as indicated by the Prophet’s saying, peace and blessings be upon him: “It is not lawful for a Muslim to shun his brother for more than three days.” (1) If there is no benefit in it, then shunning becomes prohibited, since it achieves nothing but the opposite of what we seek. As for what some upright brothers, zealous for their religion, do in shunning those who commit sins indiscriminately, this is mistaken and contrary to the sunnah, because the Prophet, peace and blessings be upon him, said: “It is not lawful for a Muslim to shun his brother for more than three days.” One who commits a sin remains your brother, regardless of the major sins he may commit, unless he falls into disbelief. Accordingly, it is not permissible to shun those who commit sins except where there is a benefit in doing so.

The third category: permissible shunning. This is what may occur between a person and his brother because of a misunderstanding, and it is limited to three days or less.

The stronger view is that shunning is neither obligatory, recommended, nor permissible except where a benefit has been established. If there is a benefit, we shun; otherwise, we do not. For shunning is either a remedy or a disciplinary punishment: if it is due to an ongoing sin, it is a remedy; and if it is due to a sin that has passed and ended, it is a disciplinary punishment. Thus, it is prohibited for a person to shun his believing brother unless he falls into disbelief. The evidence for this lies in the general texts establishing the rights that one Muslim has over another. According to Ahl al-Sunnah wa al-Jama'ah, a believer does not cease to be a believer merely by sinfulness and disobedience. Therefore, the basic ruling is that shunning believers is prohibited, even if they commit sins openly, because they are believers. The Prophet, peace and blessings be upon him, said: “A Muslim has six rights over another Muslim, among which is that when you meet him, you should greet him.” (2)