Question

Can you provide some clarity on whether the Hadra, as part of tariqas, and the swaying and jumping is permissible? Jazakallah Khayr for your time

Answer

The sufi tariqas adopt certain practices when engaging in the remembrance of Allah the Almighty. Some practices include moving the head from side to side, others involve moving or swaying the entire body. If the practice is just considered a means to help focus on a particular dhikr or help increase the effect of it then we do not see any issue with implementing that practice as a means, provided it does not involve something explicitly prohibited in the shariʿah. The likes of Mawlana Ashraf Ali Thanawi have permitted gatherings where Allah the Almighty is remembered even if it is audibly and collectively.

If on the other hand, the practice is considered the end goal and that itself is seen as the act of worship then it would not be permissible to engage in that practice with that intention. Similarly, if these practices become common to the extent that individuals are reprimanded for not taking part then it will become unlawful.

The jurists have also advised that during dhikr one should adopt calmness and avoid excessive acts like shaking of the body and ripping ones clothing. The same would apply to act like swaying and standing unless one is in a state where they are unable to control themselves. As for intentionally swaying and acting as though one has entered a trance like state and is not in control of themselves, this would not be permissible.

Some scholars have tried to justify the swaying and jumping by the following hadith narrated by Imam Ahmad:

Ali (may Allah be pleased with him) said: I visited the Prophet (may Allah bless him and give him peace), along with Jaʿfar and Zayd. The Prophet (may Allah bless him and give him peace) said to Zayd, “You are my friend,” and Zayd began to hop on one foot around the Prophet (may Allah bless him and give him peace). Then he said to Jaʿfar, “As for you, you resemble me physically and in character.” And Jaʿfar began to do likewise. Then he said to me, “You are of me and I am of you.” And I started to jump behind Jaʿfar.

There are a few issues with using this narration as evidence. Firstly, the strength of the chain has been criticised. Secondly, there is another similar narration with a sound chain of transmission but that narration does not mention that the companions hopped. This indicates that the mention of hopping in the above narration is questionable. Lastly, even if this narration was considered reliable, the hadith does not justify hopping as a form of remembering Allah the Almighty. Rather all it proves is that hopping in this manner out of happiness is permissible. Hence, if someone was to be overcome by joy and excitement and reacted in this manner, there would be no harm in this.

In conclusion, if moving and swaying was seen as a form of worship and remembering Allah the Almighty or the Prophet (may Allah bless him and give him peace) then we would deem it impermissible. On the other hand, if it was seen as a means to increase the effect of the dhikr then there can be scope for it to be permissible though many scholars would discourage such practice.

مسند أحمد ط الرسالة (2/ 213)
حَدَّثَنَا أَسْوَدُ يَعْنِي ابْنَ عَامِرٍ، أَخْبَرَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ هَانِئِ بْنِ هَانِئٍ، عَنْ عَلِيٍّ، قَالَ: أَتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَا وَجَعْفَرٌ، وَزَيْدٌ، قَالَ: فَقَالَ لِزَيْدٍ: ” أَنْتَ مَوْلَايَ ” فَحَجَلَ، قَالَ: وَقَالَ لِجَعْفَرٍ: ” أَنْتَ أَشْبَهْتَ خَلْقِي وَخُلُقِي “، قَالَ: فَحَجَلَ وَرَاءَ زَيْدٍ، قَالَ: وَقَالَ لِي: ” أَنْتَ مِنِّي، وَأَنَا مِنْكَ “، قَالَ: فَحَجَلْتُ وَرَاءَ جَعْفَرٍ

مسند أحمد ط الرسالة (2/ 160)
حَدَّثَنَا يَحْيَى بْنُ آدَمَ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ أَبِي إِسْحَاقَ، عَنْ هَانِئِ بْنِ هَانِئٍ، وَهُبَيْرَةَ بْنِ يَرِيمَ، عَنْ عَلِيٍّ، قَالَ: لَمَّا خَرَجْنَا مِنْ مَكَّةَ اتَّبَعَتْنَا ابْنَةُ حَمْزَةَ تُنَادِي: يَا عَمِّ، يَا عَمِّ. قَالَ: فَتَنَاوَلْتُهَا بِيَدِهَا، فَدَفَعْتُهَا إِلَى فَاطِمَةَ، فَقُلْتُ: دُونَكِ ابْنَةَ عَمِّكِ. قَالَ: فَلَمَّا قَدِمْنَا الْمَدِينَةَ اخْتَصَمْنَا فِيهَا أَنَا وَجَعْفَرٌ وَزَيْدُ بْنُ حَارِثَةَ فَقَالَ جَعْفَرٌ: ابْنَةُ عَمِّي وَخَالَتُهَا عِنْدِي – يَعْنِي أَسْمَاءَ بِنْتَ عُمَيْسٍ – وَقَالَ زَيْدٌ: ابْنَةُ أَخِي. وَقُلْتُ: أَنَا أَخَذْتُهَا وَهِيَ ابْنَةُ عَمِّي. فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” أَمَّا أَنْتَ يَا جَعْفَرُ، فَأَشْبَهْتَ خَلْقِي وَخُلُقِي، وَأَمَّا أَنْتَ يَا عَلِيُّ، فَمِنِّي وَأَنَا مِنْكَ، وَأَمَّا أَنْتَ يَا زَيْدُ، فَأَخُونَا وَمَوْلَانَا، وَالْجَارِيَةُ عِنْدَ خَالَتِهَا، فَإِنَّ الْخَالَةَ وَالِدَةٌ ” قُلْتُ: يَا رَسُولَ اللهِ، أَلَا تَزَوَّجُهَا؟ قَالَ: ” إِنَّهَا ابْنَةُ أَخِي مِنَ الرَّضَاعَةِ

See Imdad al-Fatawa 5:166

الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 519)
وإزعاج الأعضاء برفع الصوت جهل وإنما هي دعاء له، والدعاء يكون بين الجهر والمخافتة

قوله وإزعاج الأعضاء) قال في الهندية: رفع الصوت عند سماع القرآن والوعظ مكروه، وما يفعله الذين يدعون الوجد والمحبة لا أصل له، ويمنع الصوفية من رفع الصوت وتخريق الثياب، كذا في السراجية. اه

الدر المختار وحاشية ابن عابدين (رد المحتار) (4/ 259)
بدرويش درويشان كفر بعضهم … وصحح أن لا كفر وهو المحرر
كذا قول شي لله قيل بكفره … ويا حاضر يا ناظر ليس يكفر
ومن يستحل الرقص قالوا بكفره … ولا سيما بالدف يلهو ويزمر

قوله ومن يستحل الرقص قالوا بكفره) المراد به التمايل والخفض والرفع بحركات موزونة كما يفعله بعض من ينتسب إلى التصوف.
وقد نقل في البزازية عن القرطبي إجماع الأئمة على حرمة هذا الغناء وضرب القضيب والرقص. قال ورأيت فتوى شيخ الإسلام جلال الملة والدين الكرماني أن مستحل هذا الرقص كافر، وتمامه في شرح الوهبانية. ونقل في نور العين عن التمهيد أنه فاسق لا كافر. ثم قال: التحقيق القاطع للنزاع في أمر الرقص والسماع يستدعي تفصيلا ذكره في عوارف المعارف وإحياء العلوم، وخلاصته ما أجاب به العلامة النحرير ابن كمال باشا بقوله:
ما في التواجد إن حققت من حرج … ولا التمايل إن أخلصت من باس
فقمت تسعى على رجل وحق لمن … دعاه مولاه أن يسعى على الراس
الرخصة فيما ذكر من الأوضاع، عند الذكر والسماع، للعارفين الصارفين أوقاتهم إلى أحسن الأعمال
…

Answered by:
Ifta Research Fellow

Checked & Approved by:
Mufti Abdul Rahman Mangera
Mufti Zubair Patel