Questions about the Hadra
Question: I would like to ask you questions on the commonly practised tradition of Hadrah as performed by some of the tariqa's within the branch of sufism. I have also observed that in some tariqa the hadra is performed with certain bodily movement whereas in some it is done whilst in the sitting position.
Is the practice of hadrah in accordance with the sunna?
when did this practise start and who started?
what is the purpose of this practise and what are the benefits? Is this practise widespread through the muslim ummah?
Is this practise approved by well known scholars, if so who are they?
What is the wisdom of performing the hadrah with bodily movement (jumping etc)
Answer:
The
correct person to ask about this would be someone versed in a Sufi
Tariqa which practices the Hadra. However, since the
questions are simple and their answers are for the most part
accessible to every traditional Muslim, I will attempt to address
them from a Hadra- culture perspective, although my replies may be
tinged with elements that are, strictly speaking, extraneous, for
which I apologize in advance to those who are more knowledgeable.
Is the practice of hadrah in accordance with the sunna?
Yes, the
practice of Hadrah is in accordance with the Sunna according to the
authorities who wrote about it through the centuries and they
produced proofs which, to any observer of good will, should be
sufficient to show that the Hadrah is lawful.
Even the
hypersunnistic detractors of the Hadrah are forced to agree that any
(physical) movement or (verbal) ejaculation which stems from an
(involuntary) emotional state of elation toward Allah Most High is
excused even if it contravenes the Law, such as certain utterances
made famous, among others, by our liege-lord Abu
Yazid al-Bistami, may Allah sanctify his secret.
Ibn Taymiyya wrote about this in lenient terms and adduced the hadith:
"The
Pen of the Law is lifted from the sleeper and the person who is not
in a normal mental state" (Majmu`
al-Fatawa, volume on Tasawwuf).
--
Ibn Taymiyya, in his collection of fatwas entitled: Majmu`at al-fatawa al-kubra (2nd Vol, p. 396-397) says the following in reference to the early sufi Abu Yazid al-Bistami (R):
This state of love is the state of many people from among the people of love to Allah and the People of Desire of Allah (Ahl al-irada). When such a person vanishes to himself in the object of his love — that is, Allah — through the intensity of his love, he will recall Allah, not recalling himself, and remember Allah, not remembering himself, and visualize Allah (yastashhid), not visualizing himself, and exist in Allah, not in himself. When he reaches that stage, he no longer feels his own existence. That is why he says in this state: ANA AL-HAQQ (I am the Truth), or subhani (Glory to Me!) and ma fi al-jubba illa Allah (there is nothing in this cloak except Allah), because he is drunk with the love of Allah and this is a pleasure and happiness that he cannot control. From such states the pen of the Law is lifted. [Majmu`at al-fatawa al-kubra,Vol:2, page,396-397 ]
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When did this practise start and who started?
This
is essentially a poorly-phrased or poorly-conceived question, since
it is designed to mislead at the root, the reason being that, in
light of the first question, the issue is not "when"
this practice started and "who"
started it - which is of secondary, historical interest - but whether
its principle is rooted in the Qur'an and the Sunna or not.
Allah
Most High said of His sincere remembers: {
Then their skins and their hearts soften to the remembrance of Allah
} (39:23).
Our liege-lord `Ali, Allah
be well-pleased with him, said:
"I
visited the Prophet, Allah bless and greet him, with Ja`far (ibn Abi
Talib) and Zayd (ibn Haritha). The Prophet, Allah bless and greet
him, said to Zayd: "You are my freedman" (anta
mawlay), whereupon Zayd began to hop
on one leg around the Prophet (hajala).
The Prophet, Allah bless and greet him, then said to Ja`far: "You
resemble me in my creation and my manners" (ashbahta
khalqi wa- khuluqi), whereupon
Ja`far began to hop behind Zayd. The Prophet, Allah bless and greet
him, then said to me: "You are part of me and I am part of you"
(anta minni wa-ana mink)
whereupon I began to hop behind Ja`far."
He
also said of the Companions as a whole: "When
Allah Most High was mentioned they swayed the way trees sway on a
windy day, then their eyes poured out tears until - by Allah! - they
soaked their clothes. By Allah! Folks today are asleep and heedless."
Abû Nu`aym, Hilya (1985 1:76, 10:388).
The simile of
swaying trees is reminiscent of the Prophetic hadith
"The one who mentions or remembers Allah among those who forget Him is like a green tree in the midst of dry ones."
So then, both from the perspective of the Sunna and that of historical chronology, it is a practice of the Believers extolled by the Qur'an, practiced by three of the first and foremost of Ahl al- Bayt, observed by the Door of the City of Knowledge as characteristic of the Prophetic Companions, Allah be well-pleased with them.
What is the purpose of this practise and what are the benefits?
To
cast out heedlessness and signal the difference between
the living (ahl al-akhira) and the dead (ahl
al-dunya); to unburden the heart from worldly cares and enliven
it with the Dhikr of Allah Most High with the use of the body in the
same perspective as Imam al-Hasan al- Basri when he
excused himself for using a sibha by saying: "I
love to remember Allah Most High with my heart, my tongue, and my
hand," even if the most superior dhikr of all is the
first (by heart).
Abu
Hurayra said that while on the road to Mecca
the Prophet, upon him blessings and
peace, passed on top of a mountain called Jumdan, at which time he
said: "Move on, for here is Jumdan
which has overtaken the single-minded." They said: "What
are the single-minded (mufarridûn)? He said: "The
men and women who remember Allah much" (33:35). Muslim
related it in his Sahih, beginning of the book of Dhikr.
The
version in Tirmidhi has:
"It was said: And what are the single- minded? He replied: Those
who dote on the remembrance of Allah and are ridiculed because of it,
whose burden the dhikr removes from them, so that they come to Allah
fluttering!"
Imam
al-Nawawi said in his Sharh
Sahih Muslim that another narration of the same
hadith has: "They are those who shake or
are moved at the mention or remembrance of Allah (hum
al-ladhina ihtazzu fi dhikrillah)," that
is, al-Nawawi comments, "They have
become fervently devoted and attached to His
remembrance."
Al-Mundhiri said
in al-Targhib wa al-tarhib:
"The single-minded and those who dote on the dhikr and are
ridiculed for it: these are the ones set afire with the remembrance
of Allah."
In another explanation
of mufarridun cited by Ibn
Qayyim in Madarij
al-Salikin, the meaning is "those
that tremble from reciting dhikrullah, entranced with it perpetually,
not caring what people say or do about them."
Is this practice widespread through the muslim ummah?
Most Sufi Tariqas use the Hadra or something similar, and most of the Muslim Ummah follows the teachings of Tasawwuf, so yes, one would have to say that this practice is widespread through the Muslim Umma.
Is this practice approved by well known scholars, if so who are they?
All those who wrote on poetry-audition or sama` addressed the movement of the body during such audition. Such discussions are found in Kitab al-Luma` by Abu Nasr al-Sarraj, Ibn Khafif's `Aqida (section on Tasawwuf), the Ihya `Ulum al-Din, and Imam al-Dhahabi in Siyar A`lam al-Nubala', in his chapter on Sultan al-`Ulama' Ibn `Abd al- Salam mentioned that the latter "attended the sama` and danced in states of ecstasy" (kana yahduru al-sama` wa-yarqusu wa-yatawajad).
Shaykh al-Islam Ibn Hajar al-Haytami mentions that some scholars have seen in the hadith of "hajal" (cited above) evidence for the permissibility of dancing (al-raqs) upon hearing a recital (sama`) that lifts the spirit. There is a lot more evidence mentioned by the Ulama.
What is the wisdom of performing the hadrah with bodily movement (jumping etc)
The
same wisdom as the words of the Prophet, upon him blessings and
peace, to the Abyssinians who displayed themselves through certain
choreographed movements in the Prophetic Mosque in Madina during
`Eid: "Jump,
O Banu Arfada!" while
our Mother `A'isha was
watching with his permission. Muslim narrated it in
his Sahih, book of Salat al-`Idayn from `A'isha,
Allah be well-pleased with her.
Sayyid Muhammad ibn
`Alawi al-Maliki said in his book on the celebration of the
Mawlid titled Hawl al-Ihtifal bi-Dhikri al-Mawlid
al-Nabawi al-Sharif ("Regarding the Celebration of
the Prophet's Birthday"):
"There is no doubt
that such singing, dancing, reciting of poetry, and banging the drum
was for joy at being with the Prophet, upon him blessings and peace,
nor did he condemn or frown upon such displays in any way whatsoever.
These are common displays of happiness and lawful merriment.
Similarly, to stand up at the mention of the birth of the Prophet,
upon him blessings and peace, is an ordinary act that shows love and
gladness symbolizing the joy of creation."
Imam
Habib Mashhur al-Haddad said in Key to the
Garden (p. 116), commenting on the verse already cited,
{Then their skins and their hearts soften to
the remembrance of Allah} (39:23):
"The
'softening of the heart' consists in the sensitivity and timidity
that occur as a result of nearness and tajalli [manifestation of one
or more divine attributes]. Sufficient is it to have Allah as one's
intimate companion!
"As for the 'softening of the
skin' this is the ecstasy and swaying from side to side which result
from intimacy and manifestation, or from fear and awe. No blame is
attached to someone who has reached this rank if he sways and chants,
for in the painful throes of love and passion he finds something
which arouses the highest yearning....
"The
exhortation provided by fear and awe brings forth tears and forces
one to tremble and be humble. These are the states of the righteous
believers (abrar) when they hear the Speech and dhikr of Allah the
Exalted. {Their skins shiver} (39:23),
and then soften with their hearts and incline to dhikr of Him, as
they are covered in serenity and dignity, so that they are neither
frivolous, pretentious, noisy, or ostentatious. Allah the Exalted has
not described them as people whose sense of reason has departed, who
faint, dance, or jump about."
This is in short a
basic documentation of the proofs of the Hadra. May Allah
Most High cause us to leave and die on the path of active
followership and living Dhikr of Him, not as naggers of innovation,
laziness, and heedlessness.
Shaykh Hajj G F Haddad
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عن أنس قال: «كانت الحبشة يزفنون بين يدي رسول الله صلى الله عليه وسلّم ويرقصون ويقولون: محمد عبد صالح ، فقال رسول الله صلى الله عليه وسلّم: ما يقولون؟ قالوا: يقولون: محمد عبد صالح
Translation: It is narrated by Anas (R.A) that the Habashis were presenting their art in front of the Prophet (صلى الله عليه وسلم) and “THEY WERE DANCING (Yarqasun)” while saying: Muhammadun Abdun Salih (i.e. Muhammad صلى الله عليه وسلم the righteous slave). The Prophet (صلى الله عليه وسلم) asked: What are they saying? They said: Muhammadun Abdun Salih [Musnad Ahmed bin Hanbal, Volume No.3, Page no. 152]
إسناده صحيح على شرط مسلم
Translation: The Chain is “SAHIH” on the criteria of “(SAHIH) MUSLIM” [ibid 3/152]
Note: This hadith explicitly uses the word "RAQS” which proves without any shadow of doubt that It was dancing, however the Anti-Sufi people cite the hadith of Bukhari which only mentions “PLAYING”
أتيت النبي صلى الله عليه وسلم وجعفر وزيد قال فقال لزيد أنت مولاي فحجل قال وقال لجعفر أنت أشبهت خلقي وخلقي قال فحجل وراء زيد قال وقال لي أنت مني وأنا منك قال فحجلت وراء جعفر
Translation: Hadrat Ali (ra) said: I went to the Prophet (salallaho alaihi wasalam) with Jafar (RA) and Zayd (ra), The Prophet (saw) said to Zayd: You are my freedman (anta Mawlay), “AT THIS ZAYD BEGAN TO HOP ON ONE LEG (HAJALA) AROUND THE PROPHET” then the Prophet (saw) said to Jafar (ra): You resemble me in my creation and my manners, at this Jafar also began to hop behind Zayd, then the Prophet (saw) said to Ali (ra): You are from me and I am from you, at this he also started to hop behind Jafar. [Musnad Ahmed bin Hanbal 1:537 #857] Click Here for Scanned Page (85)
This hadith proves from the acceptance of Prophet (Peace be upon him) and Amal of great Sahaba like Zayd (ra), Jafar (ra) and Mawla Ali (ra) that doing Raqs is fine.
Translation: In this (hadith) is “SAHIH PROOF” and "PERMISSIBILITY" of hopping (dancing) which includes “RISING UP OR JUMPING IN STATE OF JOY” and also that of doing “RAQS” being similar to it which is also allowed – And Allah knows the best [Sunnan al Baihaqi al Kubra (15/333)]
Note: There is one narrator of this hadith i.e. Hani bin Hani upon whom Salafis do Jirah, now here is Mufassar Tadil on him.
هانئ بن هانئ عن على رضى الله عنه. قال ابن المدينى: مجهول. وقال النسائي: ليس به بأس. وذكره ابن حبان في الثقات
Translation: Hani bin Hani narrated from Ali (Radhi Allaho Anho). Ibn Mudayni said he is Majhool. Imam Nasai (rah) said: “THERE IS NO HARM IN HIM” and Ibn Hibban mentioned him in his “THIQAAT (Reliable narrators)” [Mizan ul Aitidal (7/71)]
Note: Remember being Majhool in sight of some muhadith does not mean the narrator is weak, because all muhaditheen did not know about all rijal, so If Tadeel is done by other Muhaditheen and some call him Majhool then Tadeel will supercede.
C) Imam Ibn Hibban mentioned him in his ”Kitab ul Thiqaat” (5/508)
It is thus radiantly clear that this narration is Sahih, as is also stated by Salafi’s leading Muhadith Shaykh Ahmad Shaakir in his Tahqiq of Musnad Ahmad where he said: “Its chain is sound (إسناده صحيح)“ [Musnad Ahmad Volume 001, Page No. 537, Hadith Number 857, FN: 2]
1885 ـ هانىء ابن هانىء، كوفي، تابعي ثقة
Translation: Hani bin Hani, Kufi “TABI AND THIQA” [Thiqat al Ajli Volume No.1, Page No. 454]
ورجال أحمد والبزار رجال الصحيح غير هانىء بن هانىء وهو ثقة
Translation: The Rijaal of Ahmed and Bazaar are those of Sahih except Hani bin Hani who is “THIQA” [Majma az Zawaid (8/102)]
So the hadith is absolutely sahih and the Jirah Mubhim on this narrator is not given any worth.
Reference:
Imam Jalal ud din Suyuti (Rahimuhullah) in Al Hawi lil Fatawi, Volume No. 2, Page No. 234 Published by Maktaba al Asriyyah, Beirut, Lebanon.Click Here for Scanned Page (18)
Ibn `Abd al-Salam also says:
“Dancing is an innovation which is not countenanced except by one deficient in his mind. It is unfitting for other than women. As for the audition of poetry (sama`) that STIRS one toward states of purity (ahwal saniyya) which remind one of the hereafter: there is nothing wrong with it, nay, it is recommended (yundab ilayh) for lukewarm and dry hearts. However, the one who harbors wrong desires in his heart is not allowed to attend the sama`, for it stirs up whatever desire is already in the heart, both the detestable and the desirable.” Fatawa Misriyya p. 158.
Now put the text above with the following text: “He [Ibn `Abd al-Salam] would attend the sama` and dance in states of ecstasy” (kana yahduru al-sama` wa-yarqusu wa-yatawajad ) Al-Dhahabi, Siyar (17:33) Ibn al-Subki, Tabaqat al-Shafi`iyya al-Kubra Ibn al-`Imad, Shadharat al-Dhahab (5:302) Ibn Shakir al-Kutabi, Fawat al-Wafayat (1:595).
So you see that these two texts counterbalance the third text which begins “Dancing and clapping are frivolous displays…” etc.
What the critics (Wahhabi/Salafi) are mixing into this is the prohibition of tavern music and other aspects such as licentiousness (ibaha, ibahiyya) and the inveterate lover of what we could translate as “dance halls and concerts” (mughanni, raqqas…) which are not the issue; or true anti-Sufi literature which carries no weight, such as for example Shaykh Ibrahim al-Halabi the Hanafi Faqih and his book against dancing.
Either they know this and they are hypocritical about it, or they do not know this and they are ignoramuses to bring it up.
Why else would they bring up al-Subki’s criticism of Sufis when he evidently means corrupt types in his time, such as professional beggars, just as Ghazali criticized corrupt types in his?
Does that make Ghazali a critic of tasawwuf ? Never.
Besides, Subki also has lavish praise of the Sufis, why do they not quote it?
If one brings together all the old texts on sama` and wajd they will understand that the Shafi`i position is very precise and scrupulous about this, and draws distinction between the act of corrupt/ignorant people on the one hand, and the act of spiritual people who practice an accepted type of sama` which is what the Hadrah is.
Even if it were considered purely as recreation, it still has an asl which is what Abu al-Darda’ said: “I do revigorate myself with a bit of nonsense to strengthen myself for worship.”
Al-Mawardi cited it in his encyclopaedia of Shafi`i Fiqh entitled al-Hawi al-Kabir (17:393).
Some muftis in Saudi Arabia use this report to permit playing dominos; but mentioning Allah and singing His Prophet’s praise is better and yes, it is worship; but the accompanying movements caused by elation or mustering energy are not.
Like the celebration of Mawlid, the entirety of the act does not constitute a new form of worship but is only made of several constituents, some of which qualify as worship and make that legally-indifferent (mubah) activity blessed and beneficial for the believer. The least benefit that the Hadrah would do is at least to stem that mortal pride that has all but wreaked havoc on those critics’ religion, and Allah knows best.
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Abu Araka al-Kufi (son of the Companion Maalik b. Aamir b. Amroon al-Bajali), after praying the dawn prayer behind Sayyidina Ali (Allah ennoble his face), saw him pensive and sad, then he heard him say: “I have seen a remnant of the Companions of the Messenger of Allah salla Allahu `alayhi wa-sallam. I see no one who resembles them now. By Allah! They used to rise in the morning dishevelled, dust-covered, pale, with something between their eyes like a goat’s knee, having spent the night chanting the Book of Allah, turning and returning from their feet to their foreheads. When Allah Most High was mentioned *they swayed the way trees sway on a windy day*, then their eyes poured out tears until – by Allah! – they soaked their clothes. By Allah! Folks today are asleep, heedless.”
Narrated by Ibn Abi al-Dunya in al-Hathth `ala Qiyam al-Layl (1:210-211 §203), Abu Nu`aym with two chains in Hilyat al-Awliya’ (1985 ed. 1:76 and 10:388), al-Khatib in Mudih Awham al-Jam` wal-Tafriq (2:330-331), Ibn `Asakir in Tarikh Dimashq (42:492), Ibn Kathir in al-Bidaya (8:6-7), and Hafiz Murtada al-Zabidi in Ithaf al-Sadat al-Muttaqin (10:130).
[Ibn `Abd al-Salam, Fatawa (p. 138-142)].
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(Edited
by ADHM)
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On Wajd Ecstasy Sufism: Here
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