He said, “The right of one Muslim over another Muslim,” and did not say, “the right of one believer over another believer,” because Islam is broader in scope than faith. But if there is a benefit in shunning, then it may be recommended or obligatory, according to what the benefit requires and according to the gravity of the sin. Thus, if this man who shaves his beard is deterred when we shun him—so that he walks among people as an outcast, with no one greeting him or returning his greeting, and he then feels ashamed and lets his beard grow—then shunning him is recommended or obligatory, because it is beneficial. But if, when we shun him, this man only increases in evil, becomes alienated from his believing brother, and estrangement arises between them, then shunning is not recommended in this case; rather, it is not appropriate.

One who lets his garments hang below the ankles openly commits a sin, and it appears to us that this is graver than shaving the beard, because a warning of punishment has been issued concerning it. It is therefore among the major sins, and is graver than smoking, even though smoking is now more widespread than shaving the beard and letting one’s garments hang below the ankles.

The point is that the legal school divides shunning into three categories: obligatory, recommended, and permissible. But the correct view, in our opinion, is that it is not divided into these categories, and that the basic ruling regarding shunning is prohibition, unless it serves a benefit.

This applies to one who is Muslim. As for non-Muslims, they are not to be greeted first, whether they do not affiliate themselves with Islam—such as those who openly declare themselves to be Christians, Jews, or idolaters—or whether they affiliate themselves with Islam but their innovation puts them outside Islam. For the Messenger, peace and blessings be upon him, said concerning the People of the Book: “Do not initiate the greeting with the Jews or the Christians”