The benefits of the hadith of Mu'adh (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him) sent me and said: 'You will come to a people from the People of the Book.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
We have previously discussed a brief explanation of this hadith, and we promised to clarify its benefits, or what is feasible of them, that can be derived. It should be known that the Book and the Sunnah were revealed to judge between people in what they differ over, and the rulings of the Shari'ah are taken from the words of the texts, whether indicated explicitly, by implication, or by reference. Allah (Glorified and Exalted is He) grants some people a greater understanding of the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him) than others. For this reason, Abu Juhayfa asked 'Ali ibn Abi Talib (may Allah be pleased with him): The point of the narration is the phrase: People differ in understanding, and it is incumbent upon the student of knowledge, in particular, to strive to derive benefits and rulings from the texts of the Book and the Sunnah, for they are the certain source. Deriving rulings from them is like a man who comes to water and drinks from it into his vessel; some take little and some take much. This great hadith, in which Mu'adh ibn Jabal (may Allah be pleased with him) explained what the Prophet (peace and blessings be upon him) sent him to the people of Yemen with, contains benefits: First: The obligation to send callers to Allah. This is one of the characteristics of the Muslim ruler (wali al-amr) to send callers to Allah to every place. Every place that needs da'wah requires the Muslim ruler to send someone to call people to the religion of Allah (Mighty and Majestic), for this was the practice and guidance of the Prophet (peace and blessings be upon him) to send messengers calling to Allah (Mighty and Majestic). Among the benefits: It is necessary to inform the one sent about the condition of the people he is sent to, so that he may prepare for them and treat them with their due status, lest he come upon them unawares and they raise doubts that would cause him to be at a loss, which would be a great harm to the da'wah. That is, the caller should be prepared and ready for what the invitees may throw at him, so that he is not caught off guard and unable to respond, in which case there would be harm to the da'wah. Among the benefits: The first thing to which people are called is the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, before anything else. Do not say to disbelievers, for example, when you go to call them, "Leave khamr, leave zina, leave riba." That is a mistake. Establish the foundation first, then derive the branches. The first thing you call to is tawhid and the message, that they testify that there is no god but Allah and that Muhammad is the Messenger of Allah. Among the benefits: If the one being addressed understands the address, he does not need an explanation. He said: and did not explain it to them because they know their language, which is Arabic. But if we were addressing someone who does not know the meaning, it would be obligatory to make the meaning clear to him, for if he does not understand the meaning, he will not benefit from the words. For this reason, Allah did not send a messenger except in the language of his people, in the language of his people, to make things clear to them. For example, if we are addressing a person who does not know the meaning of "La ilaha illa Allah," we must explain it to him and say: The meaning of "La ilaha illa Allah" is that there is no true object of worship except Allah. Everything worshipped besides Allah is false, as Allah the Exalted said: Likewise, it is not sufficient for a person to say it with his tongue or hear it with his ear without understanding it with his heart. The meaning of "Muhammad is the Messenger of Allah" is made clear to him by saying: Muhammad is that man whom Allah (Mighty and Majestic) sent from the Banu Hashim. He sent him to bring people out of darkness into light. He sent him with guidance and the religion of truth, so he made clear to people all good and called them to it, and he made clear to them all evil and warned them against it. He is the Messenger of Allah whom it is obligatory to believe in what he reported, to obey in what he commanded, and to leave what he forbade and warned against. It is made clear to him that he is a messenger, not a lord, and not a liar, but rather a servant who is not to be worshipped and a messenger who does not lie, may Allah's prayers and peace be upon him. Then, this, which I mean the two testimonies, the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, is the key to Islam. For this reason, no act of worship is valid except with the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah. Among the benefits of this hadith: The most important thing after the two testimonies is prayer, for the Prophet (peace and blessings be upon him) said: Among its benefits: Witr is not obligatory. Witr is not obligatory, for the Prophet (peace and blessings be upon him) did not mention it and mentioned only the five prayers. This is the stronger position among the opinions of the scholars. Some scholars said that witr is obligatory, and some distinguished and said: For one who has a regular night prayer and stands in night prayer, witr is obligatory, and for one who does not, it is not. The correct view is that it is not obligatory in any case, for if it were obligatory, the Messenger (peace and blessings be upon him) would have made it clear. Among the benefits of this hadith: Zakah is obligatory and is a fard of the fards of Islam. It is the third pillar of the pillars of Islam and the second after the two testimonies. For this reason, he said: Among the benefits of this hadith: Zakah is obligatory in wealth, not in the conscience (dhamah). But the correct view is that it is obligatory in wealth and has a connection to the conscience. This branches out into benefits: If we said it is obligatory in the conscience, zakah would fall off the one who has a debt, for the place of the debt is the conscience. And if we said the place of zakah is the conscience and he has a thousand and has a thousand in his hand, zakah would not be obligatory on him, for the two rights would conflict. The correct view is that it is obligatory in wealth, for Allah the Exalted said: And he said in this hadith: But it has a connection to the conscience in the sense that if it becomes obligatory and a person neglects it, he is liable for it. So it has a connection to the conscience. Among the benefits of this hadith: Zakah is not obligatory on the poor, for he said: But who is the rich person? Is it the one who owns millions? The rich person in this context is the one who owns the nisab. If a person owns the nisab, he is rich and zakah is obligatory on him, even if he may be poor in another respect, but he is rich in terms of the obligation of zakah on him. Among the benefits of the hadith: Zakah is distributed to the poor of the country, for he said: And it is not taken out of the country except for a reason. As long as there are those entitled to it in the country, they are more deserving than others. Some scholars have forbidden taking zakah out of the country if there are those entitled to it in it. They cited this hadith as evidence, and that the poor of the country are attached to what is with their rich, and that if the rich distribute it outside the country, the poor may transgress against them and say: "You have deprived us of our right," and they may dominate them by looting and corruption. Undoubtedly, it is a mistake for a person to take the zakah of his wealth to distant lands while there is one entitled to it in his country, for the nearest is more deserving of kindness. The rest of the discussion on this hadith will come, if Allah wills.
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) transmitted: "From Mu'adh (may Allah be pleased with him), who said:

The Messenger of Allah (peace and blessings be upon him) sent me and said: You will come to a people from the People of the Book, so call them to testify that there is no god but Allah and that I am the Messenger of Allah. If they obey in that, inform them that Allah has made obligatory upon them five prayers in every day and night. If they obey in that, inform them that Allah has made obligatory upon them a charity to be taken from their rich and returned to their poor. If they obey in that, beware of the best of their wealth, and fear the supplication of the oppressed, for there is no barrier between it and Allah.

بعثني رسول الله صلى الله عليه وسلم فقال: إنك تأتي قومًا من أهل الكتاب فادعهم إلى شهادة أن لا إله إلا الله وأني رسول الله، فإن هم أطاعوا لذلك فأعلمهم أن الله قد افترض عليهم خمس صلوات في كل يوم وليلة، فإن هم أطاعوا لذلك فأعلمهم أن الله قد افترض عليهم صدقة تؤخذ من أغنيائهم فترد على فقرائهم، فإن هم أطاعوا لذلك فإياك وكرائم أموالهم، واتق دعوة المظلوم فإنه ليس بينها وبين الله حجاب

Agreed upon by al-Bukhari and Muslim".

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
We take the remaining benefits of this hadith, the hadith of the Prophet (peace and blessings be upon him) sending Mu'adh ibn Jabal to Yemen, where he said: The meaning of sadaqah here is zakah, which is the giving of the wealth that Allah the Exalted made obligatory in zakatable wealth, the giving of the share that Allah made obligatory in zakatable wealth. It was called sadaqah because the giving of wealth is evidence of the sincerity of the faith of the one who gives it, for wealth is beloved to souls, as Allah the Exalted said: And a person does not give what is beloved to him except for what is more beloved to him. So if this man or woman gave wealth while loving it, that indicates that he loves what is with Allah more than he loves his wealth, and it is evidence of the sincerity of faith. In his saying: there is evidence that the ruler (wali al-amr) has the right to take zakah from those who owe it and distribute it in its channels, and that if he does so, the conscience is cleared. But if someone said: "I do not trust that the one who takes it will play with it and then distribute it in other than its channel," we say to him: If you have paid what is due on you, your conscience is cleared.