Section: If two men invite him and it is not possible to combine both, and one of them preceded the other, he should respond to the one who preceded him; because his obligation to respond became binding when he invited him, so the obligation does not cease by the invitation of the second. Responding to the second is not obligatory because it is not possible [to do so] alongside responding to the first. If they are simultaneous, he should respond to the one whose door is closer to him, based on what Abu Dawud narrated with his chain of narration from the Prophet (may Allah bless him and grant him peace) that he said: "If two inviters convene, respond to the one whose door is closer to you; for the closer of them in door is closer to you in neighborhood. If one of them preceded, respond to the one who preceded." Al-Bukhari also narrated with his chain of narration from Aisha, who said: I said: O Messenger of Allah, I have two neighbors, to which of them should I offer a gift? He said: "The closer of them to you in door." Because this is from the acts of piety, it is given priority through these reasons. [If they are equal, he should respond to the one who is closer in kinship, because of the virtue in upholding ties of kinship.] If they are equal, he responds to the more religious of the two, and if they are equal, he draws lots between them, because drawing lots determines the one entitled when rights are equal.
1219 - Issue: He said: "If he does not wish to eat, he should offer a supplication and leave."
The entirety of this is that what is obligatory is responding to the invitation because that is what was commanded and what was warned against neglecting. As for eating, it is not obligatory, whether he is fasting or not. Ahmad stated this clearly. However, if the invited person is observing a mandatory fast, he should respond but not break his fast; because breaking the fast is not permissible, whereas the fast is mandatory and eating is not. Abu Hurayra narrated that the Prophet (may Allah bless him and grant him peace) said: "If one of you is invited, let him respond. If he is fasting, let him supplicate, and if he is not fasting, let him eat." Narrated by Abu Dawud. In another narration: "let him pray"—meaning: let him supplicate. Ibn Umar was invited to a Walima, so he attended and extended his hand
(10) In: The Chapter: If two inviters convene, which of them is more entitled, from the Book of Food. Sunan Abi Dawud 2/310. It was also recorded by Imam Ahmad in: Al-Musnad 5/408. (11) In: The Chapter: Which neighbor is closer, from the Book of Pre-emption (Shuf'a); in: The Chapter: Whom one should begin with in offering a gift, from the Book of Gifts (Hiba); and in: The Chapter: The right of neighborhood in the proximity of doors, from the Book of Manners. Sahih al-Bukhari 3/115, 208, 8/13. It was also recorded by Imam Ahmad in: Al-Musnad 6/175, 187, 193, 239. (12) Omitted from: The original. (1) In: The Chapter: Regarding the fasting person who is invited to a Walima, from the Book of Fasting. Sunan Abi Dawud 1/573.
فصل: فإنْ دَعاه رَجُلانِ، ولم يُمْكِن الجمعُ بينهما، وسبَقَ أحدُهُما، أجاب السَّابقَ؛ لأنَّ إجابتَه وجَبتْ حينَ دعاه، فلم يزُلِ الوُجوبُ بدُعاءِ الثَّانى، ولم تجبْ إجابةُ الثَّانى؛ لأنَّها غيرُ مُمْكِنَةٍ مع إجابةِ الأوَّلِ، فإن اسْتَوَيا، أجاب أقْرَبَهما منه بابًا؛ لما رَوى أبو داودَ (١٠)، بإسنادِه عن النَّبِىِّ -صلى اللَّه عليه وسلم- أنَّه قال: "إذَا اجْتَمَعَ دَاعِيَانِ، فَأَجِبْ أَقْرَبَهُمَا بَابًا؛ فَإِنَّ أَقْرَبَهُمَا بَابًا أَقْرَبُهُمَا جِوَارًا، فَإِنْ سَبَقَ أَحَدُهُمَا، فَأَجِبِ الَّذِى سَبَقَ". ورَوَى البخارِىُّ (١١) يإسْنادِه عن عائشةَ، قالتْ: قلتُ: يا رسولَ اللَّهِ، إِنَّ لى جارَيْنِ، فإلى أيِّهِمَا أُهْدِى؟ قال: "أَقْرَبُهُمَا مِنْكِ بَابًا". ولأنَّ هذا مِن أبوابِ البِرِّ؛ فقُدِّمَ بهذه المعانى، [فإن اسْتَوَيا، أجابَ أقربَهُمَا رَحِمًا؛ لما فِيه مِن صِلَةِ الرَّحِمِ] (١٢)، فإنِ اسْتوَيا، أجاب أدْيَنهما، فإنِ اسْتَوَيا أقْرَعَ بينهما؛ لأنَّ القُرْعةَ تُعَيِّنُ المستحِقَّ عندَ اسْتِوَاءِ الحُقوقِ.
١٢١٩ - مسألة؛ قال: (فَإِنْ لَمْ يُحِبَّ أَنْ يَطْعَمَ، دَعَا وَانْصَرَفَ)
وجملةُ ذلك أَنَّ الواجبَ الإِجابةُ إلى الدَّعوةِ؛ لأنَّها الذى أمَرَ به، وتوعَّدَ على تركِه، أمَّا الأَكْلُ فغيرُ واجبٍ، صائمًا كان أو مُفْطِرًا. نصَّ عليه أحمدُ. لكنْ إنْ كان المدعوُّ صائمًا صَوْمًا واجبًا أجاب، ولم يُفطِرْ؛ لأَنَّ الفِطْرَ غيرُ جائزٍ؛ فإِنَّ الصَّومَ واجبٌ، والأكلَ غيرُ واجبٍ، وقد رَوَى أبو هُرَيْرةَ قال: قال رسولُ اللَّهِ -صلى اللَّه عليه وسلم-: "إِذَا دُعِىَ أحَدُكُمْ فَلْيُجِبْ، فإِنْ كَانَ صَائِمًا فَلْيَدْعُ، وَإِنْ كَانَ مُفطِرًا فَلْيَطْعَمْ". رواه أبو داودَ (١)، وفى روايةٍ "فَلْيُصَلِّ". يعنى: يَدْعُو. ودُعِىَ ابنُ عمرَ إلى وليمةٍ، فحضَرَ ومدَّ يدَه
(١٠) فى: باب إذا اجتمع داعيان أيهما أحق، من كتاب الأطعمة. سنن أبى داود ٢/ ٣١٠.كما أخرجه الإمام أحمد، فى: المسند ٥/ ٤٠٨.(١١) فى: باب أى الجوار أقرب، من كتاب الشفعة، وفى: باب بمن يبدأ بالهدية، من كتاب الهبة، وفى: باب حق الجوار فى قرب الأبواب، من كتاب الأدب. صحيح البخارى ٣/ ١١٥، ٢٠٨، ٨/ ١٣.كما أخرحه الإِمام أحمد، فى: المسند ٦/ ١٧٥، ١٨٧، ١٩٣، ٢٣٩.(١٢) سقط من: الأصل.(١) فى: باب فى الصائم يدعى إلى وليمة، من كتاب الصوم. سنن أبى داود ١/ ٥٧٣. =
