Comprehensive Proofs for the Permissibility of Raqs (Dancing)
Compiled by Abul Layth and Reviewed by the SI Team
Introduction
I have observed that many people are searching the terms “Dancing” or “Raqs” in the site’s search engine. This phenomenon has lead me to the conclusion that SeekingIlm needs to have a single comprehensive research article for this issue. The intent of this article is to aid in the research of those students who seek clarification on the issue of the permissibility of the Hadrah in Islamic Jurisprudence. By no means do we claim that this article is the absolute proof, or that it contains all of the proofs for the Sufic form of the Hadrah, usually involving swaying or movements that are generally seen as ‘dancing’. Rather, this article is the humble research of some of the SeekingIlm team in defense of the Sufic approach to Raqs. We also do not claim that there is not ikhtilaaf, or scholarly legal disagreement, pertaining to this issue as well. We respect the opinion of those who deem raqs prohibited or disliked. However, we expect that the respect we show is also manifested by those who disagree with us as well. As Shaykhul-Islam Imam An-Nawawi stated,
“Scholars only protest against that which musters unanimous consensus; as for what does not muster unanimous consensus, then there is no permission to protest.” ((Sharh Sahih Muslim in the chapter of Commanding the good and forbidding the evil )) We ask Allah to make this a benefit for all Amin!
Arguments for the Permissibility of Raqs
An established proof for those who say that Raqs is permitted in Islamic law is the narration of ‘Ali ibn Abi Talib (‘alayhis Salaam) that 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- a type of dancing) 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 in his Musnad (1:537 #857) ((You can see this for yourself by clicking the following link: http://hadith.al-islam.com/Display/Display.asp?hnum=815&doc=6&IMAGE=%DA%D1%D6+%C7%E1%CD%CF%ED%CB )). Ash-Shākir declared it authentic in his review of the Musnad. Al-Bazzār in his Musnad with a sound chain according to Imām Al-Haythamī in his Majma’ Az-Zawā’id (5:157). Also reported by Imām Al-Bayhaqī in his Sunan Al-Kubrā (8:6 #15548, 20816) as well as Ibn Abī Shaybah in his Musannaf. Ibn Sa’ad reported this in Mursal form in his Tabaqāt, 4:22.
The opponents of raqs argue that this narration is weak for the following reasons:
- Hani’ ibn Hani’ is Unknown.
- Abu Is-haaq is Mudallis
We shall respond to these arguments with Allah’s permission.
Response to the First Aspersion
In response to the first criticism of this chain, that of Haani’ ibn Haani’, we say: Imaam An-Nasaa’i said about him, “There is nothing wrong with him.” Ibn Hibbaan mentioned him in his Ath-Thiqaat (the trustworthy narrators). Imaam Al-’Ijli decalred him, “Thiqah (trustworthy)”. There are however criticisms as mentioned by Ibn Hajr in his Tahthib at-Tahthib:
A) Al Harmalah reports from Ash-Shaafi’i, “Haani’ ibn Haani’ is not known and the people of knowledge do not establish his hadith due to his jahaalah (un-knowness) in hadith.
B) Ibn Al-Madini stated, “Majhul (unknown).”
Ibn Hajr concludes in his Taqrib, “Mastoor”. Hafith Shu’ayb Al-Arna’ut states in his gloss of Ibn Hajr’s Taqrib, known as Tahrir Taqrib At-Tahthib, “Rather, he is Majhul as said by Imam Ash-Shafi’i and Ibn Al-Madini : That Abu Is-haaq As-Sibi’i is the only one who reports from him. An-Nasaa’i says, “there is nothing wrong with him.” However, Ibn Sa’ad says, “He is Munkar Al-Hadith.” Al-’Ijli declared him thiqah (impeccably trustworthy) and Ibn Hibban mentioned him in his work “Ath-Thiqaat”. [End Quote entry number 7264]
If we were to confine ourselves to the generally strict conditions of An-Nasaa’i, Al-’Ijli, or Ibn Hibbaan, the argument that Haani ibn Haani is unknown would be irrelevant, as they are attesting to the fact that his situation was in fact known by them. However, this argument does not satisfy our opponents. Imam Al-Bayhaqi in fact reports this narration through another chain that definitely removes any doubts pertaining to Haani Ibn Haani:
قَالَ أَبُو إِسْحَاقَ وَحَدَّثَنِى هَانِئُ بْنُ هَانِئٍ وَهُبَيْرَةُ بْنُ يَرِيمَ عَنْ عَلِىِّ بْنِ أَبِى طَالِبٍ
Abu Is-Haaq said “and Haani ibn Haani, as well as Hubayrah ibn Yareem, narrated to me from ‘Ali ibn Abi Taalib…”
Not only did Abi Is-Haaq narrate this from Haani ibn Haani, but this story was also narrated to him by Hubayrah ibn Yareem. Regarding this supporting narrator, Hubayrah ibn Yareem, then he was a Taabi’i, just as Haani ibn Haani, and a student of Sayyidunaa ‘Ali ibn Abi Taalib (radhiya Allahu ‘Anhu). Al-Athram reports from Imaam Ahmad the following regarding him, “There is no problem with his narrations…”. Ibn Hibbaan mentions him in his Ath-Thiqaat. Imaam An-Nasaa’i has contradictory statements reported from him. For example he states, “Not strong in hadith” and in Jarh wa Ta’dil he states, “We hope that there was nothing wrong with his [reports].” Ibn Ma’in stated he was Majhul (unknown) while Ibn Khurrash said he was “Dha’if (weak)”. Ibn Hajr Al-’Asqalaani concludes in his Taqrib, “There is nothing wrong with him, he faulted in his shi’ism.” A point that further supports this connection between Abu Is-haaq and Hubayrah ibn Yarim is that Hubayrah ibn Yareem was the Uncle of ‘Aaliyah the wife of Abu Is-haaq as is mentioned in Tahthib At-Tahthib, Tahthib Al-Kamaal and elsewhere. ((See 6552 of Tahthib Al-Kamaal of Al-Mizzi ))
From what has just been presented, Haani ibn Haani was declared known as well as impeccably trustworthy by Ibn Hibban, Al-’Ijli, and An-Nasaa’i. This fact would be enough to suffice many, however, it does not suffice some. So in response, we say that that there is a follow up reported in the place of Haani ibn Haani, and that is Hubayrah ibn Yarim, who is good in narrating according to Imam Ahmad, Ibn Hajr, Ibn Hibbaan and others. Based upon this, it is clear that the aspersion cast upon Haani ibn Haani is one that is null.
Response to the Second Aspersion
The second aspersion is that Abu Is-haaq As-Sabi’i is Mudallis. Our response is as follows:
1) Abu Is-haaq is a Kufan Tabi’i who is impeccably trustworthy as stated by Imam Al-’Ijli. He was declared thiqah by Imam Ahmad ibn Hanbal, An-Nasaa’i, Ibn Ma’in, Shu’bah, and others. He is used in both Bukhaari and Muslim’s Sahihs.
2) It is true that he committed tadlees. An example of Tadlees, briefly, is when a narrator uses the vague form of narrating – ‘An meaning ‘from’ – without stating if they heard it or if it was narrated directly to them from the Shaykh they are reporting from. If a narrator is Mudallis (one who commits tadlees) he must state that he heard it or that it was narrated to him in order for his reports to be acceptable in themselves. This ruling has been stated by the famous master of Hadith Ibn As-Salaah when he said that if the Mudallis (the one who makes tadlees) reports that he heard something, then it is acceptable. Whereas, if they mention the phrase ‘An then the ruling is the ruling of Mursal (i.e. they are not naming who they have really heard it from). And Az-Zayn said, “And this is what has been said by many [of the scholars of hadīth]. [See At-Tanqeeh Al-Anthaar Al-Matboo’ Ma’a Tawdeeh Al Afkaar 1/352-353]
It appears that Abu Is-haaq is committing tadlees in this chain because of his using the vague form of reporting ” ‘an عن – from”. However, he is in fact not committing tadlees. Imam Al-Bayhaqi reports this narration, as mentioned above, with Abu Is-haaq clearly stating “And Haani ibn Haani and Hubayrah ibn Yareem narrated to me“;
قَالَ أَبُو إِسْحَاقَ وَحَدَّثَنِى هَانِئُ بْنُ هَانِئٍ وَهُبَيْرَةُ بْنُ يَرِيمَ عَنْ عَلِىِّ بْنِ أَبِى طَالِبٍ
This narration clearly shows that he did in fact hear this from Haani ibn Haani and Hubayrah ibn Yareem. It makes complete sense as well, that Abu Is-haaq heard this from Hubayrah ibn Yareem considering this was his wife’s uncle, as we alluded to earlier.
It is thus radiantly clear that this narration is Sahih, as stated by Shaykh Shaakir, Haythami, Arna’ut and others. Shaykh Nuh Ha Mim Keller, the student of Shaykh Shu’ayb Al Arna’ut in hadith, also classified this narration as Hasan at the 2007 Suhba in Virginia.
It is necessary to point out to the reader that these men were dancing out of the joy of what the Prophet Muhammad said to them. This is proof that dancing can be done out of joy from the heart.
Second Proof For the Permissibility of Raqs
Another proof used by those scholars that deem raqs permitted is the hadith of the Abyssinians dancing in the presence of the Prophet Muhammad.
Imam Ahmad reports the following narration in his Musnad :
حَدَّثَنَا عَبْدُ الصَّمَدِ قَالَ حَدَّثَنَا حَمَّادٌ عَنْ ثَابِتٍ عَنْ أَنَسٍ قَالَ كَانَتْ الْحَبَشَةُ يَزْفِنُونَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَيَرْقُصُونَ وَيَقُولُونَ مُحَمَّدٌ عَبْدٌ صَالِحٌ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا يَقُولُونَ قَالُوا يَقُولُونَ مُحَمَّدٌ عَبْدٌ صَالِحٌ
Anas ibn Maalik (radhiya Allahu ‘anhu) said that the Abyssinians danced in front of Rasulullah (sallalllahu ‘Alayhi wa Sallam) while saying “Muhammad is a Righteous Slave” (in ethiopian) upon which Rasulullah (sallallahu ‘Alayhi wa Sallam asked, “What are they saying?” And they responded in Arabic, “Muhummadun ‘Abdun Saalihun”.
Shaykh Shu’ayb Al Arna’ut states in his ta’liq of the Musnad Ahmad, “It is authentic, and all of the men are the two Sahihs except for Hammad ibn Salamah, and he is from the men of Imam Muslim.”
This narration is also reported from our mother ‘Aa’ishah (radhiya Allahu ‘anhaa) as follows,
قَالَ حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ يَعْنِي ابْنَ أَبِي الزِّنَادِ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ وَضَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَقْنِي عَلَى مَنْكِبَيْهِ لِأَنْظُرَ إِلَى زَفْنِ الْحَبَشَةِ حَتَّى كُنْتُ الَّتِي مَلِلْتُ فَانْصَرَفْتُ عَنْهُم
“‘Aa’ishah stated that Rasulullah put her cheek on his shoulder while looking at the Abyssinians dance…” ((Also found in the Musnad and Sahih Muslim. It is number 23709 in the online publication on http://hadith.al-islam.com of the Musnad and number 1483 of the Sahih of Imam Muslim ))
The narration of Imam Muslim, however, has the words, “…on the day of ‘Eid in the Masjid…”. These narrations are proof that the Prophet Muhammad allowed dancing in his presence. It further proves that one can dance while performing worship with the tongue and heart, as the Abyssinians were chanting “Muhammad is a Righteous Slave”, which is affirmation of the Prophethood, as well as the testimony of faith.
Statements From the Scholars of Islam
Ibn Hajr Al-Haytami stated in his Fatawaa Hadithiyya,
“It is permissible to stand and dance during gatherings of dhikr (remembrance of Allah (SWT)) and Samaa’ (audition) according to a number of great scholars including Shaykh-ul-Islaam Al-’Izz ibn Abdus-Salaam.”
Shaykh Nuh H.M. Keller (May Allah (SWT) bless him always) quotes Imaam An-Nawawi (Rahimahullah) as saying,
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 al-talibin wa ‘umdat al-muttaqin. Cairo 1338/1920. Reprint. Cairo: Mustafa al-Babi al-Halabi, n.d.,152 ))
In the same article Shaykh Nuh (May Allah always send his Mercy upon him) quoted Imaam As-Suyuti thus (Note: I have added the arabic from the text for the seeker to see for themself):
وكيف ينكر الذكر قائما والقيام ذاكرا وقد قال الله تعالى (الذين يذكرون الله قياما وقعودا وعلى جنوبهم) وقالت عائشة رضي الله عنها كان النبي صلى الله عليه وسلم يذكر الله على كل أحيانه، وإن انضم إلى هذا القيام رقص أو نحوه فلا إنكار عليهم فذلك من لذات الشهود أو المواجيد وقد ورد في الحديث رقص جعفر بن أبي طالب بين يدي النبي صلى الله عليه وسلم لما قال له أشبهت خلقي وخلقي وذلك من لذة هذا الخطاب ولم ينكر ذلك عليه النبي صلى الله عليه وسلم فكان هذا أصلا في رقص الصوفية لما يدركونه من لذات المواجيد وقد صح القيام والرقص في مجالس الذكر والسماع عن جماعة من كبار الأئمة منهم شيخ الإسلام عز الدين بن عبد السلام.
Translated by Shaykh Nuh as:
How can one condemn making dhikr while standing, or standing while making dhikr, when Allah Most High says, “. . . those who invoke Allah standing, sitting, and upon their sides” (Koran 3:191). And ‘A’isha (Allah be well pleased with her) said, “The Prophet (Allah bless him and give him peace) used to invoke Allah at all of his times” [Sahih Muslim, 1.282: 373]. And if dancing is added to this standing, it may not be condemned, as it is of the joy of spiritual vision and ecstasy, and the hadith exists [in many sources, such as Musnad al-Imam Ahmad, 1.108, with a sound (hasan) chain of transmission] that Ja‘far ibn Abi Talib danced in front of the Prophet (Allah bless him and give him peace) when the Prophet told him, “You resemble me in looks and in character,” dancing from the happiness he felt from being thus addressed, and the Prophet did not condemn him for doing so, this being a basis for the legal acceptability of the Sufis dancing from the joys of the ecstasies they experience. ((al-Hawi li al-fatawi. 2 vols. Cairo 1352/1933–34. Reprint. Beirut: Dar al-Kutub al-‘Ilmiyya, 1403/1983, 2.234 ))
The Shaykh (May Allah grant him firdaws al-’alaa) seems to have not translated the last line, which is,
“And it is [stated to be] correct to stand and dance (or sway – the word is raqs) in the sittings of thikr and samaa’ by a group of Kibaar Al-A’immah (Major Imaams), from them Shaykhul Islaam Al-’Izz ibn Abdus Salaam.”
Imam Sulayman ibn Ali Al-Jamal Ash-Shafi’i comments on the issue of raqs in his Haashiyah of Fat-hul-Wahhaab the Sharh of the Minhaaj:
فَلَيْسَ بِحَرَامٍ وَلَا مَكْرُوهٍ بَلْ مُبَاحٌ لِخَبَرِ الصَّحِيحَيْنِ { أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَفَ لِعَائِشَةَ يَسْتُرُهَا حَتَّى تَنْظُرَ إلَى الْحَبَشَةِ وَهُمْ يَلْعَبُونَ . وَيَزْفِنُونَ } وَالزَّفْنُ الرَّقْصُ ؛ وَلِأَنَّهُ مُجَرَّدُ حَرَكَاتٍ عَلَى اسْتِقَامَةٍ أَوْ اعْوِجَاجٍ
[And Raqs - dancing] is not haraam (forbidden) and is not makrooh (disliked), rather it is Mubaah (permissible) due to the report in the two Saheehs that the Prophet (sallallahu ‘alayhi wa sallam) allowed ‘Aa’ishah to watch the Abyssinias entertain and dance (yazfinoon) and Az-Zafn is raqs (dancing)…”
Al-Hafith Ibn Hajr Al-’Asqalaani is also reported to have allowed the raqs of the Sufis:
Ash-Shaykh Yusuf Khattaar Muhammad in his work titled Al-Mawsu’ah Al-Yusufiyyah fi Bayaan Adillat As-Sufiyyah quotes Al-Hafith Ibn Hajr Al-Asqalaani via Imam As-Suyuti thus,
“Al-Hafith Ibn Hajr, the great Muhaddith, was asked regarding the ‘raqs’ (dancing) of the Sufis: Is there a premise (asl) for it. Did anyone perform raqsin the presence of the Messenger Salawatullah ‘alayh wa Aalihi wa Sahibih?”
- He said: “Yes! Verily Ja’far ibn Abi Taalib Radhiya Allahu ‘Anhu did
raqs
- in the presence of Rasulullah when he told Ja’far ‘You resemble me in my created form and in my character.’ It would have been necessary for the Nabi (alayhis salaam) to clarify whether it was halaal or haraam, yet the Nabi (’alayhis salaam) did not reject it. This is known in
Mustalah Al-Hadith
- as “
Iqraar
- “, or the acceptance and approval of the Prophet Muhammad . And the Nabi (’alayhis salaam) would not have remained silent regarding the Haraam (forbidden) or the
Makruh
- (hated).”
Shaykh Yusuf Khattaar Muhammad continues to quote the following incident, ‘He also gave the verdict of permissibility to someone that was sitting in his Majlis that had asked him about raqs. He said,
- ‘” Ar-Raqs (dancing) is permissible due to the proof of the
Habasha
- (abyssinians) dancing in the Masjid while Rasulullah (’alayhis salaam) was amongst them. Their raqs was with hopping (wathbah), Al-wajd, singing poetry (
inshaad ash-shi’r
- ), all permitted in the presence of Rasulullah (sallallahu ‘alayhi wa sallam)…”
((Shaykh Yusuf Khattaar Muhammad references As-Suyuti’s quote from As-Sayf Al-Qaati’ and also Al-Ilhamaat Al-Ilhiyah of Shaykh Mahmuh Abi Shaamaat; See the Maws’uah page 185 published in Damascus in 1999, third edition. Also see: http://seekingilm.com/archives/166 ))
Imam ‘Ali Al-Qaari, the Hanafi, stated:
وأما الرقص مع أنه نوع من النقص فذهبت طائفة الى الكراهة وذهبت طائفة الى الاباحة منهم الرافعي والغزالي والنووي وذهبت طائفة الى التفرقة بين ارباب الأحوال فيجوز لهم ويكره لغيرهم وهذا القول هو المرضي عند جمهورهم وعليه أكثر الصوفية
“And regarding Ar-Raqs, based on it being a type of deficiency, a group forwarded the opinion that it is hated and another group stated that it is permitted. From those who stated it was permitted were Ar-Raafi’i, Al-Ghazzaali, and An Nawawi. A group differentiated between cultivating the spiritual states and they stated it was permitted while it is makruh for other than those [doing it for a different reason]. This statement is what is agreeable according to the majority of them, and the majority of the Sufis are upon it.” ((Rasaa’il Al-Qaari volume 1 page 141 ))
Sidi Ibn ‘Ajibah, the famous Sufi and Faqih, has written a fantastic piece on the permissibility of raqs that can be found at the following link: Click Here
Another article worth reading is also hosted by Marifah, written by Shaykh Abdul-Qaadir ‘Isaa Al Halabi who wrote a chapter on movement during dhikr (remembrance) in his tome “Haqaa’iq ‘An At-Tasawwuf”. Click here to read the chapters translation.
To read articles pertaining to this topic on Seekingilm, go to the following links:
http://seekingilm.com/archives/50
http://seekingilm.com/archives/166
Please note that this article will be consistently edited. Responses will be added within the text of this article. For each edition after its publication we will add comments stating what was changed.
May Allah send his blessings upon our Liege-lord Muhammad, his family, his companions, and those that follow him until their meeting with their Lord. Amin!
http://cb.rayaheen.net/showthread.php?tid=16746&action=last&view
Salam, Mashallah an excellent article, I would however lament at the state of the Ummah being so petty right now that we need to discuss the intracacies of the fiqh of dancing when rivers of blood of Muslims are flowing and the huqooq of Allah are being violated on Earth.
Shukran Sidi Abu Luqman. War never stopped the Muslims of old from discussing fiqh, aqidah, tasawwuf etc. I ask Allah ta’alaa to protect the Muslims from the harms of the oppressive disbelievers. Amin!
Excellent research done, sidi. May Allah reward you and yours.
A good article and translation by The Marifah team:
http://www.marifah.net/articles/hadra-ibnajibah.pdf
Muhiyudeen Shaikh Abd Al Qadir Al Jilani al Athari in his Kitab sirr al Asrar wa Mazhar al Anwar.:
Such spiritual ecstatic states, which the intimates of Allah enter in performing the movements and whirling of their rituals, are means to exite and impel their hearts. This is the food of those who love Allah: it gives them energy in their hard voyage in search of the truth. Our Master the Prophet (sallallahu alaihi wassallam) says,’ The ecstatic ritual of the lovers of Allah, their whirling and chanting, is an obligatory form of worship for some, and for others a super obligatory act of worship- and yet for others still it is heresy. It is obligatory for the perfect man, it is supererogatory for the lovers and the heedless it is heresy.’ And ‘ He is ill natured who takes no pleasure being with lovers of Allah: the poems of the wise which they chant, the season of spring, the colour and perfume of its flowers and the lute and its song.’
The heedless for whom the seeking of spiritual ecstacy is a heresy, and the ill-natured ones who take no pleasure in beauty, are sick and there is no remedy for that sickness. They are lower than the birds and the beasts, lower even than the ass, because even the animal takes pleasure in a tune. When the Prophet David(peace be upon Him) sang, all the birds gathered around him to listen to his beautiful voice. The Prophet (sallallahu alaihi wassallam) says,’ The one who has not experienced ecstacy does not have the taste of his religion’.
There are ten states of ecstasy. Some of these are apparent and their signs visible, and some are hidden and unobservable by others, like the inner consciousness and rememberence of Allah, or a silent reding of the Holy Qur’an. To shead tears, to have deep feelings of regret, fear of Allah’s punishment, longing and sorrow, shame for one’s moments of unconsciousness; when one grows pale, or the face flushes with excitement from states within and from events around one, burning with the yearning for Allah – these and all physical and spiritual anomalies caused by such things are signs of ecstasy.
(chapter 19, On Witnessing Divine Truth through the state of peace coming from abondonment of the wordly and through ecstasy-
interpreted/translated by Shaykh Tosun Bayrak al-Jerrahi al-Halveti)(get the book here http://www.al-baz.com/ourbooks_page4.shtml)
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Muhiyudeen Shaikh Abd Al Qadir Al Jilani al Athari in his Kitab sirr al Asrar wa Mazhar al Anwar.:
Hadrat Ali, may Allah be pleased with him, asked pur Master the Prophet (sallallahu alaihi wassallam) to teach him the easiest, the most valuable, the most immediate way to his salvation. Our Master the Prophet (sallallahu alaihi wassallam) waited for the angel Gabriel (alaihi salaam) to bring the answer from the Divine Source. He came and taught our Master to say La ilaha -’There is no god’ while turning his blessed face to the right, and to say illa Llah -’ but Allah alone’ while turning his face to the left, towards his blessed pure heart. He repeated this Three times; our Master(sallallahu alaihi wassallam himself repeated it three times and thentaught it to Hadrat Ali, may Allah be pleased with him, making him repeat it three times. Then he taught the divine Confession of Unity in the same manner to his Companions. Hadrat Ali was the sirst to ask for it and was the first to be taught.
(get the book here http://www.al-baz.com/ourbooks_page4.shtml)