Detailed Refutation of Dancing in dhikr

The article is divided into following headings:
► Introduction

►A) First evidence by those who support dancing
Refutation of the above evidence

i) Shoaib Al Aranaut
ii) Refutation of their evidence through defects in its chain
Defect no. 1) Weakness of haani bin haani he is Mukhtalif feeh
Defect no. 2) Abu ishaq is mudallis and if mudallis narrate from (un) he is not hujjah unless he narrate his sama with the narrator or any other narrator do mutabiyat of mudallis.►The Ruling Concerning a Mudallis Narrator
Defect no. 3) Abu Ishaq is Mukhlit

►Ruling Concerning Mukhlit
►Some videos on dancing in dhikr
►B) Second evidence by those who support dancing

Refutation of the above evidence
Different narrations regarding same incident

►Refutation of Fatwas of Scholars supporting dancing
►Refutation of Dancing from Muhadditheen.and Mufassireen and Scholars and Consensus of Scholars that Dancing in dhiker is Prohibited



This Article is in refutation of those who dance in dhikr ALLAH says

[008:035] Their prayer at the House (of God) is nothing but whistling and clapping of hands: (Its only answer can be), “Taste ye the penalty because ye blasphemed.”

Comment: This is how faasiq prays, not the way of Muslimeen. As Allah says
Those were they unto whom Allah bestowed His grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nuh, and of the offspring of Ibrahim and Israel, and from among those whom We guided and chose. When the Ayat of the Most Gracious were recited unto them, they fell down prostrate and weeping.)(Surah Maryam ayah 58)

This is how Muslims do ibadah not like dancing and clapping, Now coming to the weak and misquoted ahadith by some people on Dancing in dhikr

A) First evidence by those who support dancing
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) 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.” This is reported by Imām Ahmad bin hanbal (rah) in his Musnad (1:537 #857).


Refutation of the above evidence

1) Shaykh Shu’ayb Al Arna’ut said regarding this hadith

إسناده ضعيف ، هانئ بن هانئ تقدم القول فيه ، ومثله لا يحتمل التفرد ، ولفظ ” الحجل ” في الحديث منكر غريب
Chain is weak Haani bin Haani is Alone in this saying… and the Word “Hajal” (Hop on one leg) in this hadeeth is rare rejected/Disowned

ii) Refutation of their evidence through defects in its chain
Defect no. 1) Haani bin haani is disputed over

a) Imam al Mizzi said in tahzeeb ul kamal

هانئ بن هانئ الهمداني الكوفي: روى عن: علي بن أبي طالب، روى عنه: أبو إسحاق السبيعي، ولم يرو عنه غيره.
Haani bin haani al koofi he narrated from Ali (ra) and Abu Ishaaq narrated from him and others have not narrated from him تهذيب الكمال» (19/222/7124)

b) Al hafiz ibn e hajar asqalani said in Tahdheeb at tahdeeb 11/22
ذكره ابن سعد في الطبقة الأولى من أهل الكوفة، قال: وكان يتشيع، وقال ابن المديني مجهول، وقال حرملة عن الشافعي: هانئ بن هانئ: لا يعرف
Ibn saad mentioned in Tabqa tul Awlaa in ahlul kufah he was shia, ibn madini said majhool, Al Harmalah reports from Ash-Shaafi’i, “Haani’ ibn Haani’ is not known

c) Author of Tahreer Taqreeb at tahdheeb said:

مجهول، كما قال الشافعي وابن المديني، فقد تفرد أبو إسحاق السبيعي بالرواية عنه
He is unknown as said by (Imam) Ash Shafi and Ibn madeeni, and Abu Ishaq is Alone in narrating from him.

d) al Behaqy RA said in Sunan AL kubra vol 10 page 226.

.هانئ بن هانئ ليس بالمعروف جداً ، وفي هذا إن صح دلالة على جواز الحجل
Hani bin Hani is not Maroof Jiddan, If this hadith is proven then in it there is Ijazah Of doing Hajal.
Comment: Behaqy ra is saying “If this hadith is proven” so this hadith according to him is weak 2ndly even if we agree that it is saheeh then it is not proving dancing in dhikr but its only allows hopping after listening to one`s praise from an elderly. Not hopping in dhikr which sahaba never did.

e) Ibn al Jawzi said

واما الحجل فهو نوع من المشى يفعل عند الفرح فاين هو من الرقص
Hajal is one step which is performed in times of happiness, but what is its relation to raqs?
So it is cleared Hajal is not actually RAQS in reality.

f) Al Shaykh Ali Hasheesh quoted Jarh and Tadeel on Haani bin haani in the book سلسلة الأحاديث الواهية و صحح حديثك

he quoted from different book its in tadheeb at tahdheeb

” وكان يتشيع وقال ابن المديني مجهول وقال حرملة عن الشافعي هانئ ابن هانئ لا يعرف وأهل العلم بالحديث لا ينسبون حديثه لجهالة حاله. ” إلا أنه في تقريب التهذيب قال “مستور” وقال النسائي ” ليس به بأس ” ! وقال أبن سعد في الطبقات الكبرى : ” هانئ بن هانئ الهمداني روى عن علي بن أبي طالب وكان يتشيع وكان منكر الحديث” ووثقه ابن حبان فذكره في الثقات وقال ” هانئ بن هانئ المرادي من أهل الكوفة يروى عن على بن أبى طالب روى عنه أبو إسحاق السبيعي “وكذا العجلي في معرفة الثقات وفي كتابه الثقات وقال ” هانئ بن هانئ كوفي تابعي ثقة”
He was shia, and ibn e madeeni said majhool and harmala from imam shafi that hani bin hani is not Known wa ahlul ilm bilhadees did not attribute his ahadith of ignorance unchanged. In Taqreeb at tahdheeb(hafiz ibn e hajar) said he is mastoor (the one who narrate from 2 narrators but his biography is not found) Nisai said: there is no harm in him, ibn e saad said in tabqaat al kubra hani bin hani al al hamdani narrated from Ali bin abi talib He was shia and munkir ul hadith ibn e hibban mentioned him in thiqqat and said hani bin hani al maradi nom ahlul kufah narrated from ALI BIN ABI TALIB and narrate from abu ishaq as sabi`ee, And Ijli in mairafa tul thiqaat kitab at thiqaat said: hani bin hani koofi tabiee thiqqah.

The context of this hadith
Sahih Bukhari Volume 3, Book 49, Number 863:Narrated Al-Bara:

……When the Prophet entered Mecca and the time limit passed, the Meccans went to ‘Ali and said, “Tell your Friend (i.e. the Prophet ) to go out, as the period (agreed to) has passed.” So, the Prophet went out of Mecca. The daughter of Hamza ran after them (i.e. the Prophet and his companions), calling, “O Uncle! O Uncle!” ‘Ali received her and led her by the hand and said to Fatima, “Take your uncle’s daughter.” Zaid and Ja’far quarrel ed about her. ‘Ali said, “I have more right to her as she is my uncle’s daughter.” Ja’far said, “She is my uncle’s daughter, and her aunt is my wife.” Zaid said, “She is my brother’s daughter.” The Prophet judged that she should be given to her aunt, and said that the aunt was like the mother. He then said to ‘Ali, “You are from me and I am from you”, and said to Ja’far, “You resemble me both in character and appearance”, and said to Zaid, “You are our brother (in faith) and our freed slave.”

Comment: Here Jafar ra and Zaid ra did not dance and we can also see in context why Prophet peace be upon him said this to them, they were arguing on the daughter and Prophet peace be upon him wanted them not to argue with each other.

Lastly even if we agree that this narration is authentic

This narration does not prove the dance of Sufis because Prophet peace be upon him said : “You resemble me in my physical form and character”, he became too happy and he did hajala. Anyone could be happy. But how on earth sufi dance like crazy people when Prophet peace be upon him never said to them that “You resemble me in my physical form and character”.

As imam Ibn e Jawzi Said in Talbees Iblees 1/230
واما الحجل فهو نوع من المشى يفعل عند الفرح فاين هو من الرقص
Hajal is one step which is performed in times of happiness, but what is its relation to raqs?

Some videos on dancing in dhikr


No where this hadith (if sahih) is proving this kind of Dance in dhikr.So this hadith is weak and even if we consider this sahih then it can not be use for sufi dance. The hadith is showing him jumping around because the Prophet sallallahu alayhi wa sallam praised him, but sufis dance while making dhikr of Allah, which are 2 different things.

Related Links

B) Second evidence by those who support dancing
They quote

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
Translation: 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]

Shu’yb al Aran’ut said after this hadith:

إسناده صحيح على شرط مسلم
Translation: The Chain is “SAHIH” on the criteria of “MUSLIM”

Refutation of the above evidence

Let us understand this hadeeth from Other ahadeeth and Muhadditheen

a) From Musnad Ahmad
Another words from Musnad Ahmad vol 3 page 161
‏عن ‏ ‏أنس ‏ ‏قال ‏‏لما قدم رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏المدينة ‏ ‏لعبت ‏ ‏الحبشة ‏ ‏لقدومه بحرابهم فرحا بذلك
It is narrated from Hazrat Anas (R.A), When Prophet Muhammad (s) came to Madina, so the Habashis were presenting their arts with Spears and they were Playing.

b) From Bukhari
Narrated Abu Huraira: While some Ethiopians were playing in the presence of the Prophet, ‘Umar came in, picked up a stone and hit them with it. On that the Prophet said, “O ‘Umar! Allow them (to play).” Ma’mar (the sub-narrator) added that they were playing in the Mosque.
(Bukhari,Book #52, Hadith # 2901)

Narrated ‘Aisha: Once I saw Allah’s Apostle at the door of my house while some Ethiopians were playing in the mosque (displaying their skill with spears). Allah’s Apostle was screening me with his Rida’ so as to enable me to see their display. (‘Urwa said that ‘Aisha said, “I saw the Prophet and the Ethiopians were playing with their spears.”)(Bukhari Book #8, Hadith #445)

C) From Sunan Abu Dawud

The Hadeeth in Abu dawood: Kitaab ul Adab hadeeth no. 4905:
عن أنس قال لما قدم رسول الله صلى الله عليه وسلم المدينة لعبت الحبشة لقدومه فرحا بذلك لعبوا بحرابهم
Narrated Anas ibn Malik: When the Apostle of Allah (peace_be_upon_him) came to Medina, the Abyssinians played for his coming out of joy; they played with spears.

d) Sunan an-Nisaee

It was narrated that Abu Hurairah said:
قَالَ دَخَلَ عُمَرُ وَالْحَبَشَةُ يَلْعَبُونَ فِي الْمَسْجِدِ فَزَجَرَهُمْ عُمَرُ رضى الله عنه فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ دَعْهُمْ يَا عُمَرُ فَإِنَّمَا هُمْ بَنُو أَرْفِدَةَ ‏”‏ ‏.‏
“Umar came in when the Ethiopians were playing in the masjid. Umar, may Allah be pleased with him, rebuked them, but the Messenger of Allah (ﷺ) said: ‘Let them be there, O Umar, for they are Banu Arfidah.'[Sunan an-Nasa’i 1596]

Chapters made by scholars on these ahadeeth
a) Imam al Bukhari made a chapter in Kitab as-Salaah
باب أَصْحَابِ الْحِرَابِ فِي الْمَسْجِدِ
Chapter: The presence of spearmen (with their spears) in the mosque

Imam al Bukhari again brought this hadeeth in Book of Jihad
باب اللَّهْوِ بِالْحِرَابِ وَنَحْوِهَا
Chapter: To play with spears and other similar arms

b) Imam an Nasaee made a chapter in Kitaab Salaah al Eidayn
باب اللَّعِبِ فِي الْمَسْجِدِ يَوْمَ الْعِيدِ وَنَظَرِ النِّسَاءِ إِلَى ذَلِكَ
Chapter: Playing in the masjid on the day of ‘Eid and women watching that

a) Ibn al Jawzi said regarding the meaning of Hajal in Talbees Iblees 1/230
زفن الحبشة نوع من المشى يفعل عند اللقاء للحرب
Regarding Raqs of habshis it refers to one step which is performed at times of war when meeting the enemy

b) al Hafidh Ibn Hajar al Asqalani rahimahu Allah said:
وَاسْتَدَلَّ قَوْم مِنْ الصُّوفِيَّة بِحَدِيثِ الْبَاب عَلَى جَوَاز الرَّقْص وَسَمَاع آلَات الْمَلَاهِي ، وَطَعَنَ فِيهِ الْجُمْهُور بِاخْتِلَافِ الْمَقْصِدَيْنِ ، فَإِنَّ لَعِب الْحَبَشَة بِحِرَابِهِمْ كَانَ لِلتَّمْرِينِ عَلَى الْحَرْب فَلَا يُحْتَجّ بِهِ لِلرَّقْصِ فِي اللَّهْو ، وَاللَّهُ أَعْلَمُ .
And some Sufis used the hadeeth of this chapter as proof for the permissibility of dancing and listening to musical instruments. However, the majority of scholars criticized this (deduction), because the two matters have different purposes. For, the playing of the Ethiopians was for the purpose of practicing for war. So, one cannot use this hadeeth as proof for the permissibility of dancing for entertainment purposes.And Allah knows best.
[Fath al Bari, Kitab al Manaqib (Virtues), Chapter Qisat al Habash (the story of the Ethiopians)]

c) Imam Nawawi said in commentary of hadith of Asiha ra in sahih Muslim that is
(. – قولها : ( جاء حبش يزفنون في يوم عيد في المسجد )
ومعناه يرقصون ، وحمله العلماء على التوثب بسلاحهم ولعبهم بحرابهم على قريب من هيئة الراقص لأن معظم الروايات إنما فيها لعبهم بحرابهم ، فيتأول هذه اللفظة على موافقة سائر الروايات
The meaning of RAQS by Scholars is Jumping with weapons and Playing with Spears which is near the Kafiyah of RAQS, In many of the narrations there Playing with spears is mentioned. So the commentary of this word should be done with other narrations.(end quote)
d) Qadhi Iyaad (d 544) said
والزفن الرقص وهو لعبهم وقفزهم بحرابهم للمثافنة وذهب أبو عبيد إلى أنه من الزفن بالدف والأول الصواب لأن ما ذكر لا يصح في المسجد وهذا من باب التدرب في الحرب ـ
Az-Zafan is Raqs and This is the playing and jumping of them (Habshis)..This is a matter of practice in the war.. مشارق الأنوار (1/312)

e) Abul al-Abbas Qurtubi (d656 h) said
وأما لعب الحبشة في المسجد فكان لعبًا بالحراب والدَّرَق تواثُبًا ورقصًا بها ، وهو من باب التدريب على الحروب والتمرين والتنشيط عليه ، وهو من قبيل المندوب ؛ ولذلك أباحه النبى ـ صلى الله عليه وسلم ـ في المسجد
And regarding the playing of Habshis in the mosque then this was the play of spears and shields by jumping and this comes in the chapter of training, being active and being active for the war and this is from Mandoob (allowed) that is why Prophet peace be upon him permitted it in the mosques
المفهم لما أشكل من تلخيص كتاب مسلم [8 /13]

f) Hafidh Abu Muhammad Mahmoud bin abul Qasim bin Badraan al-Dashti Hanafi(d 665 h) said
وجوابه: أن زفنهم نوع من المشي بثوبان يفعل ذلك عند الحرب ولقاء الأعداء فأين هو من رقص هولاء المخانيث تواجدا ولهم حركات و انخلاعات و لا تقاس حالهم بأولئك فإنهم لعبوا بآلة الحرب وقد أبيح فيها مالا يباح فى غيرها
And its answer is that their Action was by moving forward and backwards, this is done during the times of facing the enemy and in the War, This is totally different than what those Hermaphrodites do in the condition of Ecstasy, through their Movements and their Voices. These people can not be equated with those people, because they played with Weapons of War, and those things are permissible in the war which are not in the other conditions.” [an-Nahi wal-Raqs wal-Sama vol 1 page 426]

g) Imam Muhammad bin Khaleefa al-Washtani (d 827 h) said
حمله العلماء على التوثب بسلاحهم ولعبهم بحرابهم على قريب من هيئة الراقص
“And some Scholars have explained it as: Jumping around with Weapons, and playing with Spears, which is close to the condition of Raqs.” [Ikmaal Ikmaal al-Muallim 3/273]

Refutation of Fatwas of Scholars supporting dancing

1) Hafiz Jla al-Din Suyuti accepted in , al-Hawi li al-fatawi. 2 vols. Cairo 1352 / 1933-34. Reprint. Beirut: Dar al-Kutub al-‘Ilmiyya, 1403 / 1983, 2.234 and he used hadith of Jabir in evidence)

REPLY: The opinion of Suyuti rahimahu Allah is not evidence against Quran and Majority of Muhadditheen who were before Suyuti, we can just say Suyuti RA erred in this case or maybe he chainged his views because He said in al Amr bin Itteba wan-Nahi an al-Ibtida page 7
ومن ذلك ما أحدث من السماع والرقص والوجد. وفاعل ذلك ساقط المروءة، مردود الشهادة، عاصٍ لله ولرسوله.
وهو محظور
He said regarding the one who dance in wajd, his shahadh can not be taken and he is disobident to Allah and his Rasool peace be upon him

2) Fatwa by Ibn Hajar Al-Makki he said:
It is permissible to stand and dance during gatherings of remembrance (Fatawa Hadithiyya, p. 298)


He, discussing the Sufis’ and others quoting this hadeeth as evidence for it to be permissible to dance:

They also quote (to prove their point) that he said to ‘Ali, “You are of me and I am of you,” and he began to hop; and he said to Zayd, “You are our brother and our friend (mawla),” and he began to hop…
” والجواب : أن هذه كلها أحاديث منكرة ، وألفاظ موضوعة مزورة . ولو سلمت صحتها لم تتحقق حجتها ؛ أي : لأن المحرم هو الرقص الذي فيه تثن وتكسر، وهذا ليس كذلك “. انتهى.

The response is that all of these are objectionable hadeeths and the wording is fabricated and made up. Even if we assume that they are saheeh, they cannot be regarded as evidence, because what is forbidden is dancing in which there is swaying and twisting, and this is not like that. [Kaff ar-Ra‘aa‘ ‘an Muharramaat al-Lahw wa’s-Samaa‘, 75.]

Note, Allama Mahmood Shukri Alusi baghdadi said regarding Ibn Hajar Haytamee:
فإن غالب كتب ابن حجر مشحونة بالكذب، والافتراء، وقول الزور، والآراء التي لم تستند إلى كتاب ولا سنة صحيحة، والدعوة إلى غير الله، ونحو ذلك من البدع والضلالات
Many of the books written by Ibn hajar are filled with lies, Slanders, .. False opinions which are against the Book and authentic Sunnah, call towards other then Allah, Innovations.. [Ghayat al Imani fe Radd al Nabhani 2/313]

But He also praised him elsewhere because Ibn Hajr wrote a beautiful book defending Muawiya ra.

3) Imam Bayhaqi states in Shu’yb ul Imaan:
وأما الرقص فإن لم يكن فيه تكسر وتخنث فلا بأس فإنه
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” [Shu’yb ul Imaan, Volume No.4, Page No. 483-484]

Comment: No where he is talking about dancing in dhikr of Sufis, as we know it includes going wild, I have already provided Video proof of major sufi shaykhs Like Tahir ul Qadri, Ilyaas Qadri and others

Bayhaqi RA himself said as i quoted before in Sunan AL kubra vol 10 page 226.
.هانئ بن هانئ ليس بالمعروف جداً ، وفي هذا إن صح دلالة على جواز الحجل
Haani bin Haani is not very well known. This – if it is saheeh – indicates that it is permissible to hop, which means lifting up one foot and jumping on the other, out of joy. As fr dancing that is similar in nature is similarly permissible. And Allah knows best. .(end)
so here Bayhaqi RA is clear in his stance and if one can compare this statemnt of bahaqi with Dancing in dhikr like people do today, he can see100{ecb01613692258d40e800a99e4d746e5d13d05ec98d2e9f5c1cfefb6e9fee158} difference (As i already provided video where people are dancing and going wild in dhikr) and also this saying no where proving dancing in dhikr

4) Imam Nawawi said:
“Dancing is not unlawful, unless it is languid, like the movements of the effeminate. And it is permissible to speak and to sing poetry, unless it satirizes someone, is obscene, or alludes to a particular woman” [Minhaj at talibin wa `umdat al-muttaqin. Cairo 1338/1920. Reprint. Cairo: Mustafa al-Babi al-Halabi edition, Pae No. 152]


Here Nawawi RA is not proving any kind of Dancing in dhikr infact he himself said in the commentary of hadith of Asiha ra in sahih Muslim
ومعناه يرقصون ، وحمله العلماء على التوثب بسلاحهم ولعبهم بحرابهم على قريب من هيئة الراقص لأن معظم الروايات إنما فيها لعبهم بحرابهم ، فيتأول هذه اللفظة على موافقة سائر الروايات
The meaning of RAQS by Scholars is Jumping with weapons and Playing with Spears which is near the Kafiyah of RAQS, In many of the narrations there Playing with spears is mentioned. So the commentary of this word should be done with other narrations.(end quote)

►Refutation of Dancing from Muhadditheen.and Mufassireen and Scholars and Consensus of Scholars that Dancing in dhiker is Prohibited

1) Imam Shafiee (Leave a side dancing in dhikr, Imam Shafiee is even against doing dhikr LOUDLY) He said:”

وأختار للإمام والمأموم أن يذكر الله بعد الانصراف من الصلاة ، ويخفيان الذكر إلا أن يكون إماماً يجب أن يُتعلم منه فيجهر حتى يرى أنه قد تُعلم منه ، ثم يسر ؛ فإن الله عز وجل يقول ( ولا تجهر بصلاتك ولا تخافت بها ) يعنى – والله تعالى أعلم – : الدعاء ، ( ولا تجهر ) ترفع ، ( ولا تخافت ) حتى لا تُسمع نفسك .
وأحسب ما روى ابن الزبير من تهليل النبي صلى الله عليه وسلم ، وما روى ابن عباس من تكبيره كما رويناه – قال الشافعي : وأحسبه إنما جهر قليلاً ليتعلم الناس منه ؛ وذلك لأن عامة الروايات التي كتبناها مع هذا وغيرها ليس يذكر فيها بعد التسليم تهليل ، ولا تكبير .

وقد يذكر أنه ذكر بعد الصلاة بما وصفت ويذكر انصرافه بلا ذكر .

وذكرتْ أم سلمة مكثه ولم تذكر جهراً ، وأحسبه لم يمكث إلا ليذكر ذكراً غير جهر ”

“My view is that the imam and the person praying behind him should remember Allaah after they finish praying, but they should recite dhikr in a low voice unless he is an imam who is to be learned from, in which case he should recite in a loud voice until he thinks that it has been learned from him, then he should recite quietly, because Allaah says “And offer your Salaah (prayer) neither aloud nor in a low voice” [al-Isra’ 17:110] , meaning – and Allaah knows best – du’aa’; “neither aloud” means do not raise your voice and “nor in a low voice” means, so low that you cannot hear yourself.
I think that what Ibn al-Zubayr narrated about the tahleel (reciting Laa ilaaha ill-Allaah) of the Prophet (peace and blessings of Allaah be upon him),and what Ibn ‘Abbaas narrated about his takbeer is like what we have mentioned above. Al-Shaafa’i said: I think he only raised his voice a little in order to teach the people, because most of the reports that we have quoted do not mention reciting tahleel or takbeer after saying the tasleem.
Some reports say that dhikr was recited after the prayer, as I have described, and some say that he did not recite any dhikr after prayer.
Umm Salamah stated that he would stay after the prayer and she did not refer to any dhikr out loud, and I think he only stayed to recite some dhikr that was not said out loud.” [al-Umm (1/127).]

Comment: How Imam Shaafee ra is rejecting the idea that it is allowed to do dhikr loudly, and we know extreme sufis not only do dhikr loudly but they dance and claim that we are dancing in love of Allah.

Note: According to a report narrated by al-Bukhaari (806) and Muslim (583), Ibn ‘Abbaas said: We knew when the prayer of the Messenger of Allaah (peace and blessings of Allaah be upon him)had finished from the takbeer. (end)

Above hadith is no where near to doing dhikr loudly while dancing.

2) Mahmoud Shukri Al-Alousi the Mufi of Baghdad, who exposed the Sufis as people of lies and deceptions, and that they have a Taqiya just as the Rafidahs do. He says in his Tafseer 11/72-73, in his explanation of the verse {And of mankind is he who purchases idle talks} (31:6):

“What is uglier than this is what is done by the Satans of the Sufis and their Devils. They – May Allah disgrace them – when one objects to them about the falsehood contained in their poetry, they reply: we mean by wine: the love of God, or by drunkenness: it (i.e. the love) taking over [and consuming us], or by Mayah and Layl and Sa’dah for example: the Greatest one loved and that is Allah all Mighty!

And contained in this from the impoliteness and ill-manner what is clear, [and Allah the Exalted says]: {And the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names} (7:180)”.

on page 75

he says: “… and from the forbidden things to listen to is what the Sufis of our time listen to; even if it did not contain dancing, since its harms are more than can be counted. In many times they recite poetry that is from the most appalling things recited, and with this they believe that it brings them closer [to Allah]. They claim that the more you seek this, the more you are fearful and loving, May Allah’s Curse be on them, how deluded away from the truth are they!

3) Imam Abu Bakr al Tartooshi

Qurtubi quoted Under Surah Taa Haa verse 94-98

” سئل الامام أبو بكر الطرطوشي رحمه الله ما يقول سيدنا الفقيه في مذهب الصوفية وأعلم حرس الله مدته أنه اجتمع جماعة من رجال فيكثرون من ذكر الله تعالى وذكر محمد صلى الله عليه وسلم ثم إنهم يوقعون بالقضيب على شيء من الأديم ويقوم بعضهم يرقص ويتواجد حتى يقع مغشيا عليه ويحضرون شيئا يأكلونه هل الحضور معهم جائز أم لا أفتونا مأجورين وهذا القول الذي يذكرونه يا شيخ كف عن الذنوب قبل التفرق والزلل واعمل لنفسك صالحا ما دام ينفعك العمل أما الشباب فقد مضى ومشيب رأسك قد نزل وفي مثل هذا ونحوه ؟

الجواب 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 المنافقين 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” .اهـ
Translation taken from multaqa

Al-Imam Abu Bakr Al-Tartoushi al Maliki (d. 520 H.) [May Allah have mercy on him] was asked:

What does our knowledgeable master say about the mazhab of the Sufis?

And know – May Allah preserve your time – that a group of men gather, and then increase in the mentioning of Allah the Exalted, and the mentioning of Muhammad peace be upon him, after which they hit with a rod on an Adeem, and some of them stand up and dance andYatawajad, until he falls unconscious, and then they get something to eat.

Is attending with them permissible or not?

Answer us, May Allah have mercy on you.

The answer:

May Allah have mercy on you, the mazhab of the Sufis is that of Batalah (wastefulness), Jahalah (ignorance), and Dalalah (misguidance). Islam is but the Book of Allah and the Sunnah of His messenger.

As for the dancing and the Tawajud, the first to perform this are the companions of Al-Samiri, when he founded for them an image of a calf that had a sound, so they started dancing around it and Yatawajadoon, thus [this action] is the religion of the Kuffar (unbelievers), and the worshippers of the calf.

As for the [hitting with the] rod, the first to adopt this action are the Zanadiqah (disbelieving heretics), to distract Muslims from the Book of Allah the Exalted.

Prophet Muhammad peace be upon him used to sit with his companions, as if birds were standing on their heads from their dignity [tranquility and stillness]. That is why the Sultan and his assistants are required to stop [these people] from gathering in Masjids and in any other place.

It is not permissible for anyone that believes in Allah and the Hereafter to attend with them, and to assist them in their evil and wastefulness, and that is the Mazhab of Malik, Abu Hanifa, Al-Shafi’y, Ahmad ibn Hanbal, and others from the scholars of the Muslims, and from Allah we seek success.(end quote)[Qurtubi mentioned same thing under Surah al-Kahf verse 14]



4) Ibn Al-Haaj Al-Maliki said [May Allah have mercy on him] in his book “Al-Madkhal” (3/99) while talking about Sufis and the innovation of singing and dancing, the following:

وقد ذكر أن بعض الناس عمل فتوى في سنة إحدى وستين وستمائة ومشى بها على الأربع مذاهب و لفظها: ” ما تقول السادة الفقهاء أئمة الدين و علماء المسلمين وفقهم الله لطاعته وأعانهم على مرضاته في جماعة من المسلمين وردوا إلى بلد فقصدوا إلى المسجد وشرعوا يصفقون ويغنون ويرقصون تارة بالكف وتارة بالدفوف والشبابة فهل يجوز ذلك في المساجد شرعاً أفتونا مأجورين يرحمكم الله تعالى”
فقالت الشافعية: السماع لهو مكروه يشبه الباطل من قال به ترد شهادته و الله اعلم .
وقال المالكية: يجب على ولاة الأمور زجرهم و إخراجهم من المساجد حتى يتوبوا و يرجعوا والله أعلم .
وقالت الحنابلة: فاعل ذلك لا يصلى خلفه ولا تقبل شهادته ولا يقبل حكمة وإن كان حاكما وإن عقد النكاح على يده فهو فاسد والله أعلم .
وقالت الحنفية: الحصر التي يرقص عليها لا يصلى عليها حتى تغسل والأرض التي يرقص عليها لا يصلى عليها حتى يحفر ترابها ويرمى ، والله اعلم))
“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 Allah 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 Doufs and Shababah. Is such an act Islamically permissible in a Masjid, answer us – May Allah 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 Allah 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 Allah], and Allah 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 Allah 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 Allah knows best.”
(end translation from Mahmud al Misri)

5) Imam Al Qurtubi

Ibn Hajar asqalani said that a; Qurtubi said
وَأَمَّا مَا اِبْتَدَعَهُ اَلصُّوفِيَّة فِي ذَلِكَ فَمِنْ قَبِيلِ مَا لَا يُخْتَلَفُ فِي تَحْرِيمِهِ ، لَكِنَّ اَلنُّفُوسَ اَلشَّهْوَانِيَّةَ غَلَبَتْ عَلَى كَثِيرٍ مِمَّنْ يُنْسَبُ إِلَى اَلْخَيْرِ ، حَتَّى لَقَدْ ظَهَرَتْ مِنْ كَثِيرٍ مِنْهُمْ فِعْلَاتُ اَلْمَجَانِينِ وَالصِّبْيَان ، حَتَّى رَقَصُوا بِحَرَكَاتٍ مُتَطَابِقَةٍ وَتَقْطِيعَاتٍ مُتَلَاحِقَة ، وَانْتَهَى التَّوَاقُحُ بِقَوْمٍ مِنْهُمْ إِلَى أَنْ جَعَلُوهَا مِنْ بَابِ اَلْقُرَبِ وَصَالِح اَلْأَعْمَالِ ، وَأَنَّ ذَلِكَ يُثْمِرُ سِنِيِّ اَلْأَحْوَالِ وَهَذَا – عَلَى اَلتَّحْقِيقِ – مِنْ آثَارِ اَلزَّنْدَقَةِ ، وَقَوْل أَهْلِ اَلْمُخَرِّفَةِ وَاَللَّه اَلْمُسْتَعَان
As for what the Sufis have innovated in this regard, then there is no difference (of opinion) over its prohibition. However, the souls full of desire have overcome many people who have attributed themselves to righteousness; To the extent that many of them practiced the acts of lunatics and children. To the extent that they would dance in uniform motions and continuous abrupt stops. Their disrespect reached a level where some of them considered these actions from those that draw one closer (to Allah), a righteous action, and one that will earn them an exalted state. In reality, this is from the ways of the disbelievers, and the sayings of the insane, and Allah is the one we seek aid in.” (Fath al-Bari, vol. 2, p. 570-571, no. 949, Translation taken from Multaqa)

Al Qurtubi himself refuted his commentary on Surah 8:35…

وَمَا كَانَ صَلَاتُهُمْ عِنْدَ الْبَيْتِ إِلَّا مُكَاءً وَتَصْدِيَةً
he said

الْمُكَّاء ضَرْب بِالْأَيْدِي , وَالتَّصْدِيَة صِيَاح . وَعَلَى التَّفْسِيرَيْنِ فَفِيهِ رَدّ عَلَى الْجُهَّال مِنْ الصُّوفِيَّة الَّذِينَ يَرْقُصُونَ وَيُصَفِّقُونَ وَيُصْعَقُونَ . وَذَلِكَ كُلّه مُنْكَر يَتَنَزَّه عَنْ مِثْله الْعُقَلَاء , وَيَتَشَبَّه فَاعِله بِالْمُشْرِكِينَ فِيمَا كَانُوا يَفْعَلُونَهُ عِنْدَ الْبَيْت

“…According to both explanations the performance of the ignorant sufi who dance (raqs), clap their hands (and) scream and shout is rejected.”

Here Qurtubi has used this verse as evidence against the Sufis in the way they dance and that it is kind of like imitating the kuffar of Mecca.

also Qurtubee said under Surah Bani Israiel ayah 37

استدلّ العلماء بهذه الآية على ذمّ الرّقْص وتعاطيه. قال الإمام أبو الوفاء ابن عقيل: قد نصّ القرآن على النّهي عن الرقص فقال: «ولا تمش في الأرض مَرَحاً» .

From this verse Scholars Prohibited the Raqs Abu al wafa Ibn e Aqeel said that the Prohibition of Raqs is from root of Quran and he quoted ayah وَلاَ تَمْشِ فِي الأَرْضِ مَرَحًا (Surah bani israiel ayah 37. And walk not on the earth with conceit and arrogance)

6) Shams ul Aa`imma Abdul Aziz bin Ahmad (448 h) said

السماع والقول والرقص الذى يفعله المتصوفة فى زماننا حرام

Sama and dancing is haram like today SUFIS do (Fatawa alamgiri volume 5 taba quetta page 352)

7) Ibn e Jozi said in Talbees Iblees pg. 162-163 PRODUCED BY:
Then a group of people – i.e. from the Sufis – came and began to speak to them concerning hunger, poverty, whisperings and notions. And they authored books on these subjects, as was the case with Al-Haarith Al-Muhaasibee.

Then another group of people came (afterward) that revised the way of Sufism, characterizing it with attributes by which they distinguished it (from its original state), such as: wearing old tattered clothes, hearing, bursting out in passionate emotions, dancing and clapping. And they particularized themselves by exceeding in cleanliness and purification.

Then this matter (Sufism) continued to flourish, and their shaikhs began to fabricate stories for them and speak about their mystical occurrences. This affirmed their remoteness from the scholars. Rather, this even affirmed their view that what they were upon was the most complete forms of knowledge, such that they named it the hidden knowledge ( al-‘ilm-ul-baatin), while making knowledge of the Religion, apparent knowledge (al-‘ilm-uhd-dhaahir).

Among them were those whose severity in hunger brought them to fancy corrupt notions. So they would claim strong love and passion for the truth. It was as if they imagined a figure with a beautiful appearance and thus fell madly in love with it. These individuals linger between disbelief and innovation.

Then these people divided into various orders and their beliefs grew corrupt. So among them were those who held the view that Allaah is incarnate in His creation ( hulool), and those who held the view that the Creator and creation were in reality one existence (Ittihaad)!

And the Devil did not stop speaking to them about different types of innovations until they made them into aspects of the Sunnah.

Then there came Abu ‘Abdir-Rahmaan As-Sulamee who wrote a book for them called ‘ as-Sunan.’ He also compiled a book for them called ‘Haqaa’iq-ut-Tafseer’, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.

Abu Mansoor ‘Abdur-Rahmaan Al-Qazaaz informed us that: Abu Bakr Al-Khateeb informed us, saying: Muhammad bin Yoosuf Al-Qattaan An-Naisaburee said to me: “Abu ‘Abdir-Rahmaan As-Sulamee is not reliable. He was not able to hear anything except for a few sounds, due to deafness. So when the ruler Abu ‘Abdillaah bin Al-Bay’ died, he began to narrate hadeeth on the authority of Al-A’asam from Taareekh Yahyaa Ibn Ma’een as well as other books besides it. And he would fabricate ahaadeeth for the Sufis.”

Abu Nasr As-Siraaj wrote a book for them called ‘ Lum’-us-Soofiyyah’ in which he stated horrendous beliefs and hideous statements that we will mention later in more detail, by the Will of Allaah.

And Abu Taalib Al-Makkee wrote the book Qoot-ul-Quloob in which he mentioned fabricated ahaadeeth and narrations that cannot be traced back to any source with regard to the subject of prayers during the days and nights and other subjects. He also mentioned false doctrines in it and constantly repeated statements such as: “Some of the mukaashifeen (those to whom Allaah has disclosed secrets of hidden realities) have stated…” These types of words are empty and pointless. He also mentions in it, relating from some Sufis, that Allaah reveals aspects of the hidden matters to his “saints” in this world.

Abu Mansoor Al-Qazaaz informed us: Abu Bakr Al-Khateeb informed us, saying: Abu Taahir Muhammad bin al-‘Ullaaf said: “Abu Taalib Al-Makkee entered the city of Basrah after the death of Abul-Husayn bin Saalim and ascribed to his views. The he traveled to Baghdad and the people gathered around him in the place of admonition to hear from him. So he began to speak but got confused and began to mix up his words. It was memorized from him that he said: ‘There is nothing more harmful to the creation than the Creator.’ So the people declared him an innovator and deserted him completely. Afterward, he was prevented from speaking to the people.”

Al-Khateeb said: “Abu Taalib Al-Makkee wrote a book in the language of the Sufis called Qoot-ul-Quloob in which he mentioned many horrendous and repugnant things concerning Allaah’s Attributes.”

Then there came Abu Nu’aim Al-Asbahaanee who wrote a book for them called ‘ Hilyat-ul-Awliyaa’, in which he mentioned many evil and despicable things on the laws of Sufism. And he had no shame in stating that Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee, as well as the rest of the high-ranking Companions, were from among the Sufis! So in this book, he spoke of amazing things that occurred to them. He also mentioned Shuraih Al-Qaadee, Al-Hasan Al-Basree, Sufyaan Ath-Thawree and Ahmad bin Hanbal as being from among them (i.e. the Sufis). Similarly, in ‘Tabaqaat-us-Soofiyyah’, As-Sulamee mentioned Fudail (bin ‘Iyyaad), Ibraaheem bin Adham and Ma’roof Al-Kurkhee as being from among the Sufis, by pointing out that they were individuals who abstained from the worldly life and its luxuries (zuhd).

Sufism is a way that is well known for exceeding in abstinence of worldly luxuries ( zuhd). What shows the difference between them (i.e. scholars above, and the Sufis) is that no one ever condemned abstinence (zuhd), whereas Sufism was condemned because of what we will mention later.

‘Abd-ul-Kareem bin Hawaazin Al-Qushayree wrote a book for them called ‘ ar-Risaalah’, in which he mentioned many far-fetched and mystical things such as talk on al-fanaa (annihilation) and al-baqaa (subsistence), al-qabd (contraction), al-bast (expansion), al-waqt(the moment), al-haal (ecstasy), al-wajd (finding) and al-wujood (existence), al-jam’ (union) and tafaruqqah (separation), as-sahu(clarity) and as-sakr (drunkenness), adh-dhawq (taste) and ash-sharab (drink), al-mahu (effacement) and al-ithbaat (affirmation), at-tajallee (manifestation) and al-muhaadarah (presence), al-mukaashafah (unveiling) and al-lawa’ih, at-tawaali’ and al-lawaami’, at-takween and at-tamkeen, ash-sharee’ah and al-haqeeqah (reality),[1] and other insanities that do not amount to anything. And his tafseer is even more bizarre than this!

Then there came Muhammad bin Taahir Al-Maqdisee who wrote ‘ Safwat-ut-Tasawwuf’ for them, in which he stated things that any person with common sense would feel ashamed to mention! We will mention what is proper from its subjects, with the Will of Allaah.

Then there came Abu Haamid Al-Ghazaalee who wrote the book ‘ Ihyaa ‘Uloom-ud-Deen’ for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of theMukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.

He (Al-Ghazaalee) also said in the book ‘ Al-Mufsih bil-Ahwaal’: “While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains.”

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence ( zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge ( al-‘ilm-ul-baatin). Abu Ya’qoob Ishaaq bin Hayya said: “I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: ‘The Sahaabah and the Taabi’een never spoke about such things.'”

Footnotes of Ibn Jawzi saying:

[1] Translator’s Note: These are names for Sufi concepts and beliefs. Some of them have been defined as such: Fanaa: (Annihilation) A state in which the mureed (Sufi) becomes so absorbed in dhikr that he becomes unaware of himself and his surroundings and is at tranquility with the remembrance of his Lord, negating or annilihating his self. Bast (Expansion) and Qabd (Contraction) refer to the various degrees of relative union and separation from the Creator. Baqaa: The consciousness of survival in Allaah. Waqt: (Time) The moment in which someone becomes conscious of the reality and the Creator; the mureed is neither in the past or the future. Mukaashafah: (Unveiling) The state in which the Truth (Allaah) and the Unseen become revealed to the Sufi. Tajallee: (manifestation) the state in which Allaah manifests revelation to the Sufi. Sakr: (Drunkenness) A state in which the mureed is absorbed in the hidden matters to the point that the common person cannot understand him. Wajd: (Finding) State of ecstasy in which the Sufi finds the realization and presence of Allaah, usually after hearing (Samaa) dhikr. Jam’: (Union) A state in which the Sufi only sees the Truth (Allaah) without the creation. Muhaadarah: (Presence) Being in the presence of Allaah. Tafarruqah or Farq: (Separation) When the Sufi in the state of Fanaa sees the creation (i.e. himself), the opposite of Jam’. And Allaah knows best.

8. Hafidh San`ani said in سبل السلام (3/130
وأما الرقص والتصفيق فشأن أهل الفسق والخلاعة لا شأن من يحب الله ويخشاه
“With regard to dancing, clapping ..they are people of immorality and obscenity they have noo loves and fear of God

9. Imam Abu Ishaq al-Shatibi Maliki (dH 790)

When he was asked about the dancing of Sufis and their loud dhikr of Allah swt, Singing and Raqs, he (al-Shatibi) replied :

“These all are new inventions (Biddat) which is against to Prophet Muhammad (s), all the Companions (May Allah be pleased with them all), and Tabaen e Azam (rah)”

He further goes on to say “When this verdict of mine reached to several cities, so those who were performing this newly invented matters, they were informed to close their all places(where they perform dancing and Qawwali). And all these newly invented matters which was the way of their earning, they thought this way of earning is going away(from them). So they took the shelter from the verdicts of some of the scholars to safe their innovations, and thought these verdicts are sufficient to give them shelter”

He further goes onto say : “That all these verdicts they presented were actually not in favor of them but against them, if they are focused”

And he wrote a long refutation against Sufis if someone wants to read further he can read from pages 358-388 of his book, the reference is given below.

[ Al-Aitesaam 358-388 ]

10. Ibn al Qayyim said:
وأما ما روي في هذه القصة أن جعفرا لما نظر إلى النبي صلى الله عليه وسلم حجل ، يعني : مشى على رجل واحدة إعظاما لرسول الله صلى الله عليه وسلم ، وجعله أشباه الدباب الرقاصون أصلا لهم في الرقص ، فقال البيهقي ، وقد رواه من طريق الثوري عن أبي الزبير عن جابر : وفي إسناده إلى الثوري من لا يعرف .قلت : ولو صح لم يكن في هذا حجة على جواز التشبه بالدباب والتكسر والتخنث في المشي المنافي لهدي رسول الله صلى الله عليه وسلم ؛ فإن هذا لعله كان من عادة الحبشة تعظيما لكبرائها كضرب الجوك عند الترك ونحو ذلك ، فجرى جعفر على تلك العادة وفعلها مرة ثم تركها لسنة الإسلام ، فأين هذا من القفز والتكسر والتثني والتخنث ؟! وبالله التوفيق .
“As for what was reported in this story that when Ja’far looked to the Prophet, sallallaahu ‘alayhi wa sallam, he hopped on one leg as a way of glorifying the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, and that the bear-like dancers provided this as evidence for the permissibility of dancing, Al-Bayhaqi said that this was narrated on the authority of Ath-Thawri from Abu Zubayr from Jaabir, but in its chain of narrators to Ath-Thawri there are narrators who are not known. I said, if this is true, this is not evidence for the permissibility of bending and swaying and moving like women which is contrary to the guidance of the Prophet, sallallaahu ‘alayhi wa sallam. Perhaps this might have been the habit of the Abyssinians when they glorified their great people, like the marching of the Turks and the like of that, and Ja’far imitated them in doing that once and then he abandoned it for the Sunnah of Islam, so how can this be compared to jumping, bending, swaying and moving like women, we ask Allaah to guide us.” [Zad al Maad]

11. Four Madahib
ذهب الحنفية والمالكية والحنابلة والقفال من الشافعية إلى كراهة الرقص معللين ذلك بأن فعله دناءة وسفه، وأنه من مسقطات المروءة، وأنه من اللهو. قال الأبي: وحمل العلماء حديث رقص الحبشة على الوثب بسلاحهم، ولعبهم بحرابهم، ليوافق ما جاء في رواية: يلعبون عند رسول الله بحرابهم. وهذا كله ما لم يصحب الرقص أمر محرم كشرب الخمر، أو كشف العورة ونحوهما، فيحرم اتفاقا.
“The Hanafis, Maalikis, Hanbalis and Al-Qaffaal from the Shaafi’i School of Fiqh are all of the view that dancing is disliked, justifying that by the lowliness and foolishness of dancing, and that it undermines manliness, and it is also vain play. Al-Abi said: The scholars interpreted the Hadeeth of the Abyssinians dancing to mean that they were jumping with their weapons and playing with their spears; in conformity with what was reported in the narration: They played in the presence of the Messenger of Allaah with their spears; all this is as long as dancing is not accompanied by a forbidden matter like drinking alcohol or exposing one’s ‘Awrah (parts of the body that must be covered in Islam), in which case, it would be forbidden by consensus.” [ The Kuwaiti Fiqh Encyclopedia]

14 Consensus of Scholars that Dancing in dhiker is Haram

Lastly i would like to Quote Imam Ibne al Jawzi who said in صيد الخاطر page 154
و قد إنعقد إجتماع العلماء أن من إدعى الرقص قربه إلى الله تعالى كفر .
The scholars has led them to a Ijma that whosoever claims that “Dance” is a source and means of developing spiritual relations with Allah he is doing Kufar.

and see 50 scholars on this issue: