Is the Hadra permissible in the Hanafi Madhab?

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

No, the Hadra is not permissible in the Hanafi Madhab. Leading Hanafi scholars (e.g. Imams al-Ayni, al-Haskafi and Ibn Abideen) have considered it Bidah (religious innovation) and the way of the Kuffar.

The Holy Quran

وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا

They (Christians) innovated monasticism. We did not ordain it for them. (They were) seeking Allah’s pleasure, but they did not observe it correctly. (Surah al-Hadeed, 27).

Numerous verses of the Holy Quran have been used to oppose Sufi dancing (Hadra). Further, I have quoted the Holy Verse above in particular since it focuses on innovation (Bidah) and the practice of disbelievers (Kuffar). As such, that was the focus of Hanafi scholars when opposing Sufi dancing (Hadra).

(فَهُوَ) أَيْ الرَّقْصُ (دِينُ الْكُفَّارِ وَعُبَّادِ الْعِجْلِ وَقَالَ فِي التَّتَارْخَانِيَّة) هَذَا دَلِيلٌ عَلَى حُرْمَةِ الرَّقْصِ عَلَى مَذْهَبِ الْحَنَفِيَّةِ. (بريقة محمودية في شرح طريقة محمدية)

It, dancing, is the religion of the disbelievers (Kuffar) and calf-worshippers. He said in al-Tataarkhaniyah: This is evidence for the prohibition of dancing according to the Hanafi Madhab (school of jurisprudence). (Imam Abu Saeed al-Khadimi, Bareeqah Mahmoodiyah fi Sharh Tariqah Muhammadiyah).

قَالَ 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. (فتح الباري شرح صحيح البخاري)

He (Imam al-Qurtubi) said: As for what the Sufis invented in this regard; it is something whose prohibition is not disputed. However, lustful souls have prevailed over many of those who are attributed to piety. To the extent that the actions of madmen and children emanate from many of them. They dance with coordinated movements and successive interruptions. With some of them, the stupidity reached such a degree that they considered it to be an act of devotion and righteousness. And that it leads to lofty spiritual states. This is verifiably from the features of heresy (Zandaqah), and the speech of the deviants. Allah is the one implored for help. (Imam Ahmad bin Ali bin Hajr al-Asqalani, Fath al-Bari Sharh Sahih al-Bukhari).

Above, I have cited from Imam al-Birgivi and Imam al-Khadimi. This is because both are recognised authorities within the Hanafi Madhab. However, I have also referenced Imams Ibn Hajr and al-Qurtubi who are not Hanafi. This is to demonstrate that these views are not restricted to the Hanafi Madhab.

The Nass (text) above is from Imam Ibn Hajr’s commentary on Sahih al-Bukhari. He mentioned it in the context of the Hadith regarding the Abyssinians performing movements. This is important to raise, since many advocates of the Hadra use it as proof. As well as Imam Ibn Hajr, leading Hanafi scholars also disagreed with it being a proof for the Hadra.

Is there proof for the Hadra?

وَكَانَ يَوْمَ عِيدٍ، يَلْعَبُ السُّودَانُ بِالدَّرَقِ وَالحِرَابِ، فَإِمَّا سَأَلْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَإِمَّا قَالَ: تَشْتَهِينَ تَنْظُرِينَ؟ فَقُلْتُ: نَعَمْ، فَأَقَامَنِي وَرَاءَهُ، خَدِّي عَلَى خَدِّهِ، وَهُوَ يَقُولُ: دُونَكُمْ يَا بَنِي أَرْفِدَةَ. حَتَّى إِذَا مَلِلْتُ، قَالَ: حَسْبُكِ؟ قُلْتُ: نَعَمْ، قَالَ: فَاذْهَبِي

It was the day of Eid. The Abyssinians were playing with shields and spears. So either I requested the Prophet ﷺ or he ﷺ asked me: Do you want to look? I replied, yes. He ﷺ stood me behind him. My cheek was upon his cheek. He ﷺ was saying: Continue, O Bani Arfidah. Until I grew weary. The Prophet ﷺ asked me: Is that sufficient for you? I said, yes. He ﷺ said: Depart. (Sahih al-Bukhari, 950).

The Hadith above is also found in Sahih Muslim. Imam al-Ayni refuted the use of the Hadith above as proof for Sufi dancing (Hadra). Further, he also rebuked any Mufti who uses it. In his commentary upon al-Hidayah (al-Binayah) he considered a Mufti who gives a Fatwa permitting Sufi dancing to be Mufti Maagin. Meaning sinful and discredited.

وآخر أفتى بجواز السماع، والرقص، وسماع الملاهي مستدلا بلعب الحبشة في مسجد النبي – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – بالحراب، والدرق، وبالجاريتين المغنيتين، ونحو ذلك مما ذكر عنهم من الترهات، والأباطيل أعاذنا الله من شر هؤلاء الذين {ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا} (سورة الكهف: الآية 104)، {وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ} (سورة البقرة: الآية 200). (البناية شرح الهداية)

Another person issued a fatwa permitting singing, dancing, and listening to instruments. He cited, as evidence, the play of the Abyssinians in the Masjid of the Prophet ﷺ with spears and shields. Also, the singing of the young girls. Other similar deception and falsehood was mentioned. May God protect us from the evil of those whose ‘efforts in this life have gone astray.’ (Surah al-Kahf: 104). And he will have no share in the Hereafter. (Surah al-Baqarah: 200). (Imam Badr al-Deen al-Ayni, al-Binayah Sharh al-Hidayah).

وَاسْتَدَلَّ قَوْمٌ مِنَ الصُّوفِيَّةِ بِحَدِيثِ الْبَابِ عَلَى جَوَازِ الرَّقْصِ وَسَمَاعِ آلَاتِ الْمَلَاهِي وَطَعَنَ فِيهِ الْجُمْهُورُ بِاخْتِلَافِ الْمَقْصِدَيْنِ فَإِنَّ لَعِبَ الْحَبَشَةِ بِحِرَابِهِمْ كَانَ لِلتَّمْرِينِ عَلَى الْحَرْبِ فَلَا يُحْتَجُّ بِهِ لِلرَّقْصِ فِي اللَّهْو وَالله أعلم. (فتح الباري شرح صحيح البخاري)

A group of Sufis used the Hadith of this chapter as evidence for the permissibility of dancing and listening to musical instruments. However the majority attacked this position, due to the difference in the two purposes. They were training for war with their spears. Therefore, it cannot be used as evidence for dancing in amusement, and Allah (Most High) knows best. (Imam Ahmad bin Ali bin Hajr al-Asqalani, Fath al-Bari Sharh Sahih al-Bukhari).

Anyone familiar with the Hadra and the concept of Bidah will understand why the Hadith of the Abyssinians cannot be used as proof. They are described as playing or engaging in military training. Whereas people who engage in the Hadra (Sufi dance) believe it to be an act of ritual worship. Consequently, there is a substantial difference between the two when it comes to Bidah (religious innovation).

The default regarding ritual worship is that nothing is permitted unless it is substantiated in Quran and Sunnah. Whereas, play and training is generally permitted unless it violates the Sharia. To conflate the rulings of everyday activities with ritual worship leads to widespread misunderstanding. Thus, the Hadith above can be used as proof for play or military training. Not for ritual worship. This is because no Hadith narration described their actions as ritual worship.

Is it a good innovation?

Many Imams of Ahl al-Sunnah complained about the prevalence of Bidah (religious innovation) in the Muslim communities. However, a significant number of Muslims have a dismissive approach to Bidah. Even when they accept something is Bidah, they immediately claim that it is a good and acceptable Bidah. This is not the way of Ahl al-Sunnah.

وقد اعتاد هؤلاء وأمثالهم الجواب لمن قال لهم : إنّ هذه بدعة لم تكن في زمن النبي صلى الله عليه وسلم وأصحابه ، بأن يقولوا : هذه بدعة حسنة ، وذلك لجهلهم بالبدعة الحسنة ، وعدم فرقهم بينها وبين السيئة ، فيظنون أنّ كل ما استحسنه نفرٌ منهم ، فهو حسن ، وربما استدلوا بحديث ( ما رآه المسلمون حسنا فهو عند الله حسن )، وقد تقدم أنّ البدعة الحسنة ما كان على قياس أصل من أصول الشرع. (الرهص والوقص لمستحل الرقص)

These people and others like them have become accustomed to answering those who say to them: This is an innovation (Bidah), that did not exist in the time of the Prophet ﷺ and his companions, by saying: It is a good innovation (Bidah Hasanah). That is due to their ignorance regarding what constitutes a good innovation (Bidah Hasanah). Also their lack of distinction between it and a bad innovation. Therefore, they think that everything a group of them approved is good. They may use as evidence the Hadith: Whatever Muslims consider good is good in the sight of Allah. Indeed it has been previously mentioned that a good innovation (Bidah Hasanah) is that which has a basis from the established practices of the Shariah. (Imam Ibrahim al-Halabi, al-Rahs wa al-Waqs).

Is the Hadra Kufr?

As seen above, scholars of Ahl al-Sunnah rejected the approach of considering everything to be a good Bidah. Rather, as Muslims we should be concerned about Bidah. We also recognise that the concept of Bidah Hasanah is accepted within Ahl al-Sunnah. However, Bidah Hasanah is rare when it comes to ritual worship.

There is no doubt that Hanafi scholars considered Hadra (Sufi dancing) to be prohibited. However, some of them went further. They considered the position of permissibility to be Kufr.

وَمَنْ يَسْتَحِلُّ الرَّقْصَ قَالُوا بِكُفْرِهِ

الْمُرَادُ بِهِ التَّمَايُلُ وَالْخَفْضُ وَالرَّفْعُ بِحَرَكَاتٍ مَوْزُونَةٍ كَمَا يَفْعَلُهُ بَعْضُ مَنْ يَنْتَسِبُ إلَى التَّصَوُّفِ. (رد المحتار على الدر المختار)

Imam al-Haskafi: Whoever deems dancing permissible, they say he is a Kafir (disbeliever).

Imam Ibn Abideen: Meaning, swaying, lowering and raising with coordinated movements. As done by some of those who ascribe themselves to Sufism (Tasawuf). (Radd al-Muhtaar).

وَقَدْ نَقَلَ فِي الْبَزَّازِيَّةِ عَنْ الْقُرْطُبِيِّ إجْمَاعَ الْأَئِمَّةِ عَلَى حُرْمَةِ هَذَا الْغِنَاءِ وَضَرْبِ الْقَضِيبِ وَالرَّقْصِ. قَالَ وَرَأَيْتُ فَتْوَى شَيْخِ الْإِسْلَامِ جَلَالِ الْمِلَّةِ وَالدِّينِ الْكَرْمَانِيِّ أَنَّ مُسْتَحِلَّ هَذَا الرَّقْصِ كَافِرٌ، وَتَمَامُهُ فِي شَرْحِ الْوَهْبَانِيَّةِ. (رد المحتار على الدر المختار)

He mentioned in al-Bazaziyyah on the authority of al-Qurtubi that the Imams unanimously agreed (Ijma) on the prohibition of this singing, playing an instrument, and dancing. He said, ‘I saw the fatwa of the Sheikh of Islam, Jalal al-Millah wa al-Deen al-Karmani, that the one who considers dancing permissible is a Kafir (disbeliever). The complete explanation is in al-Wahbaaniyah. (Imam Muhammad Ameen bin Abideen, Radd al-Muhtaar).

As seen above, some scholars did consider deeming Sufi dancing (Hadra) permissible to be Kufr. However, this does not seem to be the dominant opinion. Rather, the prohibition of Hadra is the opinion that has a claim of consensus attributed to it.

Is Hadra ever permitted?

We clearly see situations in which Hanafi jurists (Fuqahah) have considered Sufi dancing (Hadra) permitted or excused. These can be described as situations of temporary insanity or loss of volition. However, this cannot be used to substantiate much of what takes place in our time. This because the people are gathering with the intention of performing the Hadra, it is not a situation of people overwhelmed.

وأما الرقص والتصفيق والصريخ وضرب الأوتار والصنج والبوق الذي يفعله بعض من يدعي التصوف فإنه حرام بالإجماع لأنهازي الكفار كما في سكب الأنهر وفي مجمع الأنهر عن التسهيل الوجد مراتب وبعضه يسلب الاختيار فلا وجه لمطلق الإنكار وفي التتارخانية ما يدل على جوازه للمغلوب الذي حركاته كحركات المرتعش. (حاشية على مراقي الفلاح شرح نور الإيضاح)

Dancing, clapping, shouting, playing string instruments, cymbals, and trumpets, as done by some of those who claim to be Sufis, are unanimously forbidden. This is due to imitating the Kufar (disbelievers), as mentioned in Sakb al-Anhur and Majma al-Anhur from al-Tasheel.

Wajd (spiritual instability) occurs in varying degrees. Some of it negates volition. Therefore, there is no basis for absolute rebuke. In al-Tataarkhaniyah there is an indication that it is permissible for the overwhelmed individual. The one whose movements are like the movements of a trembling person. (Imam Ahmad bin Muhammad al-Tahtawi, Haashiyah ala Maraaqi al-Falah).

سُئِلَ الْحَلْوَانِيُّ عَمَّنْ سَمَّوْا أَنْفُسَهُمْ بِالصُّوفِيَّةِ فَاخْتَصُّوا بِنَوْعِ لُبْسِهِ وَاشْتَغَلُوا بِاللَّهْوِ وَالرَّقْصِ وَادَّعَوْا لِأَنْفُسِهِمْ مَنْزِلَةً فَقَالَ: افْتَرَوْا عَلَى اللَّهِ كَذِبًا وَسُئِلَ إنْ كَانُوا زَائِغِينَ عَنْ الطَّرِيقِ الْمُسْتَقِيمِ هَلْ يُنْفَوْنَ مِنْ الْبِلَادِ لِقَطْعِ فِتْنَتِهِمْ عَنْ الْعَامَّةِ فَقَالَ إمَاطَةُ الْأَذَى أَبْلَغُ فِي الصِّيَانَةِ وَأَمْثَلُ فِي الدِّيَانَةِ وَتَمْيِيزُ الْخَبِيثِ مِنْ الطَّيِّبِ أَزْكَى وَأَوْلَى كَذَا فِي التَّتَارْخَانِيَّة. (الفتاوى الهندية)

(Imam) al-Halwani was asked about those who call themselves Sufis and wear particular clothing, occupy themselves with amusement and dancing. They have claimed for themselves a special status. He said: They fabricated a lie against Allah (Most High).

He was asked, if they had strayed from the straight path then should they be banished from the land to end their misguidance of the people? He said: removing harm is more conducive to maintenance and more exemplary in religion. Distinguishing the vile from the good is purer and better. This was mentioned in al-Tataarkhaniyah. (al-Fatawaa al-Hindiyah).

The early scholars

Another contention addressed by Hanafi scholars was that of using the example of early scholars. The proponents of the Hadra would say that it occurred in the presence of earlier scholars and they did not oppose it. The response to this contention is that it was very rare and incidental. They did not gather for a Hadra or Sufi dance. Rather, a weaker person amongst them may lose his mind temporarily and dance.

وَجَوَّزَهُ أَهْلُ التَّصَوُّفِ وَاحْتَجُّوا بِفِعْلِ الْمَشَايِخِ مِنْ قَبْلِهِمْ قَالَ وَعِنْدِي أَنَّ مَا يَفْعَلُونَهُ غَيْرُ مَا يَفْعَلُهُ هَؤُلَاءِ فَإِنَّ فِي زَمَانِهِمْ رُبَّمَا يُنْشِدُ وَاحِدٌ شِعْرًا فِيهِ مَعْنًى يُوَافِقُ أَحْوَالَهُمْ فَيُوَافِقُهُ وَمَنْ كَانَ لَهُ قَلْبٌ رَقِيقٌ إذَا سَمِعَ كَلِمَةً تُوَافِقُهُ عَلَى أَمْرٍ هُوَ فِيهِ رُبَّمَا يُغْشَى عَلَى عَقْلِهِ فَيَقُومُ مِنْ غَيْرِ اخْتِيَارٍ وَتَخْرُجُ حَرَكَاتٌ مِنْهُ مِنْ غَيْرِ اخْتِيَارِهِ وَذَلِكَ مِمَّا لَا يُسْتَبْعَدُ أَنْ يَكُونَ جَائِزًا مِمَّا لَا يُؤْخَذُ بِهِ. (الفتاوى الهندية)

The Sufis permitted it (dancing). They used the actions of the Sheikhs before them as evidence. He said, ‘In my opinion, what they were doing is different to what these people are doing. In their time someone may recite poetry that has a meaning which resonates. So upon hearing impactful and relevant words, a person with a frail heart would lose his mind. Thus he would involuntarily stand and movement emanated from him without volition. It is conceivable to consider that permissible. Being from those matters that are overlooked.’ (al-Fatawaa al-Hindiyah).

Conclusion

The position of the Hanafis is that the Hadra is not permissible in the Hanafi Madhab. Some have claimed that there is Ijma (scholarly consensus) on the position of prohibition. However, one should keep an open mind. This is because many claims of Ijma are not upheld upon scrutiny.

It is clear that Hanafi scholars were concerned by the Hadra. Not only is it repeatedly mentioned in their authoritative works, but some wrote independent works on the prohibition of the Hadra. As such, the work of Imam Ibrahim al-Halabi cited above (al-Rahs wa al-Waqs) is one such example.

As for the view that the Hadra is Kufr, it seems to be a position held by some Hanafi scholars. I do not believe it is correct to say that it is the position of the Madhab.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (30.01.24)