Raqs in Islaam
Al-Ghinaa or As-Samaa refers
to songs and music.
Al-Raqs or Al-Hadrah refers
to dancing.
The Scholars of Islaam have
unanimously agreed that singing and musical instruments are Haraam in
Islaam, and if along with that, it also involves dancing then it is even worse
which no person in his right senses would ever attribute to the respected
Prophet and His Sahaabah as their practice or as form of worship.
But there are a certain type of humans, who jump like chimpanzees while dancing, and
sing like aliens with strange Hoo Hoo sounds, and they attribute their Break-Dance to the Prophet and His Sahaabah,
na’oozubillah, considering it permissible in Islaam to do that, and a form of worship.
Now singing and music was
already prohibited by the Ijmaa of Muslim Ummah and some explicit reports of
the Prophet and His Sahaabah, but when it involved DANCING on that music, it
became worse and a bigger Haraam. But giving that dancing and music an aspect
of Ibaadah, saying that these things are a cause to draw near to Allaah
and is a righteous act, was just where all limits are crossed.
In this short article, I have
tried to compile a few fatwas from the leading Scholars of the Ummah from all
the well known schools of thoughts. I am saying “few fatwas” because it is well
known and established (as will be explained below) that there is the Ijmaa of
Ummah on the prohibition of Dancing as well. And Ijmaa is one of the four
shara’ee proofs, which does not take place until all the Scholars of one era
unanimously agree on an issue. If even a single Scholar of that era differed in
that issue, the Ijmaa has not occurred. So if there is an Ijmaa on the prohibition
of Raqs, imagine how many Ulama and Muhadditheen are you dealing against on
this issue!? And that is why the references of the Ulama mentioned in this
article are only a “few” compared to that innumerably large number which
encompasses the Ijmaa, and it really makes these references a drop in the
ocean.
And it is not permissible for
anyone to oppose the Ijmaa because it is one of the Shara’ee sources. And the
sayings of those few Ulama, if any, that came before or after this Ijmaa which
Soofis present in order to defend raqs, are not as well, going to harm this
Ijmaa in any way. Because once the Ijmaa has occurred, the sayings of anyone
before or after that Ijmaa aren’t going to help them or, in any way, affect the
Ijmaa!
Also note that although the
sayings of Ulama in prohibition of Al-Ghinaa (songs and music) can also be
presented under this heading (Raqs) because the one who prohibits singing and
music would obviously not allow dancing which is even worse, but still I have
mainly focused only on those sayings which specifically mention Raqs in order
to leave little room for arguments.
Note: These references
are in no particular order.
1) The Origin of the Soofi Raqs (Dance)
The first people to introduce
the Bid’ah of remembering Allaah the Most High by Dancing, Singing, Showing
off, and Hopping were the Yahood and the worshipers of Stars.
As it is written in the book of
Psalms (in Bible),
ليبتهج بنو صهيون بملكهم ليسبّحوا
اسمه برقص، بدفّ، وعود، ليرنّموا ... هلّلوا
يا، سبّحوا الله في قدسه، سبحوه بصوت الصور، سبّحوه برباب وعود وسبحوه بدفّ ورقص، سبحوه بأوتار ومزمار، سبحوه
بصنوج الهتاف
“Let the children of Zion be joyful
in their King. Let them praise his name with dance: let them sing
praises unto him with the timbrel (Daff) and harp….. Praise ye the Lord.
Praise God in his sanctuary… Praise him with the sound of the trumpet: praise
him with the psaltery and harp. Praise him with the timbrel and dance: praise him with stringed instruments and organs.
Praise him upon the high sounding cymbals”
[The Holy Bible: Book of Psalms:
Chapter 149 V. 2, 3 & Chapter 150 V. 1, 3, 4, 5: King James Version]
And this type of worship was
also famous among the worshipers of the stars who used to take things with
specific shapes as their deities and they would prostrate to it, sing for it,
and dance around it.
Imaam Ibn al-Qayyim said:
“And another group took the moon as
a deity and claimed that it deserves to be revered and worshiped, and to it is
the management of this lower world”
He further said:
ومن شريعة عباده: أنهم
اتخذوا له صنما على شكل عجل يجره أربعة، ويبد الصنم جوهرة، ويعبدونه، ويسجدون له
ويصومون له أياما معلومة من كل شهر، ثم يأتون إليه بالطعام والشراب، والفرح
والسرور، فإذا فرغوا من الأكل أخذوا فى الرقص والغناء وأصوات المعازف بين يديه.
“And from the Sharee’ah of its worshippers
was that they would take for it an idol….. and they would worship it, prostrate
to it, and fast for it a set number of days each month, then they would bring
to it food, drink, feast and pleasure. And when they are done with eating, they
would begin dancing, singing, and making sounds from musical instruments in
front of it.”
[Ighaathah al-Lahfaan Min
Masaa’id ash-Shaytaan (2/224)]
Imaam Abu Bakr at-Tartoosi said
when he was asked about the raqs of soofis:
وأما الرقص والتواجد فأول
من أحدثه أصحاب السامري لما اتخذ لهم عجلا جسدا له خوار قاموا يرقصون حواليه ويتواجدون
فهو دين الكفار وعباد العجل
“As for the Raqs (dancing/rhythmic
movements) and Wajd (ecstacy/ecstatic emotion), the first ones to innovate it
were the companions of As-Saamiri; when Samiree built the bellowing (golden)
calf up for them they entered into the state of wajd while performing raqs
around it. This is the religion of kuffar and the way of those who worship the
calf”
[Tafseer al-Qurtubi (11/23)
& Awn al-Ma’bood (13/187)]
Imaam Abu Abdullah Shams ud-Deen
al-Qurtubi said under the explanation of the verse 35 of Soorah Al-Anfaal that:
ففيه رد على الجهال من
الصوفية الذين يرقصون ويصفقون ويصعقون. وذلك كله منكر يتنزه عن مثله العقلاء،
ويتشبه فاعله بالمشركين فيما كانوا يفعلونه عند البيت
“In it is the refutation of the
ignorant Soofis who dance, clap their hands, and scream and shout. All of that
is munkar which every sound minded person remains distant from. These people
who perform this act resemble to those mushrik (idolaters) who performed (the
same) at the house (of Allaah).”
[Tafseer al-Qurtubi (7/400)]
One of the Soofis himself, named
Abdul Azeez ad-Dabbaagh, whom they regard as the Gawth of his era, who also
performed a number of alleged miracles, comments on the origin of Hadrah (soofi dance):
“Al Dabbagh states that it (i.e. soofi dancing) didn’t exist during the first three
generations of Islam. And this accords with what the religious scholars have
affirmed. Al Dabbagh then notes that in the fourth generation four or five
friends of God who were endowed with illumination and had disciples and
followers were in fact the origin of the ecstatic dance. They observed how the
angels worship God and are engaged in recollection. Al dabbagh explains: “there
are some angels …who recollect God with their tongue and their whole body. You
see their body swaying to the right and to the left, and swaying forward and
backward.’ These few friends, while absent in beholding God unconsciously
imitated the angels. But this was a sign of their weakness, and their
followers adorned themselves in this ‘external attire’. When this first
small group of friends of God passed away, ‘the people of external attire’ then
occupied themselves with the ecstatic dance. Indeed, they increased its
movement and added musical instruments”
[Al-Ibriz by ad-Dabbaagh (P. 741
– 742) as quoted from a soofi website]
Ignoring the fairy tale that he
relates afterwards, he confesses that Raqs is the innovation of later people,
alhamdulillah. Here, I remember the words of Allaah’s Messenger (sallallaahu
alayhi wasallam) ((صَدَقَكَ وَهْوَ
كَذُوبٌ)) ((He told you the
truth though he is a Liar)) [Saheeh Bukhaari (3275)]. Truly, Allaah many a
times manifests the truth on the tongues of these people also, though they are
liars and chief innovators.
2) The sayings of the Scholars of Islaam
concerning the Raqs of Soofiyah
The Madhab of Hanafiyyah:
1- Shams
ul-A’immah Abdul Azeez bin Ahmed bin Nasr al-Halwaa’ee al-Hanafi (D. 456)
He said:
السماع والقول والرقص الذى يفعله
المتصوفة فى زماننا حرام
“Al-Samaa’
(singing), Al-Qawl (Qawwaali), and Ar-Raqs (dancing) which are done by the
Soofis of our times are Haraam”
[Fataawa
Alamgeeri (5/352)]
2-
Al-Bazzaazi al-Hanafi
(D. 827)
He said in
Al-Fataawa al-Bazzaaziyah
((....و
غرضُه استماع الدف و المزمار واللعب بالرقص الذي أحدثه أولاً السامري حين أخرج لهم
عجلاً جسداً له خوار، وقد نقلَ صاحبُ الهداية (المرغيناني) فيها: أنّ المغنّي
للناس، إنما لا يَقْبَل شهادَتَه؛ لأنّه يجمَعُهم على كبيرة، والقرطبي: على أنّ
هذا الغناء وضرب القضيب والرقص حرام بالإجماع عند مالك وأبي حنيفة والشافعي وأحمد.
ذكر ذلك في مواضعَ من كتابه.
وسيّد الطائفة الشيخ أحمد اليَسوي
صرّحَ بحرمته، ورأيتُ فتوى شيخ الإسلام جلال الملّة والدين (الكرماني) أنّ
مُستَحلّ هذا الرقص كافرٌ، ولما عُلِمَ أنّ حرمَتَهُ بالإجماع لزم أن يكفِّر
مُسْتَحِلَّه. وللشيخ الزمخشري في " كشافه " كلماتٌ فيهم، تقوم بها
عليهم الطّامة، ولصاحب " النهاية " و الإمام المحبوبي أيضاً كلام أشدّ
من ذلك. انتهى
In short: “Listening
of Daff, musical instrucments and dancing was first introduced by as-Saamiri
when he made the golden calf”
3- And Sayyid ut-Taa’ifah Ahmed al-Yaswi has affirmed to its
being Haraam.
4- And Al-Karmaani al-Hanafi has given the fatwa that whoever
considers this raqs to be permissible is a Kaafir!
5- Zamakhshari in his Kashshaaf
6- The author of Nihaayah and
7- Imaam al-Mahboobi
-
Also have an
even harsher verdict than that.
[Al-Fataawa Al-Bazzaaziyah by
al-Bazzaazi al-Hanafi (4/349)]
Note: The Hanafi Madhab
is the strictest in this regard, and yet most of those who do Raqs in
sub-continent are ironically Hanafis (Brelwis/Soofis).
8-
Abu al-Barakaat
Abdullah bin Ahmed bin Mahmood al-Nasafi al-Hanafi (D. 710)
He said after
mentioning the hadeeth of the Prophet (sallallaahu alayhi wasallam) “Everything
with which a man amuses himself is haraam except three (things): a man's
training of his horse, his playing with his wife, and his shooting with his bow
and arrow” that:
وهذا نصٌّ صريحٌ في تحريم الرقص الذي
يسمّيه المتصوفة الوقت وسماع الطيب، وإنّما هو سماعٌ فيه أنواعُ الفسق وأنواعُ
العذاب في الآخرة. انتهى
“This is an
explicit proof in the prohibition of raqs which the Soofis of the era have
named the good samaa, and it is only a Samaa which involves forms of evil sinning,
and forms of punishment on the Last Day”
[Sharh al-Kanz
by Al-Nasafi al-Hanafi]
9-
Al-Aalim bin al-‘Alaa
al-Hanafi (D. 800)
He mentions in
his Fataawa Tataarkhaaniyah from Al-Khassaaf:
هل يجوز الرقص والسماع؟
“Is Samaa and
Raqs permissible?”
He replied:
لا يجوز ، وذَكَرَ في "الذخيرة" أنّه كبيرة …
“It is not
permissible. And he mentioned in Adh-Dhakheerah that it is a Major sin…”
[Al-Fataawa
al-Tataarkhaaniyyah by Ibn al-Alaa al-Hanafi]
10-
Allaamah Ahmed bin
Muhammad bin Ismaa’eel at-Tahtaawi al-Hanafi (D. 1231)
He said:
وأما الرقص والتصفيق والصريخ وضرب
الأوتار والصنج والبوق الذي يفعله بعض من يدعي التصوف فإنه حرام بالإجماع لأنها زي الكفار
“As for
Dancing, Clapping, screaming, beating of stringed instruments and castenets,
and blowing trumpets which is done by some of those people who claim Tasawwuf,
is indeed Haraam with consensus (Ijmaa) because it is the fashion of Kuffaar.”
[Haashiyah Ala
Maraaqi al-Falaah (1/215)]
11-
Alaa’ ud-Deen
al-Khawaarzimi al-Hanafi i.e. al-Tarjumaani (D. 655)
He said:
سُئل الحلواني عمَّن سَمّوا أنفسهم
الصوفيّة، واختصّوا بنوع لِبْسةٍ، واشتغلوا باللهو والرقص، وادّعوا لأنفسهم
المنزلَةَ، فقال: افْتَرَوا على الله كذباً
“Al-Halwaani
was asked about those who call themselves Soofiyah, and they specify a special
clothing, and they indulge in Lahw (waste of time) and Raqs (dancing), and they
claim for themselves a Manzil, so he said: ‘They have forged a Lie on Allaah’”
[Al-Yateemah
al-Dahr fi Fataawa Ahl il-Asr]
12-
Shaykh Abu Muhammad
Mahmood bin Abi al-Qaasim bin Badraan al-Hanafi rahimahullah (D. 665)
He has written
a full book in refutation of Samaa and Raqs, and in that book, he said:
ألا فإن الرقص وإستماع الغناء
الشبابات واللعب بالشطرنج ولبس الخرقة من المشايخ وتقليد الجهال من العباد أمر
تبين زيغة عند أهل الإسلام والسنة.
“Listen o
People, Indeed Raqs (dancing), listening to music, playing flutes, playing
chess, wearing clothes from the Mashaaykh (peers), making taqleed of ignorant
worshippers (i.e. wearing or reading any special thing specified by them) are
things whose misguidance is evident near the people of Islaam and Sunnah.”
[Kitaab
al-Nihaa an ir-Raqs wal Istimaa’ (2/676)]
13-
Abu Abdullah Zayn
ud-Deen ar-Raazi al-Hanafi (D. 666)
He said:
ويجبُ منعُ الصوفية الذين يدَّعون
الوَجْدَ والمحبَّة عن رفع الصوت وتمزيق الثياب عند سماع الغناء؛ لأن ذلك حرامٌ
عند سماع القرآن فكيف عند سماع الغناء الذي هو حرام خصوصاً في هذا الزمان. انتهى
“Stopping the
Soofiyah is necessary, those who claim Wajd (ecstacy) and love from raising the
voices and tearing the shirts upon hearing music, for indeed that (act) is
Haraam when listening to Qur’aan, so what about when listening to music which
is specially Haraam in this era.”
[Tuhfat
al-Mulook (1/284)]
14-
Allaaamah Haskafi
al-Hanafi (D. 1252)
Haskafi narrates
from Sharh al-Wahbaaniyyah saying:
وَمَنْ يَسْتَحِلُّ الرَّقْصَ قَالُوا
بِكُفْرِهِ ... وَلَا سِيَّمَا بِالدُّفِّ يَلْهُو وَيَزْمُرُ
“And whoever permits
Raqs (dancing) they (the hanafiyah) have given the fatwa of his Kufr,
especially when it’s with Daff playing and singing songs”
[Al-Durr
al-Mukhtaar (4/259)]
15-
Allaamah Shihaab
ud-Deen al-Aaloosi al-Hanafi (D. 1270)
He said in his
Tafseer:
ومن السماع المحرم سماع متصوفة زماننا
وإن خلا عن رقص فإن مفاسده أكثر من أن تحصى وكثير مما يسمعونه من الأشعار من أشنع
ما يتلى ومع هذا يعتقدونه قربة ويزعمون أن أكثرهم رغبة فيه أشدهم رغبة أو رهبة
قاتلهم الله تعالى أنى يؤفكون.
“And from the
prohibited Samaa is the samaa of Soofis of our time even if it is free from
raqs, for indeed its corruptions are more than you can imagine, and most of
what they listen from the poetries is from the worst of abominable poetries
that are recited, and along with that they believe it to be a cause of
closeness (to Allaah) and claim that the person most eager in this practice is
the most severe of them in (Allaah’s) fear, May Allaah destroy them where they
have deviated.”
[Rooh
ul-Ma’aani (11/74)]
16-
Al-Allaamah Ibraaheem
bin Muhammad al-Halabi al-Hanafi (D. 956) – has also
written a separate booklet on the prohibition of Raqs and Samaa named “Ar-Rahs
wal Waqs li-Mustahill ar-Raqs”.
The Madhab of Ash-Shaafi’eeyyah:
17-
Imaam Muhammad bin
Idrees ash-Shaafi’ee rahimahullah (D. 204)
The founder of
the very Madhab said:
«خَلَّفْتُ
بِالْعِرَاقِ شَيْئًا أَحْدَثَتْهُ الزَّنَادِقَةُ يُسَمُّونَهُ التَّغبِيرَ،
يَشْتَغِلُونَ بِهِ عَنِ الْقُرْآنِ»
“I have left
behind in Iraaq something which the heretics (al-Zanaadiqah) innovated; they
call it taghyeer; with it they distract the people from the Qur’aan”
[Narrated by
Abu Nu’aym in Hilyat al-Awliyaa (9/146), Az-Zubaydee in Sharh Ihyaa Uloom
ud-Deen (6/458), Al-Khallaal in al-Amar bil Ma’roof wal Nahi An il-Munkar (P.
36), and Ibn al-Jawzee in Talbees Iblees with a Hasan chain]
The meaning
of Taghyeer:
Imaam Ibn
al-Jawzee mentions:
وقد ذر أبو منصور الأزهري - المغيرة قوم يغيرون
بذكر الله بدعاء وتضرع وقد سموا ما يطربون فيه من الشعر في ذكر الله عز وجل
تغييراً كأنهم إذا شاهدوها بالألحان طربوا ورقصوا فسموا مغيرة لهذا المعنى.
“Abu Mansoor
al-Azhari mentioned, Al-mughayyirah [it is the name of the people who
make taghyeer] refers to people who change by remembering Allaah with
prayer and showing humility, and they have called the poetry in the remembrance
of Allaah with which they get ecstatic “taghyeer”. It were as if when they
performed it with a tune [that is, singing it with a melody: bi al-alhaan]
they become inebriated and danced, so they called
it al-mughayyirah for that reason.”
[See, Talbees
Iblees by Ibn al-Jawzee (1/205), also see: Lisaan al-Arab (5/5)]
Similarly,
Imaam ash-Shaafi’ee also said:
الغناء لهو مكروه يشبه الباطل ومن
استكثر مِنْهُ فهو سفيه شهادته قَالَ وكان الشافعي يكره التعبير
“Singing
[al-ghinaa’] is objectionable play [lahw makrooh]; it resembles untruth
[al-baatil]; whoever indulges in it a lot, he is a fool and his testimony is to
be rejected [in a court]. Al-Shaafi‘ee used to dislike taghyeer.”
[Talbees
Iblees (1/205)]
Imaam Ibn
al-Jawzee mentioned:
وقد كان رؤساء أصحاب الشافعي رضي الله
عنهم ينكرون السماع. وأما قدماؤهم فلا يعرف
بينهم خلاف وأما أكابر المتأخرين فعلى الإنكار. منهم أبو الطيب الطبري
وله في ذم الغناء والمنع كتاب مصنف حدثنا به عنه أبو القاسم الحريري ومنهم القاضي أبو بكر
محمد بن مظفر الشامي أنبأنا عبد الوهاب بن المبارك الأنماطي عنه. قال لا يجوز الغناء ولا
سماعه ولا الضرب بالقضيب . قال ومن أضاف إلى
الشافعي هذا فقد كذب عليه. وقد نص الشافعي في كتاب
أدب القضاء . على أن الرجل إذا دام
على سماع الغناء ردت شهادته وبطلت عدالته.
“The chief
companions of Imam al-Shaafi‘ee—may Allaah be pleased with
him—denounced al-samaa‘ (sessions of singing and drumming with sticks
on cushions or hides, or tambourines, and/or clapping of hands, and/or playing
of musical instruments, and/or dancing held by pseudo-Sufis in the belief that
it is an acceptable form of worship), and as for his early followers, there was
no disagreement among them [that it is prohibited], and as for the great later
followers of the latter period they also denounced it; among them was:
18-
Abu al-Tayyib
al-Tabari who wrote a book condemning and prohibiting al-samaa’; Abu
al-Qaasim al-Hareeri narrated this book to us.”
Another one [of
the great later Shaafi’ee scholars who denounced al-samaa‘] was:
19-
Qadi
[al-Qudaat] Abu Bakr Muhammad ibn Muzaffar al-Shaami [d. 488 / 1095;
Baghdad]. ‘Abd al-Wahhaab ibn al-Mubaarak al Anmaati [d. 538 / 1143;
Baghdad] reported to me from him [Abu Bakr al-Shaami] that he said:
Singing is not permitted nor listening to it, nor drumming
with sticks. He said: Whoever attributes to al-Shaafi‘ee [the permissibility
of] that has lied about him. Indeed, al-Shaafi‘ee stated in his book Adab
al-Qaadi that if a man persisted in listening to singing his testimony [in
court] must be refused and his integrity [‘adaalat] would be vitiated.
After
narrating this, Imaam Ibn al-Jawzee said:
فهذا قول علماء
الشافعية وأهل التدين منهم وإنما رخص في ذلك من متأخريهم من قل علمه وغلبه هواه.وقال الفقهاء من
أصحابنا لا نقبل شهادة المغني والرقاص والله الموفق.
“This is what
the learned and pious Shaafi’ee ulama have maintained; those who were lenient
in this matter were among the later Shaafi’ees whose knowledge was little and whose
desires gained the better of them. The fuqahaa’ of our companions
said: The testimony of a singer or a person who dances may not be accepted. Allaah
is the one who grants success.”
[Talbees
Iblees (1/205, 206)]
20-
Sultaan ul-Ulama Al-Izz
ud-Deen bin Abdus-Salaam ash-Shaafi’ee (D. 660)
He said:
" وأما الرقص والتصفيق :
فخِفَّة ورعونة مشبهة لرعونة الإناث ، لا يفعلها إلا راعن أو متصنع كذاب ؛ وكيف
يتأتى الرقص المتزن بأوزان الغناء ممن طاش لبه وذهب قلبه ، وقد قال عليه السلام :
( خير القرون قرني ثم الذين يلونهم ثم الذين يلونهم ) ، ولم يكن أحد من هؤلاء الذين
يُقتدى بهم يفعل شيئا من ذلك ، وإنما استحوذ الشيطان على قوم يظنون أن طربهم عند
السماع إنما هو متعلق بالله عز وجل ، ولقد مانوا [ أي : كذبوا ] فيما قالوا ،
وكذبوا فيما ادعوا ؛ من جهة أنهم عند سماع المطربات وجدوا لذتين اثنتين : إحداهما
لذة المعارف والأحوال المتعلقة بذي الجلال ، والثانية : لذة الأصوات والنغمات
والكلمات الموزونات الموجبات للذات النفس التي ليست من الدين ولا متعلقة بأمور
الدين ؛ فلما عظمت عندهم اللذتان غلطوا فظنوا أن مجموع اللذة إنما حصل بالمعارف
والأحوال ، وليس كذلك بل الأغلب عليهم حصول لذات النفوس التي ليست من الدين بشيء .
وقد حرم بعض العلماء التصفيق لقوله عليه السلام : ( إنما التصفيق للنساء ) ، ولعن
عليه السلام المتشبهات من النساء بالرجال ، والمتشبهين من الرجال بالنساء .
ومن هاب الإله وأدرك شيئا من تعظيمه
لم يتصور منه رقص ولا تصفيق ، ولا يصدر التصفيق والرقص إلا من غبي جاهل ، ولا
يصدران من عاقل فاضل .
“With regard to
dancing and clapping, it is frivolity and silliness like that of females; no
one does such things except one who is a show-off or a liar. How could anyone
regard it as justifiable to dance to the rhythm of the music and become
oblivious when the Prophet (blessings and peace of Allah be upon him) said,
“The best generations are my generation, then those who come after them, then
those who come after them,” and no one among those exemplary generations did
such things?... It cannot be imagined that one who fears Allah and understands
anything of what it means to venerate Him would dance or clap. Clapping and
dancing only come from one who is foolish and ignorant; they do not come from anyone
who is wise and virtuous.”
[Qawaa’id
Al-Ahkaam fi Masaalih al-Anaam (2/186)]
And in the
same book, he also said:
الرقص لا يتعاطاه إلا ناقص العقل، ولا
يصلُح إلا للنساء
“No one deals
with dancing except a senseless person, and it is not befitting except for
women”
[P. 679]
21-
Allaamah Taqi ud-Deen
al-Husni ash-Shaafi’ee (D. 829)
In his book
“Kifaayat al-Akhyaar” (1/159) which is a well relied upon book in the Shaafi’ee
Madhab, he said while mentioning the types of people to whom the Zakaah is
given:
"... الأراذل من المتصوّفة
الذين قد اشتهر عنهم أنهم من أهل الصلاح المنقطعين لعبادة ربّهم ،
قد اتخذ كل منهم زاوية أو مكاناً يُظهر فيه نوعاً من الذكر ،
وقد لفَّ عليهم من له زي القوم وربّما انتمى أحدهم إلى أحد رجال القوم كالأحمدية
والقادرية ، وقد كذبوا في الانتماء ، فهؤلاء لا يستحقّون شيئًا من الزكوات ، و لا
يحلُّ دفع الزكاة إليهم
“The despicable
Soofis, those who are famous for being among the people of righeousness who
have disconnected from the worship of their Lord, each one of them has taken a
dedicated room or a place in which he displays special form of Dhikr…. These
are the people who do not deserve any share from the Zakaah, and nor is it
permissible to deliver Zakaah to them.”
In another
place, Shaykh al-Husni also said while mentioning those whose testimony is not
to be accepted:
"...فلا تُقبل شهادة
القمّام ، وهو الذي يجمع القمامة أي الكناسة ويحملها ، وكذا القيّم في الحمّام ،
ومَنْ يلْعب بالحمام يعني يُطيّرها لينظر تقلّبها في الجو ، وكذا المغنّي سواء أتى
الناس أو أتوه ، وكذا الرّقاص كهذه
الصوفيّة الذين يسعون إلى ولائم الظلمة والمكسة ، ويُظهرون التواجد عند رقصهم ،
وتحريك رؤوسهم ، وتلويح لحاهم الخسيسة كصنع المجانين ، وإذا قُرئ القرآن لا
يستمعون له ، ولا يُنصتون ، وإذا نعق مزمار الشيطان صاح بعضهم على بعض بالوسواس
قاتلهم الله ما أفسقهم وأزهدهم في كتاب الله ، وأرغبَهم في مزمار الشيطان وقرن الشيطان
، عافانا الله من ذلك".انتهى
“….. And
similarly the testimony of Dancers like these Soofis is not acceptable as
well….”
[Kifaayah
al-Akhyaar (2225)]
22-
Shams ud-Deen
al-Sharbeeni ash-Shaafi’ee – said while quoting from:
23-
Taaj ud-Deen as-Subki
ash-Shaafi’ee – that:
قال السبكي وهو من كبار الأئمّة
الشافعية: السماعُ على الصورة المعهودة منكرٌ وضلالة وهو من أفعال الجهلة
والشياطين، ومَنْ زعم أن ذلك قُربة فقد كذب وافترى على الله، ومن قال: إنه يزيد في
الذوق فهو جاهل أو شيطان، ومن نسبَ السماع إلى رسول الله يُؤدَّب أدباً شديداً
ويدخل في زمرة الكاذبين عليه صلى الله عليه وسلم، ومن كذب عليه متعمداً فليتبوأ
مقعده من النار، وليس هذا طريقة أولياء الله تعالى وحزبه وأتباع رسول الله صلى
الله عليه وسلم، بل طريقة أهل اللهو واللعب والباطل وينكر على هذا باللسان واليد
والقلب. انتهى.
“As-Subki said
– and he was among the Major A’immah of Shaafi’eeyyah that: Al-Samaa’ upon its
well known condition (i.e. singing, dancing, clapping, etc) is Munkar and a
Misguidance and it is from the acts of ignorants and Devils, whoever claims that
it is a source of closeness (to Allaah) has indeed lied and slandered upon
Allaah, and whoever says that it increases in charm then he is a Jaahil
(ignorant) or a Shaytaan (Devil), and whoever attributes Samaa’ to the
Messenger of Allaah (sallallaahu alayhi wasallam) (even) with utmost respect
enters under the heading of Liars upon him (sallallaahu alayhi wasallam) and
whoever lies upon him intentionally then let him take his seat in Hell-Fire.
And this is not the way of the friends of Allaah, nor is it the obedience of
Allaah’s Messenger (sallallaahu alayhi wasallam), rather it is the way of the
people of Hawa, misguidance, and Baatil, and such a person should be refuted
with the tongue, the hand, and the heart.”
[Al-Mughni
al-Muhtaaj (4/426), and it is also mentioned by Ad-Dameeri in Sharh al-Manhaaj]
24-
Imaam Sharf ud-Deen
Ismaa’eel bin al-Muqri al-Yamni ash-Shaafi’ee (D. 837) – wrote a
poem condemning the Raqs:
قالوا: رَقصْنا كما الأُحْبوشُ قد
رقصوا بمسجد
المصطفى، قُلنا: بلا كَذِبِ
الحُبْشُ ما رقصوا، لـكنهم
لَعِبـوا مِنْ
آلـة الحَرْبِ بالآلات واليَلَبِ
وذلـك اللـعبُ منـدوبٌ
تَعلُّمُه في
الشرع للحرب تدريباً لكلّ غبي
[See, Risaalah
ar-Rahs wal Waqs li-Mustahill ar-Raqs by Allaamah Ibraaheem bin Muhammad
al-Halabi al-Hanafi (D. 956): P. 42]
25-
Imaam Badr ud-Deen Ibn
Jamaa’ah ash-Shaafi’ee (D. 733) – said after a detailed fatwa on
the issue of Raqs and Samaa’:
فمن قال بإباحة هذا النوع فقد أحدَثَ
في دين الله ما ليس منه
“Whoever opines
for this type of Samaa’ (that is done in our times including raqs and all) as
being permissible then he has innovated in the Deen of Allaah what is not a
part of it.”
[Ithaaf
as-Saadah al-Muttaqeen lil Zubaydee (6/458)]
The Madhab of Maalikiyyah:
26-
Imaam Maalik bin Anas
al-Madani (D. 179) – the founder of the Madhab
Qaadhi Iyyaadh
al-Maaliki narrated in Tarteeb al-Madaarik from Imaam Maalik:
ما كنا عند مالك وأصحابه حوله فقال
رجل من أهل نصيبين يا أبا عبد الله عندنا قوم يقال لهم الصوفية يأكلون كثيراً ثم
يأخذون في القصائد ثم يقومون فيرقصون.
فقال مالك: الصبيان هم؟ قال لا.
قال أمجانين؟ قال لا، قوم مشائخ وغير
ذلك عقلاً.
قال مالك ما سمعت أن أحداً من أهل
الإسلام يفعل هذا.
قال الرجل يل يأكلون ثم يقومون
فيرقصون نوائب ويلطم بعضهم رأسه وبعضهم وجهه فضحك مالك ثم قام فدخل منزله.
فقال أصحاب مالك للرجل لقد كنت يا هذا
مشؤوماً على صاحبنا، لقد جالسناه نيفاً وثلاثين سنة فما رأيناه ضحك إلا في هذا
اليوم.
(Al-Musaybee
said) “We were with Maalik while his companions were all around him. A man from
Nusaybin [in Mardin Province of Turkey] said, “O Abu Abdullah (i.e. Imaam
Maalik), there are people where we live who are called ‘Sufis’; they have a big
feast and then they start to recite qasidas. Then they get up and dance.”
Maalik said,
“Are they children?”
He said, “No.”
He [Maalik]
said, “Are they crazy?”
He said, “No.
They are aged men possessed of reason along with others.”
Maalik said, “I
never heard of any people of Islam doing that.”
He said,
“Indeed, they eat and then they get up and dance indefatigably and one of them
slaps his head with his hand while another slaps his face.”
Thereupon
Maalik laughed and then went into his house.
The companions
of Maalik said to the man, Verily you are of ill fortune to our companion
[Malik]! We have been sitting with him for over thirty years, yet we never saw
him laugh till today!”
[Tarteeb
al-Madaarik (2/53-53), Talbees Iblees (1/327)]
27-
Imaam Abu al-Abbaas
Ahmed bin Umar bin Ibraaheem al-Qurtubi al-Maaliki (D. 656)
He said:
وَأَمَّا مَا ابْتَدَعَهُ
الصُّوفِيَّةُ فِي ذَلِكَ فَمِنْ قَبِيلِ مَا لَا يُخْتَلَفُ فِي تَحْرِيمِهِ
لَكِنَّ النُّفُوسَ الشَّهْوَانِيَّةَ غَلَبَتْ عَلَى كَثِيرٍ مِمَّنْ يُنْسَبُ
إِلَى الْخَيْرِ حَتَّى لَقَدْ ظَهَرَتْ مِنْ كَثِيرٍ مِنْهُمْ فِعْلَاتُ
الْمَجَانِينِ وَالصِّبْيَانِ حَتَّى رَقَصُوا بِحَرَكَاتٍ مُتَطَابِقَةٍ
وَتَقْطِيعَاتٍ مُتَلَاحِقَةٍ وَانْتَهَى التَّوَاقُحُ بِقَوْمٍ مِنْهُمْ إِلَى
أَنْ جَعَلُوهَا مِنْ بَابِ الْقُرَبِ وَصَالِحِ الْأَعْمَالِ وَأَنَّ ذَلِكَ
يُثْمِرُ سِنِيِّ الْأَحْوَالِ وَهَذَا عَلَى التَّحْقِيقِ مِنْ آثَارِ
الزَّنْدَقَةِ وَقَوْلُ أَهْلِ الْمُخَرِّفَةِ وَاللَّهُ الْمُسْتَعَانُ
“As for what
the Soofis have innovated in this connection (i.e. Al-Ghinaa) is from the types
of those concerning which there is no dispute in its unlawfulness. However, the
fervent desires of those who are associated with good take over them so that
many of them start displaying lunatic and childish acts. Indeed some of them
even dance with repeated movements and rhythmic jerking, and some of them have
had the audacity to claim that this dancing is a form of worship and a pious
act, and that it produces high states. However, the truth is that it is a
heretical deviation and the saying of fools.”
[Fath al-Baari
(2/442)]
28-
Ibn al-Haaj al-Maaliki
(D. 737)
He said in his
book “Al-Madkhal” (3/99) while talking about Sufis and the innovation of
singing and dancing, the following:
"It was mentioned that some people asked for a fatwa in the year 661 H, and sought and collected the opinions of the four Mazhabs in this matter, and its wording is:
“What is the opinion of the masters of Fiqh, the Imams of this Religion, and the Scholars of the Muslims – May Allaah grant them success to His obedience, and assist them in what Pleases Him – in a group from among the Muslims, who arrived to a city and headed to the Masjid, and started clapping, singing, and dancing, once with their hands and in another time using Daffs and Shababah. Is such an act islamically permissible in a Masjid, answer us – May Allaah the Exalted reward you and have mercy on you?
The Shafi’is said: Samaa’ (Listening [to the above mentioned]) is a Detested form of play which is similar to Batil (Falsehood), and whoever says by it (i.e. agrees on it and accepts it), his testimony would be rejected (Turad Shahadatuh), and Allaah knows best.
The Malikis said: The rulers and the ones responsible should restrain and prevent them [from this], and eject them (expel them) from the Masjids until they Repent and Return [to Allaah], and Allaah knows best.
The Hanbalis said: Whoever does this, one should not pray behind him, and his testimony should not be accepted, and his ruling should not be accepted even if he was a judge/ruler, and if he performs a marriage ‘Aqd (contract) then it is Fasid (Void), and Allaah knows best.
The Hanafis said: The rug that they dance on is not to be prayed on until it is washed, and the earth that they dance on is not to be prayed on until its sand is dug and thrown away, and Allaah knows best.”
[Taken from
Systemoflife.com]
29-
Imaam Abu Bakr
at-Turtooshi al-Maaliki (D. 520)
He was asked:
“What do you
say, our master faqeeh, about the madhab of Soofiyah. A group of people among
them gather in one place and they frequently make the dhikr of Allaah and
Muhammad (sallallaahu alayhi wasallam), then they play drums, and some of them
start dancing and enter in the state of wajd until they become unconscious then
present a thing which they eat. Is it permissible to be present with them or
not?”
He replied:
يرحمك الله مذهب الصوفية بطالة
وجهالة وضلالة وما الاسلام إلا كتاب الله وسنة رسوله
وأما الرقص والتواجد فأول من أحدثه أصحاب السامري لما اتخذ لهم عجلا جسدا له خوار
قاموا يرقصون حواليه ويتواجدون فهو دين الكفار وعباد
العجل.
وأما القضيب فأول من اتخذه الزنادقة ليشغلوا به المسلمين عن كتاب الله تعالى وإنما كان يجلس النبي صلى الله عليه وسلم مع أصحابه كأنما على رءوسهم الطير من الوقار فينبغي للسلطان ونوابه أن يمنعهم من الحضور في المساجد وغيرها ولا يحل لأحد يؤمن بالله واليوم الآخر أن يحضر معهم ولا يعينهم على باطل هذا مذهب مالك وأبي حنيفة والشافعي وأحمد بن حنبل وغيرهم من أئمة المسلمين. وبالله التوفيق
وأما القضيب فأول من اتخذه الزنادقة ليشغلوا به المسلمين عن كتاب الله تعالى وإنما كان يجلس النبي صلى الله عليه وسلم مع أصحابه كأنما على رءوسهم الطير من الوقار فينبغي للسلطان ونوابه أن يمنعهم من الحضور في المساجد وغيرها ولا يحل لأحد يؤمن بالله واليوم الآخر أن يحضر معهم ولا يعينهم على باطل هذا مذهب مالك وأبي حنيفة والشافعي وأحمد بن حنبل وغيرهم من أئمة المسلمين. وبالله التوفيق
“May Allaah
have mercy upon you, the madhab of Soofiyah is sheer iddleness, ignorance, and
misguidance, and Islaam is about nothing but the book of Allaah and the Sunnah
of His Messenger, and as for raqs and wajd then the first ones to innovate it
were the companions of As-Saamiri; when Samiree built the bellowing (golden)
calf up for them they entered into the state of wajd while performing raqs
around it. This is the religion of kuffar and the way of those who worship the
calf.
And as for
playing drums (with sticks) then the first ones who used it were the zanaadiqah
(heretics) in order to stray the Muslims away from the book of Allaah. When the
Prophet (sallallaahu alayhi wasallam) used to sit with his companions the state
of their respect and honor was such as if the birds were sitting over their
heads. Hence the ruler and his representatives should prevent these people from
entering into the mosques and other such places, and it is not permissible for
anyone who believes in Allaah and the Last Day to sit with them and aid them in
committing Baatil. This is the madhab of Maalik, Abu Haneefah, Shaafi’ee, Ahmed
bin Hanbal and others from the A’immah of Muslims. And Allaah is the source of
strength.”
[Tafseer
al-Qurtubi (11/23) & Awn al-Ma’bood (13/187)]
30-
Imaam Taqi ud-Deen Abu
Amr Ibn as-Salaah ash-Shaafi’ee (D. 643)
He was asked
about a man who plays Daff, flutes, and performs dance, as to whether he is a
sinner or not and whether his adaalah (integrity) would be vitiated?
He replied:
نعم يَأْثَم بذلك ويفسق وَتسقط
عَدَالَته وحالته هَذِه وَهَذَا السماع الْمُعْتَاد حرَام غليظ عِنْد الْعلمَاء
“Yes, he is a
sinner due to that, a Faasiq, and his integrity (Adaalah) is vitiated, and this
condition of his, and this famous samaa is Haraam and Ghaleedh (disgusting)
according to the Ulama.”
[Fataawa Ibn
as-Salaah (2/498)]
31-
Imaam Abu Ishaaq
ash-Shaatibi al-Maaliki rahimahullah (D. 790)
He said:
وقع السؤال عن قوم يتسمون بالفقراء،
يزعمون أنهم سلكوا طريق الصوفية، فيجتمعون في بعض الليالي، ويأخذون في الذكر
الجهري على صوت واحد، ثم في الغناء والرقص إلى آخر الليل، ويحضر معهم بعض المتسمين
بالفقهاء، يترسمون برسم الشيوخ الهداة إلى سلوك ذلك الطريق؛ هل هذا العمل صحيح في
الشرع أم لا؟
“A question was
asked about a nation of people who are called Fuqara, they claim that they
follow the way of Soofiyah, hence they gather together in some nights, and get
involved in making dhikr out loud in simultaneous voices, then they get
involved in music and dancing until the end of night….. Is this act correct in
the Sharee’ah or not?”
Imaam Shaatibi
replied:
فوقع الجواب بأن ذلك كله من البدع
المحدثات، المخالفة طريقة رسول الله صلى الله عليه وسلم وطريقة أصحابه والتابعين
لهم بإحسان.
“These are all
newly invented innovations (Bid’ah), which oppose the way of Allaah’s Messenger
(sallallaahu alayhi wasallam), the way of his Companions, and that of the
Taabi’een who followed them in good.”
[Al-I’tisaam
by Ash-Shaatibi (1/337), Tahqeeq al-Hilaali]
The Madhab of Hanaabilah:
32-
Imaam Ahmed bin Hanbal
(D. 241) – the founder of the Madhab
Imaam Ibn
al-Jawzee said:
أما مذهب أحمد رحمه الله. فإنه كان
الغناء في زمانه إنشاد قصائد الزهد إلا أنهم لما كانوا يلحنونها اختلفت الرواية
عنه. فروى عنه ابنه عبد الله أنه قال: الغناء ينبت النفاق في القلب، لا يعجبني.
وروى عنه إسماعيل بن إسحاق الثقفي: أنه سئل عن استماع القصائد فقال: أكرهه، هو
بدعة، ولا يجالسون.
وروى عنه أبو الحارث أنه قال: التغيير
بدعة، فقيل: له أنه يرقق القلب. فقال هو بدعة. وروى عنه يعقوب الهاشمي: التغيير
بدعة محدث. وروى عنه يعقوب بن غياث أكره التغيير وأنه نهى عن استماعه.
قال المصنف : فهذه الروايات كلها دليل
على كراهية الغناء، قال أبو بكر الخلال كره أحمد القصائد لما قيل له إنهم يتماجنون
ثم روى عنه ما يدل على أنه لا بأس بها. قال المروزي. سألت أبا عبد الله عن
القصائد. فقال. بدعة. فقلت له: إنهم يهجرون . فقال لا يبلغ بهم هذا كله.
“In the time of
Ahmad [d. 241 / 855; Baghdad]—may Allah
show him mercy—al-ghinaa’ consisted in reciting poems [ qasidahs ] of
worldly-renouncement [ zuhd ] except that since they used to [sometimes] sing
them [to a tune] the reports from him are [seemingly] contradictory. His son Abd Allah reported from him that he
said: “Singing produces hypocrisy in the heart; it doesn’t please me.” Ismaa‘eel ibn Ishaaq [ibn Ibraheem]
al-Thaqafi [d. 293 / 906; Baghdad] reported that Ahmad was asked about
listening to qasidahs and he replied: “I dislike it. It is a deviant innovation [bid‘ah]. One should not sit with [people who sing
them].”
Abu al-Haarith
[al-Saa’igh] reported:
Ahmad said:
“Al-taghyeer (singing and dancing) is a deviant innovation [bid‘ah].” It was said to him: “It softens the
hearts.” He insisted: “It is a deviant
innovation.”
Ya‘qoob [ibn
‘Abbaas] al-Haashimi reported from Ahmad: “Al-taghyeer is a deviant innovation
[bid ‘ah muhdath].” Ya‘qoob ibn
al-Ghiyaath reported from him that he said “I dislike al-taghyeer” and he said
that he prohibited listening to it.
[Talbees
Iblees by Ibn al-Jawzee (1/203) & Dhamm ash-Shabbaabah wa’r-Raqs
wa’s-Samaa’ by Ibn Qudaamah (P. 21) & Amr bil Ma’roof by al-Khallaal
(P. 97)]
33-
Imaam Mawfaq ud-Deen
Ibn Qudaamah al-Maqdisi al-Hanbali (D. 620)
He said:
فصلٌ في الملاهي: وهي على ثلاثة
أَضْرُبٍ؛ محرّم وضربٌ مباح وهو الدُّف فإن النبي صلى الله عليه وسلم قال: ((
أعلنوا النكاح واضربوا عليه بالدف )) أخرجه مسلم.
وذكر أصحابنا وأصحاب الشافعي أنه
مكروه في غير النكاح، لأنه يُروى عن عمر: ((أنه كان إذا سمع الدف بعث فنظر
فإن كان في وليمة سكت وإن كان في غيرها عمد بالدِّرَّة )).
وأمّا الضرب به أي: بالدف للرجال
فمكروه على كل حال؛ لأنه إنما كان يَضْرِبُ به النساء والمخنثون المتشبهون بهن،
ففي ضرب الرجال تشبه بالنساء وقد لعن النبي صلى الله عليه وسلم المتشبهين من
الرجال بالنساء. انتهى
“Section
concerning the musical instruments: And these are of three types: Prohibited
form and Permissible form which is Al-Daff, for the Prophet (sallallaahu alayhi
wasallam) said: “Publicize the Marriage and beat the Daff for it” Narrated by
Muslim.
Our companions
(i.e. Hanbalees) and the companions of Ash-Shaafi’ee have mentioned that it
(Daff) is Makrooh (disliked) in other than Marriages for it is narrated from
Umar that: “Whenever he would listen to the Daff, he would go down to inspect,
thus if it was in a Waleemah (Marriage feast), he would remain silent, but if
it was in an event other than that, he would use the whips.”
And as for
beating it i.e. the Daff, then it is Makrooh in all conditions, for indeed it
is something that women beat and those womanish people who resemble them. Hence
in the beating of men is resemblence to the women and the Prophet (sallallaahu
alayhi wasallam) has indeed cursed those men who resemble the women.”
[Al-Mughni by
Ibn Qudaamah (14/159-160)]
And similarly,
Imaam Ibn Qudaamah was asked:
ما تقول السادة الفقهاء أحسن الله
توفيقهم فيمن يسمع الدف والشبابة والغناء ويتواجد، حتى إنه يرقص، هل يحل ذلك أم لا
مع اعتقاده أنه محب لله، وأن سماعه وتواجده ورقصه في الله؟ وفي أي حال يحل الضرب
بالدف هل هو مطلق، أو في حالة مخصوصة ؟. وهل يحل سماع الشعر بالألحان في الأماكن
الشريفة، مثل المساجد وغيرها؟
“What do the
fuqaha’ (may Allaah bless them) say about one who listens to the duff
(hand-drum), flute and singing, and get carried away until he starts to dance?
Is that permissible or not? He believes that he loves Allaah and that his
listening to it, getting carried away and dancing are for the sake of Allaah!
Please advise us, may Allaah reward you and have mercy on you.”
He replied:
إن فاعل هذا مخطئ ، ساقط المروءة ،
والدائم على هذا الفعل : مردود الشهادة في الشرع ، غير مقبول القول ، ومقتضى هذا :
أنه لا تُقبل روايته لحديث رسول الله صلى الله عليه وسلم ، ولا شهادته برؤية هلال
رمضان ، ولا أخباره الدينية
.
وأما اعتقاده محبة الله : فإنه يمكن
أن يكون محبّاً لله سبحانه ، مطيعًا له ، في غير هذا ، ويجوز أن يكون له معاملة مع
الله سبحانه ، وأعمال صالحة في غير هذا المقام
.
وأما هذا : فمعصية ولعب ، ذمَّه الله
تعالى ورسوله ، وكرهه أهل العلم ، وسموه بدعة ، ونهوا عن فعله ، ولا يُتقرب إلى
الله سبحانه بمعاصيه ، ولا يُطاع بارتكاب مناهيه ، ومَن جعل وسيلته الى الله
سبحانه معصيته : كان حظه الطرد والإبعاد ، ومن اتخذ اللهو واللعب دينًا : كان كمن
سعى في الأرض الفساد ، ومن طلب الوصول إلى الله سبحانه من غير طريق رسول الله صلى
الله عليه وسلم وسنَّته : فهو بعيد من الوصول إلى المراد .
“The one who
does that is mistaken and is lacking in decency. The one who persists in doing
those things is one whose testimony is to be rejected according to sharee‘ah,
and his opinion is not to be accepted. The implication of that is that his
narration of hadeeth from the Messenger of Allaah (blessings and peace of
Allaah be upon him) is not to be accepted, and neither is his testimony with
regard to sighting the new moon of Ramadan or anything pertaining to religious
matters.
With regard to
him believing that it is based on love of Allaah, we say that he could show his
love for Allaah and obedience towards Him in other ways, and he could show
devotion to Allaah, may He be glorified, and do righteous deeds in other ways.
But as for this, it is a sin and playing about. It was condemned by Allaah, may
He be exalted, and His Messenger, and was disliked (regarded as makrooh) by the
scholars, who called it an innovation (bid‘ah) and forbade people to do it. We
cannot draw close to Allaah, may He be glorified, by doing acts of disobedience
to Him, and He cannot be obeyed by doing things that He has forbidden. The one
who commits sin as a means of drawing closer to Him will be met with rejection;
the one who takes idle pursuits and playing about as acts of religious devotion
is like one who spreads mischief in the land. The one who seeks to reach
Allaah, may He be glorified, via a way other than the way and Sunnah of the
Messenger of Allaah (blessings and peace of Allaah be upon him), is far from
reaching his goal”
[Dhamm ash-Shabbaabah
wa’r-Raqs wa’s-Samaa’ by Ibn Qudaamah, MS (p. 2)]
34-
Imaam Ibn Aqeel
al-Hanbali (D. 513)
Imaam
al-Qurtubi further said while quoting from Ibn Aqeel al-Hanbali (D. 513):
قال الإمام أبو الوفاء ابن عقيل: قد
نص القرآن على النهي عن الرقص فقال:" ولا تمش في الأرض مرحا" وذم
المختال. والرقص أشد المرح والبطر. أو لسنا الذين قسنا النبيذ على الخمر لاتفاقها
في الإطراب والسكر، فما بالنا لا نقيس القضيب وتلحين الشعر معه على الطنبور
والمزمار والطبل لاجتماعها. فما أقبح من ذي لحية، وكيف إذا كان شبيه، يرقص ويصفق
على إيقاع الألحان والقضبان، وخصوصا إن كانت أصوات لنسوان ومردان، وهل يحسن لمن
بين يديه الموت والسؤال والحشر والصراط، صم هو إلى إحدى الدارين، يشمس بالرقص شمس
البهائم، ويصفق تصفيق النسوان، و الله لقد رأيت مشايخ في عمري ما بان لهم سن من
التبسم فضلا عن الضحك مع إدمان مخاطتي لهم.
“Al-Imam Abu
al-Wafaa Ibn Aqeel (D. 513) said: The Qur’aan has cited the prohibition of raqs
(dancing) saying, ‘and do not walk through the earth exultantly’ and it
condemned arrogance and raqs is the most extreme form of exultance and
arrogance.
Are we not
among those who make the analogy of nabeedh over khamr (alcohol) due to the
agreement of both of them in causing inebriation and intoxication, now what is
wrong with us that we don’t make the analogy of reed pipes and lutes and drums
to drum sticks [they used to drum with them on the likes of leather cushions]
and the singing of poetry in a melodious fashion since they are all
inebriating? Is there anything which prejudices [that is, debases] reason
and dignity and demotes one from the rank of forbearance and propriety worse
than the dancing of a bearded person?
Suppose further
that the old man dances and claps according to the rhythm of a song and the
drumming of sticks especially when the singing is that of women or beardless
youths [then how much more repugnant the matter becomes!] Does it suit a soul
before whom looms death, the questioning of the grave, the resurrection, the
Bridge [to be crossed over the expanse of Hell] and who is destined to one of
the two eternal abodes to bolt off like a wild horse/camel/mule clapping like
women?
By Allaah I
have witnessed old men in my days who never revealed a tooth in smiling let
alone when in laughing [he means to say that they never smiled let alone
laughed, and that because they were aware of the imminence of death] although I
have long kept company with them”
[Tafseer
Qurtubi (10/263)]
Imaam Ibn
al-Jawzee quotes from Abu Al-Wafaa Ibn Aqeel saying:
وقد سئل ابن عقيل عن تواجدهم وتخريق
ثيابهم فقال خطأ وحرام وقد نهى رسول الله صلى الله عليه وسلم عن إضاعة المال وعن
شق الجيوب فقال له قائل فإنهم لا يعقلون ما يفعلون. قال إن حضروا هذه
الأمكنة مع علمهم أن الطرب يغلب عليهم فيزيل عقولهم أثموا بما يدخل عليهم من
التخريق وغيره مما يفسد ولا يسقط عنهم خطاب الشرع لأنهم مخاطبون قبل الحضور بتجنب
هذه المواضع التي تفضي إلى ذلك كما هم منهيون عن شرب المسكر فإذا سكروا وجرى منهم
إفساد الأموال لم يسقط الخطاب لسكرهم كذلك هذا لطرب الذي يسميه أهل التصوف وجداً
إن صدقوا فيه فسكر طبعه وإن كذبوا فنبيذ ومع الصحو فلا سلامة فيه مع الحالتين،
وتجنب مواضع الريب واجب.
“Ibn ‘Aqeel,
[the leader of the Hanbalis of Baghdad in his day] was asked about the
Sufis’tawaajud and their ripping open their shirts and he replied that it
is folly and unlawful for the Prophet prohibited destroying ones property and
tearing open the front of ones shirt. Somebody objected asserting that they do
not know what they do and he answered him saying: “If they go to such places in
the knowledge that they will become inebriated and lose their minds they sin in
what wrong they might do like their ripping their shirts and so on and they do
not cease to be responsible before the law because they are responsible before
going to places where such evil inevitably results to stay away from them.
Consider that they are prohibited from drinking intoxicants and if they do
drink them and then it happens that they destroy some property they are not
excused because of their intoxication. Similarly the case of that inebriation
which the Sufis call wajd, for if they are truthful in claiming that
they are not conscious of what they do [in the state
of wajd ] then their wajd is the natural [and
inevitable] result [of dancing and listening to music and singing] and so is
analogous to drinking a [potent] intoxicant, whereas if they are lying [in that
they are conscious of what they do] their wajd is analogous to
drinking a slightly intoxicant substance [ callednabeedh] in which case
avoiding such doubtful matters is obligatory.”
[Talbees
Iblees (P. 232)]
35-
Imaam Abu al-Faraj Ibn
al-Jawzee (D. 597)
He has written
a much detailed refutation of Soofis concerning their dancing and other
innovations in his book Talbees Iblees, and he has destroyed all their
reasonings and justifications for it. I will mention one of his sayings
concerning raqs just as a formality but his detailed refutation in his book is
more than enough for that purpose. He said:
أي معنى في الرقص إلا اللعب الذي يليق
بالأطفال وما الذي فيه من تحريك القلوب إلى الآخرة، هذه والله مكبر باردة
“What is there
in dancing other than play befit for children? What is there in it that could
possibly inspire the hearts to remember the hereafter? There insistence of the
legitimacy of dancing is indeed sheer obstinancy!”
[Talbees
Iblees by Ibn al-Jawzee (1/231)]
36-
Imaam Ishaaq bin Ahmed
bin Muhammad bin Ghaanim Abu Muhammad al-Hanbali rahimahullah (D. 634)
Haafidh Ibn
Rajab al-Hanbali said:
قُلْت: وَلَهُ رسائل كثيرة إلى
الأعيان بالإِنكار عَلَيْهِم والنصح لَهُمْ. ورأيت بخطه كتابا أرسله الى الخليفة
ببغداد. وأرسل أيضًا إِلَى الشيخ عَلِي بْن إدريس الزاهد - صاحب الشيخ عَبْد
القادر - رسالة طويلة، تتضمن إنكار الرقص والسماع والمبالغة فِي ذَلِكَ.
“I say: He has
numerous rasaail which he sent to the nobles as refutations and advice to them.
I have seen a book with his writing which he sent to the Khaleefah in Baghdaad,
and he also sent to Ash-Shaykh Ali bin Idrees az-Zaahid – Saahib ash-Shaykh
Abdul Qaadir – a lengthy risaalah in which he refuted Raqs, Samaa’ and
exxagerating in that.”
[Zayl Tabaqaat
al-Hanaabilah (3/445) & Sharh Ilal al-Kabeer (2/147)]
37-
The Hanbali Fuqaha
Imaam Ibn
al-Jawzee also said while talking for all the Fuqaha of Hanbali madhab that:
وقال الفقهاء من أصحابنا لا نقبل
شهادة المغني والرقاص والله الموفق.
“The fuqahaa’ of
our companions said: The testimony of a singer or a person who dances may not
be accepted. Allaah is the one who grants success.”
[Talbees
Iblees (1/205, 206)]
38-
Haafidh Ibn Rajab
al-Hanbali (D. 795):
Al-Haafidh
said while explaining a hadeeth:
وَالْأَعْمَالُ قِسْمَانِ: عِبَادَاتٌ
وَمُعَامَلَاتٌ. فَأَمَّا الْعِبَادَاتُ، فَمَا كَانَ مِنْهَا خَارِجًا عَنْ
حُكْمِ اللَّهِ وَرَسُولِهِ بِالْكُلِّيَّةِ، فَهُوَ مَرْدُودٌ عَلَى عَامِلِهِ،
وَعَامِلُهُ يَدْخُلُ تَحْتَ قَوْلِهِ: {أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ
مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ} [الشورى: 21] فَمَنْ تَقَرَّبَ
إِلَى اللَّهِ بِعَمَلٍ لَمْ يَجْعَلْهُ اللَّهُ وَرَسُولُهُ قُرْبَةً إِلَى
اللَّهِ، فَعَمَلُهُ بَاطِلٌ مَرْدُودٌ عَلَيْهِ، وَهُوَ شَبِيهٌ بِحَالِ
الَّذِينَ كَانَتْ صَلَاتُهُمْ عِنْدَ الْبَيْتِ مُكَاءً وَتَصْدِيَةً، وَهَذَا
كَمَنْ تَقَرَّبَ إِلَى اللَّهِ تَعَالَى بِسَمَاعِ الْمَلَاهِي، أَوْ
بِالرَّقْصِ، أَوْ بِكَشْفِ الرَّأْسِ فِي غَيْرِ الْإِحْرَامِ، وَمَا أَشْبَهَ
ذَلِكَ مِنَ الْمُحْدَثَاتِ الَّتِي لَمْ يَشْرَعِ اللَّهُ وَرَسُولُهُ
التَّقَرُّبَ بِهَا بِالْكُلِّيَّةِ.
“Deeds
fall into two categories: acts of worship and transactions. As for the acts of
worship, whatever is completely outside of Allaah and His Messenger’s rulings,
is rejected, and its doer falls under Allaah’s words,
{أَمْ
لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ}
[الشورى: 21]
Or have they
other deities who have ordained for them a religion to which Allaah has not
consented? [Ash-Shura 42:21]
Thus, whoever
tried to draw near to Allaah by acts of devotion that Allaah and His Messenger
did not order, then his deeds are worthless and thrown back upon him. This is
similar to the state of those who were whistling and clapping around the House
[of Allaah], as well as those who worshipped Allaah by listening to music,
dancing, etc. These are from the innovations which were not ordained in their
entirety by Allaah and His Prophet by which to worship Allaah.”
[Jaami
al-Uloom wal Hikam by Ibn Rajab (P. 177, 178) English version (P. 90)]
Other Muhadditheen and A’immah:
39-
Imaam Yazeed bin
Haaroon (D. 206)
He said:
"ما
يغبر إلا فاسق، ومتى كان التغبير."
“No one engages
in Taghbeer (singing and dancing) except a Faasiq (a wicked sinner). When was
this Taghbeer (done in the past)?”
[Al-Amr bil
Ma’roof by al-Khallaal (P. 99) & Dhimm Ash-Shabbaabah by Ibn Qudaamah (P.
22)]
40-
Imaam Abdullah bin
Dawood ash-Sha’bee (D. 213) – said:
“أرى أن يُضْرب صاحب
التغبير"
“I hold that
the one who performs Taghbeer should be beaten.”
[Dhimm ash-Shabbaabah
by Ibn Qudaamah (P. 22)]
41-
Imaam Abu Abdullah
Shams ud-Deen al-Qurtubi rahimahullah (D. 671)
He said under
the explanation of the verse 35 of Soorah Al-Anfaal that:
ففيه رد على الجهال من
الصوفية الذين يرقصون ويصفقون ويصعقون. وذلك كله منكر يتنزه عن مثله العقلاء،
ويتشبه فاعله بالمشركين فيما كانوا يفعلونه عند البيت
“In it is the
refutation of the ignorant Soofis who dance, clap their hands, and scream and
shout. All of that is munkar which every sound minded person remains distant
from. These people who perform this act resemble to those mushrik (idolaters)
who performed (the same) at the house (of Allaah).”
[Tafseer
al-Qurtubi (7/400)]
Imaam Qurtubi
also said under the tafseer of the verse:
وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ
مَرَحًا ۖ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ (١٨) وَاقْصِدْ فِي
مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ ۚ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ
(١٩)
“And do not turn your cheek [in contempt] toward people
and do not walk through the earth exultantly. Indeed, Allaah does not like any
self-deluded and boastful. And be moderate in your pace and lower your voice;
indeed, the most disagreeable of sounds is the voice of donkeys.”
[Soorah
Luqmaan (31: 18-19)]
He said:
استدل العلماء بهذه الآية على ذم
الرقص وتعاطيه
“The Scholars
have taken evidence from this verse for the prohibition of raqs (dancing) and
being involved in it”
42-
Shaykh ul-Islaam Imaam
Ibn Taymiyyah (D. 728)
He said:
وَأَمَّا "
الرَّقْصُ " فَلَمْ يَأْمُرْ اللَّهُ بِهِ وَلَا رَسُولُهُ وَلَا أَحَدٌ مِنْ
الْأَئِمَّةِ بَلْ قَدْ قَالَ اللَّهُ فِي كِتَابِهِ : { وَاقْصِدْ فِي مَشْيِكَ }
وَقَالَ فِي كِتَابِهِ : { وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى
الْأَرْضِ هَوْنًا } أَيْ : بِسَكِينَةِ وَوَقَارٍ . وَإِنَّمَا عِبَادَةُ الْمُسْلِمِينَ
الرُّكُوعُ وَالسُّجُودُ ؛ بَلْ الدُّفُّ وَالرَّقْصُ فِي الطَّابَقِ لَمْ
يَأْمُرْ اللَّهُ بِهِ وَلَا رَسُولُهُ وَلَا أَحَدٌ مِنْ سَلَفِ الْأُمَّةِ ؛
بَلْ أَمَرُوا بِالْقُرْآنِ فِي الصَّلَاةِ وَالسَّكِينَةِ
“As for Raqs,
then it is not commanded by Allaah, neither by the His Messenger, nor by anyone
from the A’immah, on the contrary, Allaah has said in His book {Be Moderate in
your Pace} [31:19] And He also said in His book {And the servants of the Most
Merciful are those who walk upon the earth easily} [25:63] i.e. with
tranquility and calmness. And the worship of the Muslims is only Rukoo and
Sujood; in fact playing Daff, and Dancing in rooms is not commanded Allaah, His
Messenger, or any of the Salaf of the Ummah, rather they have commanded to
recite Qur’aan in Salaat and be tranquil.”
[Majmoo
al-Fataawa (11/599)]
He also said:
إِنَّ النَّبِيَّ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَجْتَمِعْ هُوَ وَأَصْحَابُهُ عَلَى
سَمَاعِ كَفٍّ وَلَا سَمَاعِ دُفُوفٍ وَشَبَّابَاتٍ وَلَا رَقْصٍ وَلَا سَقَطَ
عَنْهُ ثَوْبٌ مِنْ ثِيَابِهِ فِي ذَلِكَ وَلَا قَسَمَهُ عَلَى أَصْحَابِهِ
وَكُلُّ مَا يُرْوَى مِنْ ذَلِكَ فَهُوَ كَذِبٌ مُخْتَلَقٌ بِاتِّفَاقِ أَهْلِ
الْمَعْرِفَةِ بِسُنَّتِهِ
“Indeed the
Prophet (sallallaahu alayhi wasallam) and his companions never gathered for the
purpose of listening to Kaff nor Daffs, not flutes, nor to Dance, nor did he
tear his shirt apart in doing that, nor did he distribute it among his
companions. Everything that is narrated concerning that is a Lie and
fabrication with the agreement of the experts of his Sunnah.”
[Majmoo
al-Fataawa (11/88)]
43-
Shaykh Abu Haamid
al-Ghazzaali ash-Shaafi’ee as-Soofi (D. 505)
Imaam Ibn
al-Jawzee said while quoting from Shaykh Abu Haamid al-Ghazzaali (D. 505)
ولقد حدثني بعض المشايخ عن الغزالي
أنه قال:» الرقص حماقة بين
الكتفين لا تزول إلا بالتعب
“Some Mashaaykh
(teachers) reported to me that al-Ghazzaali said: “Dancing is foolishness
between the two shoulders and it will not go away except with weariness.””
[Talbees
Iblees (1/231), Tafseer Qurtubi (10/263)]
Note: This
proves that Al-Ghazzaali recanted from his position. If he did not, then both
his sayings will be rejected due to being contradictory.
44-
Imaam Muhammad bin
Ismaa’eel al-Ameer as-Sana’aani rahimahullah (D. 1182)
He said:
وأما الرقص والتصفيق فشأن أهل الفسق
والخلاعة لا شأن من يحب الله ويخشاه
“As for Raqs
(dancing) and clapping, then it is only the practice of the people of
immorality and corruption, not of those who love Allaah and fear Him”
[Subul
as-Salaam (2/192)]
45-
Imaam Abu Bakr Muhammad
bin al-Husayn al-Ajurri (D. 360)
He said:
فيما ذكرته وبينته مقنع لأهل الحق إشفاقاً
عليهم لئلا يداخل قلوبهم من تلبيس أهل الباطل ممن يميل بقبيح مذهبه السوء إلى
استماع الغناء من الغلمان المرد: يتلذذ بالنظر إليهم، ولا يحب الاستماع من الرجل
الكبير، ويرقص ويزفن، قد ظفر به الشيطان، فهو
يلعب به مخالفاً للحق، لا يرجع في فعله الى كتاب ولا إلى سنة ولا إلى قول الصحابة،
ولا من تبعهم بإحسان، ولا قول إمام من أئمة المسلمين، وما يخفون من البلاء مما لا
يحسن ذكره أقبح ويدعون أن هذا دين يدينون به، نعوذ
بالله من قبيح ما هم عليه، ونسأله التوفيق إلى سبيل الرشاد إنه سميع قريب.
[Ash-Sharee’ah
by Al-Ajurri (3/1104)]
Madhab of the Soofiyah:
46-
Ash-Shihaab
as-Suhrwardi as-Soofi
He mentioned
some abwaab in “Al-Awaarif” concerning the ruling of Samaa’ and in the 23rd
chapter, he refuted the Soofi raqs and Samaa with a detailed fatwa saying:
وحيث كثُرت الفتنة بطريقِه وزالت
العصمة فيه وتصدى للحرص عليه أقوامٌ قلَّت أعمالهم وانفسدت أحوالهم وأكثروا
الاجتماع للسماع ..... وتكون الرّغبة في الاجتماع طلباً لتناول الشهوة واسترواحاً
إلى الطرب واللهو والعشرة ، ولا يخفى أنّ هذا الاجتماع مردودٌ عند أهل الصدق .
.... ويتّفقُ لهم ذلك اتفاقاً في بعض الأحايين لا أن يجعلوه دأباً وديدناً حتى يتركوا لأجله الأوراد، وقد نُقل عن الشافعي رضي الله عنه أنه قال في كتاب آداب القضاء... وضعته الزنادقة ليشغلوا به عن القرآن
ثمّ يتابع السهروردي فيقول : .. وإن أنصف المنصف وتفكّر في اجتماع أهل الزمان وقعود المغنّي بدفّه ، والمشبب بشبّابته وتصوّرَ في نفسه هل وقع مثل هذا الجلوس والهيئة بحضرته صلى الله عليه وسلم؟ وهل استحضروا قوّالاً وقعدوا مجتمعين لاستماعه؟ لا شكَّ بأن يُنكر ذلك من حاله صلى الله عليه وسلم وأصحابه ، ولو كان في ذلك فضيلة تُطلب ما أهملوها.
وكثيراً ما يغلط الناس في هذا كلّما احتُجَّ عليهم بالسلف الماضين ، يحتجُّ بالمتأخّرين ! فكان السلف أقرب عهداً إلى رسول الله صلى الله عليه وسلم وهديُهم أشبه بهدي رسول الله صلى الله عليه وسلم . ثمّ ذَكَرَ عن عبد الله بن عروة بن الزبير عن جدّته أسماء وعن ابن عمر في الإنكار على من يتساقط عند قراءة القرآن ، وكذا عن ابن سيرين في الإنكار على مثلهم .... فقد تعيّنَ على طائفة الصوفيّة الاجتناب عن مثل هذه الاجتماعات واتقاء مواضع التهم فهذه الآثار دلّت على اجتناب السماع وأخذ الحذر منه.انتهى كلام السهروردي [ملخصاً من كتاب " إتحاف السادة المتّقين بشرح إحياء علوم الدين " للزبيدي 6/ 457ـ458]
.... ويتّفقُ لهم ذلك اتفاقاً في بعض الأحايين لا أن يجعلوه دأباً وديدناً حتى يتركوا لأجله الأوراد، وقد نُقل عن الشافعي رضي الله عنه أنه قال في كتاب آداب القضاء... وضعته الزنادقة ليشغلوا به عن القرآن
ثمّ يتابع السهروردي فيقول : .. وإن أنصف المنصف وتفكّر في اجتماع أهل الزمان وقعود المغنّي بدفّه ، والمشبب بشبّابته وتصوّرَ في نفسه هل وقع مثل هذا الجلوس والهيئة بحضرته صلى الله عليه وسلم؟ وهل استحضروا قوّالاً وقعدوا مجتمعين لاستماعه؟ لا شكَّ بأن يُنكر ذلك من حاله صلى الله عليه وسلم وأصحابه ، ولو كان في ذلك فضيلة تُطلب ما أهملوها.
وكثيراً ما يغلط الناس في هذا كلّما احتُجَّ عليهم بالسلف الماضين ، يحتجُّ بالمتأخّرين ! فكان السلف أقرب عهداً إلى رسول الله صلى الله عليه وسلم وهديُهم أشبه بهدي رسول الله صلى الله عليه وسلم . ثمّ ذَكَرَ عن عبد الله بن عروة بن الزبير عن جدّته أسماء وعن ابن عمر في الإنكار على من يتساقط عند قراءة القرآن ، وكذا عن ابن سيرين في الإنكار على مثلهم .... فقد تعيّنَ على طائفة الصوفيّة الاجتناب عن مثل هذه الاجتماعات واتقاء مواضع التهم فهذه الآثار دلّت على اجتناب السماع وأخذ الحذر منه.انتهى كلام السهروردي [ملخصاً من كتاب " إتحاف السادة المتّقين بشرح إحياء علوم الدين " للزبيدي 6/ 457ـ458]
47-
Ash-Shaykh Al-Murtada
az-Zubaydee
He is among
the Kibaar Soofis of his time. He mentions in his book “Ithaaf as-Saadah
al-Muttaqeen BiSharh Ihyaa Uloom ud-Deen” the saying of Allaamah ash-Shaafi’ee
al-Faqeeh (Al-Badr Ibn Jamaa’ah) in answer to a query on Samaa saying:
((هذه
مسألة خلافيّة .... فلنقتصر على حكاية المذاهب الأربعة
: فأمّا أبو حنيفة رحمه الله فمذهبُه فيه أشدُّ المذاهب ، وقوله
فيه أغلظُ الأقوال ، وقد صرَّح أصحابُه بأنّ استماعه فسقٌ ، والتلذّذَ به كُفْرٌ ،
وليس بعد الكفر غاية . وأمّا مالك رحمه الله
فإنه لمّا سُئلَ عنه قال : إنّما يفعله عندنا الفسّاق ، وفي كتُبِ أصحابه إذا
اشترى جاريةً فوجدها مغنّية فله أن يردّها بالعيب
. وأمّا أحمد بن حنبل رحمه الله فإنّ ابنه عبد الله سأَلَهُ عنه
فقال : يا بنيّ الغناءُ يُنبِتُ النفاقَ في القلب، ثم ذكَرَ قولَ مالك إنما يفعله
عندنا الفساق . وأمّا الشافعي رحمه
الله فقد قال في كتاب القضاء : إن الغناء لهوٌ مكروه يُشبِه الباطل ؛ وقال لأصحابه
بمصر :خلَّفتُ ببغداد شيئاً أحدَثَتْهُ الزنادقة يُسمّونه التغبير ، يصدّون به
الناس عن القرآن.
فإن كان قوله في التّغْبير ـ وهو عبارة عن شعرٍ مُزَهِّدٍ في
الدنيا إذا غنّى المغني به ضَرَبَ الحاضرون بقُضُبٍ على نِطع أو مخدّة ضرْباً
موافقاً للأوزان الشعريّة ـ فَلَيْتَ شِعْري ماذا يقول في السماع الواقع في زماننا
؟ فمن قال بإباحة هذا النوع فقد أحدَثَ في دين الله ما ليس منه)). انتهى كلام ابن جماعة
[باختصار من "إتحاف السادة المتّقين" للزبيدي 6/458]
48-
Shaykh al-Junayd
rahimahullah
He said:
: "رأيتُ إبليس في النوم
فقلتُ له هل تظْفُر منْ أصحابنا بشيء أو تنال منهم نصيباً؟
فقال : إنه ليعسر عليَّ شأنهم ويعظم عليَّ أنْ أُصيبَ منهم شيئاً إلا في وقتين ، وقتِ السماع ، و عند النظر، إني أنال منهم فتنة وأدخُلُ عليهم به"
فقال : إنه ليعسر عليَّ شأنهم ويعظم عليَّ أنْ أُصيبَ منهم شيئاً إلا في وقتين ، وقتِ السماع ، و عند النظر، إني أنال منهم فتنة وأدخُلُ عليهم به"
He also said:
إذا رأيتَ المُريد يحبُّ السماع فاعلم
أنّ فيه بقيّةً من البطالة
49-
Abu al-Haarith
al-Awlaasi
He is among
the Soofiyah, said:
رأيتُ إبليس في المنام وكان على بعض
السطوح في "أولاس" وعن يمينه جماعة وعن يساره جماعة وعليهم ثيابٌ نظيفة
فقال لطائفة منهم قوموا وغنّوا فقاموا وغنّوا ، فاستفزعني طيبه حتى هممتُ أن أطرحَ
نفسي من السطح ، ثمّ قال ارقصوا فرقصوا بأطيبَ ما يكون ، ثمّ قال : يا أبا
الحارث ما أُصيبُ شيئاً أدخلُ به عليكم إلا هذا .
50-
Al-Jareeri said:
رأيتُ الجنيد رحمه الله في النوم
فقلتُ كيف حالك يا أبا القاسم؟ فقال : طاحت تلك الإشارات ، وبادت تلك العبارات ،
وما نفعنا إلا تسبيحات كنّا نقولها بالغدوات.انتهى
[Al-Madkhal li
Ibn al-Haaj (3/109)]
Ijmaa on the Prohibition of Raqs:
Allaamah Ahmed bin Muhammad bin
Ismaa’eel at-Tahtaawi al-Hanafi (D. 1231) said:
وأما الرقص والتصفيق والصريخ وضرب
الأوتار والصنج والبوق الذي يفعله بعض من يدعي التصوف فإنه حرام بالإجماع لأنها زي الكفار
“As for Dancing, Clapping,
screaming, beating of stringed instruments and castenets, and blowing trumpets
which is done by some of those people who claim Tasawwuf, is indeed Haraam with consensus (Ijmaa) because it is the fashion of
Kuffaar.”
[Haashiyah Ala Maraaqi al-Falaah
(1/215)]
Imaam Abu al-Faraj Ibn al-Jawzee
(D. 597) said:
و قد إنعقد إجتماع
العلماء أن من إدعى الرقص قربه إلى الله تعالى كفر
“Indeed there has occurred the
Ijtimaa (unanimous consensus) of Ulama upon the fact that whoever claims Raqs
(dancing) to be the cause of closeness to Allaah has disbelieved.”
[Seed al-Khaatir (P. 154)]
Imaam Abu al-Abbaas Ahmed bin
Umar bin Ibraaheem al-Qurtubi al-Maaliki (D. 656) said:
وَأَمَّا مَا ابْتَدَعَهُ
الصُّوفِيَّةُ فِي ذَلِكَ فَمِنْ قَبِيلِ مَا لَا يُخْتَلَفُ فِي تَحْرِيمِهِ
“As for what the Soofis have
innovated in this connection (i.e. Al-Ghinaa) is from the types of those
concerning which there is no dispute in its unlawfulness.”
[Fath al-Baari (2/442)]
And al-Bazzaazi al-Hanafi (D.
827) has attested and endorsed this Ijmaa
[Al-Fataawa Al-Bazzaaziyah by
al-Bazzaazi al-Hanafi (4/349)]
Conclusion:
These were some of the Fatawaa
of Kibaar Ulama from the Four Madhaahib along with some opinions of the Kibaar
Soofi Scholars, and all of them agree on the prohibition of the gatherings of
Samaa’ and Raqs (Al-Hadrah) and these are some of the worst of prohibitions
especially in Masaajid. They have described it as being Baatil, Munkar,
Misguidance, Playing with Deen, and even Kufr; and they have ruled it to be
Haraam. And they have ruled the one who practices it with Fusq, Tabdee’
(declaring him a Mubtadi/innovator), loss of his integrity (Adaalah), rejection
of his testimony, and prohibition of paying salaah behind him, in fact they
also gave the fatwa of the obligation for the ruler of Muslims to come and
prohibit them from attending these gatherings.
We pray that Allaah guides us to
the straight path and keep us away from entering any evil into the deen.
3/22/2014
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