Saturday, December 29, 2007

Chechen Qadiri Hadra

About the Hadra

Hadra (Arabic:حضرة) is the term given to the collective supererogatory rituals performed by Sufi orders. The regular hadra is most often held on Thursday evenings after night prayer, Fridays after Jum`a prayer, or Sunday evenings. The hadra features various forms of dhikr (remembrance), including sermons, collective study, recitation of Qur'an and other texts (especially devotional texts particular to the Sufi order (tariqa), called hizb and wird), religious poetic chanting, centering on praise and supplication to God, religious exhortations, praise of the Prophet, and requests for intercession (inshad dini or madih - the latter term referring literally to "praise") and rhythmic invocations of Allah, using one or more of His Names (especially "Allah", "Hayy", "Qayyum", "Hu") or the testimony of faith and tawhid: "la ilaha illa Allah" (there is nothing worthy of worship but God). Rhythmic recitation of names and chanting of religious poetry are frequently performed together. In conservative Sufi orders no instruments are used, or the daf (frame drum) only; other orders employ a range of instrumentation. The term in Arabic literally means "presence". The collective Sufi ritual is practiced under this name primarily in the Arab world, but also in some non-Arab Muslim countries such as Indonesia and Malaysia. In Turkish Sufism the Hadhra is often referred to as the Devran and it is a feature of the Khalwati, Qadiri and Rifa'i orders throughout Turkey and the Balkans.


The Hadrah-Sidi Ibn Ajibah

Ibn Ajibah on the Hadhrah
Bismillah Ar-Rahman Ar-Rahim
Peace and blessings on Muhammad, his family and companions

Ibn Ajiba said,

Dancing is divided into three categories:

1. The forbidden.
2. The permissible.
3. The recommended

1. The forbidden category is the dancing of the common with ladies and youths present. This can lead to spoiling and uncontrolled lower natures, and satanic selves and so on. Its purpose is to show off and to exhibit a state, which is not real. This is also forbidden. This is why certain people have said that dancing is forbidden.

2. The permissible category of dancing is the dancing done by the right-act­ing ones and the fuqara without ecstasy or finding. They do it as a relaxation to the self and energy for their hearts, fulfilling the conditions of time and place and the brothers. No women participate in it, nor youths. This is permissible, and it does not call for prohibition, because the causes of forbidding dancing are what was mentioned before. The latter case is free of these conditions. If this dancing is compared to what the Samiris did when they worshipped the cow, it is seen that their dancing was forbidden because their was spoiled. Their purpose was to glorify the calf, and to be happy with it. This is kufr. If their dancing had been free of that it would not have been forbidden for them.

It is confirmed that Ja’far ibn Abu Talib, may Allah be pleased with him, danced in the presence of the Prophet may Allah bless him and give him peace, when he said to him, `You resemble me in creation I and in behavior’ This was mentioned by Shaykh Sanusi in his Musrat al ­Faqir.

Ibn Layun at-Tujibi said, `As for dancing in the mosque, it is in the Sahih Muslim collection from A’isha who said, “An army came from Ethiopia beating drums on the day of the feast in the mosque. The Prophet may Allah bless him and give him peace, invited me and I put my palms on his shoul­ders and watched them play.” ` Ibn `Aynia said that `zafaf’ was to dance. So it is confirmed that dancing is permissible. If it was forbidden in its essence, it would not have been done in the presence of the Messenger of Allah.

3. The category of dancing which is recommended is the dancing of the sufis, the people of taste and state, whether they are in ecstasy or seeking ecstasy, whether that is in the presence of the dhikr, or in sama’. There is no doubt that the cure of the heart of forgetfulness and gathering with Allah is sought by whatever means there are, as long as they are not forbidden with a clear and definite declaration of them as forbidden. We have seen the speech of al-Junayd when he was asked about sana’.

AI-Fasi said in com­mentary on the Hissn of the Shaykh of Islam, al-Suyuti, may Allah have mercy on him, `How can standing be denied when Allah the Exalted has said, “Those who invoke Allah standing, sitting and reclining on their sides”?’

A’isha, may Allah be pleased with her, said, `The Messenger of Allah, may Allah bless him and give him peace, used to invoke Allah at all times. If he was standing he swayed.’ So there is no denial to the one whose delight is witnessing and ecstasy-It is reported in the hadith about the dancing of Jafar ibn Abu Talib in the presence of the Prophet of Allah, may Allah bless him and give him peace, when he said to him, `You resemble me in creation and in behavior.’

That dance was because of the delight he found in the speech of the Prophet. The Prophet may Allah bless him and give him peace, did not deny it and this is the source of the dance of the sufis. It is confirmed that people stand up and dance in the circles of dhikr and sama’.

Among these people are great Imams, and one of them was the Shaykh of Islam, `Izz ul din ibn `Abd as Salam, as is mentioned in the Ihya. This is also confirmed by the hadith reported from A’isha, may Allah be pleased with her, and the people from Ethiopia who were dancing. The Prophet may Allah bless him and give him peace, said to her, `Would you like to look at the dance of the Ethiopians?’ Ibn Zakri mentioned it in the commentary of the Nasihaj. It is reported from previous times, from both the east and the west that the sufi is used to gather to remember Allah and that they used to dance. It is not reported that any of the worthy scholars denied them. I have seen in Fez, in the Zawiyya of as-Siqilli, a group who used to do dhikr and dance from the `Asr on the day of Jumu’ah until the `Isha, with a lot of scholars around. No one denied what they were doing. It has reached me that our Shaykh, the Shaykh of the group Sidi at-Tawdi ibn Sudah used to be present with them sometimes. He did not deny anything to the fuqara, except someone who was a cold imitator or an argumentative competitor.


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