then if they respond, so much the better; otherwise, they are required to pay the jizyah. If they refuse, they are fought. This was the practice of the Prophet, may Allah bless him and grant him peace, and his Companions.

This is not contradicted by what is found in the two Sahihs: that the Prophet, may Allah bless him and grant him peace, raided Banu al-Mustaliq while they were unaware—that is, inattentive; he caught them by surprise. For it does not state that his call had not already reached them. How could it not have, when it had reached Persia and Rome, let alone the Arabs? It is therefore sheer folly for some contemporary writers to reject this hadith on the grounds that it conflicts with the aforementioned principle. The unbelievers need not be invited immediately before fighting them.

Al-Hasan al-Basri alluded to this when he was asked about the enemy: “Should they be invited before battle?” He replied: “Islam has reached them ever since Allah sent Muhammad, may Allah bless him and grant him peace.” It was recorded by Ibn Abi Shaybah (12/365) and Saʿid ibn Mansur (3/2/206/2486). See the response to the person mentioned above, along with the authentication of the hadith in the two Sahihs, in Sahih Abi Dawud (2367).

2642 — “Use ithmid, for it promotes hair growth, removes particles from the eye, and clarifies the eyesight.”

It was recorded by al-Bukhari in al-Tarikh (4/2/412), Abu Nuʿaym in al-Hilyah (3/178), and al-Tabarani in al-Muʿjam al-Kabir (1/12/1) and al-Muʿjam al-Awsat (4/393), through several routes from Abu Jaʿfar al-Nufayli, from Yunus ibn Rashid: “ʿAwn ibn Muhammad ibn al-Hanafiyyah narrated to us from his father, from his grandfather.” He said: “It is narrated from ʿAli only through this chain of transmission; al-Nufayli alone narrated it.”

I say: He was trustworthy and one of al-Bukhari’s narrators. His name was ʿAbd Allah ibn Muhammad ibn ʿAli ibn Nufayl al-Harrani.