De Etiquette Van De Walima

Here?s a chapter taken from the book ?Rulings Pertaining to Muslim Women?
Written by Shaykh Saleh ibn Fauzan al Fauzan hafidhahullaah



The Ruling Concerning Beating the Duf By Woman in Order to Announce a Wedding


It is mustahabb for the women to beat the duf to announce and publicise the wedding. This should take place among women only, and must not be accompanied by music, instruments and female singing. There is no harm for the women to chant poetry on this occasion, as long as men cannot hear them. The Messenger of Allaah, may the peace and blessings of Allaah be upon him said:

?The difference between that which is halaal and that which is haraam is the beating of the tambourine, and the raising of voices during a marriage.
Narrated by the five narrators (Ahmad, Abu Dawud, Nasaa'i?, Tirmidhee, and Ibn Maajah) except for Abu Dawud, and Tirmidhee declared it hasan.


Shawkaani stated in Nayl al-Awtar [6/200]:

This proves that it is permissible during a marriage to beat the duf and to raise the voices a little with words. For example: We have come to you, we have come to you,?et cetera ? although not with musical tones that stir up evil desires and contain descriptions of beauty, sin and the consumption of intoxicants. For indeed, these are haraam during a wedding as they are haraam during normal times, and the same ruling applies to all other forms of amusement that are haraam.


The Muslim sister should not waste her money buying jewellery or special clothes for the wedding ceremony, as this is a type of extravagance that Allaah has prohibited, and He informed us that He does not love those who do this. Allaah says:

? And do not be extravagance, for indeed He does not love the wasteful .
[Al-An'am : 141]

So she must be prudent and not extravagant.




Bron: http://www.salafitalk.net/st/viewmes...=10&Topic=3808

24) De verplichting van een huwelijksfeest.

De echtgenoot moet een feest verzorgen nadat het huwelijk is voltrokken. Dit is gebaseerd op een bevel van de Profeet - sal Allaahou 'aleyhie wassallam - aan Abdur-Rahman ibn 'Auwf - radi Allaahou 'anhou - om dit te doen, en op grond van een ahadieth die is overgeleverd door Buraida ibn al-Haseeb - radi Allaahou 'anhou -, die zei: Toen 'Ali een aanzoek deed voor de hand van Fatima (de dochter van de Profeet - sal Allaahou 'aleyhie wassallam -), zei de Profeet tegen hem: Een huwelijk moet een feest hebben. De overleveraar zei: Sa?d zei: (Een feest) of een schaap. Iemand anders zei: Of zo en zo een hoeveelheid ma?s. En in een andere versie van deze ahadieth staat: Dus een groep van de Ansaar verzamelde voor hem een hoeveelheid ma?s. [15]
25) De Soennah van het huwelijksfeest.

Het volgende moet in acht genomen worden met betrekking tot het huwelijksfeest dineer:


EERSTE: Het moet volgens de traditie van de Profeet de drie dagen na de eerste huwelijksnacht gehouden worden. Op gezag van Anas - radi Allaahou 'anhou -, die zei: De Profeet - sal Allaahou 'aleyhie wassallam - bracht de huwelijksnacht door met zijn vrouw en stuurde mij uit om enkele mannen uit te nodigen voor het eten. [16] Ook op gezag van Anas: De Profeet - sal Allaahou 'aleyhie wassallam - trouwde Safiya en haar vrijheid was haar bruidsgift (Mahr). Hij gaf een feest voor drie dagen. [17]


TWEEDE: Iemand moet rechtschapen mensen uitnodigen, of ze nou rijk of arm zijn. De Profeet - sal Allaahou 'aleyhie wassallam - zei: Wees niet bevriend met wie dan ook behalve een gelovige en laat alleen een godsvrezende jou eten eten. [18]


DERDE: Als iemand er toe in staat is moet hij een feest geven met (slachting van) een of meer schapen. Dit is gebaseerd op de volgende ahadieth: Anas - radi Allaahou 'anhou - zei: Abder-Rahmaan kwam naar al-Madina en de Profeet - sal Allaahou 'aleyhie wassallam - had Sa?d ibn ar-Rabee? al-Ansaarie aangewezen als zijn broeder. Sa?d nam hem mee naar zijn huis en vroeg om het eten en ze aten samen. Toen zei Sa?d: O mijn broeder, ik ben de meest welgestelde van de mensen van al-Madina?(in een andere versie: van de Ansaar?), dus bekijk de helft van mijn bezit en neem het (in een andere versie: En ik zal mijn tuin door de helft delen?). En hij zei ook: Ik heb twee vrouwen (En jij, mijn broeder in Islaam heb er geen een) dus kijk naar welke van mij jou het beste valt, zodat ik van haar kan scheiden voor jou. Dan, na de voltooiing van haar wachttijd, kan jij haar trouwen. Abdur-Rahmaan zei: Nee, bij Allaah, dat Allaah jou en je familie en je bezit mogen zegenen. Wijs me de weg naar de markt. En zo wees hij hem de weg naar de markt en hij ging daar naartoe. Hij kocht en hij verkocht en maakte winst. ?s Avonds kwam hij terug naar de mensen van zijn huis en had wat gedroogde melk voor het koken van ?ghee? meegenomen. Nadat er enige tijd was verstreken, verscheen hij op een dag met een tak saffraan op zijn kleding. De Profeet - sal Allaahou 'aleyhie wassallam - zei: Wat is dit? Hij zei: O RassoelAllaah, ik heb een vrouw van de Ansar getrouwd. De Profeet - sal Allaahou 'aleyhie wassallam - zei: Wat heb haar als Mahr gegeven? Hij zei: Het gewicht van 5 dirham in goud. Toen zei de Profeet - sal Allaahou 'aleyhie wassallam - : Dat Allaah je mag zegenen, geef een feest, al is het met één schaap. Abdur-Rahmaan zei: Ik heb mijzelf gezien in een staat dat waar ik ook een steen optil, ik verwachtte daar goud en zilver onder te vinden. Anas zei: Ik heb gezien dat iedere vrouw, na zijn dood honderdduizend dinar erfde. [19] Ook op gezag van Anas: Ik heb de Profeet nooit zo?n groot huwelijksfeest zien geven, als hij deed voor Zaineb. Hij slachtte een schaap en voedde iedereen met vlees en brood tot ze niet meer aten. [20]
26) Een huwelijksfeest kan worden gegeven met iets anders dan vlees.

Het is toegestaan om een huwelijksfeest te geven, bestaande uit het voedsel dat voorradig en veroorloofd is, zelfs als dit geen vlees bevat. Dit is gebaseerd op de volgende ahadieth, overgeleverd door Anas - radi Allaahou 'anhou -: De Profeet - sal Allaahou 'aleyhie wassallam - verbleef drie dagen tussen Khaibar en al-Madina, in die tijd trad hij in het huwelijk met Safiya. Toen nodigde ik de moslims uit voor het huwelijksfeest. Borden van leer, werden naar buiten gebracht, waarop dadels, gedroogde melk en geklaarde boter lag. De mensen aten tot ze vol zaten,? [21]


27) Het bijdragen aan het feest met hun rijkdom door de welgestelden. Het is aanbevolen voor de welgestelden om bij te dragen aan de voorbereidingen aan het huwelijksfeest, dit gebaseerd op de ahadieth, overgeleverd door Anas over het huwelijk van de Profeet - sal Allaahou 'aleyhie wassallam - met Safiya: Toen wij onderweg waren, maakte Oem Sulaim haar (Safiya) klaar voor hem (de Profeet) en bracht haar ?s nachts bij hem en dus werd de Profeet de volgende ochtend wakker als een nieuwe bruidegom. Toen zei hij: Wie iets heeft laat het hem brengen. (In een ander versie: Wie een overvloed aan voorziening heeft, laat het hem brengen.) Anas vervolgde: En dus werden de leren dienbladen uitgespreid en een man bracht gedroogde melk, de ander dadels en weer een ander geklaarde boter en dus maakte ze hais (Hais is een mix van de bovengenoemde 3 dingen). De mensen aten van de hais en dronken van de regenplassen uit de omgeving, en dat was het huwelijksfeest van de Profeet - sal Allaahou 'aleyhie wassallam -. [22]

28) Het verbod om alleen de welgestelden uit te nodigen.


Het is niet toegestaan om alleen uitnodigingen te geven aan de welgestelden en de armere mensen van het feest uit te sluiten. De Profeet - sal Allaahou 'aleyhie wassallam - zei: Het meest kwade voedsel is het voedsel van een huwelijksfeest, waarbij alleen de rijke zijn uitgenodigd en waarvan de armen zijn weggehouden. Diegene die een uitnodiging niet accepteerde, heeft Allaah en Zijn Boodschapper niet gehoorzaamd. [23]



---

[16] Al-Boechaarie en al-baihaqi.

[17] Aboe Ya'laa, e.a.; hassan.

[18] Aboe Daawood, at-Tirmidhi, e.a.; saheeh.

[19] Al-Boechaarie, an-Nesaa'ie, e.a.

[20] Al-Boekhare, Moslim, e.a.

[15] Ahmed en at-Tabaraani.

[21] Al-Boechaariee, Moslim, e.a.

[22] Al-Boechaariee, Moslim, e.a.

[23] Moslim en al-Baihaqi.

Vraag:

"Er wordt gesproken van overleveringen over Islaamitische anaashied, en er word gezegd dat het is toegestaan en er word gezegd dat het een alternatief is voor muziek bandjes, dus wat is uw edele visie ?"


Antwoord:

"Deze benaming is niet juist, en haar benaming is een casus, want er wordt geen Islaamitische anaashied genoemd in de boeken van de selef (voorgangers). En het is bekend dat de Soefiyyah (soefies) degenen zijn die al-anaashied namen tot hun geloof en zij noemen het as-Samaa`. En in onze tijd zijn er vele groeperingen en sekten. Er is reeds voor elke groep of sekte opzwepende anaashied en zij noemen het Islaamitische anaashied, deze benaming daarvoor is niet juist, het is dus niet toegestaan om deze anaashied te nemen en te verspreiden tussen de mensen. Wa billaahit-Tawfieq."


Shaych Saalih al-Fawzaan

Bron: :: ÔÈßÉ ÓÍÇÈ ÇáÓáÝíÉ ::

Over Anaashied (deel 2)



Shaych Saalih al-Fawzaan (hafidhahoellaah) zegt in zijn boek 'al-Khoetoeb al-Mimbarieyah':

... en het is nodig om hierover een verduidelijking te geven, en dat is (betreffende) de toename van circulatie van bandjes met anaashied onder de religieuze jeugd en zij noemen ze Islaamitische anaashied. En het is een soort muziek en soms is het met mooie stemmen die fitnah zullen veroorzaken voor de mensen. En ze worden verkocht in de cassette-winkels naast bandjes met Qor'aan en Islaamitische voordrachten. En om deze 'anaashied' Islaamitisch te noemen is verkeerd. De Islaam heeft voor ons immers geen anaashied voorgeschreven, maar Dhikr van Allaah (het gedenken van Allaah) en het reciteren van de Qor'aan en het leren van profijtvolle kennis. Wat anaashied betreft, die zijn van de religie van de afgedwaalde Soefies, die hun religie tot vertier en spel genomen hebben. En om de anaashied als onderdeel van onze religie te nemens is een imitatie van de Christenen ,die hun religie tot gezang, liederen en melodieuze klanken hebben gemaakt. Dus de oplossing is een waarschuwing tegen deze anaashied en een verbod op de verkoop en distributie ervan.

Shaych Saalih al-Fawzaan

Vraag:

?Wat is de regelgeving betreffende een vrouw die haar verlengstukken heeft?


Antwoord:

?Het is haraam voor een vrouw om haar verlengstukken te hebben en (echt) haar te gebruiken, of iets dat op (echt) haar lijkt, vanwege authentieke bewijzen die dit (verbod) benoemen.

En bij Allaah ligt alle succes en moge Allaah vrede en zegeningen zenden op onze Profeet (salallaahoe 'alayhie was sallem) en zijn familie en metgezellen.

Het Permanente Comité voor Islaamitisch Onderzoek en Fataawa
Voorzitter: Shaych Abdoel-'Aziez Ibn Baaz
Vice-voorzitter: Shaych 'Abdoer-Razzaaq 'Afiefie
Lid: Shaych Abdoellaah Ibn Ghoedayyaan

Vertaald door: Umm Abdurrahmaan
Engelse bron: Fatwa-Online.com eFatwa.com
Bron: Fataawa al-Lajnah ad-Daa imah lil Buhooth al-?Ilmiyyah wal Iftaa,
Volume 5, pagina 193, Vraag 10 van Fatwa Nr. 9850
Fataawa wa Ahkaam fee Sha?r an-Nisaa, Vraag 5, Pagina 8

The Ruling on Singing, the Rababah, the Duff and the Tabl in Marriages and Elsewhere



Question
What is the ruling on singing, the Rababah, the Duff and the Tahl in marriages and elsewhere ? are they unlawful or not, even though I listen to them as a pastime. What is the ruling on playing the Rababah and singing the old songs? And is beating the Tabl in marriage unlawful, since I have heard that it is lawful, but I don't know?

Answer
Listening to singing is unlawful and detested, and one of the causes of sickness and hardening of the hearts, preventing them from the remembrance of Allah, and from prayer. Most of the scholars have explained that the Words of Allah, Most High: 'And of mankind is he who purchases idle talks (i.e. music, singing)? [Soorah Luqman 31:6] refer to singing; and 'Abdullah bin Mas?ud, the honorable Companion, may Allah be pleased with him, used to swear that idle talk (Lahw Al-Hadith) refers to singing. And if the singing is accompanied by musical instruments, such as the Rababah, the ?Ud, the Kaman and the Tabl, the prohibition is even more severe.

Some of the scholars have mentioned that singing with a musical instrument is unlawful according to a consensus of the scholars. Therefore it is obligatory to abstain from it.

It has been authentically reported from the Messenger of Allah (Sallallaahu 'Alayhi Wa Sallam) that he said: ?There will be people from among my community who will declare lawful Al-Hir, (the wearing of) silk (by men), alcoholic drinks and Al-Ma'azif. [Sahih al-Bukhari No. 5590]

Al-Hir means illegal sexual intercourse, that is, Zina; and Al-Ma'azif refers to singing and musical instruments. So I advise you and other men and women to read the Qu?ran frequently and remember Allah, the Almightly, the All-Powerful much, as I advise you and others to listen frequently to the Qur'an station on the radio, and the program Nur 'Ala Ad-Darb, for in them there is great benefits and entertainment instead of listening to singing and music.

As for marriage, it is lawful to beat the Duff in wedding celebrations. Indeed, the Duff alone should be used to accompany the traditional singing, which does not call to forbidden things, nor praise that which is forbidden ? during the night, just for the women, in order to announce the wedding and to distinguish the marriage from fornication. This has been authentically reported from the Prophet (Sallallaahu 'Alayhi Wa Sallam).

As for the Tabl, it is not permissible to beat it in wedding celebrations; rather, one should content oneself with the Duff only. And it is not permissible to use loudspeakers in announcing the wedding, nor in the traditional singing, due to the great Fitnah entailed by that and the evil consequences thereof and the harm to the Muslims.

It is also not permissible to engage in such activity for too long. Rather, they should content themselves with a short period of time, during which the wedding may be announced. Because lengthening the time period leads to the Fajr prayer being lost and sleeping through the time when it should be performed, and this is one of the greatest prohibitions, and one of the deeds of the hypocrites.


Shaykh 'Abdul-'Aziz bin 'Abdullah bin Baz (Rahima-hullaah)
Source: Fatawa Islamiyah (Volume 5, pgs 315-317)

Foto's die worden gemaakt bij een walima
:

Question:
What is the ruling regarding photographic pictures (taken) out of necessity or (simply) for display?

Response:
Photographing the living (both human and animals) is haraam, unless there arises a (genuine) need, such as (for) citizenship (documents), passports and photographing criminals so as to alert (the people) in order to apprehend them if they carried out a crime and are on the run, and that which is similar to this in that which is necessary.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Munay'
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 1, Page 660, Question 3 of Fatwa No.260

Bron: Fatwa-Online.com eFatwa.com

De regelgeving betreft het dansen van vrouwen, door Imaam Muhaddith Shaykh Albaani


This is very important as it has reached us that sisters are gathering the day of Eid and Dancing with the style and movements of the Kuffaar.

Taken from the thread of Umm Ali.
A question was asked in this regard to, the Muhaddith, the Imaam the late Shaykh Muhammad Naasir ud Deen al Albaanee (may Allah have mercy upon him) which was published in al Asaalah magazine, volume 8. The translation of this section was not done by myself and can be found at the website [site removed by Admin as there is doubt concerning them]

Question We know that a woman's dancing in front of her husband, and likewise her dancing with women, which is swaying, and the dabkah [ 5] of men are forbidden, but what is the proof for that? Please provide us with some insight on this, may Allaah reward you.

Answer This question consists of three parts:
First: A woman dancing in front of her husband
Second: Her dancing in front of other women
Third: The dabkah performed by men

As for the first part, which is a woman's dancing in front of her husband. If her dancing is natural and not professional ? i.e. she did not learn how to dance, as is the fashion of this time ? even if she stirs the desires of the man, then there is no text that can be found that forbids this. But this is on the condition that it occurs between her and her husband only. As for the case where she has learned to dance and she applies the rules of modern-day dancing, then this is not permissible. This is because I believe that if she will do that in front of her husband, then she will surely also do it in front of other men besides her husband.

As for her dancing in front of other women, then I also say that if her objective in dancing is to dance this modern style of dancing, then it is clear that it is not permissible. And if it is said: "What is the proof for what you have stated?" I say: Moderation in matters is very rare; there is either excessiveness or there is negligence. This is especially the case with people who have lived a long period of time in deviation of a specific nature. Then when it becomes clarified to them that this matter was a deviation and that the Religion rejects it, they turn away from it and introduce in place of that, a severe reaction.

This is what has befallen us in this present time with regard to the issue of demanding the proof in place of the liberation from blind following. The Muslims, both special and common people, have lived long generations not knowing anything but the madh-hab of so and so and the madh-hab of so and so ? four madh-habs, the madh-habs of Ahl-us-Sunnah wal-Jamaa'ah. And this is not to mention the other madh-habs, those that have deviated from the Sunnah and the Jamaa'ah. As for relying on what Allaah and his Messenger, sallAllaahu 'alayhi wa sallam, said for support, then this was only found in the generations that have received testimony of their excellence. Then that affair came to an end for a point in time until there came the time of Ibn Taimiyyah and those of his students who were devoted to him. So they informed the Muslims of the obligation of returning back to what the first Salaf (predecessors) were upon, such as relying on the Qur'aan and the Sunnah for support.

There is no doubt that the Call of Ibn Taimiyyah and his students had a positive effect. However, its scope was very weak during his time and intellectual impassiveness (i.e. not reflecting on proofs) took over and became dominant amongst the special classes of people, not to mention the common ones. Then there followed succeeding generations in which this re-awakening that Shaikh-ul-Islaam Ibn Taimiyyah ignited died out. And the Muslims turned back to their indifference of comprehending and understanding (i.e. the evidences), until this present time and a brief period before it, for many scholars rose to take charge of the Da'wah's revival, due to the need of returning to the Qur'aan and the Sunnah. They were preceded in some of that by Shaikh Muhammad Ibn 'Abd-il-Wahhaab, for in reality, he called to the following of the Qur'aan and the Sunnah. But looking at the areas in which the Arabs of Najd during Shaikh Muhammad's land used to live in, and considering the paganism that took place in their lands, his greatest effort was in showing strong concern for Tawheed. And as is very natural, in my opinion, such that mankind's ability is limited, he was not able to wage his war on every front, as they say. So because of this, all of his efforts were geared towards spreading the call of Tawheed and waging war against paganism and idolatry. And he received all the success in that and his splendid Call was spread all over the Islaamic world afterwards. And this was even though, unfortunately, there occurred battles between him and his opponents. But this is the Sunnah (Way) of Allaah with regard to His creation. And you will not find any change in the Sunnah (Way) of Allaah.

However, in current times, the scholars have renewed their call to the Book and the Sunnah and thus many of the common and special people in the Arab lands have re-awakened. As for the non-Arab lands, then unfortunately they are still in a state of sleep.

However, these Arab lands have been tested by a reversal, which is what I have indicated previously, such that some of them do not stop at the middle point of moderation. Instead they know of one thing and are ignorant of another thing. So you will see the common man who doesn't understand anything, when he asks the scholar on any subject "What is its ruling? ", regardless of whether the answer is a denial and a negation, he begins with his demand: "What is the proof?"

And sometimes that scholar is not able to establish the proof, especially if the proof is deduced and adopted through thorough research, and it is not stated in a specific text in the Qur'aan and the Sunnah. So in issues of this nature, it is not proper for the questioner to go deep and say: "What is the proof?" And it is required that the questioner know himself. Is he from the people that understand evidences or not? Does he have any share in knowledge of the general ('aam) and the specific (khaas), the unrestricted (mutlaq) and the restricted (muqayyad), the abrogating (naasikh) and the abrogated (mansookh). So if the person does not understand any of these things, then does he get any benefit from saying: "What is the proof"?! For what?! ? For the ruling on a woman dancing in front of her husband or her dancing in front of her Muslim sister, whether it is either permissible or forbidden! And the dabkah of men! He wants the proof for that! But in reality, there is no textual proof from the Messenger, sallAllaahu 'alayhi wa sallam, on that matter that exists for us. There is only investigation, deduction and the acquisition of understanding for it.

Due to this, we say at certain times: Not every issue has an explicit proof that can be presented in detail, which every Muslim can understand, whether he is a common unlettered person or a student of knowledge. But this is not for all the issues. This is why Allaah, the Most High, says: "Ask the people of knowledge if you don't know."

From the extremism that we indicated previously ? and due to it, the most ignorant of people has begun to decline the proof ? is that many of those who attribute themselves to the Book and the Sunnah: They believe that the scholar, when he is asked on an issue, it is obligatory upon him to link "Allaah said and His Messenger said" with his answer.

I say that this is not an obligation, and that it is from the benefits of belonging to the methodology of the Salaf As-Saalih (righteous predecessors). And furthermore, their biographies and their fataawaa (religious verdicts) is a proof in action for what I have stated. So based on this, mentioning the proof is obligatory when the situation necessitates it, however it is not an obligation on him every time he is asked a question to say: "Allaah says such and such" or "The Messenger of Allaah, sallAllaahu 'alayhi wa sallam, said such and such." And this is especially if the issues are from the detailed and intricate issues of Fiqh in which there are differences of opinion.

Furthermore, the saying of Allaah:"Ask the people of knowledge if you don't know" is first of all in the unrestricted sense, so all you have to do is ask someone whom you feel is from the people of knowledge. And when you hear the answer from him, then it is upon you to follow it, unless you have a doubt about it due to what you heard from another scholar. There is no harm in you mentioning that to him. So at that point, the scholar must make an effort, with the knowledge he has, to remove this doubt which has been presented to the questioner.

In summary: A woman dancing in front of her husband, along with the restrictive condition mentioned previously, is permissible. As for her dancing in front of other women, then it has two forms also, as we have stated before. With regard to a woman dancing in front of her husband, then if her dancing is not joined with professionalism (i.e. learned way of dancing), but rather it is just a moving and waving of hands, and there is no shaking of the hips or those sorts of things that stir the desires and causes doubts, then there is also no problem with this dancing. If it is correct to call it dancing! But if any of those (evil) things mentioned above are found in it, then refraining from it is the original principle. As for the dabkah of men, then if it is in imitation of the dances, which we see are normally joined with singing, not to mention that there are words mentioned in them that are not from the Religion, then this is lahw (a vain pastime) and it is not encouraged. Rather, it is encouraged to stay away from it, as the Prophet, sallAllaahu 'alayhi wa sallam, said: "Every lahw (vain pastime) the Son of Adam engages in is falsehood, except his playing with his wife, his playing with his horse, archery and learning to swim." So due to this hadeeth, we hold the opinion that it is falsehood. So if this is the condition of the pure vain pastime in that we are encouraged to refrain from it and that is not from the truthful matters, then we say that it allowable, so long as is not accompanied with something that opposes the Religion in any aspect of it. However, it is an allowance that must be weighed by the hadeeth that I have mentioned previously.

But in my opinion, and Allaah knows best for I have not witnessed any of these dabkahs, it is not possible for it to be free from any opposition to the Religion. And this is because, for example, we have heard the dabkah at times, and it is not just it alone. Rather, we hear along with it, music, the mu'adhdhin calling the Adhaan and the Imaam reciting the Qur'aan out loud. And they do not care about anything else but instead they are busy with their vain pastime. Therefore, the dabkah is from the vain pastimes that must be weighed and determined. And we do not say that it is Haraam (forbidden) unless it is combined with something that goes against the Religion from one of the aspects, for then it would turn without a doubt into something Haraam (forbidden). [Al-Asaalah, Issue #8]

Footnotes:
1 al muntaqaa min fataawa vol.3 p307 #453
2 al muntaqaa min fataawa vol.3 p307 #454
3 please refer to an english translation of saheeh muslim for a more precise translation of the hadeeth.
4 al fataawa al jaamatu li Imra'atul muslima vol.3 p845 #763.
5 Translator?s note: A dabkah in Arabic is a dance in which people form a line by holding each other?s arms. The question is with regard to this dance being performed by a group of men.

Bron: SalafiTalk.Net

Het verlaten van een bruiloft als munkar (zondige) acties beginnen:


Question:
Is it obligatory to leave a wedding if [such] (evil) actions start, and that is after having advised and made clear the issue to them? Often, the wedding could be that of a relative and if one who understood this to be an evil act was to leave, then he would be regarded as one who breaks off (family) ties. With this, advise us with a written fatwa since they (the relatives) are requesting this, and may Allaah protect and preserve you.

Response:
If you saw/witnessed any munkar (evil act) whilst in attendance, then advise them. And as a result, they should become upright and leave the evil act. Otherwise it is obligatory for you to leave the place and you should not be concerned with whoever becomes angry (as a result) because of that, since obedience to Allaah and His Messenger is uppermost. And if it is possible for any of you to explain this to those who became angry (at your departure).

Shaykh Ibn 'Uthaymeen
al-Fataawa al-Malaah fee Munkaraat al-Afraah, page 28, 25/9/1413 A.H

Bron: you are being re-directed...

Regelgeving betreft vrouwen die bruiloften en verjaardagen geven waarbij ongewenste aspecten voorkomen


Question:
What is the ruling concerning women attending wedding parties and birthday parties although they are innovations and every innovation is misguidance? Also, one finds in such parties singers to entertain the people. Is it forbidden if a woman simply goes their to witness the wedding and out of respect for the family of the bride and not to listen to the singing?

Response:
If the wedding party has no objectionable aspects, such as mixing between men and women, shameless singing, or if the person attending has the ability to put an end to those aspects, it is then allowed for her to attend such a gathering to participate with the others in their happiness. In fact, it is a must to attend if the person has the ability to remove the objectionable aspects. If the party, though, has objectionable aspects and the person does not have the ability to stop them, then she is not allowed to attend such a party. This is based on the generality of
Allaah's statement:

{And leave alone those who take their religion as play and amusement, and are deceived by the life of this world. But remind [them] with it [the Qur.aan], lest a person be given up to destruction for that which he has earned, when he will not find for himself any protector or intercessor besides Allaah}, [Soorah al-An'aam, Aayah 70].

Allaah also says:
{And of mankind is he who purchases idle talks [singing, music] to mislead (men) from the Path of Allaah without knowledge, and takes it by way of mockery. For such there will be a humiliating torment}, [Soorah Luqmaan, Aayah 6].

The Hadeeth that have been narrated condemning singing and musical instruments are numerous. As for birthday parties, neither a Muslim man or a Muslim woman should attend them because they are innovations. The only exception would be to attend them to put a stop to them and explain the rule of Allaah concerning such parties.
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa
Fataawa al-Mar.ah

Bron: you are being re-directed...

Regelgeving betreft het geven van bruiloften in hotels


Question:
What is your opinion about the parties that are held in hotels?

Response: The parties that are held in hotels have many things wrong about them and may be criticised for many reasons.

First, they are usually done extravagantly and beyond what is needed;
Second, this leads to the extra financial burden of having wedding parties in hotels and the presence of people for whom there is no need;
Third, it may lead to mixing between the men and women of the hotel and others. This mixing is a disgraceful evil.
This is why the leading scholars issued a decree and gave it to the King advising him not to allow parties and wedding parties to be held in hotels. Instead, they said, the wedding parties should be held in the houses and hotels should not be hired, as such wedding parties lead to lots of evil. Similar is the case with the halls that are rented for a great deal of money. This advice was all concluded out of concern for the people, economic considerations, avoiding of extravagance and luxury. Also, this will allow those who are of the middle class to be able to afford to get married and will not be a great burden upon them. If they see their cousin or relative getting married in an expensive hotel party, he must compete with him or do something similar. This will drive him to borrow money. Otherwise, he may have to delay his marriage out of fear of such heavy expenses.
My advice to all Muslim brethren is that they should not hold their wedding parties in such hotels nor in the expensive halls that are rented for that purpose. They should hold them in inexpensive halls or not hold them in the halls at all. To hold them in the houses is preferred anyway. Or one could hold them in his relatives' house if that is possible.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

Bron: http://www.fatwa-online.com/fataa...018_49.htm
__________________