When to Host Walimah: After Nikah or Consummation?

The Islamic Ruling on the Timing of Walimah: After Nikah or Consummation?

It is established by the consensus of the Ummah that performing the Walima (wedding feast) for marriage and Nikah is a prescribed act, as it is proven by both the sayings and actions of the Prophet ﷺ. However, there is a difference of opinion among the scholars as to whether the Walima is Fard (obligatory) or Sunnah (recommended).

The position of many scholars is that the Walima is Sunnah, and the hadiths mentioned in this regard are for recommendation (istihbab). This is because this feast is prescribed due to happiness and joy, so just as other feasts for happy occasions are not obligatory, the Walima is also not obligatory. Ibn Qudamah said:

’’وليست واجبة فى قول أكثر أهل العلم۔وقال بعض أصحاب الشافعي:هي واجبة، لأن النبى ﷺ ۔أمر بها عبد الرحمٰن بن عوف، ولأن الإجابة إليها واجبة؛ فكانت واجبة۔ولنا، أنها طعام لسرور حادث، فأشبه سائر الأطعمة، والخبر محمول على الاستحباب‘‘

“According to the majority of scholars, it (the Walima) is not obligatory. Some of the companions of Al-Shafi’i said: It is obligatory, because the Prophet ﷺ commanded Abdur Rahman ibn Auf to do it, and also because accepting its invitation is obligatory, therefore the Walima itself must be obligatory. Our proof is that it is a meal for a joyous occasion, thus it is similar to other such meals, and the report (the command) is to be interpreted as a recommendation…”

[Al-Mughni: 10/193, Dar ‘Alam al-Kutub]

The view that the Walima is obligatory is not only held by some companions of Al-Shafi’i but is the position of many scholars. Ibn Hazm said:

’’وفر ض علی کل من تزوج ان یولم بما قل اوکثر‘‘

“It is obligatory upon everyone who marries to offer a Walima, whether small or large.” [Al-Muhalla: 9/450 (1819)]

In light of the evidence, the more correct view is that the Walima is obligatory according to one’s ability. One piece of evidence is that the Prophet ﷺ commanded Abdur Rahman ibn Auf to do it:

’’اولم ولوبشاة‘‘

“Hold a Walima, even if it is with a single sheep.” [Bukhari: 2048, Muslim: 1427]

In another hadith, the Prophet ﷺ commanded Ali (may Allah be pleased with him), saying:

’’يا على ! انه لا بد للعرس من وليمة‘‘

“O Ali! A Walima is necessary for the wedding.” [Musnad Ahmad: 38/142 (23035)]

And the third point is that the abandonment of the Walima has never been established from the Prophet ﷺ or his companions. This consistency and adherence, along with the aforementioned command, is evidence of its obligation.

Imam Al-Albani (may Allah have mercy on him) said:

’’ولابد له من وليمة بعد الدخول‘‘

“A Walima is necessary for him after the consummation of the marriage.” [Adab al-Zafaf: 144]

Allamah Husayn al-Awayishah also said in Al-Mawsu’ah al-Fiqhiyyah al-Muyassarah: 5/203,

’’وجوب الوليمة‘‘

“The ruling on the Walima is that it is obligatory to the extent of one’s ability.”

But now the question is, when should it be done? Is it correct to perform the Walima after the ‘Aqd (marriage contract) but before the meeting of the spouses?

The texts before us demand that the Walima is prescribed after the meeting of the spouses. Performing the Walima merely after the ‘Aqd is not established in any text or incident. Following the Sunnah demands that it should be performed at the time it is established, and one should refrain from performing it at a time for which there is no proof.

The established practice of the Prophet ﷺ regarding the Walima is that he only performed it after the meeting (consummation). He never performed it only after the ‘Aqd and before the meeting.

Similarly, the incidents from the companions are also of this nature; there is no proof from them of performing the Walima before the meeting of the spouses. The Walima is a religious ruling and is performed as an act of worship. Therefore, it is necessary to suffice with the method that has been narrated, because this is the requirement of ta’abbud (worship) and this is also ittiba’ (following the Sunnah). In such a case, it is certain that the command has been fulfilled, whereas if it is performed in a different manner, there is at least uncertainty as to whether the command has been fulfilled or not!

After searching through the books of Fiqh, this issue is not found discussed by the jurists, either in negation or affirmation. They do not explicitly state whether performing the Walima after the ‘Aqd is prescribed or prohibited. There is no clarification on whether the meeting of the spouses is necessary for the prescription of the Walima. However, the form of performing the Walima established in the era of the Prophet, as found in the hadiths, demands that the Walima is prescribed only after the meeting of the spouses and not before.

Then I saw that Hafiz Ibn Hajar (may Allah have mercy on him) narrated the difference of opinion among the Salaf. He said:

’’وقداختلف السلف فى وقتها هل هو عند العقد اوعقبه اوعند الدخول اوعقبه ، او موسع من ابتدأالعقد الي انتهاء الدخول على اقوال‘‘

“The Salaf have differed regarding its timing. Is it at the time of the contract, or after it? At the time of consummation, or after it? Or is the time flexible, from the beginning of the contract until after the consummation? There are several opinions.”

[Al-Fath: 9/230]

These are the five opinions of the Salaf regarding the time of the Walima.

However, guidance on this is present in the words of the jurist of the Sunnah and the reviver of the era, Imam Al-Albani (may Allah have mercy on him). In Adab al-Zafaf: 144, he mentioned the meeting of the spouses for the Walima and said: ’’ولا بد له من عمل وليمة بعد الدخول‘‘ This means that the Walima becomes obligatory after the husband has met his wife and they have had valid seclusion (khalwah sahihah). In another place, he said:

’’ان تكون ثلاثة ايام عقب الدخول لانه هو المنقول عن النبى ﷺ‘‘

“That the time for the Walima is for three days following the consummation because this is what is narrated from the Prophet ﷺ.” [Adab al-Zafaf: 145, Al-Mawsu’ah: 5/203]

His student, Husayn al-Awayishah, also narrated this and affirmed it. [Al-Mawsu’ah al-Fiqhiyyah al-Muyassarah: 5/203]

Before them, Shaykh al-Islam Ibn Taymiyyah wrote:

’’وقت الوليمة فى حديث زينب وصفته يدل على انه عقب الدخول‘‘

“The timing and description of the Walima in the hadith of Zaynab indicate that it is after the consummation.” [Al-Ikhtiyarat al-‘Ilmiyyah: 346], meaning after the meeting of the spouses.

Hafiz [Ibn Hajar] said:

’’وحديث انس صريح فى انها بعد الدخول لقوله فيه:’’اصبح عروسابزينب فدعا القوم‘‘

“The hadith of Anas is explicit that it is after the consummation because of his statement in it: ‘He awoke as a bridegroom to Zaynab and then invited the people.'” [Al-Fath: 9/231]

Dr. Alaa Sha’ban Za’farani said:

’’والافضل فعل وليمة النكاح بعد الدخول اقتداء بفعل النبى ﷺ فان لم يتيسر ذالك فلا حرج من فعلها قبل الدخول ان عند العقد او بعده ‘‘

“And it is preferable to perform the Walima of the Nikah after consummation, in emulation of the practice of the Prophet ﷺ. However, if this is not possible, then there is no harm in doing it before consummation, either at the time of the ‘Aqd or after it.”

[Shabakat al-Alukah, Internet]

Al-San’ani said: Al-Subki said:

’’والمنقول من فعل النبى ﷺ انها بعد الدخول وكأنه يشيرالي قصهٖ زواج زينب بنت جحش لقول انس: اصبح النبى ﷺ عروسا بزينب فدعا القوم وقد ترجم عليه البيهقي ’’باب وقت الوليمة‘‘

“What is narrated from the practice of the Prophet ﷺ is that it (the Walima) is after consummation. It is as if he is referring to the story of the marriage of Zaynab bint Jahsh, due to the statement of Anas: ‘The Prophet ﷺ awoke as a bridegroom to Zaynab and then invited the people.’ And Imam al-Bayhaqi created a chapter heading for this: ‘The Chapter on the Timing of the Walima.'”

[Subul al-Salam: 2/227]

Al-Damiri said:

’’لم يتعرض الفقهاء لوقت وليمة العرس۔والصواب انها بعد الدخول‘‘

“The jurists have not addressed the timing of the wedding Walima. However, the correct view is that it is after consummation.”

[Al-Najm al-Wahhaj: 7/393]

Muhammad Ali Farkous said:

’’ومن التزامات الزوج ايضا الوليمة التى تجب فى حقه عقب الدخول بزوجته ان قدر على ذالك لان النبيﷺ دعا القوم بعد الدخول بزينب رضي اللّٰه عنها۔۔۔‘‘

“And among the obligations of the husband is also the Walima, which becomes obligatory upon him after consummating the marriage with his wife, if he is able to do so. Because the Prophet ﷺ invited the people after consummating the marriage with Zaynab (may Allah be pleased with her)…”

[Internet, Muntadayat al-Imam al-Ajurri]

’’الافضل فعلها بعد الدخول لان النبى ﷺ لم يولم علٰي نسائه الا بعد الدخول‘‘

“It is preferable to perform it after consummation because the Prophet ﷺ did not perform Walima for any of his wives except after consummation.”

[Mughni al-Muhtaj: 4/404]

This is what the hadiths concerning the Walima demand. Anas (may Allah be pleased with him) said:

’’اصبح رسول اللّٰه ﷺ عروسا بزينب بنت جحش وكان تزوجها بالمدينة فدعا الناس للطعام بعد ارتفاع النهار‘‘

“The Messenger of Allah ﷺ awoke as a bridegroom to Zaynab bint Jahsh. He had married her in Madinah. He invited the people for food after the sun had risen high.”

[Bukhari: 4793, Muslim: 1428]

Another wording is:

’’اصبح النبى ﷺ بها عروسا فدعاالقوم فأصابوا من الطعام‘‘

“The Prophet ﷺ awoke as a bridegroom with her, and he invited the people, and they ate the food.”

[Bukhari: 5166]

In one hadith, Anas ibn Malik (may Allah be pleased with him) said:

’’بني النبى ﷺ بامرأة فأرسلني فدعوت رجالاً على الطعام ‘‘

“The Prophet ﷺ consummated his marriage with a woman, then he sent me and I invited men for food.”

[Bukhari: 5170]

In another hadith from him:

’’مارأيت رسول اللّٰه ﷺ اولم علٰي امرأة من نسائه ما اولم على زينب‘‘

“I did not see the Messenger of Allah ﷺ give a Walima for any of his wives like the Walima he gave for Zaynab.”

[Bukhari: 5168, Muslim: 1428]

Some scholars of our time say: Why is it wrong to have the Walima after the ‘Aqd but before the meeting? Where has the Shari’ah forbidden us from having the Walima before the meeting?

This is an astonishing line of reasoning because the Walima is an act of worship and a religious ruling; its performance must be in accordance with the Shari’ah. Since the Walima is only established as being after the meeting of the spouses, we too should perform it after that. If some evidence is found for performing the Walima immediately after the ‘Aqd, then that is fine, otherwise, it is very wrong to say, “Bring proof of prohibition!!!”

This could also be stated as: There is no proof of prohibition, so you should present proof of permissibility! Because acts of worship require proof for their establishment, not for their negation.

A weighty objection to this reasoning from some people is: Why is performing the Walima before the ‘Aqd prohibited? What is the proof that a Walima before the ‘Aqd is wrong? Where did the Prophet ﷺ say not to perform the Walima before the ‘Aqd? If this prohibition is not mentioned in a hadith, does that make it permissible?

Not at all. Rather, the proof of its prohibition would be that doing so is not established from the Prophet ﷺ and his companions. Similarly, the proof that performing the Walima before the meeting is prohibited is that it is not established.

Delivering the sermon (khutbah) from the minbar (pulpit) was the way of the Prophet ﷺ, and after the minbar was built, he would deliver the sermon from it. Therefore, to deliver the sermon without a minbar, without a valid excuse, would be wrong.

Now, if someone delivers the sermon without a minbar and says, “This is not prohibited, bring the proof of prohibition and present a hadith where the Prophet ﷺ forbade giving the Friday sermon without a minbar?” Would we then accept this argument? Not at all. Rather, we would say that the Friday sermon is established from the minbar, therefore it is the Sunnah to do so from the minbar. And since delivering the Friday sermon without a minbar, in the presence of one, is not established, it is therefore incorrect.

The same applies here: the Walima is established as being after the meeting of the spouses, therefore it is the Sunnah to perform it at that time. It is not established as being before the meeting, therefore it is not the Sunnah. The fact that it is not established is sufficient for it to be considered prohibited (in the sense of being an incorrect practice).

From this entire discussion, it becomes clear that since the Walima is an act of worship, one should suffice with the way it has been established and avoid performing it in a way that is not established.

Muhammad Jafar Anwar al-Haq al-Hindi

Reference: https://ahlussunnah.net/?p=2176

Author: IslamicHelper