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مسند اسحاق بن راهويه
Musnad Ishaq
كتاب الايمانBook of Faith
The first invitation to a non-Muslim should be to the statement of Tawheed and Messengership
Hadith 75
اُردوEn
اَخْبَرَنَا وَکِیْعٌ، نَا زَکَرِیَّا بْنُ اِسْحَاقَ الْمَکِّیِّ، عَنْ یَحْیَی بْنِ عَبْدِاللّٰہِ بْنِ صَیْفِیٍّ، عَنْ اَبِیْ مَعْبَدٍعَنِ ابْنِ عَبَّاسٍ، اَنَّ رَسُوْلَ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ لَمَّا بَعَثَ مُعَاذًا اِلٰی الْیَمَنِ، قَالَ لَہٗ رَسُوْلُ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ: إِنَّكَ تَأْتِیْ قَوْمًا اَهْل کِتَابٍ، فَادْعُهُمْ اِلٰی شَہَادَۃِ أَنْ لَّا اِلٰہَ اِلَّا اللّٰہَ، فَاِنْ هُمْ اَجَابُوْا لِذَلِكَ، فَاعْلَمْهُمْ اَنَّ اللّٰہَ قَدِ افْتَرَضَ عَلَیْهِمْ صَدَقَۃً فِی اَمْوَالِہِمْ، تُوْخَذُ مِنْ اَغْنِیَائِهِمْ، فَتُرَدُّ فِیْ فُقَرَائِهِمْ، فَاِنْ هُمْ اَجَابُوْكَ لِذٰلِكَ، فَاِیَّاكَ وَکَرَائِمَ اَمْوَالِہِمْ، وَاِیَّاكَ وَدَعْوَۃَ الْمَظْلُوْمِ، فَاِنَّهَا لَیْسَ بَیْنَہَا وَبَیْنَ اللّٰہِ حِجَابٌ.
It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that when the Messenger of Allah (peace and blessings be upon him) sent Mu’adh (may Allah be pleased with him) towards Yemen, the Messenger of Allah (peace and blessings be upon him) said to him: “You are going to a people of the Book, so (first of all) invite them to testify that there is no deity except Allah. If they accept this invitation from you, then inform them that Allah has made charity obligatory upon them in their wealth; it will be taken from their wealthy and given back to their poor. If they accept this from you, then avoid taking the best of their wealth, and beware of the supplication of the oppressed, for there is no barrier between it and Allah.”
Explanation & Benefits
Hafiz Abdush Shakoor Tirmidhi
Benefits:
➊ Sayyiduna Mu'adh radi Allahu anhu was sent by the Noble Prophet sallallahu alayhi wa sallam to Yemen in the tenth year (Hijri), before the Farewell Pilgrimage (Hajjat al-Wada‘). It is mentioned in Sahih Bukhari that the narrator says: Yemen had two provinces. Sayyiduna Mu'adh radi Allahu anhu was appointed governor of one province, and Sayyiduna Abu Musa al-Ash‘ari radi Allahu anhu was appointed governor of the other. (Sahih Bukhari, No: 4341, 4342)
➋ ... From the aforementioned hadith, it is understood that a non-Muslim should first be invited to the testimony of the Oneness of Allah (tawhid) and the messengership of the Messenger of Allah sallallahu alayhi wa sallam. However, in the aforementioned hadith, messengership is not mentioned. But the wording in the narration of Sunan Abi Dawud is: ((فَادْعُهُمْ اِلٰی شَهَادَةِ اَنْ لَّا اِلٰهَ اِلَّا اللّٰهُ وَأَنِّیْ رَسُوْلُ اللّٰهِ۔)) “Invite them to the testimony of tawhid (la ilaha illallah) and to the testimony that I am the Messenger of Allah.” (Sunan Abi Dawud, No: 1584)
➌ ... When a person becomes Muslim, the very first obligation that is imposed upon him is prayer (salah). Although prayer is not mentioned in the aforementioned hadith, it is stated in Muslim: ((فَاعْلَمْهُمْ اَنَّ اللّٰہَ افْتَرَضَ عَلَیْهِمْ خَمْسَ صَلَوٰاتٍ فِیْ کُلِّ یَوْمٍ وَلَیْلَةٍ۔)) (Muslim, No: 19) “Inform them that Allah has made five prayers obligatory upon them in every day and night.”
➍ ... It is understood that the zakat collected from a region should be spent on the people of that region. If there is more wealth than the needs of the local eligible recipients, then it is permissible to distribute it among Muslims of other regions.
Today, the situation is the opposite: the neighbor is poor, relatives are deserving, yet despite this, we neglect them and send the skins of sacrificial animals, ‘ushr, fitrah, zakat, etc., elsewhere. This is not permissible from a Shari‘ah perspective. Preference should be given to one’s own region. However, sometimes people of another region may be more deserving due to an emergency, such as flood victims or those affected by earthquakes, provided that the needs of the local people are being met.
➎ ... It is understood that oppression is a very grave sin.
➏ ... Zakat should be collected from appropriate wealth.
➐ ... The imam, ruler, or leader should continue to advise their officials regarding piety (taqwa), sincerity for Allah (lillahiyyah), and the rights of the servants (‘ibad).
➑ ... Disbelievers (kuffar) are not addressed with prayer, fasting, or other Shari‘ah rulings. Prayer, fasting, etc., become obligatory upon them only when they become Muslim, and the evidence for this is that the Prophet sallallahu alayhi wa sallam said in this hadith: “If they accept this, then inform them of that.”
➒ It is understood that one should avoid the supplication (du‘a) of the oppressed, because there is no veil between it and Allah, the Possessor of Majesty. This means that the supplication of the oppressed will certainly be accepted; there is no barrier to its acceptance. Its consequences occur in this world as well as in the Hereafter.
➊ Sayyiduna Mu'adh radi Allahu anhu was sent by the Noble Prophet sallallahu alayhi wa sallam to Yemen in the tenth year (Hijri), before the Farewell Pilgrimage (Hajjat al-Wada‘). It is mentioned in Sahih Bukhari that the narrator says: Yemen had two provinces. Sayyiduna Mu'adh radi Allahu anhu was appointed governor of one province, and Sayyiduna Abu Musa al-Ash‘ari radi Allahu anhu was appointed governor of the other. (Sahih Bukhari, No: 4341, 4342)
➋ ... From the aforementioned hadith, it is understood that a non-Muslim should first be invited to the testimony of the Oneness of Allah (tawhid) and the messengership of the Messenger of Allah sallallahu alayhi wa sallam. However, in the aforementioned hadith, messengership is not mentioned. But the wording in the narration of Sunan Abi Dawud is: ((فَادْعُهُمْ اِلٰی شَهَادَةِ اَنْ لَّا اِلٰهَ اِلَّا اللّٰهُ وَأَنِّیْ رَسُوْلُ اللّٰهِ۔)) “Invite them to the testimony of tawhid (la ilaha illallah) and to the testimony that I am the Messenger of Allah.” (Sunan Abi Dawud, No: 1584)
➌ ... When a person becomes Muslim, the very first obligation that is imposed upon him is prayer (salah). Although prayer is not mentioned in the aforementioned hadith, it is stated in Muslim: ((فَاعْلَمْهُمْ اَنَّ اللّٰہَ افْتَرَضَ عَلَیْهِمْ خَمْسَ صَلَوٰاتٍ فِیْ کُلِّ یَوْمٍ وَلَیْلَةٍ۔)) (Muslim, No: 19) “Inform them that Allah has made five prayers obligatory upon them in every day and night.”
➍ ... It is understood that the zakat collected from a region should be spent on the people of that region. If there is more wealth than the needs of the local eligible recipients, then it is permissible to distribute it among Muslims of other regions.
Today, the situation is the opposite: the neighbor is poor, relatives are deserving, yet despite this, we neglect them and send the skins of sacrificial animals, ‘ushr, fitrah, zakat, etc., elsewhere. This is not permissible from a Shari‘ah perspective. Preference should be given to one’s own region. However, sometimes people of another region may be more deserving due to an emergency, such as flood victims or those affected by earthquakes, provided that the needs of the local people are being met.
➎ ... It is understood that oppression is a very grave sin.
➏ ... Zakat should be collected from appropriate wealth.
➐ ... The imam, ruler, or leader should continue to advise their officials regarding piety (taqwa), sincerity for Allah (lillahiyyah), and the rights of the servants (‘ibad).
➑ ... Disbelievers (kuffar) are not addressed with prayer, fasting, or other Shari‘ah rulings. Prayer, fasting, etc., become obligatory upon them only when they become Muslim, and the evidence for this is that the Prophet sallallahu alayhi wa sallam said in this hadith: “If they accept this, then inform them of that.”
➒ It is understood that one should avoid the supplication (du‘a) of the oppressed, because there is no veil between it and Allah, the Possessor of Majesty. This means that the supplication of the oppressed will certainly be accepted; there is no barrier to its acceptance. Its consequences occur in this world as well as in the Hereafter.
Source: Musnad Ishaq bin Rahwayh, Page: 75
