Gatherings of Dhikr Hadrah and the Shadhili Tariqah

‫بسم اهلل الرمحن الرحيم‬

Gatherings of dhikr, Hadrah and the Shādhili Tariqah Introduction The remembrance of Allah is the key to spiritual development. It often finds expression in gatherings of dhikr. This brief essay explores some of the different aspects of dhikr as based on the Holy Quran and the Sunnah. Our noble predecessors based their practices on the permissibility as allowed by these authentic texts. Often when one is exposed to something “new”, our first reaction is to denounce the “new” as innovation and impermissible. Our Dīn is vast and what is new to some may not necessarily be new to the Dīn. We therefore call towards tolerance when dealing with each other as ridicule without inquiry is of no benefit at all. This brief document outlines succinct references as well as a point that argues on the basis of ‘The origin in all things is permissibility’. It establishes the necessary clarity for the seeker regarding some of the key activities relating to the dhikr practices. We pray that through it, we all gain a better understanding of each other and an appreciation for the spiritual dimensions of Islam.

Contents Spirituality is an important part of the Dīn of Islam. .............................................................................. 2 The development of spiritual paths ........................................................................................................ 3 Proofs for the legality of dhikr gatherings .............................................................................................. 4 The permissibility of making dhikr aloud ................................................................................................ 5 The permissibility of making dhikr whilst standing and in other postures ............................................. 6 The permissibility of moving / swaying during dhikr .............................................................................. 6 The permissibility of more intensified movements, like jumping .......................................................... 7 What is the Hadrah? ............................................................................................................................... 8

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‫احلمد هلل والصالة والسالم على حبيب اهلل سيدنا و قائدنا حممد وعلى آله وصحبه ومن اتبع هداه‬ All praise is to Allah. Salutations on the beloved of Allah, our leader and guide, Muhammad , his family, companions and all who follow his guidance.

Spirituality is an important part of the Dīn of Islam. The importance of spirituality and its place in Dīn (the Islamic way of life) is identified in the narration of Abū Hurairah  (al-Bukhari hadith no.50) and ‘Umar bin al-Khattāb  (Muslim hadith no.8) when they stated that Jibril  was seen and heard asking the Prophet  the most pertinent questions.

The narration conveys the origin of the science of Islamic belief known as ‘Aqīdah or Imāniyyāt and we understand that it stems from the question “What is Imān?”. The origin of the science and field of Fiqh/ Islamic Jurisprudence stems from the question “What is Islām?”

The science of Islamic spirituality known as Tasawwuf, Tazkiyah or ‘Ilm al-Akhlāq stems from the question “What is Ihsān?”.

All these questions were posed by Jibril . The Prophet  answered them and in conclusion stated that, via these questions, Jibril was sent to teach us our Dīn.

The Islamic way of life (the Dīn) is therefore based on all three aspects i.e. Imān, Islām as well as Ihsān. The narration shows that our way of life is not only one of theory and ritual but also one of feeling and spirituality.

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The development of spiritual paths In early Islamic history, Madh-habs or Madhāhib (meaning ‘ways’) were formulated structuring the laws of Islam/ Fiqh i.e. the external practices of the Dīn. Similarly, our rich past has witnessed individuals exploring the spiritual aspect of our Dīn and as a result, spiritual paths known as Turuq or Tariqahs were established.

Those focusing on Ihsān were concerned about the internal state and spiritual concerns of the Dīn. They sought to understand Ihsān better and realized that the external practices are of no consequence if the self does not improve. Their concern was not only to complete the rituals of Dīn but to gain maximum benefit thereof. They wanted their hearts cleansed through it and wanted to gain closeness to their Creator. These various paths operate under the banner of Tasawwuf, Tazkiyah, ‘Ilm al-Akhlāq or the science of Ihsān.

In the past as well as the present, the various spiritual paths have utilized different techniques in their quest for Ihsān. And throughout this quest, the Holy Qur’an and the prophetic Sunnah have undeniably been the primary sources wherefrom guidance and inspiration have been sought and derived.

Everything has to be based on the Holy Qur’an and the prophetic Sunnah. Anything that does not stem from the Holy Qur’an and the prophetic Sunnah is rejected. Thus, it is to be understood that the primary sources frames our Dīn and it therefore excludes any personal or emotional preferences.

Herewith, be enlightened regarding the legality and permissibility of dhikr gatherings, the Hadrah and related issues which stem from the primary texts.

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Proofs for the legality of dhikr gatherings a. Allah has special angels roaming the earth in search of gatherings of the people of dhikr. This is found in a lengthy narration as reported by the Imams al-Bukhari (hadith no. 6408) and Muslim (hadith no. 2689). At the end of the narration, we are informed that the Almighty is so pleased with such gatherings that everyone benefits from His forgiveness, even the one who merely sat with them and had no intention of doing so in the first place. b. The same scholars (al-Bukhari hadith no.7405 and Muslim hadith no. 2675) document the narration where the Prophet  says that Allah, Most Exalted, says: “I am as my servant thinks of Me… If he mentions Me by himself, I will mention him by Myself and if he mentions Me in a group, I will mention him in a group better than his!” c. Al-Imam Muslim (hadith no. 2700) and at-Tirmidhi (hadith no. 3378) document that the Prophet  said: ‘There are no people who sit down to remember Allah, the exalted and glorified, except that the angels surround them, mercy encompasses them, tranquillity descends upon them and Allah mentions them amongst those in His presence!’ d. Al-Imam Muslim (hadith no. 2701), at-Tirmidhi (hadith no. 3379) and others document that the Prophet  informed a group of companions who were gathered only to remember Allah that He, Allah, is boasting about them to the angels!

e. Al-Imam at-Tirmidhi (hadith no.3510), Ahmad (hadith no. 12462) and others document the narration where the Prophet  instructs the companions to graze in the gardens of paradise whenever they pass by it. When they inquired as to what the gardens of paradise were, he informed them that it was the gatherings of dhikr!

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The permissibility of making dhikr aloud a. All the previous narrations are not restrictive and can clearly be seen to mean dhikr made aloud especially the narration of al-Imām al-Bukhari hadith no.7405 and Muslim hadith no. 2675. b. The Imāms al-Bukhari (hadith no.841) and Muslim (hadith no. 583) document as reported by ibn ‘Abbās  that raising the voice with dhikr was a common and known practice during the life of the Prophet  especially after the compulsory prayers.

c. Al-Imām al-Hākim documents, in his al-Mustadrak (hadith no. 1844), the unique occurrence where the Prophet  asked the companions if there were any strangers amongst them. When they responded that there were not, he asked them to lock the door. He then told them to raise their hands and say ‘Lā ilāha illallāh!’. This they did, raising their hands for a while, until he dropped his and then thanked Allah for guiding him to this Kalimah (phrase) and for promising paradise as a result of it. d. The Talbiyah is a unique phrase of dhikr said during Hajj. Nonetheless, it is dhikr and we are instructed to say it out loud. The Imams Abū Dāwūd (hadith no.1811), an-Nasā‘i (hadith no.2752) and ibn Mājah (hadith no.2922) the Prophet  saying: “Jibrīl  came to me and said: ‘Instruct your companions to raise their voices with Talbiyah!’" The point is that saying dhikr aloud is not foreign to Islam. e. As for the verse in surah al-A’rāf (ch.7 v.205) instructing us to remember Allah within ourselves and without raising the voice - the following issue pertaining to this verse should be understood and noted

The chapter in which this verse appears was revealed in Mecca when the Muslim community was small and under a lot of pressure. This verse as well as another verse (Surah al-Isrā‘ - ch.17 v. 110) was revealed after the Prophet  was reciting the Holy Qur’an out loud and as a result, the pagans swore at it and slandered him. To protect the sanctity of the Book, Allah instructed, for that period of prophethood, that he recites it softly at times so as not to draw unnecessary negative attention to himself and the sacred text.

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The permissibility of making dhikr whilst standing and in other postures 1. Allah says in the Holy Qur’an when describing those with intelligence: ‘They are those who remember Allah whilst standing, sitting and on their sides…’ (ch. 3 v. 191)

This does not refer to the various postures of Salāh as2. Allah also says: ‘So, when you have completed your prayer (Salāh), then remember Allah whilst standing, sitting and on your sides...’ The verses are motivating that remembrance be done in different postures and they are not restrictive in the least.

3. Al-Imam Muslim (hadith no.373), Abū Dāwūd (hadith no.18) and others document a narration by ‘Aishah  where she states that the Prophet  would remember Allah in all of his conditions.

The permissibility of moving / swaying during dhikr 1. Al-Imam ibn Kathīr in al-Bidāyah wan-Nihāyah (vol.7 pg.384) and Al-Imām Abū Nu’aim in his Hilyah al-Awliyā’ (vol. 1 pg73 narration no. 236) document that ‘Ali  once described the companions of the Prophet  and said: ‘By Allah! I have seen the companions of Muhammad  and I do not see anything resembling them today!’ He then mentioned how they would stand in prayer at night reciting the book of Allah and he concluded by saying: ‘And in the morning they would remember Allah and sway (sideways and back and forth) like trees sway in a day of wind. Their clothes would become wet from the tearing of their eyes!’ 2. The verse in ch. 3 (v.191) is also understood to mean movement during dhikr i.e. from standing to sitting to laying on one’s side. It simply means that it is not a problem for one to be moving whilst indulging in some form of remembrance. 3. Note: The act of moving and swaying, whilst reciting the Holy Qur’an, has become universally accepted by the Ummah. It is also to be noted that the Qur’an is the highest form of dhikr. 6

The permissibility of more intensified movements, like jumping 1. Al-Imam al-Bukhari documents (hadith no. 4875) as reported by ibn ‘Abbās  that the Prophet  was seen jumping (up and down, in joy) before the battle of Badr even began. This was after he had spent the entire night supplicating to Allah and as a result, Allah revealed to him that the opposing army would be defeated. He  was seen jumping whilst repetitively reciting the verse “The (opposing) group will soon be defeated!” (S.54 v.45). He was in his armour at the time. 2. Al-Imām ibn Hajar mentions in Fath al-Bārī (vol. 8 pg.663) that the original incident is reported by ‘Umar bin al-Khattāb . 3. There is also the renowned report documented by al-Imam Ahmad (hadith no. 857) concerning ‘Ali, Ja’far and Zaid bin Hārithah . The Prophet  praised each of them and as a result, expressing their joy, they started jumping up and down around him. The Prophet  said to ‘Ali : ‘You are from me and I am from you!’ He  said to Ja’far : ‘You resemble me the most in features and character!’ He  then said to Zaid : ‘You are our brother and our freed-slave or guardian!’ They then began jumping up and down around the Prophet . He allowed them to do so until they decided to stop. Ibn Hajar al-‘Asqalāni comments (Fath al-Bārī vol. 7 pg. 722) on the word used in the narration (Hajila) which described their movement. He said that it was a type of jump where one would, at times, do so on one leg only and that Ja’far  had seen it done by the men of Negus in Abyssinia. The Prophet  inquired as to what he was doing and when he explained, the Prophet  allowed all three of them to continue.

4. Last but not least is the famous narration as documented by the Imams alBukhāri (hadith no.950), Muslim (hadith no.892 and the four versions thereafter), Ahmad (hadith no. 12479) and others concerning the Abyssinian group who performed a dance and song for the Prophet  and his companions in the Masjid an-Nabawi. 7

What is mentioned is that they were singing whilst dancing and that they were playing with their weapons. They were being watched by the Prophet  who even encouraged them with the words ‘Dūnakum yā banī Arfadahāh’ (Take hold! O children of Arfadah!). He  allowed ‘Aishah  to lean on his shoulder and watch them as well. When he  asked as to what they were singing, he was told that amongst the things they were saying was ‘Muhammad is a pious servant.’ In addition to the abovementioned, a more beautiful and noteworthy statement is found in Fath al-Bāri (vol.2 pg.631). When ‘Umar  wanted to reprimand them, the Prophet  told him to leave them and said as reported by A’ishah : “(Leave them) So that the Jews may know that there most certainly is Inclusion (and expanse) in our Dīn (i.e. there is room for differences) and that I have been sent with a compassionate monotheistic way of life."

What is the Hadrah? All the above narrations, addressing various aspects of dhikr, are used as a reference for the sufi / spiritual activity known as a Hadrah. 

A Hadrah is a special gathering of dhikr that is generally done whilst standing. Those participating in the Hadrah are guided to only utter the name ‘Allah’ throughout the entire gathering. The individuals are arranged in a particular order, and they move in an orderly fashion in sync with the rhythm of the dhikr or Nashid that is rendered. The pace of the movement varies based on the Shaykh in charge of the gathering and at some stage, if the Shaykh feels that the time is right, those participating may even be encouraged to jump in rhythm with the renditions. The renditions accompanying this activity are all praises of Allah, salutations on the Prophet  and couplets of poetry and Nashid.

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The word Hadrah means ‘presence’ and the activity is designed to help move the body, heart and soul to the presence of the Creator and to feel close to Him.

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It is a Shadhili method of training and is part of the Tariqah (spiritual path)’s teaching since the 6th century Hijri. The head of this Tariqah or path, sh. Abul-Hasan ashShādhili, was a descendant of the Prophet  via Sayyiduna al-Hasan  and was a scholar and researcher in his own right. He was amongst those searching for a better understanding of the meaning of Ihsān, and with the guidance of his teachers, arrived at some special understanding thereof. He began passing this on to his 8

students through the training that he himself endured which is filled with dhikr and devotion and is entirely based on love and gratitude. 

The Hadrah is not taught or practiced as being compulsory, but rather as being permissible. It is merely a permissible act used as a method of boosting the self, from time to time, toward a heightened sense of spirituality.

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Considering the aforementioned prophetic narrations, the Hadrah gives one the unique opportunity to practice on narrations (ahādīth) that one normally does not get the opportunity to practice on.

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As for its name and where it originated from? When the Prophet  jumped at Badr, when ‘Ali, Ja’far and Zaid  jumped around him and when the Abyssinians were jumping in the Masjid, there was no official name for the action. We do know that the Prophet  was not deterred by the situation and was, in spirit, connected to His Creator. The name originated from the reason for the action and not the action itself. As previously mentioned, Hadrah means ‘being in the presence’ of your Creator, metaphorically, i.e. in thoughts and in heart.

In the same manner, the science of Tajwid was named long after the Prophets demise  even though he was reciting with it during his lifetime. The same goes for Fiqh, Tafsir and other sciences and activities of Dīn. The name is not an issue. The significance of the action and its aim is.

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Additional points of note 1. What if someone disregards the proofs and its link to the action? If someone happens to disregard all the aforementioned proofs and their association with the spiritual activities then that individual should consider the following: ‘The origin in all things is permissibility.’ This is an accepted law or principle of Islamic jurisprudence and as long as there is no authentic text prohibiting a particular action then that action is deemed permissible. It is not given preference over any compulsory action but it is allowed in the religion. There is no text prohibiting loud dhikr. Neither is there any prohibiting dhikr in congregation or doing so standing or moving whilst engrossed in remembrance or even exercising in the masjid, etc. On the contrary, there are texts, as seen above, that serves as an origin for these practices. Some would even say that certain aspects of it may be called Sunnah and not merely permissible. 

The definition of permissibility in an act that one expects no reward for and neither does one believe chastisement is the lot of those who disregard it. Here is an act that is permissible (Mubāh) and it is filled with encouraged acts such as dhikr and salutations on the Prophet .

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When an authentic text instructs us or states that a particular action is liked then such an action is either deemed compulsory (Fard) or recommended (Mandūb/ Sunnah). When a text prohibits us or states that something is disliked then such a thing is either deemed unlawful (Harām) or offensive (Makrūh).

In the absence of any text the above principle is implemented i.e. ‘The origin of all things is permissibility’. This stems from ch. 2 v. 29 of the Holy Qur’an. In the event that the proofs are disregarded, one should consider the above principle and avoid unnecessary argumentation considering that the Messenger  said: ‘…Verily, Allah has remained silent regarding certain things as a mercy to you…’ (Sunan ad-DāraQutni vol. 4 pg 183/4 and listed as hadith no. 30 in the collection of forty Ahādīth by al-Imām an-Nawawi)

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Remember too that Abdullah bin Mas’ud  said as reported by al-Imām al-Hākim in his al-Mustadrak (hadith no. 4465): ‘What the Muslims see as good then by Allah it is good!...’

2. What is new to you is not necessarily wrong. We should remember that there are communities who have never heard of a Hadrah before or even these Prophetic narrations wherefrom it stems. Despite it being a novel practice to them, does not mean that it is wrong. It is merely that they were not exposed to it due to their circumstances and surroundings. The method of instruction in any Zawiyah (spiritual school) is called a Tarīqah which is translated as ‘order’, ‘path’ or ‘way’ and no Tarīqah is given preference over another. It is simply different and the methodology of aiding spiritual development varies from one to the other. The goal, however, remains the same. It is aimed at gaining true knowledge of the Creator, beautifying and cleansing the spiritual heart, improving one’s character, detaching from this world, subduing the ego, fighting temptation, developing pure love for Allah and His beloved  and reaching the highest levels of quality in servitude. Islam in South Africa was brought on the hands of scholars associated with spiritual paths other than that of the Shadhili order. The spiritual activities and methodologies of training on the spiritual path therefore differ. Those who were decreed to come to the Cape were followers of the Qādiri, Khalwati, Bā ‘Alawi, Chisti and Rifā’i orders emanating from Asia and parts of the Arab world like Yemen. The Shādhili Tarīqah and its teachings are prevalent all over North Africa, from Morocco to Egypt, and it is also found in Jordan, Syria, Palestine and even in Spain. It stands to reason that people from these areas of the world would not be familiar with some of the activities of the other orders. Likewise, it is not expected of people here to be familiar with the Shadhili teachings. The fact that it is new to our community does not, however, mean that it is wrong.

The great scholar, Jurist and Muhaddith, al-Imam Jalal ad-Dīn as-Suyuti wrote a book of more than 100 pages clarifying and supporting the Shadhili order titled ‘Ta‘yīd alHaqiqah al-‘Aliyyah wa Tashyīd at-Tarīqah ash-Shādhiliyyah’. The well-known Ghumāri brothers of Morocco were all reputed scholars of Hadith and were all Shadhilis. Scholars from all over the world went to Morocco to learn from them and 11

receive Ijāzah. Nuh Ha Mim Kellar is the translator of the famed book of Jurisprudence ‘Reliance of the Traveller’. He is a Shadhili and has written a beautiful book on the Shadhili Tarīqah and its teachings titled ‘Sea without shore’. He is currently based in Jordan.

All the aforementioned references have been quoted and listed in a specific manner so as to encourage further research and thought.

We pray for guidance, knowledge and clarity and that the Almighty grants us all the ability to see this beautiful way of life in its complete form, as important facets of one Dīn and that we have the strength and determination to implement all its teachings to the best of our ability. We pray that He blesses the Ummah, grants it relief and unites it in all possible ways. Amīn. Ismail Londt

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Bibliography Fath al-Bāri bi Sharh Sahih al-Bukhari - Dār Misr, 2001 edition Sahih Muslim bi Sharh an-Nawawi - Dār al-Hadīth, Cairo, 2001 edition Sunan an-Nasā‘I bi Sharh al-Imāmayn as-Suyūti wa as-Sindi - Dār al-Hadīth, Cairo, 1999 edition ‘Awn al-Ma’būd Sharh Sunan Abī Dāwūd - Dār al-Hadīth, Cairo, 2001 edition Sunan ibn Mājah - Dār al-Hadīth, Cairo, 1998 edition Sunan at-Tirmidhi - Dār al-Hadīth, Cairo, 1999 edition Al-Musnad li al-Imam Ahmad - Dār al-Hadīth, Cairo, 1995 edition Al-Mustadrak ‘alā as-Sahīhain - Dār al-Kutub al-‘Ilmiyyah, 2002 edition Sunan ad-Daraqutni - ‘Alam al-Kutub, 1993 edition Al-Bidāyah wa an-Nihāyah - Dār at-Taqwā, 1999 edition Hilyah al-Awliyā‘ wa Tabaqāt al-Asfiyā’- Maktabah al-Imān, 2007

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