Abī al-ʿĀṣ: "We used not to attend a circumcision during the time of the Messenger of Allah (may Allah bless him and grant him peace), nor were we invited to it." This is because marriage is recommended to be announced, with large gatherings, clamor, and the beating of the duff (hand drum), unlike other occasions. As for the command to respond to other invitations, it is interpreted as (5) recommendation, evidenced by the fact that he did not specify an invitation with a specific reason over another, and responding to every inviter is recommended based on this report, and because it involves gladdening the heart of the inviter and pleasing them. Ahmad was invited to a circumcision, and he responded and ate. As for the invitation from the perspective of the one doing it, it has no specific virtue attached to it, as there is no legislative text regarding it, but it is in the status of an invitation for no specific occurring reason. If the person performing it intends to thank Allah for His bounty, feed his brothers, and provide his food, then he has the reward for that, if Allah the Almighty wills.
1221 - Issue: He said: "And scattering (nithar) is disliked (makruh); for it resembles looting (nuhba), and someone may take it whom the owner of the scattering likes less than another."
There is a difference of opinion narrated from Ahmad regarding nithar and picking it up. It was narrated that this is disliked in weddings and otherwise. This has also been narrated from Abū Masʿūd al-Badrī, ʿIkrimah, Ibn Sīrīn, ʿAṭāʾ, ʿAbd Allāh ibn Yazīd (1) al-Khaṭmī, Ṭalḥah, and Zubayd al-Yāmī (2). This is also the view of Mālik and al-Shāfiʿī. A second report was narrated from Ahmad: it is not disliked. Abū Bakr chose this view, and it is the view of al-Ḥasan, Qatādah, al-Nakhaʿī, Abū Ḥanīfah, Abū ʿUbayd, and Ibn al-Mundhir, based on what ʿAbd Allāh ibn Qurṭ narrated, who said: "Five or six camels were brought near to the Messenger of Allah (may Allah bless him and grant him peace), and they began to crowd toward him, whichever of them he would start with. The Messenger of Allah (may Allah bless him and grant him peace) slaughtered them, and he said a word I did not hear. I asked someone who was near him, and he said: He said:
(5) Omitted from: B, M. (1) In the manuscripts: "Zayd". He is ʿAbd Allāh ibn Yazīd ibn Yazīd al-Khaṭmī, an attribution to Banū Khaṭmah ibn Jusham, a sub-tribe of the Anṣār. He was a Companion, witnessed al-Ḥudaybiyyah while young, and was the governor of Kūfah during the time of Ibn al-Zubayr. al-Lubāb 1/380, Tahdhīb al-Tahdhīb 6/78. (2) Zubayd ibn al-Ḥārith ibn ʿAbd al-Karīm al-Yāmī, an attribution to Yām ibn Aṣbī ibn Rāfiʿ, a sub-tribe of Hamdān. He narrated from the Successors (Tābiʿīn) and died after the year 120 AH. al-Lubāb 3/304, Tahdhīb al-Tahdhīb 3/310, 311.
أبى العاصِ: كُنَّا لا نَأْتِى الخِتَانَ على عهدِ رسولِ اللَّهِ -صلى اللَّه عليه وسلم-، ولا نُدْعَى إليه. ولأنَّ التَّزويجَ يُسْتحَبُّ إعلانُه، وكثرةُ الجَمْعِ فيه، والتَّصويتُ، والضَّربُ بالدُّفِّ، بخلافِ غيرِه. فأمَّا الأمرُ بالإِجابةِ إلى غيرِه، فمَحْمُولٌ على (٥) الاسْتِحْبابِ؛ بدليلِ أنَّه لم يَخُصَّ به دعوةً ذاتَ سَبَبٍ دونَ غيرِها، وإجابةُ كلِّ داعٍ مُسْتحبَّةٌ لهذا الخبرِ، ولأنَّ فيه جبرَ قلبِ الدَّاعى، وتطْييبَ قلبِه، وقد دُعى أحمدُ إلى خِتَانٍ، فأجابَ وأكلَ. فأمَّا الدعوةُ فى حقِّ فاعلِها، فليستْ لها فضيلةٌ تخْتصُّ بها؛ لعَدم ورُودِ الشَّرْعِ بها، ولكنْ هى بمنزلةِ الدَّعوةِ لغيرِ سببٍ حادثٍ، فإذا قَصدَ فاعلُها شُكْرَ نِعْمةِ اللَّهِ عليه، وإطْعامَ إخْوانِه، وبَذْلَ طعامِه، فله أجرُ ذلك، إنْ شاءَ اللَّه تعالى.
١٢٢١ - مسألة؛ قال: (والنِّثَارُ مَكْرُوْهٌ؛ لأَنَّهُ شِبهُ النُّهْبَةِ، وَقَدْ يَأْخُذُهُ مَنْ غَيْرُهُ أَحَبُّ إِلَى صَاحِبِ النِّثَارِ مِنْهُ)
اخْتلَفتِ الرِّوايةُ عن أحمدَ فى النِّثَارِ والْتقاطِه؛ فرُوىَ أَنَّ ذلك مكروهٌ فى العُرْس وغيرِه. ورُوِىَ ذلك عن أبى مسعودٍ البَدْرىِّ، وعِكرِمةَ، وابنِ سِيرينَ، وعَطاءٍ، وعبدِ اللَّهِ بن يَزِيد (١) الْخَطْمِىِّ، وطلحةَ، وزُبَيْدٍ الْيَامِىِّ (٢). وبه قال مالكٌ، والشَّافعىُّ. ورُوى عن أحمدَ، روايةٌ ثانيةٌ: ليسَ بمكروهٍ. اخْتارها أبو بكرٍ. وهو قولُ الحَسَنِ، وقَتَادَة، والنَّخَعىِّ، وأبى حنيفةَ، وأبى عُبَيْدٍ، وابن المُنْذِرِ، لِمَا رَوى عبدُ اللَّهِ بنُ قُرْطٍ، قال: قُرِّبَ إلى رسولِ اللَّهِ -صلى اللَّه عليه وسلم- خَمْسُ بَدَناتٍ أو سِتٌّ، فطَفِقْنَ يَزْدَلِفنَ إليه بِأَيَّتِهِنَّ يبدأُ، فنَحَرها رسولُ اللَّهِ -صلى اللَّه عليه وسلم-، وقال كلمةً لم أسمعْها، فسألتُ مَن قَرُبَ منه، فقال: قال:
(٥) سقط من: ب، م.(١) فى النسخ: "زيد". وهو عبد اللَّه بن يزيد بن يزيد الخطمى، نسبة إلى بنى خطمة بن جشم، بطن من الأنصار، له صحبة، شهد الحديبية وهو صغير، وكان أميرا على الكوفة زمن ابن الزبير. اللباب ١/ ٣٨٠، تهذيب التهذيب ٦/ ٧٨.(٢) زبيد بن الحارث بن عبد الكريم اليامى، نسبة إلى يام بن أصبى بن رافع. بطن من همدان، حدث عن التابعين، وتوفى بعد العشرين ومائة. الباب ٣/ ٣٠٤، تهذيب التهذيب ٣/ ٣١٠، ٣١١.
