Reference: Fataawaa Al Lajnah Ad Daaimah, question no.1557, Vol. 3, P.381-383, 3rd edition, 1999 CE
Indeed the way of the Messenger of Allaah (صلى الله عليه و سلم) in calling the disbelievers to Islaam was that he would order them to bear witness that “none has the right to be worshiped except Allaah and that Muhammad is the Messenger of Allaah”. So if they responded to this then he would call them to the rest of the regulations of Islaam, in accordance to their due importance and that which the circumstances necessitated.
From amongst that which has been narrated is that which Bukhaaree and Muslim have reported on the authority of Ibn ‘Abbaas (رضي الله عنه) that the Messenger of Allaah (صلى الله عليه و سلم) said to Mu’aadh, when he was about to send him to Yemen,:
Indeed you are going to a people from amongst the ‘People of the Book,’ so let the first the first thing that you call them to be the testification that none has the right to be worshiped except Allaah.” And in another narration: “That they should single Allaah out [in worship]. And if they obey you in that, then inform them that Allaah has enjoined upon them five prayers to be preformed every day and night. And if they obey you in that, then inform them that Allaah has enjoined upon them Sadaaqh (Zakaat) to be taken from the rich from amongst them and given to the poor from amongst them. And if they obey you in that, then be ware of taking the best of their wealth [as zakaat] and fear the supplication of the oppressed one for indeed there is no barrier between it and Allaah.[i.e. His supplication is answered]
Also from that which has been narrated from Bukhaaree and Muslim is the Hadeeth from Sahl ibn Sa’d as Saa’idee, that the Prophet (صلى اله عليه و سلم) said to ‘Alee (رضي اله عنه) when he gave him the flag on the Day of Khaybar:
Proceed with calmness and tranquility up until you enter their land, then invite them to Islaam and inform them of what Allaah the Most High has made obligatory upon them (as it relates to the religion). For by Allaah, if Allaah was to guide a single person through you, then it would better for you than red camels.” And in another narration: “Then call them to bear witness that ‘none has the right to be worshiped except Allaah and that Muhammad is the Messenger of Allaah
The Salaf differed with regards to the ruling of Ghusl as it relates to the one who was a disbeliever and then embraced Islaam.
So those who regarded it as something obligatory were: Imaam Maalik, Imaam Ahmad and Imaam Abu Thawr (may Allaah have mercy upon them) due to that which has been reported by Abu Dawood and an Nasaa’ee on the authority of Qays ibn ‘Aasim (رضي الله عنه) that he said:
I came to the Prophet (صلى الله عليه و سلم) wanting to embrace Islaam, so he ordered me to perform Ghusl with water and leaves from the lotus tree
And the order [from the Prophet (صلى الله عليه و سلم)] necessitates that this is an obligatory action
Imaam As Shaafi’ee and some of the scholars from amongst the Hanbalee Mathhab said that it is recommended to perform Ghusl except in the case of the one who has been in the state of janaabah {sexual impurity} at the time he was a disbeliever, therefore in this situation it becomes obligatory for him to perform the Ghusl.
Abu Haneefah said that it is not obligatory at all in any situation.
So that which has been legislated, is that he should perform the Ghusl due to the Hadeeth that has already preceded and whatsoever else has been narrated confirming its meaning.
As it relates to the circumcision, then it is obligatory upon the men and is considered as a noble action for the women. However, as it relates to the one who desires to enter into the fold of Islaam, if you were to delay mentioning the issue of circumcision to a later time such that Islaam becomes firm in his heart then this is good and this is merely out of fear that the hastening of calling him to perform the circumcision may chase him away from Islaam.
And Allaah is the Granter of succees.
طريقة رسول الله (صلى الله عليه و سلم) في دعوة الكفار إلى الإسلام
المرجع: اللجنة الدائمة للبحوث و الإفتاء، فتوى رقم 1557، ج 3، ص381-383، الطبعة الثالثة 1419-1999م
إن طريقة رسول الله (صلى الله عليه و سلم) في دعوة الكفار إلى الإسلام أن يأمرهم بشهادة أن لا اله إلا الله و أن محمدا رسول الله، فان هم أجابوه إلى ذلك دعاهم إلى بقية شرائع الإسلام حسب أهميتها و ما تقتضيه الأحوال. ومما ورد في ذلك ما رواه البخاري و مسلم عن ابن عباس (رضي الله عنه) أن رسول الله (صلى الله عليه و سلم) لما بعث معاذا إلى اليمن قال له: ((انك تأتي قوما من أهل الكتاب فليكن أول ما تدعوهم اليه شهادة أن لا اله إلا الله)) و في رواية (( إلى أن يوحدوا الله. فان هم أطاعوك لذلك فأعلمهم إن الله افترض عليهم خمس صلوات في كل يوم و ليلة. فان هم أطاعوك لذلك فأعلهم أن الله افترض عليهم صدقة تؤخذ من أغنيائهم فترد على فقرائهم. فان هم أطاعوك لذلك فإياك و كرائم أموالهم، و اتق دعوة المظلوم فانه ليس بينها و بين الله حجاب)). و مت ذلك ما رواه البخاري و مسلم عن سهل بن سعد الساعدي: أن النبي (صلى الله عليه و سلم) قال لعلي (رضي الله عنه) حينما أعطاه الراية يوم خيبر: ((انفذ على رسلك حتى تنزل بساحتهم ثم ادعهم إلى الإسلام و أخبرهم بما يجب عليهم من حق الله تعالى فيه. فوالله لأن يهدي الله بك رجلا واحدا حير لك من حمر النعم)). و في رواية أخرى: ((فادعهم إلى أن يشهدوا أن لا اله إلا الله و أن محمدا رسول الله)). و قد اختلف السلف في حكم الغسل بالنسبة لمن كان كافرا فأسلم. فقال بوجوبه: مالك و أحمد و أبو ثور رحمهم الله، لما رواه أبو داود و النسائي عن قيس بن عاصم (رضي الله عنه) قال: ((أتيت النبي (صلى الله عليه و سلم) أريد الإسلام فأمرني أن أغتسل بماء و سدر)). و الأمر يقتضي الوجوب. قال الشافعي و بعض الحنابلة: يستحب أن يغتسل إلا أن يكون قد حدثت به جنابة زمن كفره فيجب عليه الغسل. و قال أبو حنيفة: لا يجب عليه الغسل بحال و بكل حال. فالمشروع له الغسل لهذا الحديث و ما جاء في معناه. أمل الختان فواجب على الرجال و مكرم في حق النساء، لكن لو أخرت دعوة من رغب في الإسلام إلى الختان بعض الوقت حتى يستقر الإسلام في قلبه و يطمئن إليه لكان حسنا خشية أن تكون المبادرة بدعوته إلى الختان منفرة له من الإسلام. و الله الموفق. ” اللجنة الدائمة للبحوث العلمية و الإفتاء الرئيس: عبدا لعزيز ابن عبدا لله ابن باز نائب الرئيس: عبد الرزاق عفيفي . عضو: عبد الله ابن غديان عضو: عبد الله ابن قعود
