It is permissible to offer the greeting of peace to a group of people that includes some Muslims, but he should mean to direct his greeting to the Muslims. This is stated by Ibn Hajar and endorsed by Shaikh Abdullah ibn Jibreen.
While it is not permissible to have a close friend who is an unbeliever, if one needs to join such a person for a meal, such as eating with one’s guest or in a banquet, or casually or to call on him to believe in Islam, or to advise him, this is permissible. This ruling is expressed by Shaikh Abd al-Azeez ibn Baz and Shaikh Abdullah ibn Jibreen.
Exchanging visits with non-Muslims is permissible if needed or if it brings about something useful, such as Muslims introducing Islam to them or giving some advice. This is stated in the fatwas of the Permanent Committee for Research and Fatwa and by Shaikh Abd al-Azeez ibn Baz.
Scholars have two different views on this point. The first view, which is endorsed by Ibn Taymiyyah as well as Shaikh Abdullah ibn Jibreen, says that this is permissible.
There are two views on this matter: The first view makes it clear that no one may affiliate himself to anyone other than his own father.
A sham marriage, with no intention to make it a real and permanent marriage as required by Islamic law, is forbidden. According to Islam marriage is a firm pledge, described in the Qur’an in such terms: ‘How can you take it away when each of you has been privy with the other, and they have received from you a most solemn pledge?’ (4: 21) The prohibition is even stronger if the marriage contract is between a Muslim woman and a non-Muslim man, entered into to enable her to get certain benefits.
The first view considers such divorce effective. This is the view of most contemporary scholars. They say that such a sham divorce is real and counts against the divorcing husband. The Assembly of Muslim Jurists of America endorsed this view in the final statement concluding its second convention held in Copenhagen in 2004. The statement said: ‘A sham divorce counts against the person resorting to it, since he has spoken the words or appointed someone else to do it on his behalf, whether he intends it or not. Writing is the most important means of documentation in our modern world. As far as religion is concerned, such a divorce is disregarded unless it is intended. This is the weightier scholarly view.
Scholars have two different views on this question. The first view makes clear that it is not permissible for a Muslim meeting an unbeliever to start by offering the greeting of peace. If the unbeliever starts by saying assalamu alalikum (i.e. ‘peace be to you’), the Muslim may reply by saying wa alaikum (i.e. ‘and to you’). He may also give the reply in full, wa alaikum assalam, (i.e. ‘and peace be to you too’), if he is certain that when the unbeliever says the greeting he is clearly meaning it. This is the view of the majority of scholars, including Ibn al-Qayyim. Among contemporary scholars who subscribe to this view are Shaikh Abd al-Azeez ibn Baz and Shaikh Salih al-Fawzan
It is permissible to give gifts to unbelievers who are not at war with us to win their hearts over and to incline them towards Islam. This is the view of the European Council for Fatwa and Research. Ibn Taymiyyah states the permissibility but excludes giving them gifts on their religious feasts, which he considers forbidden. The Islamic Fiqh Council of the Muslim World League expresses the same view.
It is perfectly permissible to accept a gift from a non-Muslim, regardless of the intention of the person giving it. It is also permissible to accept gifts from them on their festive occasions, unless these include something forbidden such as wines or the meat of an animal dedicated at the time of its slaughter to anyone other than God. A Muslim should use such occasions to strengthen relations with non-Muslims and introduce Islam to them. This view is stated by Ibn Taymiyyah, and it is given in a fatwa by the Permanent Committee for Research and Fatwa in Saudi Arabia. It is also endorsed by the European Council for Fatwa and Research, Shaikh Abd al-Azeez ibn Baz, Shaikh Abdullah ibn Jibreen and Shaikh Salih al-Fawzan.
It is permissible to offer the greeting of peace to a group of people that includes some Muslims, but he should mean to direct his greeting to the Muslims. This is stated by Ibn Hajar and endorsed by Shaikh Abdullah ibn Jibreen.
Muslims are unanimous that a Muslim woman may not marry a non-Muslim. It is also universally agreed that Bahais are unbelievers. As such, they may not marry Muslim women. Many scholars and authorities have outlined their ruling on this question.
The majority of scholars, of olden days and contemporary times, agree that it is permissible for a Muslim man to marry a woman who follows a divine religion. However, some people who belong to Christianity and Judaism declare themselves atheists. In addition, fornication and adultery are commonplace in their societies to the extent that the majority of people do not disapprove of it. Indeed, those who do not practise fornication before marriage are considered odd. In view of all this, contemporary scholars adopt more restrictive views on the matter. Here are some of their fatwas.
This is a very bad tradition and an abominable deviation. It is contrary to the divine book, the Prophet’s tradition and the unanimous view of scholars. It is obligatory in Islam that the husband should pay his wife a dowry, or mahr. For various reasons, including men’s unwillingness to tie themselves to a marital relationship, women in Western countries may resort to this practice. The Islamic Fiqh Council of the Muslim World League and Majallat al-Buhuth al-Islamiyyah, (i.e. Journal of Islamic Research), have both discussed this issue.
If these substances are small in quantity and they get changed through chemical reaction so as not to exist on their own, acquiring a new description or name, then their status changes and that will not affect the permissibility of the food or drink. This is the view of the late Shaikh Muhammad ibn Uthaymeen and a number of contemporary scholars.
If a Muslim is certain that the food has been contaminated with pork, it is not permissible to eat unless it is washed. If he is not certain then it is permissible to eat. This is the view of the Permanent Committee for Research and Fatwa and the late Shaikh Muhammad ibn Uthaymeen, as well as other contemporary scholars.
The first view is expressed by the late Shaikh Abd al-Azeez ibn Baz. He said that it is not permissible for a Muslim to sit with people drinking wines unless he makes clear his disapproval. If they do not accept, he should leave them.The second view is expressed by some contemporary scholars who make clear that the normal ruling is that it is forbidden to sit with someone drinking intoxicants. However, if a Muslim fears some adverse reaction should he refuse to attend a function or decline an invitation, he may attend. This also applies when a Muslim hopes that by accepting his neighbour’s invitation, he may be able to advise him and to tell him about Islam.
It is not permissible for a Muslim to eat in restaurants that serve forbidden foodstuff such as wines and pork when other restaurants that do not serve these are available. However, if it is not easy for him to eat elsewhere then eating in such restaurants is acceptable, provided that he does not eat or drink anything that is forbidden. This is the view of the Permanent Committee for Research and Fatwa
It is permissible to use medicines with an alcohol ingredient if the alcohol is transformed and has no effect on the mind. If the medicine contains a large percentage of alcohol, or a small percentage that remains potent, then it may not be used except in the case of need, when there is no permissible alternative and it is prescribed by a qualified doctor of integrity. In this latter case, a Muslim may take such a medicine within the limits of what is essential.
People are considered to be followers of earlier divine religions when they are Christians or Jews and affiliate themselves to such communities. This is not affected by the distortion that has crept into their faiths, unless such distortion is tantamount to total atheism. In this particular case they are no longer classified as belonging to earlier divine religions, but as idolaters and atheists, and any meat they have prepared for meals is unlawful to eat, This is the view of the late Shaikh Muhammad ibn Uthaymeen and of the General Secretary of the Assembly of Muslim Jurists of America. It is also stated in Fatawa al-Aqaliyyat al-Muslimah and endorsed by the Permanent Committee for Research and Fatwa.
