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6

In most countries, the Sharia court is not the same as a secular (government legal system court) and would probably have no more authority in a non-Muslim society than a bais din. In that case, one should try bais din first. It would also judge by the religious rules of a different religion rather than secular law so dina d'malchusa would not apply. This ...


-1

The problem of going to a non Jewish court is only if you are going against a Jew but against a non-jew (Muslim) it is permitted (and usually it is the only option) See rashi on Exodus 21.1 before them: But not before gentiles. Even if you know that they [gentiles] judge a certain law similarly to the laws of Israel, do not bring it to their courts, for ...


5

Your question is very broad. Let me address one aspect of it, namely interfaith dialogue with Christianity. R Avraham Gordiner writes here R. Moshe Feinstein, in a set of halakhic letters penned in 1967 to R. Yosef B. Soloveitchik of Boston and to Dr. Bernard Lander (Igr. Moshe YD 3:43-44), unequivocally forbade Jewish participation in ecumenical ...


-1

My rav specifically permitted me to learn and debate, as long as it helps me to help jews trapped into sects. The problem could be with the fact that debates can be treated as teaching of Torah, especially for those, who can and will pervert it for their needs.


0

That is not Judaism's view at all only of the few Rabbi's and even though Judaism permits minority opinions for Jews regarding other things in Judaism but regarding this it seems that the majority opinion does not even permit such an opinion even for the minority What is below is probably excepted the majority Jesus of Nazareth who aspired to be the ...



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