and there are people among whom we pray, standing shoulder to shoulder, yet they may be base and lowly. I have been commanded to accept the invitation, so I accept it and do not act arrogantly—especially when such haughtiness and superiority toward them is because they are poor, for that is even worse. Unless, however, this man’s attendance among such people would expose him to suspicion; in that case, attendance is not obligatory for him. But if one of the leading scholars of the Muslims is invited to join them, no suspicion can attach to him. Rather, it will be said, “May Allah reward him with goodness; perhaps he can advise and benefit them.” Every situation calls for its own appropriate words.

Some have stipulated that no harm should come to him as a result. This is correct, because the absence of harm is a condition for the obligation of all duties. Thus, if he fears harm to his wealth, his body, or his honour, then accepting is not obligatory for him. This is known from the general principle concerning obligatory acts.

Thus, we have arrived at six conditions:

First: the invitation must be the first one.

Second: the inviter must be a Muslim.

Third: it must be unlawful to boycott him.

Fourth: the invitee must be specified.

Fifth: there must be no wrongdoing present.

Sixth: no harm must come to him.

Yet another indispensable condition must also be met: we must know that his invitation is sincere. This is added to the conditions we have mentioned. Its opposite is that it is extended merely out of politeness, embarrassment, or simple notification; in such cases, acceptance is not obligatory.