Section 2: Rulings pertaining to entertainment in wedding ceremonies
First: Using musical instruments: [103] Musical instruments refer to all kinds of musical instruments like flutes, tambour, duffs, lute and so on.
The four Madhabs agree that it is forbidden to use any musical instruments except that which Islam has exempted, such as playing the duff [104] This will be discussed in detail afterwards. The ruling on DJ, which people use to amplify the sound, depends on how it is used. If it is used in songs that do not include anything forbidden like musical instruments, vulgar and lustful words, and tones that are similar to the forbidden sounds of musical instruments and on-Muslims songs, then it is allowed; otherwise, it will take the same ruling of prohibited singing. in weddings.
Second: Beating the Duff:
1. The Duff: It is a musical instrument that is played [105] Musical instruments are either played like guitars and Ouds or tapped with fingers like duffs. beaten by fingers and hands, covered with animal skin on one end, [106] It is said that the drum is covered in both ends. Others said, it is the one that is narrow in the middle while the two ends are wide. and has no strings, bells, or jingling. The Arabic word given to this instrument is derived from the word tadfeef, which means the frequent movement of fingers.
2. Ruling on men beating the instrument of Duff: It is not permissible for men to beat the Duff, which is the view of the Hanafi Madhab [107] The Hanafi scholars state that it is disliked. However, whenever they mentioned it without any restriction to its type, they intend it to mean that it is near unlawfulness and far from lawfulness i.e., Makrooh Tahreemi. and the opinion of Asbag from the Maliki scholars and Al-Haleemee, Al-Bayhaqee, Ibn Katheer, and Ibn Hajar from the Shafi’i scholars. Ibn Rajab ascribed this view to be the view of the majority of scholars, and it appears to be the adopted view of Ibn Taymiyyah, and the chosen opinion of Ibn Baaz, Ibn ‘Uthaymeen, Al-Albaanee, and Permanent Committee.
3. Ruling of women beating the instrument of Duff: The majority of scholars hold the view that it is recommended for women to use duff at weddings. [108] On the condition that men do not hear them. It is permissible to hire a woman to beat the duff. This is the view of the Maliki Madhab, the official position of the Shafi’i Madhab and the view of the Hanbali Madhab.
Third: Singing:
The four Madhabs agree that it is permissible to sing any lyrics that are free from satire, immorality, or lying and are not accompanied by musical instruments. [109] The sound effect that comes with some singing that gives the impression they are the sound of musical instruments insofar that it is difficult to differentiate between them takes the same ruling of musical instruments.
Fourth: Ruling of ululation [110] A loud trilling that sounds something like “loo loo loo loo loo….” and often ends with an “eeeeeeeee” sound. made by women:
The ululation made by women is permissible when it is made in the presence of no men. [111] As for men listening to the trilling of women, it Is impermissible if temptation is feared. This is the view of the Maliki and Shafi’i Madhabs, and it is the chosen opinion of Ibn Baaz.
Fifth: Ruling on dancing: [112] The meaning of dancing in Arabic is jumping or gesticulating a part of the body or most of it while being upright or bending. Its basis in the language indicates going up and down and moving fast.
1. Dancing of men in the presence of other men: It is permissible for men to dance, [113] Dancing is of different types and forms, depending on the culture of people. Some of it requires walking back and forth, and the one called Al-Hajl which is raising a leg up and moving with the other, and there is jumping and leaping and there is the one that involves lifting the sword and swinging it, or shooting spears, guns or sticks and holding it, and the one that is done by striking with the legs. These forms of dancing, which does not include breaking or bending or imitation of women and effeminate men, it is permissible. Nonetheless, while dancing is permissible in principle, since it is not an act of worship, but most of it today is not free from prohibited acts, like inciting sexual urges, revealing body parts that we are obliged to cover, free mixing between men and women, imitating the opposite gender, imitating the sinful and disbelieving women, and the use of musical instruments, and so on. provided it is done without breaking and bending. This is the view of the Shafi’i Madhab, the view of Ibn Hazm, [114] Ibn Hazm restricted it to the two Eids. and it is the Fatwa issued by the Fatwa Committee of Jordan.
2. Dancing of women in the presence of other women: It is permissible for a female to dance in front of women without breaking and bending. [115] Only if it does not contain anything prohibited. This is the view of the Shafi’i Madhab, the opinion of Ibn Baaz, and it is the fatwa issued by the Permanent Committee and the Fatwa Committee of Jordan.
Sixth: Wedding march (Zaffah) [116] A group celebration that begins at either or both the bride and groom's homes. and the allowing the groom to enter upon the bride during the wedding ceremony to lift her veil:
The wedding march and allowing the groom to enter upon the bride during the wedding ceremony to lift her veil are considered permissible, provided none of them involves any sins or violations of the law of Islam. This is the view of Ibn ‘Uthaymeen.
Seventh: An-Nithaar: [117] It is what people throw in celebration at the wedding ceremony like sweets, money and so on.
It is permissible to throw items like money and sweets in celebration during the wedding ceremony and to collect them without any dislike. [118] There should not be stampede whereby the strong could harm the weak, and it should not get to the level of flaunting, competing and wastage. This is the view of the Hanafi Madhab, the view of the Shafi’ Madhab according to the more likely the correct view, [119] The Shafi’i scholars state that it is more befitting to refrain from it. and it is one of the views reported from Imam Ahmad. It is the opinion of a group from the righteous predecessors and the view favoured by Ibn al-Munthir. It is said its permissibility is a matter of consensus among scholars.
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