Fearless devotees perform dhamaal at Lal Shahbaz Qalandar

[Kamran Abbasi]

Dear Brothers and Sisters in Islam,

As Salamu 'Alaykum

Some People today stubbornly reject the status of Sufis and the Importance of Islamic science called Tassawuf. In this process they try to expel them out of the folds of Islam, however let us see how the eminent scholars of Shariah accepted the validity of Tassawuf in Islam (Including highly revered scholars of Salafi school)



The Sufis like Fudhayl bin Iyaad (rah) are amongst the Rijaal of all major hadith works and they are unanimously agreed upon to be "THIQA (RELIABLE)" "SUDUQ (TRUSTWORTHY)" "THIQA THABIT (UTTERLY RELIABLE) "SALIH (RIGHTEOUS)" etc... hence the hadith science itself reaches us through eminent Sufis.


1. Imam al Bayhaqi (rah) narrates many ahadith in praise of Sufis in his hadith work Shu’ayb ul Iman, in one hadith he mentions the chain of narrators as

أخبرنا ابو عبد الله الحافظ أخبرني ابو بكر محمد بن داود بن سليمان شيخ عصره في التصوف حدثني علي بن محمد بن خالد

Translation: It is narrated by Abu Abdullah al-Hafidh who heard from Abu Bakr Muhammad bin Dawud bin Sulayman “THE SHEIKH OF HIS TIME IN TASSAWUF” who heard from Ali bin Muhammad bin Khalid…[Shu’ayb ul Imaan, Volume No. 3, Page No. 170, Hadith # 3251]


Imam al-Dhahabi (rah) says of this Muhadith


الإِمَامُ الْحَافِظُ الرَّبَّانِيُّ الْعَابِدُ، شَيْخُ الصُّوفِيَّةِ أَبُو بَكْرٍ، مُحَمَّدُ بْنُ دَاوُدَ بْنِ سُلَيْمَانَ النَّيْسَابُورِيُّ الزَّاهِدُ… قَالَ أَبُو الْفَتْحِ الْقَوَّاسُ: سَمِعْتُ مِنْهُ، وَكَانَ يُقَالُ: إِنَّهُ مِنَ الأَوْلِيَاءِ وَسُئِلَ الدَّارَقُطْنِيُّ عَنْهُ، فَقَالَ: فَاضِلٌ ثِقَةٌ أَرَّخَهُ الْحَاكِمُ، وَقَالَ: هُوَ شَيْخُ عَصْرِهِ فِي التَّصَوُّفِ،

Translation: The Imam, the Godly Hafidh. The devout worshipper. “THE SHEIKH OF SUFIS” Abu Bakr Muhammad bin Dawud bin Sulayman al-Naysaburi. “THE ZAHID”...Imam Abu Fatah was heard saying: He is amongst the “AWLIYA”...Imam DaraQutni was asked about him and he said: He is “FADHIL AND THIQA”...Imam Hakim also narrated from him and said: He was sheikh of Tasawwuf in his time [As-Siyar al Alam an-Nabula Volume No. 12, Page No. 83]



2. Imam al-Dhahabi (rah) introduces another great Muhadith as:


الصُّوفِيُّ الشَّيْخُ الْمُحَدِّثُ الثِّقَةُ الْمُعَمَّرُ أَبُو عَبْدِ اللَّهِ، أَحْمَدُ بْنُ الْحَسَنِ بْنِ عَبْدِ الْجَبَّارِ بْنِ رَاشِدٍ الْبَغْدَادِيُّ، الصُّوفِيُّ الْكَبِيرُ

Translation: The Sufi, the sheikh, the truthful Muhadith. Abu AbdUllah Ahmed bin Hassan bin Abdul Jabbar bin Rashid al Baghdadi. “THE GREAT SUFI” [As-Siyaar al alam an-Nabula, Volume No. 17, Page No. 211]


Sheikh Abdul Qadir al-Jilani (Rahimuhullah) is amongst those scholars who is respected highly by all Muslim thinkers. Sheikh Abdul Qadir al Jilani (Rahimuhullah) in the book attributed to him i.e. Al-Ghuniya tut Talibeen did not dedicate one page, nor 20 nor a chapter rather dedicated the last whole section to “Tassawuf” and praised Sufis immensely, he also advocated to have followed their path himself (rather is amongst the greatest Sufis known to Muslim Ummah)



3. Sheikh Abdul Qadir al Jilani (Rahimuhullah) In beginning of Section 5 writes on Page No. 449:

The Truthful Fuqara are those people who walk the path of Sufis, They clean themselves from the evil desires. They are amongst the Abdaal and Awliya… [Al-Ghuniya Tut Talibi Fi Tariq al Haqq, Page No. 449]

4. Imam Abdur Rahman Ibn Khuldun (Rahimuhullah) whose Muqadma and Tarikh is placed at top ranks, he writes in his magnificent Muqadma, Page No. 381 [Published by Dar ul Kutab al ILmiyyah, Beirut, Lebanon.]


علم التصوف هذا العلم من العلوم الشرعية الحادثة في الملة وأصله أن طريقة هؤلاء القوم لم تزل عند سلف الأمة وكبارها من الصحابة والتابعين ومن بعدهم طريقة الحق والهداية واصلها العكوف على العبادة والانقطاع إلى الله تعالى والإعراض عن زخرف الدنيا وزينتها والزهد فيما يقبل عليه الجمهور من لذة ومال وجاه والانفراد عن الخلق للعبادة وكان ذلك عاما في الصحابة والسلف فلما فشا الإقبال على الدنيا في القرن الثاني وما بعده وجنح الناس ف إلى مخالطة الدنيا اختص المقبلون على العبادة باسم الصوفية والمتصوفية

Translation: The Knowledge of Tassawuf is a branch from the sciences of Shariah that originated within the Umma from beginning, their way is the way of truth (haqq) and guidance (Hidaya) adopted by the great early Muslims (salaf), Imams, the Sahaba (Ridhwan Allaho Ajmain) their followers (Tabiyeen) and those who came after them. The approach is based upon constant application of worship, complete devotion to Allah, aversion to the false splendor of the world, abstinence from pleasure, property, and position to which the great mass aspire, and retirement from the world into solitude for divine worship. This was the norm of Sahaba and Islaaf, however when worldly aspirations increased in the second century and after, but those dedicated to worship came to be known as Sufiya or People of Tassawuf.

 

[MultaniGuy]

Lovely, this thread has turned into a bar fight scene.

Use common sense. Shrines are part of Muslim history. If they are Biddah, so are cars and other inventions.

flawed logic.

So dont drive a car huh? lol.

Show me where in the Qur'an where does it say it is okay go to do Sufi dancing, etc.???

 

[cocomo]

Lovely, this thread has turned into a bar fight scene.

flawed logic.

So dont drive a car huh? lol.

Show me where in the Qur'an where does it say it is go to do Sufi dancing, etc.???

Where does it say to kill women and children in the Quran? Why do Wahabis do it like ISIS.

 

[MultaniGuy]

Where does it say to kill women and children in the Quran? Why do Wahabis do it like ISIS.

Whats a wahabbi?

ISIS are criminals, and everyone agrees with that.

 

[Kamran Abbasi]

The dancing of sufis in wajd,ecstacy or swoon in which a person loses control of his body in love of Allah swt in a mehfil of zikr, and wajd is unintentional , a person has no control on himself so whatever he does shariah allows it, as Sahabas (Ra) also went into it.

Although according to scholars of Sharfi fiqh and many others intentional dance having slight movements in love of Allah can be done too.According to Ahnaaf the movements should only be in a state of ecstasy and Wajd with are unintentional

Now I will present proofs on Raqs first according to Authentic hadiths, Sahabas [ra] ,Salafs [ra] And classical scholars of Al Islam. Than Proofs on Wajd will be shown in details


,
Wajd is of different forms and is only from Allah whoever Allah wills he blesses him with the kafiyat for a few secs, mins, even hours
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► Some people don't move at all or stand up but just sit quietly in wajd [their body,mind nothing is in their control ] , they sometimes shiver too , If one listens to Quran recitation he may experience it.
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► Some people may fall down to ground and go into a trance during wajd , they may shiver too.

Quran states about this type of wajd, Hadrat Musa [alehislam]
,
YUSUFALI: When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe." (quran 7:143)
,



► Some people experience a more intense form of Wajd in which they stand up, start moving ,running [which may seem like a dance]
,


Proofs of Sufi Dancing [raqs]

Hadith # 1

حدّثنا عبد الله حدثني أبي، ثنا عبد الصمد قال: ثنا حماد ، عن ثابت ، 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

It is narrated by Anas (R.A) that the Habashis were present in front of the Prophet (صلى الله عليه وسلم) and “THEY WERE DANCING (Yarqasun)”
and 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]
,
Note : All narrators of this hadith are those of Sahih bukhari and muslim
,
Shu’yb al Aran’ut said after this hadith:
,
إسناده صحيح على شرط مسلم
,
The Chain is “SAHIH” on the criteria of “MUSLIM” [ibid]

Imam Nawawi (rah) on Above hadithsaid

with commentary by Muhammad Shirbini Khatib It is not prohibited to dance ((Shirbini ) which is not unlawful because it is only motions made while standing or bowing. Furani and others have expressly stated that neither is it offensive, but rather, is permissible, as is attested to by the hadith related in the Sahihs of Bukhari and Muslim that the Prophet (Allah bless him and give him peace) stood before ‘A’isha (Allah be well pleased with her) to screen her from view so that she could observe the Abyssinians sporting and dancing) – unless it is languid, like the movements of the effeminate (Mughni al-muhtaj ila ma’rifa ma’ani alfaz al-Minhaj (y73), 4.430)

Imam Ibn Hajar Al-Haytami (Rah) on above Hadith said about above hadith

Beating the kuba is prohibited… but dancing isn’t, being neither prohibited nor offensive, because it is only motions made while standing or bowing, and further because he (sallallahu alayhi wa sallam) consented to the Abyssinians doing so in his mosque on the day of Eid, as related by Bukhari and Muslim.

The bold text is from the Minhaj of Imam Nawawi while the rest is Ibn Hajar’s commentary [Tuhfa al-Muhtaj fi Sharh al-Minhaj]


,
Now how many other imams [rah] of Hadith used the word Raqs "Dance" although a Salaf is enough proof in this case but still

1": Imam Tabarani [rah] used the word Raqs [dancing] Reference: Hadith #3 on page 121, Volume 9

2: Imam Nisai [rah] in Sunan Al Kubra using the word Dance "RAQS"] in page # 309, Vol 5 with same Sahih chain and says

that the Abysinians were standing in front of the door of the Holy Prophet e’s house and were ‘ecstatically dancing’ or performing raqs on anticipation of seeing the Holy Prophet Muhammad (saw)

3: Imam Zamakshari also explained the same haditth with a Sahih chain calling it Raqs , And said Qala al zafaru Al Raqs The word in the hadith means Raqs

4: Imam Suyuti [rah] in[ Sharh Sahih Bukhari pg 123, Al hajl Al tawseeh] said " Al hajalo al raqs biha til maqstatin "

5: Imam Juhri [in kitab ul lugat pg 46] Says Al zafl wa Raqs
,6: Imam murtaza Zubaide [rah] in Taj us uloom kitbah ul lugat ] says " Zafana zasfun zafana ie. It Stands for Raqs [dance]

7: Imam Ibn Manzoor [in lisan ul arab, most authnetic book of lugat pg 135 ] says Al Zafl Al Raqs (i.e it means Raqs )

8: Imam Nabawi [rah] writes in sharh sahih muslim pg 347 says Mana hu yarqusoon (i.e they did Raqs)


9: Qadi Iyad [rah] said in [sarh sahih muslim pg 429 ] Al zabl hu wal raqs

So ijma of imams [rah] agreed its Raqs [dancing] what came from Sahih hadith including Imam Ahmed bin Hanbal [rah] who was a salaf himself

Hadith # 2


‘Ali ibn Abi Talib(ra) states:

حَدَّثَنَا ‏ ‏أَسْوَدُ يَعْنِي ابْنَ عَامِرٍ ‏ ‏أَنْبَأَنَا ‏ ‏إِسْرَائِيلُ ‏ ‏عَنْ ‏ ‏أَبِي إِسْحَاقَ ‏ ‏عَنْ ‏ ‏هَانِئِ بْنِ هَانِئٍ ‏ ‏عَنْ ‏ ‏عَلِيٍّ ‏ ‏رَضِيَ اللَّهُ عَنْهُ ‏ ‏قَالَ ‏أَتَيْتُ النَّبِيَّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏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

Aswad narrated to us that Isra’il informed us from Abi Is-haaq from Haani ibn Haani’ from ‘Ali ibn Abi Taalib that he said, “I visited the Prophet (Sallallahu ‘alayhi wa Sallam) with Ja’far [ibn Abī Tālib] and Zayd [ibn Harithah]. The Prophet (Sallallāhu ‘alayhi wa Sallam) said to Zayd, “You are my freedman (mawlā’i), whereupon Zayd began to Hajala (hop on one leg- a type of dancing) around the Prophet (Sallallāhu ‘alayhi wa Sallam). The Prophet (Sallallāhu ‘alayhi wa Sallam) then said to Ja’far: “You resemble me in my physical form and character” (Khalqī wa Khuluqī), whereupon Ja’far began to do the same behind Zayd. The Nabi (Sallallāhu ‘alayhi wa Sallam) then said to me, “You are a part of me and I am a part of you” (anta minnī wa anā mink) whereupon I began to do the same behind Ja’far.”

References

►This is reported by Imām Ahmad in his Musnad (1:537 #857)2.

► Ash-Shākir declared it authentic in his review of the Musnad.

► Al-Bazzār in his Musnad with a sound chain according to Imām Al-Haythamī in his Majma’ Az-Zawā’id (5:157).

►Also reported by Imām Al-Bayhaqī in his Sunan Al-Kubrā (8:6 #15548, 20816)

►as well as Ibn Abī Shaybah in his Musannaf.

►Ibn Sa’ad reported this in Mursal form in his Tabaqāt, 4:22.

Authenticity of Above Hadith

Regarding one narrator Hani bin Hani who some ignorants use to prove above hadith weak

Imam Dhahabi (rah) said in full in his Meezan,

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)]


Imam Tirimdhi declared many ahadith from Hani bin Hani as “HASAN SAHIH” [SunnanTirimdhi Volume No.5, Hadith #3798]

Imam Ibn Majah (rah) narrated from him and did Sukoot [Sunnan Ibn Majah, Muqadma, Hadith # 143]

Imam Ibn Hibban mentioned him in his Kitab ul Thiqaat (5/508)

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]

Imam Ibn Hajr al Haythami (rah) said about ahadith having Hani bin Hani

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)]

Imam Hakim declared ahadith from Hani bin Hani as “SAHIH” [Mustadrak al Hakim (3/179)]

Imam al Ajli (rah) said:

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]

Even famous and controversial Wahabi[salafi ] sheikh Nasir ud-din Albani declared ahadith from Hani bin Hani as “SAHIH” [Sahih Sunnan Ibn Majah by Albani, (1/119)

Scanned page of above hadith from Musnad of Imam Ahmed bin Hanbal [rah]

 

[cocomo]

Whats a wahabbi?

You.

 

[MultaniGuy]

Where does it say to kill women and children in the Quran? Why do Wahabis do it like ISIS.

Qur'an says murder is a major sin. To kill one person is as if you have killed all of mankind.

 

[cocomo]

Qur'an says murder is a major sin. To kill one person is as if you have killed all of mankind.

Nah I am pretty certain they say they are doing it because Ibn. Taymiyaah said so.

 

[MultaniGuy]

You.

Very funny indeed. I dont know what is a wahabbi.
All my Saudi friends laugh at the word Wahabbi, because it is an outsider's term. He told me only people in the West use that term.

Nah I am pretty certain they say they are doing it because Ibn. Taymiyaah said so.

Ibn taymiyyah is just a scholar.

 

[Kamran Abbasi]

Imam Baihaqi (rah) proves Raqs from this hadith

Shaykh ul Islam Ibn Hajr Haythami (rah) said: “All narrators are those of Sahih (رجاله رجال الصحيح)“ [Majma’ Az-Zawa’id, Volume 005, Page No. 157]


Imam Bayhaqi made a whole chapter on permissibility of Raqs and after citing this hadith he said: In this (hadith) is“SAHIH PROOF” and "PERMISSIBILITY" of hoping (dancing) which includes “RISING UP OR JUMPING IN STATE OF JOY” and also that of doing “RAQS” which is similar to it [Sunnan al Baihaqi al Kubra (15/333)]

Imam Bayhaqi also states in Shu’yb ul Imaan:

وأما الرقص فإن لم يكن فيه تكسر وتخنث فلا بأس فإنه روي أن رسول الله صلى الله عليه وسلم
قال لزيد أنت مولانا فحجل وهو أن يرفع رجلا ويقفز إلى الأخرى من

الفرح وقال لجعفر أشبهت خلقي وخلقي فحجل

Translation: As regarding “Raqs” If it does not include going wild and one does not act like the women then “THERE IS NO HARM IN IT” as the Prophet (Peace be upon him) said to Zayd (ra): You are my freedman (anta Mawlay), at this Zayd began to hop on one leg (hajala) around the Prophet (Peace be upon him), and he did this in joy, then the Prophet (Peace be upon him) said to Jafar (ra): You resemble me in my creation and my manners, at this Jafar also began to hop behind Zayd [Shu’yb ul Imaan, Volume No.4, Page No. 483-484]




Imam Ibn Hajar Asqalani (rah) said : “Yes! Verily Ja’far ibn Abi Taalib Radhiya Allahu ‘Anhu did raqsin the presence of Rasulullah when he told Ja’far ‘You resemble me in my created form and in my character.’ It would have been necessary for the Nabi (alayhis salaam) to clarify whether it was halaal or haraam, yet the Nabi (’alayhis salaam) did not reject it. This is known in Mustalah Al-Hadith as “Iqraar“, or the acceptance and approval of the Prophet Muhammad . And the Nabi (’alayhis salaam) would not have remained silent regarding the Haraam (forbidden) or the Makruh (hated).”

Reference

► Shaykh Yusuf Khattaar Muhammad references As-Suyuti’s quote from As-Sayf Al-Qaati’ and also Al-Ilhamaat Al-Ilhiyah of Shaykh Mahmuh Abi Shaamaat; See the Maws’uah page 185 published in Damascus in 1999, third edition

Imam Jalal ud din Suyuti [rah]proves Raqs [dancing] in Love of Allah from Quran and Hadiths

وكيف ينكر الذكر قائما والقيام ذاكرا وقد قال الله تعالى (الذين يذكرون الله قياما وقعودا وعلى جنوبهم) وقالت عائشة رضي الله عنها كان النبي صلى الله عليه وسلم يذكر الله على كل أحيانه، وإن انضم إلى هذا القيام رقص أو نحوه فلا إنكار عليهم فذلك من لذات الشهود أو المواجيد وقد ورد في الحديث رقص جعفر بن أبي طالب بين يدي النبي صلى الله عليه وسلم لما قال له أشبهت خلقي وخلقي وذلك من لذة هذا الخطاب ولم ينكر ذلك عليه النبي صلى الله عليه وسلم فكان هذا أصلا في رقص الصوفية لما يدركونه من لذات المواجيد وقد صح القيام والرقص في مجالس الذكر والسماع عن جماعة من كبار الأئمة منهم شيخ الإسلام عز الدين بن عبد السلام.

“How can one condemn making dhikr while standing, or standing while making dhikr, when Allah says, “. . . those who invoke Allah standing, sitting, and upon their sides” Qur’an 3:191. And Hazrat A`isha Siddiqa (RA) said,‘ The Prophet (SAW) used to invoke Allah at all of his times.’ Sahih Muslim, 1.282: 373 And if dancing is added to this standing, it may not be condemned, as it is of the joy of spiritual vision and ecstasy, and It is mentioned in the hadith that Ja`far ibn Abi Talib (RA) danced in front of the Prophet (Ssalallaho alaihi wasalam) when the Prophet (Salallaho alaihi wasalam) told him, ‘You resemble me in looks and in character,’ dancing from the happiness he felt from being thus addressed, and the Prophet did not condemn him for doing so, this being a basis for the legal acceptability of the Sufis dancing from the joys of the ecstasies they experience. ..Hence it is correct to stand and dance during gatherings of Dhikr and Sama according to a group of great scholars, among them being Shaykh al- Islam Izz ud-din bin Abdus Salam.”[Imam Jalal ud din Suyuti in Al-Hawi lil Fatawi, Volume No. 2, Page No. 406, Maktaba al Asriyyah Edition].

scanned page

Imam Ghazali (rah) in His Ihya reported Same hadith an supported Raqs too


He [rah] states in his Ihya uloom ud din , vol 2, Pg 179

لأدب الرابع‏:‏ أن لا يقوم ولا يرفع صوته بالبكاء وهو يقدر على ضبط نفسه ولكن إن رقص أو تباكى فهو مباح فيجوز تحريكه‏.‏
ولو كان ذلك حراماً لما نظرت عائشة رضي الله عنها إلى الحبشة مع رسول الله صلى الله عليه وسلم وهم يزفنون هذا لفظ عائشة رضي الله عنها في بعض الروايات‏.‏
وقد روي عن جماعة من الصحابة رضي الله عنهم أنهم حجلوا لما ورد عليهم سرور أوجب ذلك وذلك في قصة ابنة حمزة لما اختصم فيها على بن أبي طالب وأخوه جعفر وزيد بن حارثة رضي الله عنهم فتشاحوا في تربيتها فقال صلى الله عليه وسلم لعلي ‏”‏ أنت مني وأنا منك ‏”‏ فحجل علي وقال لجعفر ‏”‏ أشبهت خلقي وخلقي ‏”‏ فحجل وراء حجل علي وقال لزيد ‏”‏ أنت أخوناً ومولانا ‏”‏ فحجل زيد وراء حجل جعفر ثم قال عليه السلام ‏”‏ هي لجعفر لأن خالتها تحته والخالة والدة ‏”‏ وفي رواية أنه قال لعائشة رضي الله عنها ‏”‏ أتحبين أن تنظري إلى زفن الحبشة ‏”‏ والزفن والحجل هو الرقص

Imam Ibn Hajar Al-Haytami said

وقد صحَّ القيامُ والرقصُ في مجالس الذكر والسماع عن جماعة من كبار الأئمة منهم عزّ الدين شيخ الإسلام ابن عبد السلام
,
"It is permissible to stand and dance during gatherings of remembrance and audition according to a group of great scholars, among them being Shaykh Al-Islam Ibn Abdussalam." (فتاويه الحديثية pg. 298 )

Regarding Shaikh Izz Ad din it states:

"kana yahduru al sama` wa yarqusu wa yatawajadu"

meaning:

" (He) attended the sama` and danced in states of ecstasy"

This is reported by Nabahani in his Jami Karamat Al Awliya



Views of Ibn Kathir
ابن زين الدين علي بن تبكتكين أحد الأجواد والسادات الكبراء والملوك الأمجاد، له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون، وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك، واعتل بأنه قد يمر على مقابر المسلمين بالسفوح، وكان يعمل المولد الشريف في ربيع الأول ويحتفل به احتفالا هائلا.
وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه.
وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه: (التنوير في مولد البشير النذير)، فأجازه على ذلك بألف دينار، وقد طالت مدته في الملك في زمان الدولة الصلاحية، وقد كان محاصر عكا وإلى هذه السنة محمود السيرة والسريرة.
قال السبط: حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف رأس مشوي، وعشرة آلاف دجاجة، ومائة ألف زبدية، وثلاثين ألف صحن حلوى، قال: وكان يحضر عنده في المولد أعيان العلماء والصوفية فيخلع عليهم ويطلق لهم ويعمل للصوفية سماعا من الظهر إلى الفجر، ويرقص بنفسه معهم، وكانت له دار ضيافة للوافدين من أي جهة على أي صفة، وكانت صدقاته في جميع القرب والطاعات على الحرمين وغيرهما، ويتفك من الفرنج في كل سنة خلقا من الأسارى.
حتى قيل إن جملة من استفكه من أيديهم ستون ألف أسير، قالت: زوجته ربيعة خاتون بنت أيوب - وكان قد زوجه إياها أخوها صلاح الدين، لما كان معه على عكا - قالت: كان قميصه لا يساوي خمسة دراهم فعاتبته بذلك فقال: لبسي ثوبا بخمسة وأتصدق بالباقي خير من أن البس ثوبا مثمنا وأدع الفقير المسكين، وكان يصرف على المولد في كل سنة ثلاثمائة ألف دينار، وعلى دار الضيافة في كل سنة مائة ألف دينار.
وعلى الحرمين والمياه بدرب الحجاز ثلاثين ألف دينار سوى صدقات السر، رحمه الله تعالى، وكانت وفاته بقلعة إربل، وأوصى أن يحمل إلى مكة فلم يتفق فدفن بمشهد علي.
,
Translation :
,
I say that the Shah of Irbil. Malik Muzzafar Abu Sa’ed Kokabri Ibn Zayn-ud-din Ali bin Tabaktakin was a "GENEROUS, MIGHTY MASTER AND UPRIGHT RULER AND HIS WORKS WERE VERY GOOD" . He built Jamiya al Muzaffari near Qasiyun…الشريف في ربيع الاول ويحتفل به احتفا



"CELEBRATE MAWLID ASH-SHARIF WITH GREAT CELEBRATION (وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا )" Moreover, he was "BENEVOLENT, BRAVE, WISE, A SCHOLAR AND JUST PERSON" – Rahimuhullah wal Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect. Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 *****ens, 100-thousand bowls (of milk) and 30,000 trays of sweets.

The narrator explains that During Mawlid he used to hold great gathering of "SUFIS AND ULAMA AND HE USED TO GRANT THEM GIFTS": He used to arrange Sama for Sufis from Dhuhr till Asr IN WHICH HE HIMSELF DID RAQS. and he had built a Dar ul Ziafat for everyone who came no matter what position the person held, and he used to give sadaqat for Haramain Shareefain and also used to get many prisoners free from Farangis (i.e. white people probably Christians/Jews), It is said that he got 60,000 prisoners free from them.

His wife Rabiya bint Ayyub "WHO WAS MARRIED TO HIM BY HER BROTHER SALAH UD-DIN AYYUBI (Rahimuhullah), she says that his shirt was not even worth 5 Dirhams, so she complained to him about it at which he replied: For me to wear shirt of 5 Dirhams only and give remaining as Sadaqa is better than wearing expensive clothes or to leave the Fuqara and Masakeen. He used to spend Three hundred thousand Dinaar on Mawlid every year, Hundred thousand Dinar on welcoming guests, and 30,000 dinars to provide water for Pilgrims on travel – Rahimuhullah -
,
[Imam al Hafidh Ibn Kathir in Al Bidayah Wal Nihayah, Volume No.13, Page Nos. 174-175]

Click here for Scan page from Al Bidayah


Now on issue of Wajd, Ecstasy , Swoon

Imam Ahmad bin Hanbal(ra) said about the Sufis Ecstasy

He said "I don't know people better than them." Someone said to him: "They listen to sama and they reach states of ecstasy." He said: " Do you prevent them from enjoying an hour with Allah?"

Reference :

[From Muhammad ibn Ahmad al-Saffarini al-Hanbali (died 1188) who related in his Ghidha' al-albab li-sharh manzumat al-adab from Ibrahim ibn `Abd Allah al-Qalanasi) (Cairo: Matba`at al-Najah, 1324/1906)]


Imam Ghazali [rah][/SIZE] mentioned Mentions Sahabas (ra), Salafs [rah] in extreme Ecstasy in Ihya uloom ud din , vol 2

Imam Ibn e Arabi on wajd/ecstasy

In his book kitabb al wajd (luma 306.4-308.2) ,Janayd and sari al saqati( in d.253/867) explain that wajd can produce insensitivity towards pain to such an extent that a person can be struct by sword but not feel its effect

Imam Abu'l Husayn al-warraq (rah)

Said that The way to God is difficult for one who does not come upon it with overwhelming enthusiasm (Wajd) and passionate desire.

Abu Hamza al khurasani [rah]

Said that HE heard his companions censuring another for being overcome by wajd ,and showing his inner state in a gathering where there were opponents of sama.Abu hamza (Rah) told him to stop his scolding for wajd obliterate distinctions,one should not be censured for being over come by wajd which is involuntary act, Then he quoted the verses from books of Moulana Rumi (rah) (d.283/896)

Abu abd Allah al subayhi [rah]

said When wajd is genuine it should be upheld and defended, no one should be allowed to speak disparagingly of an altered state(hal)
He again said " The most complete form of fear is the one which takes characteristics of wajd, not from loss of some thing hoped for or desired

Imam Al kattani [rah]

said that the listener of sama ought to find more than just refershment,it causes wajd ,or being over whlemed, which destroys every settled and familiar nothing

Abu Ali ad daqqaq [rah] said

that Abu l Husayn An Nuri (Rah) writes
For 20 years I was between wajd and faqd,when I found my lord I lost my heart and when I found my heart I lost my lord

Imam Siraaj [rah] in his kitab ul luma

writes and gives authentic proofs of Prophet (Saw) and Sahabis (ra) going into wajd state several times, on hearing Quran

The great classical scholar Hadrat Ibn e Arabi [rah]

Says :Wajd is the states that come upon the heart,unexpectedly, and annihilate it from witnessing itself and those present ( kitab al wajd in luma p 309)

Sulami stated that Imam Junayd(rah) said,

"Nearness through ecstasy (wajd) is 'in-gathering' (jam'); and absence through humanness is separation (tafriqah)."

Ibn E Taymiyyah[the wahabi sheikh ul islam] on Fana(wajd)

Book: Al Ubudiyyah: Being A True Slave Of Allah
Author: Ibn Taymiyah
Published: Ta-Ha Publishers
Adress: 1 Wynne Road, London,
PostCode: SW9 0BB
Country: UK

Page Number: 126
Chapter: Fana {"Oblivion"}

"An example of this is the concept of Fana {extinction of individual consciouness, recedence of the ego, obliteration of the self}. Fana is of three types:

1} The fana of the Prophets and Awliyah {Fana Fir'Rasool' & Fana Fil Awliyah} who have attained perfection.
2}The Fana of the Awliyah and the righteous peopl who are striving in the right direction even though they are not perfect.

Page Number: 127

3} The Fana of the hypocrites and heretics who liken Allah to His creation.

The first type of fana means the oblertation of the desire for anything except Allah so that a person does not love anyone or anything except Allah he does not worship anything except Him, he does not rely on anyone except Him and he deos not ask from anyone except Him. This is the sense which should be understood from the words of Seikh Abu Yazid {Al Bistami}: "I want to not to want anything except what He wants, what Pleases the beloved {Allah}." This is what is meant by the religios will of Allah. Perfection means that a man does not want love or like anything except what Allah wants loves and likes which is what He as caommanded and made wajib or mustahab. He only loves those whom Allah loves and such as the Angles, Prophets, and the righteous people. This is what is meant by their intrepration of the Ayah:


This is what is meant by their intrepration of the Ayah: "But only he will prosper who bring to Allah a sound heart." {26:89} They said its is sound and safe from evertthing ecept being a slave of Allah or everything ecvept wanting what Allah wants or everything except Loivng Allah. The meaning is the same and whether its is called fana or not it is the begining and end of Islam the foucus of entire religion."


The second type of fana is oblivion towards others which is attained by many of those who follow the path {triqah}, because their hearts are strongly attracted to remembering, wroshipping and loving Allah and distracted from noticing anyone or anything else. Nothing crosses their minds except thoughts of Allah; they are not even aware of anythng else, as was said in the interpretation of the ayah: "But there came to be a void in the heart of the mother of Musa. she was going almost to disclose his {case}, had We not strenthen her heart {with faith} ..." [28:10} They said: her heart was oblivious to ...
,
Page Number: 128

... everything except thoughts of Musa which is the kind of thing that often happens to thouse who are overwhelmed with some concern whether it be love or hope or fear - the heart is disracted from everything except that which is loved or hoped for or feared, so that it is unaware of anything else.
,

If this kind of fana overwhelms a person his focus on Allah becomes so intense that he is no longer aware of anything else, not his own existance or the dhikr he is doing and everything diminishes in his senses, every created being the person, himself and everyone else and there remains only the Lord. What is meant is that everything is diminished in persons perception, so that he longer notices or remebers anything, and is quite oblivious to what is going on around him.


If this feeling becomes so strong that the person becomes confused and can no longer make proper distinctions he may think that he is his beloved, as it was said that a man fell into the water and the one who loved him threw himself in after him. The former said: "I fell in by accident; what made you fall?" and the later replied: "I was so overwhelmed with love for you that i thought I was you."
,
The idea as caused many people to stumble so that they thought in the terms of phisical unity whereby there is no longer any difference between a person and the object of his love. This is incorrect, for the Creator can not be united with anything else without becoming somehting else altogather; ther essecne of the two things is lost when they unite, and they become a third of thing, neither this nor that as is the case when water and milk are mixed togather, or water or wine and so on. But what is loved and wanted by both becomes one, and what is hated and loathed by both becomes one, so they love ...


on page 129 ibn taymiyyah states about salafs

....... at the time of the Tabi'in, among the worshippers of Al Basra, among whom were some who would swooon or even die when they heard the Quran, such as Abu Juhayr Al Darir and Zararah Ibn Awfa the Qadi of Al Basra.

Some of the Sufi Shaykhs experience this kind of oblivios and and intoxication where they are unable to make proper distinctions, and when they are in that state they may say words which when they come round they realise are wrong
,. Such stories are reported about ...

... acetics such as Abu Yazid {al Bistami}, Abu'l Hasan Al Nuri and Abu Bakr Al Shibli and so on ...


on Page Number: 130

... unlike Abu Sulayman Al Darini, Maruf Al Khar'ki, and Al Fudayl Ibn Ayyad, let alone Al Junayd {Al Baghdadi} and so on, who remained of the sound mind throughou all their experiences and who never rell into states of oblivion or intoxication, etc. Those who have reached a level ofperfection have nothing in theri hearts except love of Allah and the desire to worship Him alone.[Book: Al Ubudiyyah: Being A True Slave Of Allahm Ta-Ha Publishers]

Ibn Taymiyyah again said again

The second category consists of those sufis whose experience of fana and intoxication (sukr) weakened their sense of discrimination, and made them utter words that they later realized to be erroneous when they became sober

► Majmu Fatawa vol. 10, pp. 220-1


Fatwa of Ala Hadrat Imam Ahmed Raza khan(رحمة الله عليه)
on involuntary movements which seem as dance in Wajd/ecsatasy and Swoon


Question : What do scholars and shariah say about loud Zikr of Allah, is it allowed or not and how much voice can be raised and is their any limit to loudness during Zikr of Allah.During Zikr some people stand up, beat the chest , Fall on one another, Cry loudly

Reply of Ala Hadrat(رحمة الله عليه) : Loud Zikr is allowed but the only condition is that it shouldn't be so loud that one harms himself due to it or one offering Salah, some one who is ill or sleeping is disturbed.And during zikr standing up etc and performing other actions if these are done in Wajd [ecstasy,swoon] than it is LAWFUL and there is NOTHING WRONG in it however if it is done intentionally just to show off others than its Haram. And Allah knows best

[ahkam e shariat ,volumes 2,page 27]

 

[cocomo]

Very funny indeed. I dont know what is a wahabbi.
All my Saudi friends laugh at the word Wahabbi, because it is an outsider's term. He told me only people in the West use that term.


Ibn taymiyyah is just a scholar.

Yes Pakistan is outside Saudi Arabia. I agree. I think we are not going anywhere with this, I'd leave.

 

[Kamran Abbasi]

Proof of Wajd/ecstasy and falling down and shrieking on imagining the Prophet (صلّى الله عليه وآله وسلّم) of Glorious Sahabas (رضّى الله عنه) from Sahih hadiths

Hadrat Abu huraira (رضّى الله عنه) going into wajd/swoon 3 times
and falling down like other sahabas (Ra) as quoted by Imam Ghazali (Rah) in Ihya


أَنَّهُ دَخَلَ الْمَدِينَةَ فَإِذَا هُوَ بِرَجُلٍ قَدْ اجْتَمَعَ عَلَيْهِ النَّاسُ فَقَالَ مَنْ هَذَا فَقَالُوا أَبُو هُرَيْرَةَ فَدَنَوْتُ مِنْهُ حَتَّى قَعَدْتُ بَيْنَ يَدَيْهِ وَهُوَ يُحَدِّثُ النَّاسَ فَلَمَّا سَكَتَ وَخَلَا قُلْتُ لَهُ أَنْشُدُكَ بِحَقٍّ وَبِحَقٍّ لَمَا حَدَّثْتَنِي حَدِيثًا سَمِعْتَهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَقَلْتَهُ وَعَلِمْتَهُ فَقَالَ أَبُو هُرَيْرَةَ أَفْعَلُ لَأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَقَلْتُهُ وَعَلِمْتُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً فَمَكَثَ قَلِيلًا ثُمَّ أَفَاقَ فَقَالَ لَأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا الْبَيْتِ مَا مَعَنَا أَحَدٌ غَيْرِي وَغَيْرُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً أُخْرَى ثُمَّ أَفَاقَ فَمَسَحَ وَجْهَهُ فَقَالَ لَأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ

رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا وَهُوَ فِي هَذَا الْبَيْتِ مَا مَعَنَا أَحَدٌ غَيْرِي وَغَيْرُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً أُخْرَى ثُمَّ أَفَاقَ وَمَسَحَ وَجْهَهُ فَقَالَ أَفْعَلُ لَأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا مَعَهُ فِي هَذَا الْبَيْتِ مَا مَعَهُ أَحَدٌ غَيْرِي وَغَيْرُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً شَدِيدَةً ثُمَّ مَالَ خَارًّا عَلَى وَجْهِهِ فَأَسْنَدْتُهُ عَلَيَّ طَوِيلًا ثُمَّ أَفَاقَ فَقَالَ حَدَّثَنِي

Translation:
Shufayya Asbahi narrated: I entered Madinah and came upon a man around whom people had gathered. I asked, “Who is he?” They said, “Abu Hurayrah (R.A)“ So, I went near him till I sat down opposite him while he was narrating hadith to the people. When he paused and was alone I said to him, “I ask you by Truth, by Allah, narrate to me a hadith that you may have heard from Allah’s Messenger (SAW), understood it and remembered it.” He said, “ I will do that, narrate to you a hadith that Allah’s Messenger narrated to me and I understood it and I remember it” Then he shrieked and fell unconscious and revived after a while and repeated, “Surely, I will narrate to you a hadith that Allah’s Messenger (SAW) narrated to me in this house, there being no one else with us, only I and he.” Then, Abu Hurayrah shrieked loudly and fell unconscious. He recovered shortly, wired his face and said, “I will do it. Surely I will narrate to you a hadith that Allah’s Messenger narrated to me I and he were in this house, there being no one else with us, besides me and him.” Then he shrieked loudly and fell unconscious and, as he was falling done on his face, I supported him for a long time. Then he regained consciousness and said, “Allah’s Messenger (SAW) narrated....

Then he regained consciousness and said, “Allah’s Messenger (SAW) narrated to me that on the Day of Resurrection, Allah the Exalted, will come down to the worshippers to judge between them and all the ummahs will kneel down. .......

Reference:
(Sunan Al Tirmidhi 48:2389)


عَنْ أَبِي سَعِيْدٍ الْخُدْرِيِّ رضي الله عنه أَنَّ رَسُولَ اللَّهِ صلي الله عليه وآله وسلم قَالَ: أَكْثِرُوا ذِكْرَ اللَّهِ حَتَّى يَقُولُوا مَجْنُونٌ

Abu Saeed Khudri (رضی اللہ عنہ) narrates that the Messenger of Allah (صلی اللہ علیہ وآلہ وسلم) said, “Remember Allah (SWT) so much that people start saying, ‘He has gone mad.’”
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References:
► Ahmad ibn Hambal, al-Musnad (3:68#11671)
► Ahmad ibn Hambal, al-Musnad (3:71#11692)
► Ibn Hibban, as-Sahih (3:99#817)
► Abu Yala, al-Musnad (2:521#1376)
► Abd ibn Humayd, al-Musnad (1:289#925)
► Hakim, al-Mustadrak (1:677#1839)
► Bayhaqi, Shuab-ul-iman (1:397#526)
► Daylami, al-Firdaws bima thur al-khitab (1:72#212)
► Ibn Rajab, Jami-ul-ulum wal-hikam (1:444)
► Mundhiri, at-Targhib wat-tarhib (2:256#2304)



Great Awliya of Allah: Hadrat Data Ghanj Baksh Also known as Hadrat Ali Hejveri (رحمة الله عليه) quoted several instances and supported wajd,wajud in his Kashf ul Mahjub

View scan pages in English: I have this full book with me as well

From Kashf Al Mahjub: Page numbers are printed at the bottom

Great Awliya of Allah: Hadrat Data Ghanj Baksh Also known as Hadrat Ali Hejveri (رحمة الله عليه) quoted several instances and supported wajd,wajud in his Kashf ul Mahjub

View scan pages in English: I have this full book with me as well

From Kashf Al Mahjub: Page numbers are printed at the bottom

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.
Note:In same book Hadrat Ali Hejveri (رحمة الله عليه) was against intentional movements done which are better known as ecstasy to show off in which people in wajd are intentionally copied for a show off by other people . This has been declaired Haram in pg 522 of same book. Where as Wajd and Wujud is supported just as Imam Ghazali (رحمة الله عليه) did in His Ihya and Imam Ahmed Raza khan (رحمة الله عليه) did.

 

[MultaniGuy]

So are we done yet? Or do you guys want to continue debating?
If people want to find out the truth, they can find it on their own.

It doesn't matter who has the last word on this thread.
Besides, I got to go and get some sleep.

Its almost midnight here.

 

[Kamran Abbasi]

LAST BUT NOT LEAST

 

[Mitro]

Sufi shrines are haraam and stupid.
There is no logic in them

These stupid sufi shrines will go away with education, not with blowing them up.

Stupid terrorists.

Ask your father if he is alive how did u become Muslim did angel gibreel As came to him with revelation.