This is authentic. Furthermore, if eating were mandatory, it would also be mandatory for one who is observing a voluntary fast; since it is not binding upon him to eat, it is not binding upon him if he is not fasting. As for their statement that the purpose is eating, we say: On the contrary, the purpose is the act of responding, which is why it is obligatory upon the fasting person who does not eat.
Section: If one is invited to a wedding banquet in which there is disobedience, such as alcohol, playing the zither, the lute, or the like, and he is able to forbid it and remove the evil, then it is incumbent upon him to attend and forbid it, because he fulfills two obligations: responding to his Muslim brother (7) and removing the evil. If he is unable to forbid it, he should not attend. If he did not know about the evil until he arrived, he should remove it, and if he is unable to do so, he should depart. Al-Shafi'i expressed a similar view. Malik said: As for light entertainment, such as the duff (hand drum) and the kabar (small drum) (8), he does not need to return. Ibn al-Qasim stated this as well. Asbagh said: I am of the opinion that he should return. Abu Hanifa said: If he finds such play, there is no harm in sitting and eating. Muhammad ibn al-Hasan said: If he is someone who is taken as an example, it is more beloved to me that he leaves. Al-Layth said: If it contains lute playing, it is not appropriate for him to witness it. The foundation for this is what Safina narrated: Ali invited a man and prepared food for him. Fatima said: "If only we had invited the Messenger of Allah (may Allah bless him and grant him peace) to eat with us?" So they invited him, and he came. He placed his hand on the doorposts, then saw a qiram (curtain) in the corner of the house, so he turned back. Fatima said to Ali: "Follow him and say to him: 'What made you return (9), O Messenger of Allah?'" He said (10): "It is not for me to enter a decorated house." (11) This is a hasan (good) hadith. Abu Hafs narrated with his chain that the Prophet (may Allah bless him and grant him peace) said: "Whoever believes in Allah and the Last Day, let him not sit at a dining table around which alcohol is circulated." (12) From Nafi', who said: I was walking with Abdullah ibn Umar, and he heard
(7) Omitted from A. (8) Al-Kabar — with two fathas — is a drum that has one side, and its plural is kibar, like jamal and jimal. Al-Lisan (k-b-r). (9) In B and M: "arja'aka" (what made you return). (10) In A, an addition: "to him". (11) Recorded by Abu Dawud, in: The Chapter: Responding to an invitation if something disliked is present, from the Book of Food, Sunan Abi Dawud 2/309. And Ibn Majah, in: The Chapter: If the guest sees an evil, he should return, from the Book of Food, Sunan Ibn Majah 2/1115. And Imam Ahmad, in: Al-Musnad 5/221, 222. (12) Recorded by Al-Tirmidhi, in: The Chapter: What has been mentioned regarding entering the bathhouse, from the Book of Etiquette. 'Aridat al-Ahwadhi 10/242, 243. And Al-Darimi, in: The Chapter: The prohibition of sitting at a table around which alcohol is circulated, from the Book of Drinks. Sunan al-Darimi 2/112.
صحيحٌ. ولأنَّه لو وجَبَ الأكلُ، لَوجبَ على المُتَطَوِّعِ بالصومِ، فلمَّا لم يَلْزمْه الأكلُ، لم يلزمْه إذا كان مُفْطِرًا. وقولُهم: المقصودُ الأكلُ. قُلْنا: بل المقصودُ الإِجابةُ، ولذلك وجبتْ على الصَّائمِ الذى لا يأكلُ.
فصل: إذا دُعىَ إلى وَلِيمةٍ، فيها مَعْصِيَةٌ، كالخمرِ، والزَّمْرِ، والعُودِ ونحوِه، وأمْكنَه الإِنكارُ، وإزالةُ المُنْكَرِ، لَزِمَه الحضورُ والإِنكارُ؛ لأنَّه يُؤدِّى فَرْضَيْنِ؛ إجابةَ أخيه (٧) المسلمِ، وإزالةَ المُنْكَرِ. وإِنْ لم يقدِرْ على الإِنكارِ، لم يحضُرْ. وإِنْ لم يعْلَمْ بالمُنْكَرِ حتى حضرَ، أزالَه، فإنْ لم يَقْدِرْ انْصَرفَ. ونحو هذا قال الشَّافعىُّ. وقال مالك: أمَّا اللَّهوُ الخَفِيفُ، كالدُّفِّ والكَبَرِ (٨)، فلا يرجعُ. وقالَه ابنُ القاسمِ. وقال أصْبَغُ: أررى أنْ يَرْجِعَ؛ وقال أبو حنيفةَ: إذا وجدَ اللَّعِبَ، فلا بأسَ أنْ يقْعُدَ فيأْكُلَ. وقال محمدُ بنُ الحسنِ: إنْ كان مِمَّن يُقتَدَى به، فأحَبُّ إلىَّ أنْ يَخْرُجَ. وقال اللَّيْثُ: إذا كان فيها الضَّربُ بالعُودِ، فلا ينْبَغِى له أنْ يشْهَدَها. والأصلُ فى هذا ما رَوى سَفِينَةُ أنَّ رجلًا أضافَه علىٌّ، فصنَعَ له طَعامًا، فقالتْ فاطمةُ: لو دعَوْنا رسولَ اللَّهِ -صلى اللَّه عليه وسلم-، فأكلَ معنا؟ فدعَوْه، فجاءَ. فوضَعَ يدَه على عِضَادَتَى البَابِ، فرأى قِرَامًا فى ناحيةِ البيتِ، فرجعَ، فقالت فاطمةُ لعلىٍّ: الحَقْه، فقلْ له: ما رَجَعَك (٩) يا رسولَ اللَّهِ؟ فقال (١٠): "إنَّهُ لَيْسَ لِى أَنْ أَدْخُلَ بيتًا مُزَوَّقًا" (١١). حديثٌ حسنٌ. ورَوى أبو حفصٍ، بإسْناده. أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ، فَلَا يَقْعُدْ عَلَى مَائِدَةٍ يُدَارُ عَلَيْهَا الْخَمْرُ" (١٢). وعن نافعٍ، قال: كنتُ أسيرُ معَ عبدِ اللَّهِ بنِ عمرَ، فسَمِعَ
(٧) سقط من: أ.(٨) الكَبَر -بفتحتين-: الطبل الذى له وجه واحد، وجمعه: كِبار، مثل: جَمَل وجِمال. اللسان (كبر).(٩) فى ب، م: "أرجعك".(١٠) فى أزيادة: "له".(١١) أخرجه أبو داود، فى: باب إجابة الدعوة إذا حضرها مكروه، من كتاب الأطعمة، سنن أبى داود ٢/ ٣٠٩. وابن ماجه، فى: باب إذا رأى الضيف منكرا رجع، من كتاب الأطعمة، سنن ابن ماجه ٢/ ١١١٥. والإمام أحمد، فى: المسند ٥/ ٢٢١، ٢٢٢.(١٢) أخرجه الترمذى، فى: باب ما جاء فى دخول الحمام، من كتاب الأدب. عارضة الأحوذى ١٠/ ٢٤٢، ٢٤٣. والدارمى، فى: باب النهى عن القعود عن مائدة بدار عليها الخمر، من كتاب الأشربة. سنن الدارمى ٢/ ١١٢.
