My question is the following: If you are presented with food or drink by somebody whom, from experience or objective judgment, you suspect is more likely to inflict you harm (such as sihr/blackmagic or physical harm), what should you do? Is rejecting the food or drink a sign of lack of true faith or Yaqin in Allah or what is it? What is the limit of Yaqin (if there is any)? How is this question related to the Prophet being poisoned by a Jewish woman and he did not stop eating the piece of meat even after realizing it contained poison (if am correct). I look forth to a comprehensive answer.

Praise
be to Allah

Firstly:

The basic principle is that the
Muslim is to be thought of in the best terms and one should regard him in
the most positive light in everything that he says and does, and not think
negatively of him or suspect him, because suspicion is the falsest of
speech. This applies unless he actually does something that is contrary to
that. The Muslim is the brother of his fellow Muslim; he should love for him
what he loves for himself of good, and hate for him what he hates for
himself of bad. If a Muslim offers you food or drink, the basic principle is
that you should think positively of him unless you clearly see something to
the contrary. No attention should be paid to waswas (devilish whispers or
notions that the Shaytan may put in one’s mind) or doubts that are not based
on sound proof. 

Al-Bukhari (5144) and Muslim
(2563, 4917) narrated from Abu Hurayrah that the Messenger of Allah
(blessings and peace of Allah be upon him) said: “Beware of suspicion, for
suspicion is the falsest of speech. Do not seek out one another’s faults; do
not spy on one another; do not compete with one another; do not envy one
another; do not hate one another; do not turn away from one another. Be, O
slaves of Allah, brothers.” 

In ‘Awn al-Ma‘bood
(9/2195-2196) it says: 

“Beware of suspicion” means:
beware of following suspicion or beware of negative thinking, for suspicion
is an accusation that comes to mind without any evidence. End quote. 

Al-Bayhaqi narrated in ash-Shu‘ab
(8344) that Ja‘far ibn Muhammad said: If you hear something about your
brother that you dislike, then look for excuses for him, from one to seventy
excuses; if you find an excuse for him (all well and good), otherwise say:
Perhaps he has an excuse that I do not know of. 

Al-‘Allamah Ibn Baz (may Allah
have mercy on him) said: 

What is legislated for the
believer is to respect his brother if he offers an excuse to him, to accept
his apology if possible, and to think positively of him as much as possible,
striving to keep hearts free of resentment and aiming to bring about unity
and co-operation in doing good. It was narrated from ‘Umar (may Allah be
pleased with him) that he said: Do not think badly of any word uttered by
your brother when you can find a good interpretation for it.
End quote from
Majmoo‘ Fatawa Ibn Baz, 26/365 

So eat and drink from what your
brother offers you, and do not pay any attention to waswas and suspicion; do
not think badly of him unless you see clear proof to the contrary or you
think it most likely that that is the case, on the basis of corroborating
evidence that you say you have, if there is a reason to be cautious. 

As for mere waswas and
suspicion, there is no doubt that this is due to lack of certain faith and
following the troubles that the Shaytan tries to stir up among the
believers. 

Secondly: 

Certainty (yaqeen) in general
means basing one’s view on clear evidence with regard to whatever man may be
faced with of academic or practical issues, and casting aside doubts and
speculation.  Hence the fuqaha (jurists) said the famous words: “Certainty
cannot be dispelled by doubt.” 

It says in al-Mawsoo‘ah al-Fiqhiyyah
(45/287): 

Yaqeen (certainty) from a
linguistic point of view means having knowledge, dispelling doubt,
understanding a matter as it is; it is the opposite of doubt. One will
attain certainty about a thing when it is proven and becomes clear. 

Yaqeen (certainty) according to
the scholars means reassurance in the heart that something did or did not
happen. 

Thirdly: 

With regard to the report of the
poisoned sheep, there is no proof that the Prophet (blessings and peace of
Allah be upon him) carried on eating from it after he realised that it was
poisoned. The reports narrated from him indicate the contrary. 

Abu Dawood (4512) narrated that
Abu Salamah said: The Messenger of Allah (blessings and peace of Allah be
upon him) used to accept gifts but he did not eat (that which was given in)
charity. And he added: A Jewish woman in Khaybar gave him a roasted sheep
that she had poisoned, and the Messenger of Allah (blessings and peace of
Allah be upon him) ate from it as did the people. He said: “Lift up your
hands (i.e., stop eating), for it has told me that it is poisoned.” Classed
as saheeh (authentic) by al-Albani. See also al-Bukhari, 3169 and Muslim,
2190 

Ar-Darimi (67) narrated: A
Jewish woman from Khaybar gave him a roasted sheep and he ate from it, as
did Bishr ibn al-Bara, then the Prophet (blessings and peace of Allah be
upon him) stopped eating, then he said: “It has told me that it is
poisoned.” 

According to al-Bazzar (6675) he
said: “One of its legs has told me that it is poisoned.” So the Messenger of
Allah (blessings and peace of Allah be upon him) stopped eating, as did
those who were with him. 

According to Ibn Ishaq: When she
placed it in front of him, he picked up the foreleg and took a bite from it,
but he could not swallow it. Al-Bidayah wa’n-Nihayah, 4/240; see
also: Dalail an-Nubuwwah, 4/353 

For more information please see
the answers to questions no.


112196 and


130499

And Allah knows best.