Fatwaa ID: 1670

Question:
Assalamualaikum wrwb respected Mufti sahib
A person would like to know…
1)Whether it is wajib , Sunnah or mustahab to accept wedding invitations and other invitations?

2) Person ‘X’ being poor, borrows money on 10% interest( or the money is from a haram source).
He arranges a party and invites ‘Y’.
If ‘Y’ comes to know that the food served at the wedding/party is from interest/haram sourced money then should ‘Y’accept the invitation of ‘X’ and also will it be permissible for him to eat this kind food ?

Answer:
In the Name of Allaah, the Most Gracious, the Most Merciful.
As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh.

1. It is a sunnah to accept invitations. However, one must ensure that the event is free from activities that are against the Shari’ah. If he is invited to a wedding where there will be music, unrestricted intermingling of the sexes, dancing, etc., then he should not accept such an invitation. With wisdom, he should inform the host of his reason of absence.
2. If the host only has haraam sources of income or he has multiple sources, some of which which are halaal, but he expressly informs you that the food is from the haraam sources, then it will not be permissible to eat such foods. If you do not know his source of funds, then the default is that it is permissible. A Muslim earns halaal. You do not need to investigate his sources.

And Allaah Ta’aala knows best.
Mufti Muajul I. Chowdhury
Darul Iftaa New York
https://askthemufti.us/

02/06/1445 AH – 08/23/2023 CE | AML1-8226

وصل اللهم وسلم وبارك على سيدنا محمد وعلى ءاله وصحبه أجمعين

بدائع الصنائع في ترتيب الشرائع (5/129)
ﺭﺟﻞ ﺩﻋﻲ ﺇﻟﻰ ﻭﻟﻴﻤﺔ ﺃﻭ ﻃﻌﺎﻡ ﻭﻫﻨﺎﻙ ﻟﻌﺐ ﺃﻭ ﻏﻨﺎء ﺟﻤﻠﺔ اﻟﻜﻼﻡ ﻓﻴﻪ ﺃﻥ ﻫﺬا ﻓﻲ اﻷﺻﻞ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺃﺣﺪ ﻭﺟﻬﻴﻦ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﻟﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﺫاﻙ ﻭﺇﻣﺎ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﺑﻪ ﻓﺈﻥ ﻛﺎﻥ ﻋﺎﻟﻤﺎ ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﻏﺎﻟﺐ ﺭﺃﻳﻪ ﺃﻧﻪ ﻳﻤﻜﻨﻪ اﻟﺘﻐﻴﻴﺮ ﻳﺠﻴﺐ ﻷﻥ ﺇﺟﺎﺑﺔ اﻟﺪﻋﻮﻯ ﻣﺴﻨﻮﻧﺔ ﻗﺎﻝ اﻟﻨﺒﻲ – ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ – «ﺇﺫا ﺩﻋﻲ ﺃﺣﺪﻛﻢ ﺇﻟﻰ ﻭﻟﻴﻤﺔ ﻓﻠﻴﺄﺗﻬﺎ» ﻭﺗﻐﻴﻴﺮ اﻟﻤﻨﻜﺮ ﻣﻔﺮﻭﺽ ﻓﻜﺎﻥ ﻓﻲ اﻝﺇﺟﺎﺑﺔ ﺇﻗﺎﻣﺔ اﻟﻔﺮﺽ ﻭﻣﺮاﻋﺎﺓ اﻟﺴﻨﺔ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻏﺎﻟﺐ ﺭﺃﻳﻪ ﺃﻧﻪ ﻻ ﻳﻤﻜﻨﻪ اﻟﺘﻐﻴﻴﺮ ﻻ ﺑﺄﺱ ﺑﺎﻝﺇﺟﺎﺑﺔ ﻟﻤﺎ ﺫﻛﺮﻧﺎ ﺃﻥ ﺇﺟﺎﺑﺔ اﻟﺪﻋﻮﺓ ﻣﺴﻨﻮﻧﺔ ﻭﻻ ﺗﺘﺮﻙ اﻟﺴﻨﺔ ﻟﻤﻌﺼﻴﺔ ﺗﻮﺟﺪ ﻣﻦ اﻟﻐﻴﺮ ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻻ ﻳﺘﺮﻙ ﺗﺸﻴﻴﻊ اﻟﺠﻨﺎﺯﺓ ﻭﺷﻬﻮﺩ اﻟﻤﺄﺗﻢ ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻌﺼﻴﺔ ﻣﻦ اﻟﻨﻴﺎﺣﺔ ﻭﺷﻖ اﻟﺠﻴﻮﺏ ﻭﻧﺤﻮ ﺫﻟﻚ؟ ﻛﺬا ﻫﻬﻨﺎ. ﻭﻗﻴﻞ ﻫﺬا ﺇﺫا ﻛﺎﻥ اﻟﻤﺪﻋﻮ ﺇﻣﺎﻣﺎ ﻳﻘﺘﺪﻯ ﺑﻪ ﺑﺤﻴﺚ ﻳﺤﺘﺮﻡ ﻭﻳﺤﺘﺸﻢ ﻣﻨﻪ ﻓﺈﻥ ﻟﻢ ﻳﻜﻦ ﻓﺘﺮﻙ اﻹﺟﺎﺑﺔ ﻭاﻟﻘﻌﻮﺩ ﻋﻨﻬﺎ ﺃﻭﻟﻰ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋﺎﻟﻤﺎ ﺣﺘﻰ ﺫﻫﺐ ﻓﻮﺟﺪ ﻫﻨﺎﻙ ﻟﻌﺒﺎ ﺃﻭ ﻏﻨﺎء ﻓﺈﻥ ﺃﻣﻜﻨﻪ اﻟﺘﻐﻴﻴﺮ ﻏﻴﺮ ﻭﺇﻥ ﻟﻢ ﻳﻤﻜﻨﻪ ﺫﻛﺮ ﻓﻲ اﻟﻜﺘﺎﺏ ﻭﻗﺎﻝ ﻻ ﺑﺄﺱ ﺑﺄﻥ ﻳﻘﻌﺪ ﻭﻳﺄﻛﻞ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ – ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ – اﺑﺘﻠﻴﺖ ﺑﻬﺬا ﻣﺮﺓ ﻟﻤﺎ ﺫﻛﺮﻧﺎ ﺃﻥ ﺇﺟﺎﺑﺔ اﻟﺪﻋﻮﺓ ﺃﻣﺮ ﻣﻨﺪﻭﺏ ﺇﻟﻴﻪ ﻓﻼ ﻳﺘﺮﻙ ﻷﺟﻞ ﻣﻌﺼﻴﺔ ﺗﻮﺟﺪ ﻣﻦ اﻟﻐﻴﺮ ﻫﺬا ﺇﺫا ﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﺣﺘﻰ ﺩﺧﻞ ﻓﺈﻥ ﻋﻠﻤﻪ ﻗﺒﻞ اﻟﺪﺧﻮﻝ ﻳﺮﺟﻊ ﻭﻻ ﻳﺪﺧﻞ ﻭﻗﻴﻞ ﻫﺬا ﺇﺫا ﻟﻢ ﻳﻜﻦ ﺇﻣﺎﻣﺎ ﻳﻘﺘﺪﻯ ﺑﻪ ﻓﺈﻥ ﻛﺎﻥ ﻻ ﻳﻤﻜﺚ ﺑﻞ ﻳﺨﺮﺝ ﻷﻥ ﻓﻲ اﻟﻤﻜﺚ اﺳﺘﺨﻔﺎﻓﺎ ﺑﺎﻟﻌﻠﻢ ﻭاﻟﺪﻳﻦ ﻭﺗﺠﺮﺋﺔ ﻷﻫﻞ اﻟﻔﺴﻖ ﻋﻠﻰ اﻟﻔﺴﻖ ﻭﻫﺬا ﻻ ﻳﺠﻮﺯ ﻭﺻﺒﺮ ﺃﺑﻲ ﺣﻨﻴﻔﺔ – ﺭﺣﻤﻪ اﻟﻠﻪ – ﻣﺤﻤﻮﻝ ﻋﻠﻰ ﻭﻗﺖ ﻟﻢ ﻳﺼﺮ ﻓﻴﻪ ﻣﻘﺘﺪﻯ ﺑﻪ ﻋﻠﻰ اﻹﻃﻼﻕ ﻭﻟﻮ ﺻﺎﺭ ﻟﻤﺎ ﺻﺒﺮ ﻭﺩﻟﺖ اﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺃﻥ ﻣﺠﺮﺩ اﻟﻐﻨﺎء ﻣﻌﺼﻴﺔ ﻭﻛﺬا اﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ ﻭﻛﺬا ﺿﺮﺏ اﻟﻘﺼﺐ ﻭاﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺃﺑﺎ ﺣﻨﻴﻔﺔ – ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ – ﺳﻤﺎﻩ اﺑﺘﻼء.

الهداية في شرح بداية المبتدي (4/365)
ﻗﺎﻝ: “ﻭﻣﻦ ﺩﻋﻲ ﺇﻟﻰ ﻭﻟﻴﻤﺔ ﺃﻭ ﻃﻌﺎﻡ ﻓﻮﺟﺪ ﺛﻤﺔ ﻟﻌﺒﺎ ﺃﻭ ﻏﻨﺎء ﻓﻼ ﺑﺄﺱ ﺑﺄﻥ ﻳﻘﻌﺪ ﻭﻳﺄﻛﻞ” ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﺣﻤﻪ اﻟﻠﻪ: اﺑﺘﻠﻴﺖ ﺑﻬﺬا ﻣﺮﺓ ﻓﺼﺒﺮﺕ. ﻭﻫﺬا ﻷﻥ ﺇﺟﺎﺑﺔ اﻟﺪﻋﻮﺓ ﺳﻨﺔ. ﻗﺎﻝ ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ: “ﻣﻦ ﻟﻢ ﻳﺠﺐ اﻟﺪﻋﻮﺓ ﻓﻘﺪ ﻋﺼﻰ ﺃﺑﺎ اﻟﻘﺎﺳﻢ” ﻓﻼ ﻳﺘﺮﻛﻬﺎ ﻟﻤﺎ اﻗﺘﺮﻥ ﺑﻬﺎ ﻣﻦ اﻟﺒﺪﻋﺔ ﻣﻦ ﻏﻴﺮﻩ، ﻛﺼﻼﺓ اﻟﺠﻨﺎﺯﺓ ﻭاﺟﺒﺔ اﻹﻗﺎﻣﺔ ﻭﺇﻥ ﺣﻀﺮﺗﻬﺎ ﻧﻴﺎﺣﺔ، ﻓﺈﻥ ﻗﺪﺭ ﻋﻠﻰ اﻟﻤﻨﻊ ﻣﻨﻌﻬﻢ، ﻭﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻳﺼﺒﺮ، ﻭﻫﺬا ﺇﺫا ﻟﻢ ﻳﻜﻦ ﻣﻘﺘﺪﻯ ﺑﻪ، ﻓﺈﻥ ﻛﺎﻥ ﻣﻘﺘﺪﻯ ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻨﻌﻬﻢ ﻳﺨﺮﺝ ﻭﻻ ﻳﻘﻌﺪ؛ ﻷﻥ ﻓﻲ ﺫﻟﻚ ﺷﻴﻦ اﻟﺪﻳﻦ ﻭﻓﺘﺢ ﺑﺎﺏ اﻟﻤﻌﺼﻴﺔ ﻋﻠﻰ اﻟﻤﺴﻠﻤﻴﻦ، ﻭاﻟﻤﺤﻜﻲ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺭﺣﻤﻪ اﻟﻠﻪ ﻓﻲ اﻟﻜﺘﺎﺏ ﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳﺼﻴﺮ ﻣﻘﺘﺪﻯ ﺑﻪ، ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ اﻟﻤﺎﺋﺪﺓ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻌﺪ، ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﻣﻘﺘﺪﻯ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ: {ﻓﻼ ﺗﻘﻌﺪ ﺑﻌﺪ اﻟﺬﻛﺮﻯ ﻣﻊ اﻟﻘﻮﻡ اﻟﻈﺎﻟﻤﻴﻦ} [ اﻷﻧﻌﺎﻡ:68]
ﻭﻫﺬا ﻛﻠﻪ ﺑﻌﺪ اﻟﺤﻀﻮﺭ، ﻭﻟﻮ ﻋﻠﻢ ﻗﺒﻞ اﻟﺤﻀﻮﺭ ﻻ ﻳﺤﻀﺮ؛ ﻷﻧﻪ ﻟﻢ ﻳﻠﺰﻣﻪ ﺣﻖ اﻟﺪﻋﻮﺓ، ﺑﺨﻼﻑ ﻣﺎ ﺇﺫا ﻫﺠﻢ ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻗﺪ ﻟﺰﻣﻪ، ﻭﺩﻟﺖ اﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺃﻥ اﻟﻤﻼﻫﻲ ﻛﻠﻬﺎ ﺣﺮاﻡ ﺣﺘﻰ اﻟﺘﻐﻨﻲ ﺑﻀﺮﺏ اﻟﻘﻀﻴﺐ. ﻭﻛﺬا ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺭﺣﻤﻪ اﻟﻠﻪ اﺑﺘﻠﻴﺖ، ﻷﻥ اﻻﺑﺘﻼء ﺑﺎﻟﻤﺤﺮﻡ ﻳﻜﻮﻥ.

درر الحكام شرح غرر الأحكام (1/311)
(ﻗﻮﻟﻪ: ﻓﺈﻥ ﺇﺟﺎﺑﺔ اﻟﺪﻋﻮﺓ ﺳﻨﺔ. . . ﺇﻟﺦ) ﺗﻌﻠﻴﻞ ﻟﻤﺎ ﺇﺫا ﻛﺎﻥ ﻏﻴﺮ ﻣﻘﺘﺪ ﻭﻟﻢ ﻳﻜﻦ اﻟﻠﻬﻮ ﻋﻠﻰ اﻟﻤﺎﺋﺪﺓ ﻭﻟﻢ ﻳﻌﻠﻢ ﺑﻪ ﻗﺒﻞ ﺣﻀﻮﺭﻩ؛ ﻷﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺇﺟﺎﺑﺔ اﻟﺪﻋﻮﺓ ﺇﺫا ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻨﻜﺮ ﻭﻓﻲ ﺟﻠﻮﺱ اﻟﻤﻘﺘﺪﻯ ﺑﻪ ﻓﺘﺢ ﺑﺎﺏ ﻣﻌﺼﻴﺔ ﻭﺷﻴﻦ اﻟﺪﻳﻦ ﻛﻤﺎ ﻓﻲ اﻟﺒﺮﻫﺎﻥ ﻭاﻟﻜﺎﻓﻲ.

تبيين الحقائق شرح كنز الدقائق (6/14)
ﻗﺎﻝ – ﺭﺣﻤﻪ اﻟﻠﻪ – (ﻭﻣﻦ ﺩﻋﻲ ﺇﻟﻰ ﻭﻟﻴﻤﺔ ﻭﺛﻤﺔ ﻟﻌﺐ ﻭﻏﻨﺎء ﻳﻘﻌﺪ، ﻭﻳﺄﻛﻞ) ﺃﻱ ﺇﺫا ﺣﺪﺙ اﻟﻠﻌﺐ ﻭاﻟﻐﻨﺎء ﻫﻨﺎﻙ ﺑﻌﺪ ﺣﻀﻮﺭﻩ ﻳﻘﻌﺪ ﻭﻳﺄﻛﻞ، ﻭﻻ ﻳﺘﺮﻙ، ﻭﻻ ﻳﺨﺮﺝ؛ ﻷﻥ ﺇﺟﺎﺑﺔ اﻟﺪﻋﻮﺓ ﺳﻨﺔ ﻗﺎﻝ – ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ – «ﻣﻦ ﻟﻢ ﻳﺠﺐ اﻟﺪﻋﻮﺓ ﻓﻘﺪ ﻋﺼﻰ ﺃﺑﺎ اﻟﻘﺎﺳﻢ» ﻓﻼ ﻳﺘﺮﻛﻬﺎ ﻟﻤﺎ اﻗﺘﺮﻧﺖ اﻟﺒﺪﻋﺔ ﻣﻦ ﻏﻴﺮﻩ ﻛﺼﻼﺓ اﻟﺠﻨﺎﺯﺓ ﻻ ﻳﺘﺮﻛﻬﺎ ﻷﺟﻞ اﻟﻨﺎﺋﺤﺔ ﻓﺈﻥ ﻗﺪﺭ ﻋﻠﻰ اﻟﻤﻨﻊ ﻣﻨﻌﻬﻢ، ﻭﺇﻥ ﻟﻢ ﻳﻘﺪﺭ ﻳﺼﺒﺮ ﻟﻘﻮﻟﻪ – ﻋﻠﻴﻪ اﻟﺼﻼﺓ ﻭاﻟﺴﻼﻡ – «ﻣﻦ ﺭﺃﻯ ﻣﻨﻜﻢ ﻣﻨﻜﺮا ﻓﻠﻴﻐﻴﺮﻩ ﺑﻴﺪﻩ ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ﻓﺈﻥ ﻟﻢ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ، ﻭﺫﻟﻚ ﺃﺿﻌﻒ اﻹﻳﻤﺎﻥ» ، ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ اﺑﺘﻠﻴﺖ ﺑﻬﺬا ﻣﺮﺓ ﻫﺬا ﺇﺫا ﻟﻢ ﻳﻜﻦ ﻣﻘﺘﺪﻯ ﺑﻪ ﻓﺈﻥ ﻛﺎﻥ ﻣﻘﺘﺪﻯ ﺑﻪ، ﻭﻟﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻨﻌﻬﻢ ﻳﺨﺮﺝ، ﻭﻻ ﻳﻘﻌﺪ؛ ﻷﻥ ﻓﻲ ﺫﻟﻚ ﺷﻴﻦ اﻟﺪﻳﻦ، ﻭﻓﺘﺢ ﺑﺎﺏ اﻟﻤﻌﺼﻴﺔ ﻋﻠﻰ اﻟﻤﺴﻠﻤﻴﻦ، ﻭاﻟﻤﺤﻜﻲ ﻋﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ – ﺭﺣﻤﻪ اﻟﻠﻪ – ﻛﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳﺼﻴﺮ ﻣﻘﺘﺪﻯ ﺑﻪ، ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ اﻟﻤﺎﺋﺪﺓ ﻓﻼ ﻳﻘﻌﺪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ {ﻓﻼ ﺗﻘﻌﺪ ﺑﻌﺪ اﻟﺬﻛﺮﻯ ﻣﻊ اﻟﻘﻮﻡ اﻟﻈﺎﻟﻤﻴﻦ} [ اﻷﻧﻌﺎﻡ: 68]، ﻭﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻟﻌﺐ ﻭﻏﻨﺎء ﻗﺒﻞ ﺃﻥ ﻳﺤﻀﺮﻫﺎ ﻓﻼ ﻳﺤﻀﺮﻫﺎ؛ ﻷﻧﻪ ﻻ ﻳﻠﺰﻣﻪ ﺇﺟﺎﺑﺔ اﻟﺪﻋﻮﺓ ﺇﺫا ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻨﻜﺮ. «، ﻭﻗﺎﻝ ﻋﻠﻲ – ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻪ – ﺻﻨﻌﺖ ﻃﻌﺎﻣﺎ ﻓﺪﻋﻮﺕ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻓﺠﺎء ﻓﺮﺃﻯ ﻓﻲ اﻟﺒﻴﺖ ﺗﺼﺎﻭﻳﺮ ﻓﺮﺟﻊ» ﺭﻭاﻩ اﺑﻦ ﻣﺎﺟﻪ، ﻭﻋﻦ اﺑﻦ ﻋﻤﺮ ﺃﻧﻪ ﻗﺎﻝ «ﻧﻬﻰ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻋﻦ ﻣﻄﻌﻤﻴﻦ ﻋﻦ اﻟﺠﻠﻮﺱ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﻳﺸﺮﺏ ﻋﻠﻴﻬﺎ اﻟﺨﻤﺮ، ﻭﺃﻥ ﻳﺄﻛﻞ ﻭﻫﻮ ﻣﻨﺒﻄﺢ» ﺭﻭاﻩ ﺩاﻭﺩ ﻭﺩﻟﺖ اﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺃﻥ اﻟﻤﻼﻫﻲ ﻛﻠﻬﺎ ﺣﺮاﻡ ﺣﺘﻰ اﻟﺘﻐﻨﻲ ﺑﻀﺮﺏ اﻟﻘﻀﻴﺐ، ﻭﻛﺬا ﻗﻮﻝ ﺃﺑﻲ ﺣﻨﻴﻔﺔ اﺑﺘﻠﻴﺖ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ؛ ﻷﻥ اﻻﺑﺘﻼء ﻳﻜﻮﻥ ﺑﺎﻟﻤﺤﺮﻡ، ﻭﻗﺎﻝ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – «ﻟﻴﻜﻮﻧﻦ ﻣﻦ ﺃﻣﺘﻲ ﺃﻗﻮاﻡ ﻳﺴﺘﺤﻠﻮﻥ اﻟﺨﻤﺮ ﻭاﻟﺨﻨﺰﻳﺮ ﻭاﻟﺤﺮ ﻭاﻟﻤﻌﺎﺯﻑ» ﺃﺧﺮﺟﻪ اﻟﺒﺨﺎﺭﻱ، ﻭﻓﻲ ﻟﻔﻆ ﻟﻴﺸﺮﺑﻦ ﻧﺎﺱ ﻣﻦ ﺃﻣﺘﻲ اﻟﺨﻤﺮ ﻳﺴﻤﻮﻧﻬﺎ ﺑﻐﻴﺮ اﺳﻤﻬﺎ ﻳﻌﺰﻑ ﻋﻠﻰ ﺭءﻭﺳﻬﻢ ﺑﺎﻟﻤﻌﺎﺯﻑ ﻭاﻟﻤﻐﻨﻴﺎﺕ ﻳﺨﺴﻒ اﻟﻠﻪ ﺑﻬﻢ اﻷﺭﺽ، ﻭﻳﺠﻌﻞ ﻣﻨﻬﻢ اﻟﻘﺮﺩﺓ ﻭاﻟﺨﻨﺎﺯﻳﺮ ﺭﻭاﻩ اﺑﻦ ﻣﺎﺟﻪ ﻭاﺧﺘﻠﻔﻮا ﻓﻲ اﻟﺘﻐﻨﻲ اﻟﻤﺠﺮﺩ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺇﻧﻪ ﺣﺮاﻡ ﻣﻄﻠﻘﺎ ﻭاﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ ﻣﻌﺼﻴﺔ ﻹﻃﻼﻕ ﻣﺎ ﺭﻭﻳﻨﺎ، ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﻓﻲ اﻟﻜﺘﺎﺏ، ﻭﻫﻮ اﺧﺘﻴﺎﺭ ﺷﻴﺦ اﻹﺳﻼﻡ – ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ -، ﻭﻟﻮ ﺳﻤﻊ ﺑﻐﺘﺔ ﻓﻼ ﺇﺛﻢ ﻋﻠﻴﻪ.
ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻻ ﺑﺄﺱ ﺑﺄﻥ ﻳﺘﻐﻨﻰ ﻟﻴﺴﺘﻔﻴﺪ ﺑﻪ ﻓﻬﻢ اﻟﻘﻮاﻓﻲ ﻭاﻟﻔﺼﺎﺣﺔ، ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻳﺠﻮﺯ اﻟﺘﻐﻨﻲ ﻟﺪﻓﻊ اﻟﻮﺣﺸﺔ ﺇﺫا ﻛﺎﻥ ﻭﺣﺪﻩ، ﻭﻻ ﻳﻜﻮﻥ ﻋﻠﻰ ﺳﺒﻴﻞ اﻟﻠﻬﻮ، ﻭﺇﻟﻴﻪ ﻣﺎﻝ ﺷﻤﺲ اﻷﺋﻤﺔ اﻟﺴﺮﺧﺴﻲ – ﺭﺣﻤﻪ اﻟﻠﻪ -؛ ﻷﻧﻪ ﻳﺮﻭﻯ ﺫﻟﻚ ﻋﻦ ﺑﻌﺾ اﻟﺼﺤﺎﺑﺔ – ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻢ ﺃﺟﻤﻌﻴﻦ -، ﻭﻟﻮ ﻛﺎﻥ ﻓﻲ اﻟﺸﻌﺮ ﺣﻜﻢ ﺃﻭ ﻋﺒﺮ ﺃﻭ ﻓﻘﻪ ﻻ ﻳﻜﺮﻩ، ﻭﻛﺬا ﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﺫﻛﺮ اﻣﺮﺃﺓ ﻏﻴﺮ ﻣﻌﻴﻨﺔ، ﻭﻛﺬا ﻟﻮ ﻛﺎﻧﺖ ﻣﻌﻴﻨﺔ، ﻭﻫﻲ ﻣﻴﺘﺔ، ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﻴﺔ ﻳﻜﺮﻩ.

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