Azami 6523

Bukhari narrated it in the Book of Marriage (5085) from Qutayba, who said, Ismail bin Jafar told us, from Humayd, from Anas, and he mentioned it.As for what was narrated from Ibn Masud, who said, the Messenger of Allah ﷺ said, "The food of the first day is an obligation, the food of the second day is sunnah, and the food of the third day is showing off, and whoever shows off, Allah will expose him," this is daif. Tirmidhi (1097) and Bayhaqi (7/260) both narrated it from the hadith of Muhammad bin Musa Harashi, who said, Ziyad bin Abdullah told us, from Ata bin Saaib, from Abu Abdul-Rahman, from Abdullah bin Masud, and he mentioned it. Tirmidhi said, "We do not know the hadith of Ibn Masud as a raised hadith except through the hadith of Ziyad bin Abdullah, and Ziyad bin Abdullah has many strange and objectionable narrations." He also said, "I heard Muhammad bin Ismail mention, from Muhammad bin Uqba, who said, Waki said, 'Ziyad bin Abdullah, despite his nobility, lies in hadith.'"This is how it appears in the manuscript of Tirmidhi, and Ibn Hajar likewise transmitted it in Tahdhib al-Tahdhib (3/376-377) in the biography of Ziyad bin Abdullah bin Tufayl Bakkai Amiri. He then followed it up, saying, "What is found in Bukhari's Tarikh, from Ibn Uqba, from Waki, is, 'Ziyad is too noble to lie in hadith.'" Hakim Abu Ahmad likewise related it in Kuna with his chain of transmission back to Waki, and this is the correct version. Perhaps the word "not" was dropped from Tirmidhi's narration, so that it originally read, "Despite his nobility, he would not lie in hadith," in which case the two versions would agree.In any case, the summary regarding him is that he is daif. Ibn Main, Ali bin Madini, Ibn Saad, and Nasai all declared him daif. Ibn Hibban said, "He made gross errors and had much confusion, and his report cannot be used as evidence when he narrates alone." Bayhaqi said, "The hadith of Bakkai is not strong."It was also narrated through the hadith of Bakr bin Khunays, from Amash, from Abu Sufyan, from Anas, that when the Prophet ﷺ married Umm Salama, he ordered that a leather mat be spread out, then dates and roasted grain meal were placed on it. He then invited the people, and they ate, and he said, "The wedding feast on the first day is an obligation, on the second day it is a kind gesture, and on the third day it is showing off and seeking attention." Bayhaqi said, "They have spoken critically of Bakr bin Khunays." Likewise, this does not hold up as sound.What Abu Dawud (3745), Ahmad (20324), and Bukhari in Tarikh al-Kabir (3/425) all narrated, through the hadith of Hammam, who said, Qatada told us, from Hasan, from Abdullah bin Uthman Thaqafi, from a one-eyed man from the tribe of Thaqif who was described favorably, that is, praised for good qualities, if his name was not Zuhayr bin Uthman, then I do not know what his name was, that the Prophet ﷺ said, "The wedding feast on the first day is an obligation, on the second day it is a kind gesture, and on the third day it is showing off and ostentation." In this narration, Abdullah bin Uthman Thaqafi is unknown, and there is disagreement about whether Zuhayr bin Uthman was a companion. Bukhari said, "Its chain of transmission is not sound, and Zuhayr is not known to have been a companion."Abdul-Razzaq (19660) narrated it from Hasan as a mursal report. Bayhaqi (7/261), after quoting Bukhari's statement, said, "Ibn Umar and others narrated from the Prophet ﷺ, 'If one of you is invited to a wedding feast, let him accept,' without specifying three days or any other number of days, and this is more sahih."There are other hadiths on this subject that are even weaker than these. Those who held that a wedding feast lasting more than one day is permissible relied on these hadiths. Bukhari even titled a chapter, "The obligation of accepting an invitation to a wedding feast, and one who holds a wedding feast for seven days or so, given that the Prophet ﷺ did not fix a specific number of days, whether one or two."He is alluding to what Ibn Abu Shayba (17448) recorded through the route of Hafsa bint Sirin, who said, "When my father Sirin got married, he invited the companions of the Messenger of Allah for seven days. On the day he invited the Ansar, he also invited Ubayy bin Kaab, Zayd bin Thabit, and others. My father was fasting that day, so when the people had eaten, he invited Ubayy bin Kaab, and the people said 'amen' along with him."Abdul-Razzaq (19665) also narrated it, and in his version it says "eight days." The Malikis held this view. Qadi Iyad said, "Our scholars recommended that for people of ample means, it should last a week." He said, "Some of them said, this applies as long as each day he invites someone who was not invited the day before, and does not repeat inviting the same people."In Mughni (10/194) it states, "If the wedding feast is held for more than one day, this is permissible. If one is invited on the first day, accepting is obligatory. On the second day, accepting is recommended. On the third day, it is not recommended." Ahmad said, "The first day is obligatory, the second is optional if one wishes, and the third is not required." This is likewise the position of Shafii.