Explanation of the Book of Marriage-17

The Shaykh : He said: "And from Ibn Mas'ud (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him) said:

Having food on the first day is was is obligatory, and having food on the second day is Sunnah, and having food on the third day is to be heard of, and whoever wants to be heard of, Allah will make him heard of.

طعام الوليمة أول يوم حق ، وطعام يوم الثاني سنة ، وطعام يوم الثالث سمعة ، ومن سمّع سمّع الله به

Jami` at-Tirmidhi 1097Da'if (Darussalam)

Al-Tirmidhi narrated it and found it strange":
Meaning he said: It is strange.
The author said: "Its narrators are the narrators of the authentic collections, and it has a corroborating narration from Anas in Ibn Majah":
Yes, this hadith, in terms of its chain of narration, is subject to scrutiny, even though the author (may Allah have mercy on him) said that its narrators are the narrators of the authentic collections.
Al-Bukhari indicated its weakness in his Sahih, where he mentioned the pain of three days, or seven, or something similar.
But assuming it is authentic, the Prophet (peace and blessings be upon him) divided the wedding feast into three categories:
The first: A wedding feast of right.
The second: A wedding feast of recommended practice.
The third: A wedding feast for show.
As for the wedding feast of right, it is the one that takes place on the first day. Its apparent meaning is that "right" here refers to obligation, indicating what the hadith of Anas in the story of whom indicated?
'Abd al-Rahman ibn 'Awf: .
As for the wedding feast on the second day, it is a recommended practice and not obligatory.
As for the wedding feast on the third day, it is for show. The Prophet (peace and blessings be upon him) threatened the one who does it for show with his saying: .
The ruling on accepting the invitation to this wedding feast is based on the ruling of holding the wedding feast. So on the first day, accepting the invitation is obligatory; on the second day, accepting the invitation is a recommended practice; and on the third day, accepting the invitation is disliked or forbidden.
This hadith, if authentic, is likely to be applied to the middle state of people, so that a person does not burden himself with what is not prescribed, and because the common case is that the one who does so wants to complete himself, so it becomes for show on the third day.
As for the wealthy person, the wealthy person does not care about the third day; he may hold a feast for four or five days and not consider that to be for show in his case. The one for whom the third day is considered for show is the poor person, the one who is said to have increased in this in order to be said: So-and-so is wealthy, for example, or something similar.
In the hadith: And this phrase is established from the Prophet (peace and blessings be upon him) : It contains a warning against a person being one who seeks to be heard through his deed, meaning: he intends with his deed that people hear about it in order to praise him, because this is a type of showing off in worship.
And showing off in worship, if it accompanies the deed, turns it into a forbidden, invalid deed that is not accepted, due to His saying in the Qudsi hadith: .
The scholars (may Allah have mercy on them) divided the participation of showing off in worship into two categories:
The first category: That it accompanies the worship from its beginning. In this category, the worship is not valid, because there is nothing in it pure for Allah; it is showing off from its beginning, so it is not valid.
The second category: That it occurs in the worship after one has started it pure for Allah. If he resists it and turns away from it, the worship is valid, because this is without his choice and without his will, and he is now resisting it as if he is resisting an enemy, so his prayer is valid and that does not affect his reward in any way, because he is striving in this state.
And if he persists in it with his will, then it is looked at: If the worship is such that its end is built upon its beginning, the worship is invalid, like prayer. So if showing off occurs in him in the last unit of prayer and he does not resist it but accepts it and takes pleasure in it, the prayer is invalid, because if its end is invalid, its beginning is invalid.
And if the worship is such that its end is not built upon its beginning, but its end is separate from its beginning, then what occurred in it with showing off is not valid, and what was pure is valid. An example of that is:
A man has one hundred riyals which he prepared for charity, so he gave fifty of them in charity without showing off, then showing off occurred in him regarding the remaining fifty: Here, the first fifty are valid and accepted, and the second fifty are invalid, because the invalidating factor occurred in them and they are not built upon their beginning.
Meaning, it is possible for the first to be valid without the second, and the second without the first.
What remains for us in the first category: If it accompanies the worship from its beginning:
We mentioned that it is invalid, except that an exception is made if he resists it and treats himself, then it does not harm him, because this is without his choice. And related to this is a topic that people ask about often, which is: Some people fear showing off in their worship, so Satan comes to him and says: If you pray, you have shown off; if you seek knowledge, you have shown off; if you give charity, you have shown off. Satan often comes to the person, so what is the cure for this?
The cure for this is to turn away from it and to forget it as if nothing happened, because if you become discouraged before him, Satan will not leave you any worship without corrupting it for you. But continue, seek refuge in Allah from Satan, and remain as you are, and in the end, it will be removed from you.