawful, and his clothes are unlawful and his nourishment is unlawful. How can his supplication be accepted?
(Saheeh Muslim, Hadeeth number 2393, Part of the lengthy narration)

حل الأكل متوقف على تحقق الذكاة الشرعية
[Hāshiyah al-Tahtāwi, al-Tahtāwi (d.1230h), 1/35 – Dar al-Kutub al-Ilmiyyah]

أما إذا كان غالب أهل البلد من الكفار من غير أهل الكتاب فاللحم المعروض للبيع في السوق لا يحل للمسلمين حتى يتبين بيقين أو بالظن الغالب أن هذا اللحم بعينه ذبحه مسلم أو كتابي بالطريق المشروع وهذا ظاهر جدا. وكذلك الحكم إذا كان أهل البلد مختلطين ما بين مسلم ووثني أو مجوسي لأن ما وقع فيه الشك لا يحل حتى يتبين كونه حلالا والدليل على ذلك حديث عدي بن حاتم الذي مر فيما قبل حيث حرم رسول الله صلى الله عليه وسلم الصيد الذي شارك في اصطياده كلاب أخرى
[Buhooth Fi Qadhāya Fiqhiyyah Mua’sirah, Mufti Taqi Uthmāni (b.1362h), 1/405 – Dar al-Qalam]

يا ايها الذين امنوا كلوا من طيبات ما رزقناكم واشكروا لله ان كنتم اياه تعبدون
[Al-Qur`an, 2:172]

وعن أبي بكر – رضي الله عنه – أن رسول الله – صلى الله عليه وسلم – قال: (لا يدخل الجنة جسد غذي بحرام) رواه البيهقي في (شعب الإيمان) عن أبي بكر – رضي الله – تعالى – عنه، أن رسول الله – صلى الله عليه وسلم قال: (لا يدخل الجنة): أي بسلام مع أهل الكرام (جسد): أي لادمي (غذي) أي ربي (بالحرام) وفي نسخة: بحرام أي بنوع من الحرام
[Mishkat al-Masabih ma`a Mirqat al-Mafatih, Mulla Ali al-Qāri (d.1014h), 5/1906 – Dar al-Fikr]

ومفاده أن المسلم إن قدم لحما أو طعاما، فالظاهر أنه حلال مذبوح بطريقة مشروعة، فيحمل على الظاهر، ونحن مأمورون بإحسان الظن بكل مسلم، فلا يجب البحث عن طريقة ذبحه، ما لم يتبين أنه ذبحه بطريقة غير مشروعة. وإن هؤلاء القوم الذين وقع السؤال عنهم كانوا مسلمين، وإن كانوا حديثي عهد بالكفر، كما صرحت به عائشة، فأمر رسول الله صلى الله عليه وسلم بحمل فعلهم على الظاهر، وهو أنهم ذكروا اسم الله عليه،
[Buhooth Fi Qadhāya Fiqhiyyah Mua’sirah, Mufti Taqi Uthmāni (b.1362h), 1/387 – Dar al-Qalam]

اگر حلال وحرام میں شبہ ہو تو اس کے دفعیہ کے لۓ دریافت کرنا درست ہے
[Fatāwa Mahmūdiyyah, Mufti Mahmūd al-Hasan Gangohi (d.1417h), 18/133 – Ja’miah Farūqiyyah]

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