Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/341)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

May Allah not make your trade profitable, for mosques were not built for this purpose.” (1) This is so that he may be excused.

His statement, “Otherwise, he should decline”: is this obligatory or merely permissible? It is obligatory, so long as he knows that there is an evil present and is unable to change it. It is therefore unlawful for him to attend. If he says, “I will attend but disapprove of it in my heart, and I will not take part with them,”

we say: This is not correct, for if you truly disapproved of it in your heart, you would not remain there. Whatever a person detests in his heart, he cannot remain amidst except under compulsion. Allah, Most High, says:

“Indeed, Allah will gather the hypocrites and the disbelievers all together in Hell.” [al-Nisa’ 4:140]

If someone were to say: “If I do not attend, this will result in severing family ties—for example, if the host is one of his relatives, they have an evil practice, and they invite him; then, if he does not accept, he becomes angry with him and the relationship between them is cut off.”

The answer is: even if this results in severing family ties, for Allah, Most High, says regarding one’s parents—who are among the closest of relatives:

“But if they strive to make you associate with Me that of which you have no knowledge, then do not obey them.” [Luqman 31:15]

Whoever seeks to please people by incurring Allah’s displeasure, Allah will be displeased with him and will cause people to be displeased with him. Thus, this is not lawful. Perhaps his declining to attend a wedding feast

(1) Recorded by al-Tirmidhi in The Book of Sales, chapter: “The Prohibition of Buying and Selling in the Mosque” (1321); and by al-Darimi in The Book of Prayer, chapter: “The Prohibition of Announcing Lost Property in the Mosque, and of Buying and Selling Therein” (1:347, al-Bugha ed.), on the authority of Abu Hurayrah, may Allah be pleased with him. It was authenticated by Ibn Khuzaymah (1305) and by al-Hakim (2:56), according to the conditions of Muslim; al-Dhahabi concurred.

أربح الله تجارتك، فإن المساجد لم تُبنَ لهذا» (١) لأجل أن يعذر. وقوله: «وإلا أبى» وجوباً أو جوازاً؟ وجوباً ما دام يعرف أن ثم منكراً، ولا يقدر على تغييره، فيحرم عليه الحضور، فإذا قال: أنا أحضر وأكره بقلبي، ولا أشاركهم. نقول: هذا ليس بصحيح؛ لأنك لو كرهت بقلبك لما بقيت، فكل ما يكرهه الإنسان بقلبه لا يمكن أن يبقى فيه إلا مكرهاً، وقد قال الله ﷿: ﴿إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا﴾ [النساء: ١٤٠]. فلو قال قائل: إذا لم أحضر ترتب على هذا قطيعة رحم، كما لو كان صاحب الوليمة من أقاربه، وعندهم منكر ودعاهم، فإذا لم يُجب غضب عليه، وتقطعت الصلة بينهما. فالجواب: ولو أدى ذلك إلى قطيعة الرحم؛ لأن الله ـ تعالى ـ قال في الوالدين، وهما أقرب الأرحام: ﴿وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا﴾ [لقمان: ١٥]. ومن التمس رضا الناس بسخط الله سخط الله عليه وأسخط عليه الناس فلا يحل، وربما يكون امتناعه عن الحضور لوليمة

(١) أخرجه الترمذي في البيوع، باب النهي عن البيع في المسجد (١٣٢١)؛ والدارمي في الصلاة باب النهي عن استنشاد الضالة في المسجد والشرى والبيع (١/ ٣٤٧) (ط/البغا) عن أبي هريرة ﵁، وصححه ابن خزيمة (١٣٠٥)؛ والحاكم (٢/ ٥٦) على شرط مسلم؛ وأقره الذهبي.