Is shaking hand with non-Muslims prohibited in Islam?
The question of whether shaking hands with non-Muslims is prohibited in Islam has interpretations within both Sunni and Shia traditions.
According to Sunni scholarship, it is generally accepted that shaking hands is permissible. For instance, in Sahih al-Bukhari, it is narrated: I asked Anas whether shaking hands was common among the Companions of the Prophet (peace be upon him). He said, 'Yes.'
Sahih al-Bukhari 79:37. This indicates that the practice of shaking hands was not only common but accepted among the early Muslim community.
On the Shia side, Al-Kafi states: Regarding shaking hands with a Muslim, a Jew or a Christian, he said: Shake the hand over the cloth, and if he shakes your hand with his bare hand, then wash your hand.
Al-Kafi 4:70. This narration suggests that while it is permissible to shake hands with non-Muslims, there is an emphasis on maintaining cleanliness afterward, reflecting a cautious approach.
In summary, both traditions allow for shaking hands with non-Muslims, with some nuances regarding the practice and considerations of cleanliness. For a ruling that applies to your specific situation, consult a qualified local scholar.
Sources
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Sahih al-Bukhari 79:37
Sahih al-Bukhari · Book 79, Hadith 37 · Narrated by Anas
I asked Anas whether shaking hands was common among the Companions of the Prophet (peace be upon him). He said, "Yes."
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Al-Kafi 4:70
Al-Kafi · Book 4, Hadith 70
I asked Abu Hasan (peace be upon him) about the words of Allah, the Mighty and Majestic: 'Is then one who is upon clear proof from his Lord and a witness from Him reciting it.' He said: The Commander of the Faithful, prayers of Allah be upon him, is the witness upon the Messenger of Allah (peace be upon him and his progeny) and the Messenger of Allah (peace be upon him and his progeny) is upon clear proof from his Lord. — OR — Regarding shaking hands with a Muslim, a Jew or a Christian, he said: Shake the hand over the cloth, and if he shakes your hand with his bare hand, then wash your hand. — OR — I wrote to Al-Ridha (peace be upon him): Our companions have said that when the sun passes its meridian, the time of Dhuhr and Asr enter, and when it sets, the time of Maghrib and the last Isha begin, except that these times come before those during travel and residence. And the time of Maghrib extends until a quarter of the night. He wrote back the same, except that the time of Maghrib is narrow and its last moment is when the redness disappears and turns into whiteness on the horizon of the west. — OR — The Messenger of Allah (peace be upon him and his family) forbade hunting birds at night. He said: The night is a place of safety for them. — OR — I asked him about a man who killed and was carried to the governor. A group came and testified that he killed deliberately. The governor delivered the killer to the heirs of the slain for retaliation. They refused until another man came and confessed before the governor that he had killed their companion deliberately, and that the man whom the witnesses accused was innocent of killing their companion. He said, 'Do not kill him because of him, but take me as retribution.' Abu Ja'far (peace be upon him) said, 'If the heirs of the slain want to kill the one who confessed, let them kill him; they have no claim against the other. Then the heirs of the one who confessed have no right against the heirs of the one who was testified against. If they want to kill the one who was testified against, let them kill him; they have no claim over the confessor. Then the confessor shall pay the blood money to the heirs of the one who was testified against half of the amount.' I asked, 'What if they want to kill them both?' He said, 'That is for them, and they must pay half the blood money to the heirs of the one who was testified against exclusively, then they may kill them both.' I asked, 'What if they want to take the blood money?' He said, 'The blood money is divided into two halves, because one confessed and the other was testified against.' I asked, 'How was the half blood money assigned to the heirs of the one testified against, who was killed, and not assigned to the heirs of the confessor, who did not die?' He said, 'Because the one testified against is not like the one who confessed; the one testified against did not confess or exonerate his companion, but the other confessed and exonerated his companion, so the one who confessed and exonerated his companion is responsible for what he did; the other, who was testified against, is not.'
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