1. Is it a sin to sit with non-Muslim and Muslim friends who are consuming alcohol at dinner, knowing that most restaurants, including those that serve halal and Islamic food, sell alcohol, and I was not offered any to drink? 2. Is non-alcoholic barley beverage forbidden (haram) or doubtful (mashbooh), especially if it ferments in small proportions and is sold in the Land of the Two Holy Mosques? 3. What is the ruling on meat slaughtered in a European country, if the Islamic center says that it is fully slaughtered [according to Islamic rites], while there are other statements indicating that 80% of it is stunned before slaughter and some of it may die during stunning?

It is not permissible to sit at tables where alcohol is consumed, even if the person himself does not drink, due to the saying of the Prophet, peace and blessings be upon him: "Whoever believes in Allah and the Last Day should not sit at a table where alcohol is drunk."

Barley drink that does not intoxicate and is free of alcohol is permissible (halal).

Meats in European countries are permissible (halal) if slaughtered according to Islamic law (dhabihah shar'iyyah) by the People of the Book. However, if it is known that the animal was killed by stunning, then it is forbidden (haram).

If there is doubt about the slaughter and it is not known whether it was done according to Islamic law or not, there is a difference of opinion among scholars:

1. First Opinion (Prohibition): Some scholars believe that it is not permissible until it is confirmed that it was slaughtered according to Islamic law, because the default ruling for meats is prohibition until their permissibility is proven. And if something permissible and something forbidden come together, the side of prohibition is favored. 2. Second Opinion (Permissibility): Others believe that the default ruling for the slaughtered animals of the People of the Book is permissibility, unless it is known with certainty that they were slaughtered in an impermissible manner (such as by strangulation or stunning). They cite as evidence the Prophet's, peace and blessings be upon him, eating from the slaughtered animals of the Jews without inquiring about the method of slaughter, and the hadith of Aisha, may Allah be pleased with her, regarding eating meat despite doubt about whether the name of Allah was pronounced over it.

Acting upon the first opinion is further from doubt, clears one's conscience more, and is closer to precaution.