As for the hadith of Anas ibn Malik (may Allah be pleased with him) that a Jewish boy was serving the Prophet (peace and blessings be upon him and his family), and this boy fell ill, so he visited him

The Shaykh : As for the hadith of Anas ibn Malik (may Allah be pleased with him) that a Jewish boy was serving the Prophet (peace and blessings be upon him and his family), and this boy fell ill, so the Prophet (peace and blessings be upon him) visited him, sat by his head, and said to him: The boy looked at his father, meaning he seemed to be consulting him, so his father, who was a Jew, said: "Obey Abu al-Qasim", because the Jew knew that the Messenger was the truth and realized that he was the truth, so he said to his son, "Obey Abu al-Qasim." So this boy submitted to Islam. The Prophet (peace and blessings be upon him and his family) then went out, saying: In this hadith, there are several benefits, among which is the permissibility of employing Jews, meaning that a person may employ them as servants in his household, and this is on the condition that he is safe from their treachery, because the Jews are people of treachery, deception, and betrayal; they rarely fulfill a covenant or discharge a trust. But if he is safe from them, there is no harm in employing them. It is also evidence for the permissibility of visiting a sick Jew, because the Prophet (peace and blessings be upon him and his family) visited this boy. However, it is possible that the Prophet’s (peace and blessings be upon him and his family) visit to him was for the sake of his service to him, and that this falls under the category of rewarding kindness. On this basis, the ruling would not be general for every Jew to be visited. It is also possible that the Messenger (peace and blessings be upon him and his family) visited him to present Islam to him. In that case, visiting a sick Jew or any other disbeliever is recommended (mustahabb) if a person wants to present Islam to them so that Allah may save them from the Fire through it. The Prophet (peace and blessings be upon him) said: In this is evidence that it is incumbent (should) upon the one who visits a sick person to guide him to the truth, explain the truth to him, and encourage him in it. For example, if he knows that the person is negligent, he should say, "O so-and-so, seek forgiveness from Allah and repent to Him," and present to him the things that benefit him, rather than just sitting with him and chatting about the past and present without benefiting him in his religion. It is better to guide the sick person and benefit him in his religion, while the chit-chat and stories have another time for them. But seize the opportunity and say, "O so-and-so, seek forgiveness from Allah and repent to Him." If you have injustices against people, discharge them. If you have been negligent in an obligation, complete it, and so on. It is also evidence that a father may influence his son for good even if he does not do it himself. This Jew advised his son to obey the Prophet (peace and blessings be upon him), but he himself did not submit to Islam. A father may love for his child something he sees as good, even if he is deprived of it, may Allah protect us. It is also evidence that the Prophet (peace and blessings be upon him) is the truth, and this is indicated by the fact that the Jew said to his son: "Obey Abu al-Qasim", and the truth is what is witnessed to by the enemies. It is well known that the Jews and Christians know the Prophet (peace and blessings be upon him) as they know their own sons. Allah the Exalted said: They only knew him as they know their own sons because Allah said: It is well known, mentioned by his name, the Prophet (peace and blessings be upon him), written in their Torah and Gospel. They know this, but envy, may Allah protect us, and arrogance prevented them from believing in the Messenger (peace and blessings be upon him). We ask Allah for safety. On this basis, if a disbeliever falls ill, you may visit him if you hope for good from this visit, presenting Islam to him so that he may submit to Islam. These workers we have now, who are disbelievers and are numerous, should not be left as if they are beasts working for us without guiding them to the truth. It is our obligatory duty to call them to Islam, explain the truth to them, and encourage them in it until they submit to Islam. As for having this huge number of disbelievers, including Christians, Buddhists, and others, and not finding anyone who submits to Islam except one after another after a period of days, this indicates the weakness of our da'wah (calling) and that we have not tried to call them to Islam. This is undoubtedly a shortcoming on our part. Otherwise, the worker comes to beg people, in reality he comes seeking a livelihood, so he does not have that arrogance. If we had called him with gentleness and encouraged him, we would have achieved much good, and many people would have been guided through our hands. But we are heedless of the da'wah to the truth, and what we should do is seize these opportunities in such matters. And success is from Allah.