Fatwa: # 17977
Category: Character & Morals
Country: United States
Date: 25th May 2009

Title

Brother, I was readiing you reply on Tassauf in question 17519, I have just a basic question in this regard. Does what you mentioning about tariqah etc, has any authentic proof..

Question

Brother, I was readiing you reply on Tassauf in question 17519,  I have just a basic question in this regard. Does what you mentioning about tariqah etc, has any authentic  proof from sunnah ( I will even take the weak hadith from you, but plz.  no marfoo hadith)?  Also I do not know much about Shafai' madhab but I will inshaAllah try to search on it if you can give me some ref on hadrah permissibility in Shafa'i madhab as you mentioned in your reply

May Allah SWT  Keep us in Farq-un-NAjia.  Allahuma Ameen

 

Answer

In the name of Allah, Most Gracious, Most Merciful


Assalaamu `alaykum waRahmatullahi Wabarakatuh

 

There are numerous verses and authentic narrations which explains the need for tazkiyyah (purifying ones soul). By way of example consider the following verses:

 

ومن يأته مؤمنا قد عمل الصالحات فأولئك لهم الدرجات العلى (75) جنات عدن تجري من تحتها الأنهار خالدين فيها وذلك جزاء من تزكى (76)

ومن تزكى فإنما يتزكى لنفسه وإلى الله المصير (18)

قد أفلح من تزكى (14)

Likewise, the famous Hadith of Jibraeel has been mentioned in the answer the fatwa to which you linked.

The author of the fatwa has explained:

“The field of Tasawwuf is usually likened to the field of medicine. Throughout history, man has discovered cures to various physical maladies, so to have the Shuyūkh, the spiritual doctors, discovered cures for spiritual maladies. Some of the practices and cures are mentioned in the Qur'ān, some in the Ahadīth, and others have been discovered through the institution of tajrubah (personal experience). Generation after generation, the Shuyūkh of Tasawwuf have dedicated their lives to this field, therefore, they know the effects of various adhkār upon the heart and soul. To those unfamiliar with Tasawwuf, such exercises may seem extremely peculiar and unusual. It is understandable for people to feel uncomfortable and queasy during their first experience with such exercises. However, to repel this discomfort, one should bear in mind that the Shuyūkh don’t claim that these adhkār and spiritual exercises are new forms of worship where it would be classified as an innovation (bid‘ah) in Dīn. Only those bereft of the understanding of Fiqh and the subtleties of Dīn make such professions. These spiritual prescriptions should be seen and regarded as a form of treatment (tadāwī) for the sicknesses of the heart. Just as the physical body must be put through certain therapeutic exercises for the benefit and rejuvenation of the body, so to do the Shuyūkh put the spiritual patient under various exercises to strengthen and treat the soul.”

As for the references that you desire in the Shafi’ madhab, the author of the fatwa has given the following text with its reference:

 

والرقص بلا تكسر مباح لخبر الصحيحين إنه صلى الله عليه وسلم وقف لعائشة يسترها حتى تنظر إلى الحبشة وهم يلعبون ويزفنون والزفن الرقص لأنه مجرد حركات على استقامة أو اعوجاج وعلى الإباحة التي صرح بها المصنف الفوراني والغزالي في وسيطه وهي مقتضى كلام غيرهما وقال القفال بالكراهة وعبارة الأصل محتملة لها حيث قال و الرَّقْصُ ليس بِحَرَامٍ وَبِالتَّكَسُّرِ حَرَامٌ وَلَوْ من النِّسَاءِ لِأَنَّهُ يُشْبِهُ أَفْعَالَ الْمُخَنَّثِينَ (أسنى المطالب في شرح روض الطالب ج 4 ص 346  العلمية)

 

Hereunder are more references for your benefit:

 

الحاوي للفتاوي ـ للسيوطى - (2 / 222 دار الكتب العلمية)

أقول : وكيف ينكر الذكر قائماً والقيام ذاكراً وقد قال الله تعالى : ) الذين يذكرون الله قياماً وقعوداً وعلى جنوبهم ( وقالت عائشة رضي الله عنها : كان النبي صلى الله عليه وسلّم يذكر الله على كل أحيانه ، وإن انضم إلى هذا القيام رقص أو نحوه فلا إنكار عليهم فذلك من لذات الشهود أو الموجيد ، وقد ورد في الحديث رقص جعفر بن أبي طالب بين يدي النبي صلى الله عليه وسلّم لما قال له : اشبهت خلقي وخلقي وذلك من لذة هذا الخطاب ولم ينكر ذلك عليه النبي صلى الله عليه وسلّم فكان هذا أصلاً في رقص الصوفية لما يدركونه من لذات المواجيد ، وقد صحالقيام والرقص في مجالس الذكر والسماع عن جماعة من كبار الأئمة منهم شيخ الإمام عز الدين بن عبد السلام .

السراج الوهاج - (1 / 604دار المعرفة(

 ويحرم ضرب الكوبة وهي طبل طويل ضيق الوسط واسع الطرفين لا الرقص  فلا يحرم بل يباح

 

الفتاوى الفقهية الكبرى - (4 / 356دار الفكر(

 وأما الرقص فلا يحرم لفعل الحبشة له في حضرته صلى الله عليه وسلم مع تقريره عليه

 وقال جماعة يكره لخرم المروءة وفصل الغزالي رحمه الله تعالى بين أرباب الأحوال الذين يقومون بوجد فيجوز لهم ويكره لغيرهم ونقل عن القاضي رحمه الله تعالى رد الشهادة به لغير أرباب الأحوال وهو متجه حيث كان لهم منصب أو فخامة تقتضي أن ذلك خارم لمروءته غير لائق به تعاطيه وإلا فلا وجه لرد الشهادة به لأنه غير خارم للمروءة حينئذ قال البلقيني رحمه الله تعالى ولا حاجة لاستثناء أرباب الأحوال لأنه ليس بالاختيار ومحل ذلك كله لم يكن فيه حرمة كفعل المخنثين وإلا حرم وقال الشيخ أبو علي رحمه الله تعالى يكره وقال البلقيني رحمه الله تعالى إن كان للتشبه بالمخنث فإنما يحرم على الرجال والصحيح التحريم مطلقا

 

We hope that the above should be sufficient.

 

And Allah knows best

Wassalamu Alaikum

Ml. Ismail Moosa,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa

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