CONCERNING SAMA Continued from the previous post. As we have said that there are more evidences, some of these are: 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 Khafifs `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 `Aisha was watching with his permission. Muslim narrated it in his Sahih, book of Salat al-`Idayn from `Aisha, 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 Prophets 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. 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 live and die on the path of active followership and living Dhikr of Him, not as naggers of innovation, laziness, and heedlessness. There has been some controversy lurking around regarding legitimacy of the Sufi Raqs (dance) or Hadra as it is called in Arab world which is practiced by eminent Sufis and Mashaikh. People who carry deep Bughz (hatred) for Sufis are often seen spreading propaganda that Sufis are dancers and they have nothing to do with Shariah, but what they forget is that they have no proof whatsoever from Quran and Sunnah on “NAFI” of Raqs whereas we have overwhelming proofs which establish Raqs directly from hadith itself, even absence of Nafi is itself a proof of it being allowed and it cannot be declared haram until proven otherwise. Imâm Ahmad ibn Hanbal (ra) narrates the following two narrations: Anas ibn Mâlik (radiyallâhu `anhu) said that the Abyssinians (Habashîs) danced in front of the Messenger of Allâh (sallallâhu `alayhi wa sallam); dancing (yarquSûn/raqS) while saying Muhammadis a Righteous Servant (Muhammadun `Abdun Sâlih) (in their dialect/language). Allâhs Messenger (sallallâhu `alayhi wa sallam) asked, What are they saying? And they responded, Muhammadun Abdun Sâlih!. [Ahmad ibn Hanbal, al-Musnad (Beirut: Dâr Sâdir), 3:152, #12564] This has been narrataed with a chain of transmission all of whose narrators are those of Bukhari except Hammad ibn Salama, who is one of the narrators of Muslim. Related to this, Imâm Ahmad ibn Hanbal also reports the following in his Musnad: Aisha stated that Allâhs Messenger (صلى الله عليه وسلم) put her cheek on his shoulder while looking at the Abyssinians (Habashîs) dance. Imam Ahmad bin Hanbal (ra) himself said about the Sûfîs: I dont know people better than them. Someone said to him: They listen to music and they reach states of ecstasy. He said: Do you prevent them from enjoying an hour with Allâh? (Muhammad ibn Ahmad as-Saffarînî al-Hanbalî (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) In some Hadîths the word used is yazfinûn. But this word itself means yarquSûn (they dance) according to the classical authorities of Islam: Qâdî `Iyâd, Sharh Sahîh Muslim, Kitâb Salâtul-`Îdayn 3:310 (yazfinûna ma`nâhû yarquSûn waz-zifunu ar-raquS); an-Nawawî, Sharh Sahîh Muslim, Kitâb Salâtul-`Îdayn, 6:186 (yazfinûna hâdhâ kâna yazfinûn fî yawmil-`îd ma`nâhû yarquSûn); `Asqalânî, Fathul-bârî, 2:444 (yazfinûn ay yarquSûn). Shaykh al-Islam Ibn Hajar al-Haytamî mentions that some scholars have seen in this evidence for the permissibility of dancing (ar-raqs) upon hearing a recital (samâ`) that lifts the spirit.(al-Haytamî, Fatâwâ hadithiyya p. 212). al-Yâfi`î concurs with him in Mirât al-jinân.(al-Yâfi`î, Mirât al-jinân, 4:154). We can give and give more evidence Shukran, for reading and understanding it. We ask ALLAH to fill your heart and us also with His light
Posted on: Sun, 14 Dec 2014 07:05:16 +0000
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