7 Shar‘i Rulings and Evidences Regarding Invitation on Circumcision
Source: Fatāwā al-Dīn al-Khāliṣ, Volume 1, Page 430
Is it recommended (mustaḥabb) to arrange a feast on the occasion of circumcision?
(Asked by: Faḍl al-Wahāb)
Imām al-Bukhārī (رحمه الله) narrates in al-Adab al-Mufrad (Ḥadīth 1246) from Sālim:
“Ibn ʿUmar (رضي الله عنه) had me and Naʿīm circumcised, and he sacrificed a ram. I remember, as children, we were delighted that a ram was sacrificed for us.”
◈ Ruling on the Chain:
This narration is weak (ḍaʿīf).
From ʿUthmān ibn Abī al-ʿĀṣ (رضي الله عنه):
He was once invited to a meal. Someone said:
“Do you know what kind of meal this is? It is a circumcision feast for a girl.”
He replied:
“This (circumcision feast) is something we never practiced during the time of the Prophet ﷺ.”
And he declined to eat.
◈ References:
✔ This Hadith shows that circumcision feasts were not a Sunnah practice during the Prophet’s ﷺ time.
In al-Mughnī (8/117), Ibn Qudāmah stated:
➤ “Hosting a feast on circumcision is permissible (jāʾiz), but accepting the invitation is not obligatory.”
Unlike a wedding feast (walīmah), which is Sunnah to attend.
◈ The above Hadith of ʿUthmān (رضي الله عنه) demonstrates that the Companions did not hold feasts for circumcision.
◈ Their practice serves as a model, and following them is obligatory.
In Majmūʿ al-Fatāwā (22/206), he was asked about:
The ruling on meals served for marriage, condolence, circumcision, and childbirth.
He replied:
➤ Marriage feast (walīmah): Sunnah — and accepting the invitation is Sunnah.
➤ Condolence meal: An innovation (bid‘ah) — both serving and accepting are disliked (makrūh).
➤ Circumcision feast: Permissible — optional, one may do it or leave it.
➤ Birth meal: Permissible, but ʿAqīqah is the Sunnah, not a generic feast.
Further added:
“The Companions (رضي الله عنهم) never arranged circumcision feasts.”
Some scholars consider it disliked, others give a concession.
The author remarks:
➤ “As for the feast at the time of birth (other than ʿAqīqah), there is no valid Sharʿī evidence for it, hence it is not mustaḥabb (recommended).”
① There is no authentic Hadith proving circumcision feasts were part of the Sunnah.
② The narration from Ibn ʿUmar about sacrificing a ram is weak.
③ The authentic narration from ʿUthmān (رضي الله عنه) refutes this practice.
④ Jurisprudentially, it is permissible (mubāḥ), but not recommended.
⑤ Accepting such invitations is not binding.
⑥ The practice was not observed by the Prophet ﷺ or his Companions.
⑦ If done, it should not be considered a Sunnah or religious requirement.
ھٰذا ما عندي، واللہ أعلم بالصواب
Source: Fatāwā al-Dīn al-Khāliṣ, Volume 1, Page 430
❖ Question:
Is it recommended (mustaḥabb) to arrange a feast on the occasion of circumcision?
(Asked by: Faḍl al-Wahāb)
✿ ① Narration from Imām al-Bukhārī in al-Adab al-Mufrad:
Imām al-Bukhārī (رحمه الله) narrates in al-Adab al-Mufrad (Ḥadīth 1246) from Sālim:
“Ibn ʿUmar (رضي الله عنه) had me and Naʿīm circumcised, and he sacrificed a ram. I remember, as children, we were delighted that a ram was sacrificed for us.”
◈ Ruling on the Chain:
This narration is weak (ḍaʿīf).
- ʿUmar ibn Ḥamzah is in the chain, and scholars like Yaḥyā, Aḥmad, and al-Nasāʾī have declared him weak.
- Ibn Ḥajar also considered him weak.
Although Ṣaḥīḥ Muslim uses his narrations elsewhere, this specific report cannot serve as a proof for recommending circumcision feasts.
✿ ② A Contradictory Authentic Report
From ʿUthmān ibn Abī al-ʿĀṣ (رضي الله عنه):
He was once invited to a meal. Someone said:
“Do you know what kind of meal this is? It is a circumcision feast for a girl.”
He replied:
“This (circumcision feast) is something we never practiced during the time of the Prophet ﷺ.”
And he declined to eat.
◈ References:
- al-Ṭabarānī, al-Muʿjam al-Kabīr (3/7)
- al-Silsilah al-Ṣaḥīḥah (ḥasan)
- Also narrated by Imām Aḥmad (4/217) — graded as good (jayyid) in al-Majmaʿ (4/60)
✔ This Hadith shows that circumcision feasts were not a Sunnah practice during the Prophet’s ﷺ time.
✿ ③ Juristic Commentary from Ibn Qudāmah (رحمه الله):
In al-Mughnī (8/117), Ibn Qudāmah stated:
➤ “Hosting a feast on circumcision is permissible (jāʾiz), but accepting the invitation is not obligatory.”
Unlike a wedding feast (walīmah), which is Sunnah to attend.
✿ ④ Practice of the Companions (Ṣaḥābah):
◈ The above Hadith of ʿUthmān (رضي الله عنه) demonstrates that the Companions did not hold feasts for circumcision.
◈ Their practice serves as a model, and following them is obligatory.
✿ ⑤ Fatwa of Shaykh al-Islām Ibn Taymiyyah (رحمه الله):
In Majmūʿ al-Fatāwā (22/206), he was asked about:
The ruling on meals served for marriage, condolence, circumcision, and childbirth.
He replied:
➤ Marriage feast (walīmah): Sunnah — and accepting the invitation is Sunnah.
➤ Condolence meal: An innovation (bid‘ah) — both serving and accepting are disliked (makrūh).
➤ Circumcision feast: Permissible — optional, one may do it or leave it.
➤ Birth meal: Permissible, but ʿAqīqah is the Sunnah, not a generic feast.
Further added:
“The Companions (رضي الله عنهم) never arranged circumcision feasts.”
Some scholars consider it disliked, others give a concession.
✿ ⑥ Commentary on Birth Feasts:
The author remarks:
➤ “As for the feast at the time of birth (other than ʿAqīqah), there is no valid Sharʿī evidence for it, hence it is not mustaḥabb (recommended).”
✿ ⑦ Final Rulings — Summary:
① There is no authentic Hadith proving circumcision feasts were part of the Sunnah.
② The narration from Ibn ʿUmar about sacrificing a ram is weak.
③ The authentic narration from ʿUthmān (رضي الله عنه) refutes this practice.
④ Jurisprudentially, it is permissible (mubāḥ), but not recommended.
⑤ Accepting such invitations is not binding.
⑥ The practice was not observed by the Prophet ﷺ or his Companions.
⑦ If done, it should not be considered a Sunnah or religious requirement.
ھٰذا ما عندي، واللہ أعلم بالصواب
