Question:
Wedding banquet is being organized lavishly for huge number of guests, without any forbidden practices like Music/Dance; is it permissible?
Answer:
What they are asking is this: regarding engagement feasts that are held in marriage halls, we have been telling in many places that we are not stopping this on a religious (Shar‘i) basis; we are discouraging it considering social welfare. What they have written is lengthy; I will just state the gist. If you ask what they (those who say “okay, okay”) are saying — they say: a wedding is conducted in a marriage hall. It is conducted with great expense. There is nothing in religion that prohibits it. But they conduct a very large feast. There is no dancing, singing, entertainment, or musical concert. Let us say they provide food for about 500 or 1000 people and conduct it on a large scale in a hall. When they ask us whether this is permissible, we have already said this before. Only if we say that again will it be understood.
We have already said: some matters we declare impermissible based on direct textual evidence from the religion. In those matters, no concession can be expected. If it is prohibited, then it is prohibited. It is not we who say so. If Allahﷻ says something is forbidden and the Messengerﷺ says something is forbidden, then our duty is simply to submit and believe as it is.
Some matters, however, based on the society we live in, the country, and circumstances, we calculate the benefits and harms and decide: even though this may be permitted, doing it may not be good; it may harm society.
Suppose a scholar, a council, an association, a large body of scholars, or a jama‘ah says such a decision — they are saying it based on social benefit. If you say there is no (religious) proof for it, then you are not obliged to listen. If it seems right to you, you may follow it. If it does not seem right, and someone asks, “How can you think like that? It doesn’t seem right to me,” — well, this is not something Allahﷻ declared haram. This is a general principle that must be understood.
For example, when America attacked Afghanistan and when Israel was attacking the Palestinian people, at that time religious scholars issued a fatwa: “Do not buy any American products; do not buy any Israeli products. With your money they are carrying out those actions.” Many Islamic movements, many Islamic organizations, many who supported that struggle, and scholars said this.
Now if we ask: is boycotting products like this something found in religion? If Allahﷻ made that product halal, why are you saying to boycott it? Is that in religion? If asked, they would say: “No, we are not saying this as a religious ruling. Religion has no prohibition on that. You may buy products from any country. If the product itself is permissible, you may buy it, whether American or Russian. If it is religiously prohibited, do not buy it from any country; if it is permissible, buy it from any country.” That is how the decision should be.
Then why say not to buy American products? They would say: “Because by growing their economy we are enabling them to attack us. If we refrain from buying their products, we cause them economic loss; that may reduce the attacks. Therefore, to show opposition, we say this should be avoided.” If so, if it seems right to you, you may accept it; otherwise, you may leave it. It is not a religious obligation. If after such an announcement someone buys American products, does he become sinful? Will Allahﷻ question him for that? If he is convinced as you are, he will accept it.
And what do you mean by American products? Are they all produced by the government? They are produced by individual businesspeople in America. It is those traders who would be affected. In that case, how can you say it? If you say boycott, then boycott fully. Is it possible for you to boycott everything American? You may mention Coca-Cola or Pepsi, but what about the computers you use, the platforms like Facebook, and so many other American products you benefit from? If someone questions like this and says your logic is inconsistent — because boycotting completely is impossible; if you boycott, you must boycott fully, but that is not possible — then if someone refuses to listen to you, is he sinful? Will Allahﷻ question him? You think your method is the correct way to show opposition; another person may think it is not a wise or correct method and may continue buying and consuming American products. Is he sinful for that? Can you call him someone who does not uphold religion? Only what Allahﷻ and His Messengerﷺ declared haram should be used as the yardstick.
If we as humans say something and you have a different opinion, if your view seems correct to you, you may act upon it. That is how this matter is. After explaining that question, let us return to the issue of conducting weddings in halls.
They asked whether it is permissible to give a feast for 500 or 1000 people. This has been asked on many occasions and we have answered. Live, we have said: there is no prohibition in the Qur’an against giving a large feast; there is no prohibition in Hadith. If you have the means, even if you feed one hundred thousand people, there is no evidence to say it is forbidden. If someone has the means and wants to feed a large number at his wedding, you have no authority to forbid him.
But what do we say? We say it on two bases. One is: if you get accustomed to giving such large feasts, among the middle class and poor there will be people who feel compelled to do the same. To do so, they may demand dowry or borrow money. That brings harm to society. Therefore, we advise reduce expenses and avoid this. This is advice. Must you accept this advice? If it seems right to you, accept it; if not, you may proceed.
If someone says: “Tell me whether it is religiously permitted or not. If permitted, I will do it. These consequences you mention are speculative; people act according to their intentions. Just because I give a big feast, will a poor man necessarily imitate me?” — they may argue like that. If they feel their reasoning is correct, they will follow it. Why must they obey what a human says? Even if I say it, even if a jama‘ah says it, it is not revelation (wahy). We are giving worldly reasoning, which may be correct or mistaken. But when Allahﷻ and His Messengerﷺ speak, we cannot say it may be right or wrong; we must submit without questioning.
If Allahﷻ and His Messengerﷺ forbid something, no one has the right to invent reasons or analyze whether it is good or bad. But when we say something — whether I say it, or a jama‘ah, or a party, or a local body — they give a reason: “If it continues like this, such harms occur; therefore, it is not good.” If that reason convinces your intellect, accept it. If not, leave it.
Similarly, regarding “pooja items,” in the past we said they were haram; after re-examination we revised that view. Opinions can change in such matters. So, regarding marriage halls, we say: we estimate that it harms poor families. You may think our estimate is wrong. We too may err. If you think the reasoning is unsound, you are free to conduct the wedding in a hall and feed even 5000 people. Ask for evidence if someone questions you. It is not haram; we do not say it is haram. We stated it for a social objective. If you accept the objective, follow it; otherwise, do not. If you accept whatever we say blindly, that becomes taqlid (blind following). In matters based on reasoning, you should examine and act if convinced.
Each person will answer to Allahﷻ for his own actions. Only revelation must not be opposed. If Allahﷻ has spoken clearly, then rejecting that is sinful; we cannot reason it away.
Some issues can be forbidden directly through religions Fatwa – These are all directly forbidden. No relaxations at all! Some other issues can be forbidden depending on our social, national, situational, decision based on good or bad impacts; then it need not be followed; it’s up to you to decide.
Therefore, whatever the Fatwa declared by an organization, scholars etc.; are the type of fatwa based on social concern and thus it is up to you to decide on this matter.