Abu Dawud

Benefits and Issues:
Benefit: Participating in the happiness of your Muslim brother is an act of great virtue.

Chapter of Sahih Bukhari Hadith Number: 5173: «بَابُ حَقِّ إِجَابَةِ الْوَلِيمَةِ وَالدَّعْوَةِ:»
Relevance between the Chapter Heading and the Hadith:
Imam Bukhari rahimahullah, in the chapter heading (tarjamat al-bab), has indicated towards three issues. Under the chapter, he has explicitly mentioned hadith regarding two of these issues, but for the third part of the chapter, he has not presented any hadith. The three parts of the chapter heading are as follows:
a: The invitation to the wedding feast (walimah)
b: Accepting every invitation
c: Continuing the invitation to the walimah for seven days

For issue a, he has mentioned the hadith of Sayyiduna Abdullah ibn Umar radi Allahu anhuma, hadith number 5173, which has clear relevance to this part of the chapter heading.
For b, he has cited the hadith from Sayyiduna Abu Musa and Sayyiduna Bara’ ibn Azib radi Allahu anhuma, and this part also has clear relevance to the hadith.
For c, Imam Bukhari rahimahullah could not bring an explicit hadith,
because here the intention is to point towards the weakness of the hadith in which the walimah on the third day is considered ostentation (riya’).

Thus, Abdul Haqq al-Hashimi rahimahullah says: [لب اللباب : 196/4]
The purpose of Imam Bukhari rahimahullah in establishing the chapter heading is to show that accepting the invitation to the walimah and other invitations is obligatory. The invitation to the walimah is not restricted to one or two days; rather, Imam Bukhari rahimahullah, through the chapter heading, has indicated the weakness of the narration in which the first day of the walimah is considered a right, the second day as a good deed (ma’ruf), and continuing it to the third day as ostentation and seeking fame.
According to this statement of Abdul Haqq Hashimi rahimahullah, Imam Bukhari rahimahullah is pointing towards the weakening of the narration in which the walimah on the third day is described as ostentation. Indeed, the narration regarding the third day is transmitted through various chains, and all of these narrations have criticism regarding them.

Hafiz Ibn Hajar rahimahullah writes:
«وعن ابن عباس رفعه ”طعام فى العرس يوم سنة، وطعام يومين فضل، وطعام ثلاثه أيام رياء وسمعة“ اخرجه الطبراني بسند ضعيف، وهذه الاحاديث وان كان كل منها لا يخلو عن يقال فمجمو عها يدل على أن للحديث أصلاً.» [فتح الباري لابن حجر : 207/10]
“It is narrated marfu’an from Sayyiduna Ibn Abbas radi Allahu anhuma that ‘the food of marriage (walimah) is Sunnah, and the second day is more virtuous, and the third day is ostentation.’ Al-Tabarani has narrated it with a weak chain. There is some criticism in these narrations, but considering all the chains collectively, the basis of the hadith is established.”
According to Hafiz Ibn Hajar rahimahullah, the above-mentioned narration is not free from criticism, but he is indicating that, collectively, the chains make it a proof. However, Imam Bukhari rahimahullah is indicating that even the collective chains are weak, and the correct view is that the walimah is established even after the third day. Thus, Imam Bukhari rahimahullah has pointed towards the narration in which the walimah is established even after three days.

Hafiz Ibn Hajar rahimahullah writes:
«يشير اليما أخرجه ابن ابي شيبة من طريق حفصة بنت سيرين قالت : لما تزوج أبى دعا الصحابة سبعة أيام، فلما كان يوم الانصار دعا ابي بن كعب وزيد بن ثابت وغيرهما فكان بي صائماً فلما طعموا دعا ابي و نثي، و خرجه البيهقي من وجه اٰخرا ثم سياقاً منه، وأخرجه عبدالرزاق من وجه اٰخر إلى حفصة وقال عنه ثمانية أيام، واليه اشار المصنف بقوله ”ونحوه“ لأن القصة واحدة وهذا وان لم يذكره المصنف.» [فتح الباري لابن حجر : 207/10]
«ومن اولم سبعة أيام ونحو»
This is an indication from Imam Bukhari rahimahullah towards the narration which Imam Ibn Abi Shaybah has narrated through the route of Hafsah bint Sirin. She says: When my father married me, he invited the Companions for seven days. When it was the turn of the Ansar, my father invited Ubayy ibn Ka’b, Zayd ibn Thabit, and other Companions. On that day, Sayyiduna Ubayy radi Allahu anhu was fasting, but the others ate the food. (Regarding the walimah) Ubayy radi Allahu anhu made supplication and praised (the host). Furthermore, Imam al-Bayhaqi has also narrated this, which is the result of this narration in context, and Imam Abd al-Razzaq rahimahullah has narrated through other routes in which the walimah on the eighth day is mentioned.

And Imam Bukhari rahimahullah has also, by saying «ونحوه», indicated towards this. Since this is one and the same incident, Imam Bukhari rahimahullah has indicated towards the preference of the unrestricted (mutlaq) narration, that «اجابة الدعوة» is not restricted, as is apparent from his words.

Therefore, the summary of these quotations and the relation of the hadith to the chapter heading is that Imam Bukhari rahimahullah, by the words «ونحوه», is indicating towards Ibn Abi Shaybah and Musannaf Abd al-Razzaq, and pointing out the weakness of the narration in which the walimah on the third day is prohibited or warned against.

Ibn al-Munir rahimahullah says:
«ترجم على جواز الوليمة سبعه أيام، ولم يأت فيه بحديث، وقصده الرد على من أنكر اليوم الثالث، وقال : الثاني فضل، والثالث سمعة، فاستدل البخاري على جوازة الي سبعة، ونحوها بإطلاق الامر بإجابة .» [المتوري على ابواب البخاري : ص 293]
“Imam Bukhari rahimahullah has established the permissibility of the walimah up to the seventh day in the chapter heading, and has not presented any hadith regarding this. In reality, Imam Bukhari rahimahullah’s purpose here is to refute those who deny the walimah on the third day and say that the second day is more virtuous and the third day is ostentation. Imam Bukhari rahimahullah has argued for the permissibility of the walimah up to seven days, and by saying «ونحوه», has also presented the general permissibility of accepting the invitation to the walimah.”

Allamah Badr al-Din Jama’ah rahimahullah says:
«مقصود البخاري ان الاحاديث مطلقه فى اجابة الداعي ولم يبين النبى صلى الله عليه وسلم فى ذالك عدداً معيناً فدل على الرد من انكر بعد يومين وجعله سمعة.» [مناسبات تراجم البخاري : ص 99]
“That is, Imam Bukhari rahimahullah’s purpose from the chapter heading is to refute those who describe the walimah on the third day as ostentation and seeking fame. In reality, in this matter, there is no specification of days from the Prophet sallallahu alayhi wa sallam for accepting the invitation. Thus, Imam Bukhari rahimahullah’s intention here is to refute them.”

Hadith Commentary:
(1)
Walima is the feast that is held on the occasion of marriage after consummation with the wife. As much as possible, the invitation to walima should certainly be given, and participating in it is also extremely important. Even if one is fasting, he should still attend so that the marriage is well publicized and announced.

(2)
In this hadith, the imperative form is used for participation, which indicates obligation. Imam Bukhari rahimahullah has established the obligation of participating in it from the imperative form, and from this generality, no specific number of days is established; therefore, according to one’s ability, it can be continued for several days.

Benefits and Issues:

➊
The purpose of the wedding feast (walimah) is to include Muslims in one’s happiness; therefore, all friends should be invited.

➋
A Muslim’s relationship with another Muslim should not be based on wealth, but rather on faith.
A poor, righteous Muslim is better than a wealthy, sinful one.

➌
Marriage is an important social event among Muslims; therefore, participating in the wedding feast (walimah) is very important and beneficial for establishing social relations.

➍
One should not refuse an invitation to the wedding feast (walimah) without a valid excuse.

Hadith Authentication: [واخرجه البخاري 5173، و مسلم 1429/96، من حديث مالك به]
Jurisprudential Points
➊ Accepting the invitation to a wedding feast (walimah) is obligatory unless there is a valid Islamic excuse, such as being occupied, the distance of the place of invitation, the presence of unlawful activities at the venue, or fear for one's life, etc.
➋ For further details, see Hadith 83, 150.

Takhrij:
«أخرجه البخاري، النكاح، باب حق أجابة الوليمة والدعوة......، حديث:5173، ومسلم، النكاح، باب الأمر بإجابة الداعي إلي دعوة، حديث:1429.»©Explanation:
This hadith makes it obligatory to accept the invitation of the wedding feast (walimah) at the time of marriage.
This is the opinion of the majority (jumhur), however, they do stipulate the condition that there should be no preventing factor in attending, such as: the food should not be of doubtful (mashbuh) nature, or only the wealthy have not been invited, or the invitation is not for the purpose of cooperation and assistance in falsehood, or there is nothing taking place there which is disliked or falls under the definition of a reprehensible act (munkar) according to the Shari‘ah.
If any of these situations are present, then according to the majority of scholars, it is not permissible to attend such an invitation.