the invitation of a Jew. (1) Imam Ahmad was asked about accepting the invitation of a dhimmi, and he replied, “Yes.” This is the correct view: it is not obligatory, but it is permissible—especially when there is a benefit in winning them over and fostering goodwill. This applies to accepting their invitations on ordinary occasions, such as weddings, returning from a journey, and the like.

As for accepting invitations to religious observances, that is not permissible. Thus, if a Christian invites us to Christmas, accepting is forbidden, because Christmas is among the rites of disbelief, and Allah is not pleased with the rites of disbelief. The same applies to congratulating them on their festivals: they should not be congratulated on their religious holidays, because that implies approval—indeed, it is even greater than mere approval.

Accordingly, regarding the question of accepting a dhimmi’s invitation to a wedding banquet, the correct view is that it is not disliked. Yet the scholars have an established principle: if something permissible becomes a means to something forbidden, it becomes forbidden; if it becomes a means to an obligation, it becomes obligatory; if it becomes a means to something disliked, it becomes disliked; and if it becomes a means to something recommended, it becomes recommended. Selling is lawful; Allah Most High says: “Allah has permitted trade.” [al-Baqarah 2:275] Yet it may become obligatory, such as when you see a person in dire necessity wishing to buy food from you in order to save his life; then selling it to him is obligatory. Likewise, if I wish to buy water to make ablution for prayer, buying it is obligatory. If I wish to buy perfume to apply for the Friday prayer, buying it is recommended. If a man wishes to buy a ladder with which to climb into people’s homes and steal from them, then buying it is forbidden. And if someone wishes to buy onions—according to the view that regards them as disliked—then the purchase is