- السبعون: الغناء، وهو السّماع، قال العلامة ابن عابدي (رحمه اللَّه تعالى) في حاشيته على الدر: (قال في التاترخانية، نقلاً عن العيو: إن كان السماعُ سماعَ القرآن، والموعظة، يجوز، وإنْ سماعَ غناء، فهو حرام، بإجماع العلماء. ومن أباحه من السادة الصوفية، فلمن تخلّى عن الهوى، وتحلّى بالتقوى، واحتاج إلى ذلك احتياجَ المريض) وقال في الفتاوى الخيرية – بعد نقل أقوال العلماء، واختلافهم في مسألة السماع – : (وأما سماع السادة الصوفية – رضي اللَّه عنهم – فَبِمَعْزِلٍ عن هذا الخلاف، بل، ومرتفعٌ عن درجة الإباحة، إلى رتبة المستحب، كما صرح به غيرُ واحد من المحققي

Imam al-Bayhaqi is quoted as saying about this hadith:

وفي هَذَا إنْ صَحَّ دلالةٌ على جوازِ الحَجْلِ، وهو أَنْ يَرْفَعَ رِجْلاً ويَقْفِزَ على الأُخْرَى مِنَ الفَرَحِ، فالرقصُ الَّذِي يكونُ عَلَى مِثَالِهِ يكونُ مِثْلَهُ في الجوازِ. والله أعلمُ

Sunnan al Bayhaqi al Kubra (15/333)

Is that a correct interpretation?
It seems like ta’wil to me;)

al-Saffarini, Ghidha’ al-albab li-sharh manzumat al-adab (Cairo: Matba`at al- Najah, 1324/1906) 1:120.

And keeping the privacy of the Samaa’ (between the Mureeds: He mentions this elsewhere stating that the doors should be shut while the mureeds are doing samaa’, as it is for its people, and that once the food is served, the doors should be opened to the people).

http://seekingilm.com/archives/144

“…that it is for ITS people…”

Indeed, one intoxicated by the dunya and its contingencies, cannot safely perform the hadra/samaa’. Whereas one trained, having the leadership of a qualified Shaykh, has the security to know that samaa’ will be utilized in a proper-Shari’i based method, not to please whim.

I hope that assists you sidi.

-Abul Layth

I didn’t realize the author was speaking in a Sufic context. I thought he was speaking from a purely fiqh standpoint. He does talk about the Arbaab Al-Ahwaal, which I believe in Sufic circles means possessors of mystical experiences. I’m not certain about that. Please do correct me if I am wrong.

The Statement was:

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

Understood with the Sufic prism which you called for, I understand it to be:

As for dancing, taking into consideration (that it could be construed as) a type of shortcoming/deficiency; Some held the opinion that it is disliked while others held the opinion that it is sanctioned. Amongst them are Ar-Rāfi‘ī, Al-Ghazālī, & An-Nawawi. Furthermore, others held the opinion that (the distinguishing criterion between the two former opinions) is the People of Tasawwuf (themselves), (meaning that dancing) is permissible for them is is disliked for those outside their fold.

It would appear as if Ahle Tasawwuf have a certain Fiqh issues that pertain strictly to them. Of course, I wouldn’t know. I’m not a Sufi. Just a fence sitter.

-Ibn Ahmad

The reason I left “Samaa’”, as you noticed, untranslated is because it denotes more than just singing. I did, however, translate it a few times as “audition”. It is vague as to whether or not musical instruments are used in “Samaa’”. The Shaadhilis only use the daff; is this a musical instrument? Some pseudo-salafis say no it isn’t because the Nabi allowed it.

To the Sufis, the term is not used in a unanimous fashion. Some sufis may use it to denote certain actions specific to their tariqah, others may use it strictly for listening to music etc. So due to the ambiguous meaning, I decided that the usage of samaa’ is subjective, and elaboration is thus needed by the intended speaker.

I hope that was not dodging the question, though it may have been.

Also, in your translation to the above quote by Sidi Faqir, I urge to pay close attention to the words:

وذهبت طائفة الى التفرقة بين ارباب الأحوال

Think of this statement in the mind of a Sufi.

Jazaakum Allahu Khairan
-Abul Layth