When there is both evidence or a reason indicating that something is halal and another indicating it is haram, and it is not possible to prefer one over the other based on the strength of the evidence, the haram aspect should be given priority, and the matter should be considered haram. In Islamic jurisprudence, something cannot be simultaneously halal and haram, as these are two opposing legal rulings that cannot coexist in the same context. Therefore, when both halal and haram aspects are suspected in a matter, this suspicion is not a reality but a perception. Islamic scholars, when evaluating other evidence, often rely on the principle of caution, giving preference to the haram aspect. This principle is based on the rule, “Preventing harm is prioritized over obtaining benefits” (Suyuti, al-Ashbah wa al-Naza’ir, 1/87).
The words of the Prophet Muhammad (peace be upon him) to Adi ibn Hatim also support this principle: “If you release your dog after the game and recite the name of Allah, then eat what it catches. However, if the dog eats from the game, do not eat from it, for the dog caught it for itself. If your dog mingles with other dogs and they all capture the game together, do not eat from it, because you do not know which dog caught it. Similarly, if you shoot an arrow at a game and find it a day or two later, if the game has no wounds other than your arrow’s, you may eat it. But if the game falls into water, do not eat from it” (Bukhari, “Zaba’ih,” 8; Muslim, “Hunting,” 7). The reason the Prophet commanded not to eat the game caught by dogs where some were released without invoking Allah’s name or game that fell into water after being shot, is that the exact cause of the animal’s death through halal means cannot be ascertained. In situations where both halal and haram possibilities exist, the Prophet’s preference for the haram aspect demonstrates the importance of avoiding doubtful matters and adhering to caution.