صحيح مسلم
Muslim
كتاب النكاحThe Book of Marriage
باب زَوَاجِ زَيْنَبَ بِنْتِ جَحْشٍ وَنُزُولِ الْحِجَابِ وَإِثْبَاتِ وَلِيمَةِ الْعُرْسِ:Chapter: The Marriage of Zainab Bint Jahsh, The Revelation of (the verse of) Hijab, and confirmation of the importance of the wedding feast.
حدثنا مُحَمَّدُ بْنُ عَمْرِو بْنِ عَبَّادِ بْنِ جَبَلَةَ بْنِ أَبِي رَوَّادٍ ، وَمُحَمَّدُ بْنُ بَشَّارٍ ، قَالَا : حدثنا مُحَمَّدٌ وَهُوَ ابْنُ جَعْفَرٍ ، حدثنا شُعْبَةُ ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ ، قَالَ : سَمِعْتُ أَنَسَ بْنَ مَالِكٍ ، يَقُولُ : " مَا أَوْلَمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى امْرَأَةٍ مِنْ نِسَائِهِ ، أَكْثَرَ أَوْ أَفْضَلَ مِمَّا أَوْلَمَ عَلَى زَيْنَبَ " ، فقَالَ ثَابِتٌ الْبُنَانِيُّ : بِمَا أَوْلَمَ ؟ قَالَ : أَطْعَمَهُمْ خُبْزًا ، وَلَحْمًا حَتَّى تَرَكُوهُ .
Anas bin Malik (RA) reported: Allah's Messenger (ﷺ) gave no better wedding feast than the one he did (on the occasion of his marriage with) Zainab. Thabit al-Bunani (one of the narrators) said: What did he serve in the wedding feast? He (Anas) said: He fed them bread and meat (so lavishly) that they (the guests) abandoned it (of their own accord after having taken them to their hearts' content).
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
This hadith shows that it is not necessary to hold an identical wedding feast (walimah) for every marriage; one may offer whatever one wishes according to the occasion, circumstances, and situation.
Benefits and Issues:
This hadith shows that it is not necessary to hold an identical wedding feast (walimah) for every marriage; one may offer whatever one wishes according to the occasion, circumstances, and situation.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3504
Maulana Dawood Raz
Hadith Commentary: In some manuscripts, the following additional phrase is found here:
Abu Abdullah (Imam Bukhari) said: In it is the jurisprudential point that he (the Prophet sallallahu alayhi wa sallam) did not seek their permission when he stood up and left, and in it is that he prepared to stand while intending that they (too) should stand.
Imam Bukhari (rahimahullah) said: From this hadith, the ruling is derived that the Prophet sallallahu alayhi wa sallam stood up and left without seeking their permission, and also that he made preparations to stand up in their presence.
His intention was that they too should stand up, so it is understood from this that when people are sitting idly and the host becomes uncomfortable, then it is permissible to stand up and leave without their permission, or to make preparations to stand in order to prompt them to get up.
Abu Abdullah (Imam Bukhari) said: In it is the jurisprudential point that he (the Prophet sallallahu alayhi wa sallam) did not seek their permission when he stood up and left, and in it is that he prepared to stand while intending that they (too) should stand.
Imam Bukhari (rahimahullah) said: From this hadith, the ruling is derived that the Prophet sallallahu alayhi wa sallam stood up and left without seeking their permission, and also that he made preparations to stand up in their presence.
His intention was that they too should stand up, so it is understood from this that when people are sitting idly and the host becomes uncomfortable, then it is permissible to stand up and leave without their permission, or to make preparations to stand in order to prompt them to get up.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6239
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In this hadith, the reason for the revelation of the verse of hijab is mentioned.
Even before the revelation of this verse, the pure wives (azwaj mutahharat, radi Allahu anhunna) of the Messenger of Allah (sallallahu alayhi wa sallam) were addressed and told that their real place is within the four walls of the home.
They should not leave the house without necessity.
This command was limited to restricting their going out, but people used to come and go into all the houses without any hindrance.
In this noble verse, a restriction was placed on entering the houses of the Messenger of Allah (sallallahu alayhi wa sallam) without permission, and then, according to verse 27 of Surah An-Nur, this command was applied to all Muslim households, that no person should enter another’s house without permission.
(2)
In any case, after the revelation of these verses, a curtain was hung outside the houses of all the azwaj mutahharat (radi Allahu anhunna), and then other Muslims also hung curtains in front of their houses, to the extent that this practice became a part of the Islamic way of life.
(3)
This is an effective measure to prevent the free mixing of men and women and to curb immorality, that no non-mahram man should look at a strange woman, nor should any evil thought or whisper arise in anyone’s heart. In other words, for the eradication of immodesty and indecency from society, hijab is an extremely necessary thing.
Now, those who say that the real hijab is the hijab of the heart, because modesty and evil thoughts are related to the heart—such people are mocking the commands of Allah, the Exalted.
(4)
At the end of the hadith, a statement of Imam Bukhari (rahimahullah) is quoted, which is not found in all copies of Sahih Bukhari. There is no particular need for it here, because Imam Bukhari (rahimahullah) himself has established a chapter on this subject in these words:
(Bab man qama min majlisihi aw baytihi wa lam yasta’dhin ashabahu, aw tahayya lil-qiyam liyaqum an-nas)
“Whoever leaves his gathering or house without the permission of his companions, or prepares to stand so that others may also stand and leave.”
Hafiz Ibn Hajar (rahimahullah) has also expressed similar thoughts regarding this statement.
(Fath al-Bari: 29/11)
(1)
In this hadith, the reason for the revelation of the verse of hijab is mentioned.
Even before the revelation of this verse, the pure wives (azwaj mutahharat, radi Allahu anhunna) of the Messenger of Allah (sallallahu alayhi wa sallam) were addressed and told that their real place is within the four walls of the home.
They should not leave the house without necessity.
This command was limited to restricting their going out, but people used to come and go into all the houses without any hindrance.
In this noble verse, a restriction was placed on entering the houses of the Messenger of Allah (sallallahu alayhi wa sallam) without permission, and then, according to verse 27 of Surah An-Nur, this command was applied to all Muslim households, that no person should enter another’s house without permission.
(2)
In any case, after the revelation of these verses, a curtain was hung outside the houses of all the azwaj mutahharat (radi Allahu anhunna), and then other Muslims also hung curtains in front of their houses, to the extent that this practice became a part of the Islamic way of life.
(3)
This is an effective measure to prevent the free mixing of men and women and to curb immorality, that no non-mahram man should look at a strange woman, nor should any evil thought or whisper arise in anyone’s heart. In other words, for the eradication of immodesty and indecency from society, hijab is an extremely necessary thing.
Now, those who say that the real hijab is the hijab of the heart, because modesty and evil thoughts are related to the heart—such people are mocking the commands of Allah, the Exalted.
(4)
At the end of the hadith, a statement of Imam Bukhari (rahimahullah) is quoted, which is not found in all copies of Sahih Bukhari. There is no particular need for it here, because Imam Bukhari (rahimahullah) himself has established a chapter on this subject in these words:
(Bab man qama min majlisihi aw baytihi wa lam yasta’dhin ashabahu, aw tahayya lil-qiyam liyaqum an-nas)
“Whoever leaves his gathering or house without the permission of his companions, or prepares to stand so that others may also stand and leave.”
Hafiz Ibn Hajar (rahimahullah) has also expressed similar thoughts regarding this statement.
(Fath al-Bari: 29/11)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6239
Maulana Dawood Raz
Hadith Commentary:
Nawawi said that there are eight types of invitations (da'wah):
The invitation for circumcision (khitan), the invitation upon safe childbirth, the invitation upon the safe return of a traveler, the invitation upon preparing or settling into a house, providing food during grief, an invitation to friends without any specific reason, the invitation upon a child becoming intelligent, the invitation for reciting the basmalah (tasmiyah khwani), and the invitation of ‘Ashirah in the month of Rajab. All these invitations are such that attending them is not obligatory, nor is holding them obligatory.
The only invitation that is obligatory to hold and obligatory to attend is the invitation of walimah (wedding feast).
The invitation of walimah should be done according to one’s ability.
It is not correct to continue feeding for five or six days for the sake of fame and reputation, nor is it correct that some people cook a lot of food but invite only a few people, due to which the food gets spoiled, or they cook little food and invite as many people as possible merely for show. Rather, it is better to do it according to one’s situation. Providing food during grief should not be done as a custom, otherwise it will become a sin instead.
Nawawi said that there are eight types of invitations (da'wah):
The invitation for circumcision (khitan), the invitation upon safe childbirth, the invitation upon the safe return of a traveler, the invitation upon preparing or settling into a house, providing food during grief, an invitation to friends without any specific reason, the invitation upon a child becoming intelligent, the invitation for reciting the basmalah (tasmiyah khwani), and the invitation of ‘Ashirah in the month of Rajab. All these invitations are such that attending them is not obligatory, nor is holding them obligatory.
The only invitation that is obligatory to hold and obligatory to attend is the invitation of walimah (wedding feast).
The invitation of walimah should be done according to one’s ability.
It is not correct to continue feeding for five or six days for the sake of fame and reputation, nor is it correct that some people cook a lot of food but invite only a few people, due to which the food gets spoiled, or they cook little food and invite as many people as possible merely for show. Rather, it is better to do it according to one’s situation. Providing food during grief should not be done as a custom, otherwise it will become a sin instead.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5166
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The wedding feast (walimah) is legislated and established.
There is no restriction regarding the quantity of food in it; rather, the food for the walimah can be prepared according to necessity and ability.
The Messenger of Allah (sallallahu alayhi wa sallam) arranged dates and sattu (roasted barley flour) for the walimah of Safiyyah (radi Allahu anha).
(Jami‘ at-Tirmidhi, Book of Marriage, Hadith: 1095)
However, eating the food of the walimah is not obligatory, as the Messenger of Allah (sallallahu alayhi wa sallam) said:
“If he wishes, he may eat, and if he wishes, he may leave it.”
(Sahih Muslim, Book of Marriage, Hadith: 3518 (1430))
(2)
If unlawful (non-shari‘ah compliant) acts are taking place at the walimah invitation, then one should avoid participating in it.
And Allah knows best.
(1)
The wedding feast (walimah) is legislated and established.
There is no restriction regarding the quantity of food in it; rather, the food for the walimah can be prepared according to necessity and ability.
The Messenger of Allah (sallallahu alayhi wa sallam) arranged dates and sattu (roasted barley flour) for the walimah of Safiyyah (radi Allahu anha).
(Jami‘ at-Tirmidhi, Book of Marriage, Hadith: 1095)
However, eating the food of the walimah is not obligatory, as the Messenger of Allah (sallallahu alayhi wa sallam) said:
“If he wishes, he may eat, and if he wishes, he may leave it.”
(Sahih Muslim, Book of Marriage, Hadith: 3518 (1430))
(2)
If unlawful (non-shari‘ah compliant) acts are taking place at the walimah invitation, then one should avoid participating in it.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5166
Maulana Dawood Raz
Hadith Commentary:
After consummation, it is Sunnah for the groom to offer a walimah (wedding feast). It is not necessary that it must include meat; rather, whatever is available should be served. The Prophet (sallallahu alayhi wa sallam) served dates, clarified butter, and cheese at his walimah.
Serving food before the marriage is not established from the Shariah. Imam Bukhari (rahimahullah) has brought this hadith because it does not mention that the Prophet (sallallahu alayhi wa sallam) applied yellow perfume, thus it is understood that it is not obligatory for the groom to apply yellow perfume.
After consummation, it is Sunnah for the groom to offer a walimah (wedding feast). It is not necessary that it must include meat; rather, whatever is available should be served. The Prophet (sallallahu alayhi wa sallam) served dates, clarified butter, and cheese at his walimah.
Serving food before the marriage is not established from the Shariah. Imam Bukhari (rahimahullah) has brought this hadith because it does not mention that the Prophet (sallallahu alayhi wa sallam) applied yellow perfume, thus it is understood that it is not obligatory for the groom to apply yellow perfume.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5154
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
This heading is a supplement and completion of the previous chapter.
In the previous chapter, the permissibility of the groom using yellow color was established, but the purpose of this heading seems to be to clarify that it is not obligatory for the groom to use such a color, because on the occasion of the marriage of Zaynab bint Jahsh radi Allahu anha, there is no mention in the narrations of the use of yellow color.
It is thus understood that it is permissible for the groom, but not obligatory.
(Fath al-Bari: 9/276)
And Allah knows best.
This heading is a supplement and completion of the previous chapter.
In the previous chapter, the permissibility of the groom using yellow color was established, but the purpose of this heading seems to be to clarify that it is not obligatory for the groom to use such a color, because on the occasion of the marriage of Zaynab bint Jahsh radi Allahu anha, there is no mention in the narrations of the use of yellow color.
It is thus understood that it is permissible for the groom, but not obligatory.
(Fath al-Bari: 9/276)
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5154
Maulana Dawood Raz
Hadith Commentary:
Most of Surah Al-Ahzab was revealed concerning such etiquettes, the observance of which is very necessary.
Imam al-Bukhari rahimahullah has brought this hadith here for the reason that, in the verse quoted within it, Allah the Exalted has described the etiquette of eating: when one has finished eating, one should get up and leave; lingering there and causing inconvenience to the host is a sin.
(Fath al-Bari)
Most of Surah Al-Ahzab was revealed concerning such etiquettes, the observance of which is very necessary.
Imam al-Bukhari rahimahullah has brought this hadith here for the reason that, in the verse quoted within it, Allah the Exalted has described the etiquette of eating: when one has finished eating, one should get up and leave; lingering there and causing inconvenience to the host is a sin.
(Fath al-Bari)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5466
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
In this noble verse, Allah Almighty has mentioned one of the etiquettes of eating: after finishing the meal, one should get up and leave. To remain engaged in conversation there is tantamount to causing discomfort to the household.
If they themselves wish to keep you, then that is another matter.
In this noble verse, Allah Almighty has mentioned one of the etiquettes of eating: after finishing the meal, one should get up and leave. To remain engaged in conversation there is tantamount to causing discomfort to the household.
If they themselves wish to keep you, then that is another matter.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5466
Maulana Dawood Raz
Hadith Commentary:
And in view of their domestic needs, etiquette demands that after finishing the invitation, one should depart from there immediately. Such details are mentioned in the aforementioned hadith.
And in view of their domestic needs, etiquette demands that after finishing the invitation, one should depart from there immediately. Such details are mentioned in the aforementioned hadith.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6271
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In view of domestic necessities, etiquette demands that after finishing the invitation (meal), one should leave immediately.
(2)
The intention of Imam Bukhari rahimahullah is that if someone wishes to leave a gathering, he should seek permission. However, if due to an urgent need, someone does not seek permission from the people of the gathering and leaves or begins to prepare to leave, then there is no harm in this either. Accordingly, Imam Bukhari rahimahullah has established a chapter in Al-Adab Al-Mufrad with these words:
“When a person comes to someone, the one who is getting up should seek permission.”
Then he narrated an incident that a man came to Abdullah bin Salam radi Allahu anhu, so he said to him:
“You have come at a time when we are about to end the gathering.”
He (the man) said:
“As you wish.” Thus, Abdullah bin Salam radi Allahu anhu, after seeking permission, stood up and began to prepare to leave.
(Al-Adab Al-Mufrad, p. 428, Hadith: 1173)
(1)
In view of domestic necessities, etiquette demands that after finishing the invitation (meal), one should leave immediately.
(2)
The intention of Imam Bukhari rahimahullah is that if someone wishes to leave a gathering, he should seek permission. However, if due to an urgent need, someone does not seek permission from the people of the gathering and leaves or begins to prepare to leave, then there is no harm in this either. Accordingly, Imam Bukhari rahimahullah has established a chapter in Al-Adab Al-Mufrad with these words:
“When a person comes to someone, the one who is getting up should seek permission.”
Then he narrated an incident that a man came to Abdullah bin Salam radi Allahu anhu, so he said to him:
“You have come at a time when we are about to end the gathering.”
He (the man) said:
“As you wish.” Thus, Abdullah bin Salam radi Allahu anhu, after seeking permission, stood up and began to prepare to leave.
(Al-Adab Al-Mufrad, p. 428, Hadith: 1173)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6271
Maulana Dawood Raz
Hadith Commentary:
The purpose of mentioning this chain of narration is to establish that Humayd’s hearing (sama‘) from him is known.
The purpose of mentioning this chain of narration is to establish that Humayd’s hearing (sama‘) from him is known.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4794
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
After the verse of hijab was revealed, the verses of Surah An-Nur were sent down, and according to verse 27, the ruling regarding hijab was implemented in all Muslim households that no person should enter another’s house without permission.
➋
In the verse of hijab, some instructions regarding eating were also given incidentally. One is that when the owner of the house invites you to a meal, you should go to him; his invitation itself is permission. The second is that you should come at the time you are invited, and not trouble yourself by coming earlier. It should not be that you arrive beforehand, sit down, and wait for the food to be prepared. This also becomes a cause of inconvenience for the owner of the house. The third instruction is that when you have finished eating, do not linger in idle talk, because after the invitation, the owner of the house also has various tasks to attend to; give him the opportunity to do those tasks.
➌
In any case, hijab is an extremely necessary thing for the eradication of immodesty and indecency from society. Now, those people who, despite being Muslim, say that the real hijab is the hijab of the heart, because modesty and evil thoughts are related to the heart, and that this outward hijab is not necessary—such people, in reality, are mocking the commands of Allah Ta’ala. And Allah is the One whose help is sought.
➊
After the verse of hijab was revealed, the verses of Surah An-Nur were sent down, and according to verse 27, the ruling regarding hijab was implemented in all Muslim households that no person should enter another’s house without permission.
➋
In the verse of hijab, some instructions regarding eating were also given incidentally. One is that when the owner of the house invites you to a meal, you should go to him; his invitation itself is permission. The second is that you should come at the time you are invited, and not trouble yourself by coming earlier. It should not be that you arrive beforehand, sit down, and wait for the food to be prepared. This also becomes a cause of inconvenience for the owner of the house. The third instruction is that when you have finished eating, do not linger in idle talk, because after the invitation, the owner of the house also has various tasks to attend to; give him the opportunity to do those tasks.
➌
In any case, hijab is an extremely necessary thing for the eradication of immodesty and indecency from society. Now, those people who, despite being Muslim, say that the real hijab is the hijab of the heart, because modesty and evil thoughts are related to the heart, and that this outward hijab is not necessary—such people, in reality, are mocking the commands of Allah Ta’ala. And Allah is the One whose help is sought.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4794
Maulana Dawood Raz
Hadith Commentary: On such occasions, it is extremely important to consider the needs of the head of the household.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6238
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Hais is a type of food that is prepared from dates, clarified butter (ghee), and roasted barley flour (sattu).
2:
O you who believe! Do not enter the houses of the Prophet unless permission is given to you for a meal, and do not wait for its preparation. Rather, enter when you are invited, and when you have eaten, then disperse. Do not linger, engaged in conversation. Indeed, this behavior causes discomfort to the Prophet. (: Al-Ahzab: 53)
1:
Hais is a type of food that is prepared from dates, clarified butter (ghee), and roasted barley flour (sattu).
2:
O you who believe! Do not enter the houses of the Prophet unless permission is given to you for a meal, and do not wait for its preparation. Rather, enter when you are invited, and when you have eaten, then disperse. Do not linger, engaged in conversation. Indeed, this behavior causes discomfort to the Prophet. (: Al-Ahzab: 53)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3218
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
By "the verse of hijab" is meant this verse: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلاَّ أَن يُؤْذَنَ لَكُمْ﴾ up to ﴿إِنَّ ذَلِكُمْ كَانَ عِندَ اللَّهِ عَظِيمًا﴾ (Al-Ahzab: 53) (That is, O you who believe! Do not enter the houses of the Prophet except when permission is given to you for a meal, but do not wait for its preparation. Rather, when you are invited, then enter, and when you have eaten, then disperse immediately... And when you ask anything from the Mothers of the Believers, ask them from behind a veil...)
1:
By "the verse of hijab" is meant this verse: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلاَّ أَن يُؤْذَنَ لَكُمْ﴾ up to ﴿إِنَّ ذَلِكُمْ كَانَ عِندَ اللَّهِ عَظِيمًا﴾ (Al-Ahzab: 53) (That is, O you who believe! Do not enter the houses of the Prophet except when permission is given to you for a meal, but do not wait for its preparation. Rather, when you are invited, then enter, and when you have eaten, then disperse immediately... And when you ask anything from the Mothers of the Believers, ask them from behind a veil...)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3217
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This incident has been mentioned in the previous hadith.
1:
This incident has been mentioned in the previous hadith.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3219
Maulana Ataullah Sajid
Benefits and Issues:
➊ Umm al-Mu’minin (Mother of the Believers) Zaynab bint Jahsh radi Allahu anha was the paternal cousin of the Messenger of Allah sallallahu alayhi wa sallam. Her mother was Ummaymah bint Abd al-Muttalib. The Messenger of Allah sallallahu alayhi wa sallam had her married to his freed slave Zayd bin Harithah, but the marriage did not last and ended in divorce. After her waiting period (‘iddah) had passed, Allah Ta’ala Himself married her to the Messenger of Allah sallallahu alayhi wa sallam through revelation.
➋ The Companion described the slaughtering of a goat at the occasion of the wedding banquet (walimah) as a lavish and grand walimah, even though the Arabs were accustomed to eating meat. They would slaughter and eat several camels at a time and feed others as well. In such an environment, a single goat was a very modest thing, but the Messenger of Allah sallallahu alayhi wa sallam, in order to make marriage easy, avoided extravagance, and in general, the walimah was held without meat.
➌ It is not correct to take a loan or unnecessarily burden oneself for the walimah. One should make arrangements only to the extent that is easily manageable.
➍ Gathering at the bride’s family’s house and holding feasts at the time of marriage is not mentioned in any hadith.
This is merely a custom that has no connection to religion or the Shari’ah.
➊ Umm al-Mu’minin (Mother of the Believers) Zaynab bint Jahsh radi Allahu anha was the paternal cousin of the Messenger of Allah sallallahu alayhi wa sallam. Her mother was Ummaymah bint Abd al-Muttalib. The Messenger of Allah sallallahu alayhi wa sallam had her married to his freed slave Zayd bin Harithah, but the marriage did not last and ended in divorce. After her waiting period (‘iddah) had passed, Allah Ta’ala Himself married her to the Messenger of Allah sallallahu alayhi wa sallam through revelation.
➋ The Companion described the slaughtering of a goat at the occasion of the wedding banquet (walimah) as a lavish and grand walimah, even though the Arabs were accustomed to eating meat. They would slaughter and eat several camels at a time and feed others as well. In such an environment, a single goat was a very modest thing, but the Messenger of Allah sallallahu alayhi wa sallam, in order to make marriage easy, avoided extravagance, and in general, the walimah was held without meat.
➌ It is not correct to take a loan or unnecessarily burden oneself for the walimah. One should make arrangements only to the extent that is easily manageable.
➍ Gathering at the bride’s family’s house and holding feasts at the time of marriage is not mentioned in any hadith.
This is merely a custom that has no connection to religion or the Shari’ah.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1908
