and since the zakat collector wields authority, he might be tempted to abuse it by wronging the people. The Prophet therefore warned him against injustice, lest the oppressed invoke against him a supplication whose path to heaven is wide-open. That plea ascends until it reaches the Most Just Judge, who will grant redress to the one who has demanded his right—for He is the One who answers the call of the distressed.

Legal rulings derived from the ḥadith

1. His words, “You will come to a people from the People of the Book,” serve as a preface intended to muster Muʿādh’s resolve in calling them, for the People of the Book possess knowledge and are not addressed as the ignorant idolaters are.
2. One must be equipped with evidence and sound knowledge to debate the enemies of the faith and refute their specious doubts.
3. It is necessary to learn and teach the proper etiquette of inviting to Allah so that the call is made with wisdom.
4. The call to Allah should proceed by prioritizing matters in order of their importance.
5. The most important of all is tawḥīd (monotheism), for it is the foundation without which worship is invalid. Hence the invitation begins with tawḥīd and faith.
6. The five daily prayers occupy the second rank, for they are the pillar of the religion.
7. Zakat comes third. The Prophet ﷺ mentioned only these three pillars even though Muʿādh was sent after fasting and pilgrimage had been ordained. Scholars explained this by noting that the verse, “But if they repent, establish prayer, and give the zakat, then leave them alone” (At-Tawbah 9:11), is in Sūrah al-Barāʾah, which was revealed after fasting and pilgrimage had certainly become obligatory; thus the ḥadith mirrors this Qur’anic instruction. Nevertheless, the scholars unanimously agree that the pillars of Islam are five, all of which must be fulfilled.
8. One does not move from one stage of the invitation to the next until the previous stage has been accepted.
9. Zakat embodies social solidarity, for it is taken from the wealthy and distributed to the poor.
10. It is impermissible for the collector to take the finest, most valuable portion of property; he must take from the average quality—unless the owner freely, without embarrassment or coercion, offers something better, for that is his prerogative and he has chosen to give it.
11. The collector must fear oppressing the people, for their oppression will cause them to pray against him, and Allah does not repel such a plea, as it seeks justice from the Most Just of judges. The ḥadith thus illustrates the enormity of injustice.
12. It is lawful for the ruler to appoint agents to collect zakat, and a person’s liability is discharged by handing it over to the ruler or his agents.