What are the regulations that permit working with foreign disbelievers who come to Muslim lands? Is it permissible to take a wage or price from them that is higher than what is customary locally? Is it permissible to work as a driver for them despite their clothing and nakedness?

Dealing with disbelievers is permissible in principle, as the Prophet, peace and blessings be upon him, dealt with Jews. However, it is stipulated that there should be no aid to disbelief or sin, nor humiliation of the Muslim, such as working as a servant for them. The jurists have agreed on the permissibility of a disbeliever serving a Muslim, and the permissibility of a Muslim hiring himself out to a disbeliever for a specific task that is due (such as tailoring and construction). They also agreed on the impermissibility of hiring oneself out for a forbidden act, such as pressing wine.

Jurists have differed on the ruling of a Muslim directly serving a disbeliever: - Hanafis: It is permissible with disliking (makruh), because it involves humiliation for the Muslim. - Malikis: They divided the issue into four categories: permissible, disliked, prohibited, and forbidden, based on the type and nature of the work. - Shafi'is: They prohibit a Muslim from directly serving a disbeliever, such as pouring water, or indirectly, such as sending him on errands, to safeguard the Muslim from humiliation. However, they allowed borrowing and hiring with disliking (makruh). - Hanbalis: According to the correct narration, it is forbidden for a Muslim to hire himself out or lend himself to a disbeliever for service, because it involves detaining and humiliating the Muslim.

The majority of scholars prohibit a Muslim from being hired for service by a disbeliever. Therefore, it is not permissible for a Muslim to work as a private driver for a disbeliever. As for transporting a disbeliever incidentally (as a public taxi driver), it appears to be permissible and not among the prohibited forms of service. As for dealing with them at different prices, there is no harm in it if mutual consent is achieved without deception. The immodesty of disbelieving women does not prohibit transporting them, but the Muslim driver must be wary of temptation.