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Fatawa on Contemporary Issues (Part Three)
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.
Accepting Gifts from Unbelievers
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.
Giving Gifts to non-Muslims
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.
Greeting Unbelievers
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
Sham Divorce
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.
Marriage of Convenience
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.
Adopting the Husband’s Family Name
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.
Offering a Greeting Other Than Peace to non-Muslims
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.
Exchanging Visits with Unbelievers
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.
Friendship with Unbelievers
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.
Greeting a Mixed Group of Muslims and Unbelievers
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.
Religious Coexistence
Religious coexistence is an ambiguous term that means several things, including peaceful coexistence between the followers of different religions and agreeing a formula that ensures the common interests of all groups, particularly those living in the same regions or having common interests that require their cooperation. It may also mean trying to concoct something out of different faiths, or putting together a common religious framework that dilutes the distinctive beliefs of different religions.
Residence in non-Muslim Countries
Scholars have expressed two different views on this question. The first view says that a Muslim leaving a Muslim country to live in a non-Muslim one is permissible provided that he is able to declare his faith without being harmed and does not fear to yield to temptation.
Supporting Just Causes
It is the duty of a Muslim to support his Muslim brother. This duty may be a collective one, in which once support is given in sufficient measure the duty is rendered to have been discharged, or it may be a personal one, when the support is not enough without him and he is able to give it.
Integration in non-Muslim Society
When a Muslim lives in a non-Muslim country he is exposed to integration or assimilation in society. This may result in shedding some religious and cultural aspects that are essentially Islamic. What should be a Muslim’s attitude to integration? Can integration be achieved while retaining such essentials?
Operating a Franchise or Restaurant Selling Forbidden Food
In Decision 13 of the fifth convention, held in Manama, Bahrain, 1428 AH, 2007, the Assembly of Muslim Jurists of America stated that a Muslim may not make an application to open a restaurant or fast-food cafeteria which sells forbidden items of food or drink unless his application is limited to the food and drink that are permissible in Islam.
Leasing a Property to Install Cash Machines
Letting space to install cash machines (ATMs) for people to obtain cash is permissible according to Decision 13-5 of the Assembly of Muslim Jurists of America, adopted at its fifth convention held in 1428 AH, 2007, in Manama, Bahrain, and Decision 5-18 of the European Council for Fatwa and Research.
Selling to Customers Using Credit Cards
Decision 13-5 of the Assembly of Muslim Jurists of America makes clear that it is perfectly permissible to receive the price of the goods one sells through payment by credit card.
Working in a Jewellery Shop
It is permissible for a Muslim to work or invest in such shops provided that the buyer and seller exchange goods and money in situations where such an exchange is required.
Selling Forbidden Articles at Petrol Stations
It is not permissible for a Muslim who invests or works in the shops that are part of petrol stations, or anywhere else, to sell the lottery tickets or other forbidden articles that are normally sold in such places.