Wajd or Ecstasy (jasb), Swoon in deep love (tajalli) of

Allah (Subhanahu wa Taala)

Wajd or Ecstasy is a gift of Allah (Subhanahu wa Taala) for Muslims in which they lose

control of their body due to love of Allah (Subhanahu wa Taala) and his Prophet

Muhammad (Salla Allahu Alayhi wa Sallam). Condition (kafiyat) of Wajd may be for a

few seconds, minutes, or even hours. It is only from Allah (Subhanahu wa Taala) and

he blesses whoever he wills, so whatever a person may go through during Wajd is

unintentional, the person has no control on himself thats why shariah allows it and its

acceptable.

This Wajd is the Noor of Imaan that comes from the Heart of our Beloved Prophet

Muhammad (Salla Allahu Alayhi wa Sallam) which He gave to Sahabas (ra), from

Sahabas (ra) it reached the Salafs Awliyas (ra) and from Salafs Awliyas (qs) to Awliyas

(qs) and from Awliyas (qs) to us. Even in this time period, when this Noor goes into

peoples they lose control of themselves.

Dictionary meaning of the word Swoon: to enter a state of hysterical rapture or ecstasy http://dictionary.reference.com/browse/swoon

A person may go in Wajd;

1) during salah

2) in Zikr /or Dhikr gathering 3) while reading or listening to holy Quran

4) or even while listening to Qasidas or naat

Different Types or Forms of Wajd

There are different types of Wajd and every type has a different affects. Some are

listed below;

1) Sometimes the condition of Wajd becomes so strong or intense that a person may loo

What is Prohibited during Wajd

1) Showing off that you are in Wajd 2) Intentional dancing with Non Mehrams (women)

Dancing during Wajd

1) Dancing as seen in movies is totally haraam and so are the songs 2) According to scholars of Sharfi fiqh and many other Scholars, dance that have

slight movements such as swaying, in love of Allah (Subhanahu wa Taala) is permissible but according to Hanifi fiqh, such movements should only be in a

state of Wajd and must be unintentional

Reference in the holy Quran regarding Wajd

Chapter (7) Surat l-a rf (The Heights) Wajd of Moses (Musa) (Alaihis Salam)

When Moses came to the place appointed by Us, and his Lord addressed him, He said:

"O my Lord! Show (Thyself) to me, that I may look upon thee." Allah said: "By no

means canst thou see me (direct); But look upon the mount; if it abide in its place, then

shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as

dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory is

to Thee! To Thee I turn in repentance, and I am the first to believe." (Quran 7:143)

Imam Jalal ud din Suyuti (ra) proves Raqs (dancing) in Love of Allah (Subhanahu wa Taala) from Quran. How can one condemn making dhikr while

standing, or standing while making dhikr, when Allah (Subhanahu wa Taala) says, . . . those who invoke Allah (Subhanahu wa Taala) standing, sitting, and upon their sides

Quran 3:191. And Hazrat A`isha Siddiqa (ra) said, The Prophet Muhammad (Salla

Allahu Alayhi wa Sallam) used to invoke Allah (Subhanahu wa Taala) at all of times.

Below are reference in the Hadith regarding Wajd / Swoon

/ Spiritual Dancing (Raqs) and Sama (Whirling)

Below proofs from Authentic Hadiths that tells us that some Sahabas (ra), Salafs (rah)

and Scholars of Al Islam has died in such a state when they were in deep love of Allah

(Subhanahu wa Taala).

It is narrated by Anas (ra) that the Habashis were present in front of the Prophet

Muhammad (Salla Allahu Alayhi wa Sallam) and THEY WERE DANCING

(Yarqasun) and saying: Muhammadun Abdun Salih. The Prophet Muhammad (Salla

Allahu Alayhi wa Sallam) asked: What are they saying? They said: Muhammadun Abdun

Salih (Musnad Ahmed bin Hanbal, Volume No.3, Page no. 152)

Shuyb al Aranut said after this hadith: The Chain is SAHIH on the criteria of

MUSLIM (ibid)

Imam Nawawi (ra) on above hadith said with commentary by Muhammad

Shirbini Khatib, It is not prohibited to dance (Shirbini ) which is not unlawful

because it is only motions made while standing or bowing. Furani and others have

expressly stated that neither is it offensive, but rather, is permissible, as is

attested to by the hadith related in the Sahihs of Bukhari and Muslim that the Prophet

Muhammad (Salla Allahu Alayhi wa Sallam) stood before Aisha (ra) to screen her from

view so that she could observe the Abyssinians sporting and dancing) unless it is

languid, like the movements of the effeminate (Mughni al-muhtaj ila marifa maani alfaz

al-Minhaj (y73), 4.430)

Imam Ibn Hajar Al-Haytami (ra) said about above hadith; Beating the

kuba is prohibited but dancing isnt, being neither prohibited nor offensive, because it is only motions made while standing or bowing, and further because Prophet Muhammad (Salla Allahu Alayhi wa Sallam) consented to the

Abyssinians doing so in his mosque on the day of Eid, as related by Bukhari and Muslim.

The bold text is from the Minhaj of Imam Nawawi while the rest is Ibn Hajars

commentary (Tuhfa al-Muhtaj fi Sharh al-Minhaj)

Imam Tabarani (ra) used the word Raqs (dancing) Reference: Hadith #3 on

page 121, Volume 9

Imam Nisai (ra) in Sunan Al Kubra using the word Dance "RAQS") in page # 309, Vol 5 with same Sahih chain and says that the Abysinians were standing in front of the

door of the Holy Prophet Muhammad (Salla Allahu Alayhi wa Sallam) house and were

ecstatically dancing or performing raqs on anticipation of seeing the Holy Prophet Muhammad (Salla Allahu Alayhi wa Sallam)

Imam Zamakshari also explained the same haditth with a Sahih chain calling it Raqs , and said Qala al zafaru Al Raqs. The word in the hadith means Raqs.

Imam Suyuti (ra) in( Sharh Sahih Bukhari pg 123, Al hajl Al tawseeh) said "Al hajalo al raqs biha til maqstatin".

Imam Juhri (in kitab ul lugat pg 46) says Al zafl wa Raqs.

Imam Murtaza Zubaide (ra) in Taj us uloom kitbah ul lugat says "Zafana zasfun zafana, i.e. It Stands for Raqs (dance).

Imam Ibn Manzoor (in lisan ul arab, most authnetic book of lugat pg 135) says Al Zafl Al Raqs (i.e. it means Raqs).

Imam Nabawi (ra) writes in sharh sahih Muslim pg. 347 says Mana hu yarqusoon, (i.e. they did Raqs)

Qadi Iyad (ra) said in (sarh sahih Muslim pg. 429) Al zabl hu wal raqs.

So Ijma of Imams (ra) agreed to Raqs (dancing) what came from Sahih Hadith

including Imam Ahmed bin Hanbal (ra) who was a salaf himself.

Ali ibn Abi Talib(ra) states: Aswad narrated to us that Israil informed us from

Abi Is-haaq from Haani ibn Haani from Ali ibn Abi Taalib that he said, I visited the

Prophet Muhammad (Salla Allahu Alayhi wa Sallam) with Jafar (ibn Ab Tlib) and Zayd

(ibn Harithah). The Prophet Muhammad (Salla Allahu Alayhi wa Sallam) said to Zayd,

You are my freedman (mawli), whereupon Zayd began to Hajala (hop on one leg- a

type of dancing) around the Prophet Muhammad (Salla Allahu Alayhi wa Sallam). The

Prophet Muhammad (Salla Allahu Alayhi wa Sallam) then said to Jafar: You resemble

me in my physical form and character.

Imam Baihaqi (ra) proves Raqs from this hadith, Shaykh ul Islam Ibn Hajr

Haythami (ra) said: All narrators are those of Sahih ( ) (Majma

Az-Zawaid, Volume 005, pg.157)

Imam Bayhaqi also states in Shuyb ul Imaan, regarding Raqs , If it does not

include going wild and one does not act like the women then THERE IS NO HARM IN

IT. As the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) said to Zayd (ra): You

are my freedman (anta Mawlay), at this Zayd began to hop on one leg (hajala) around

the Prophet Muhammad (Salla Allahu Alayhi wa Sallam), and he did this in joy, then the

Prophet Muhammad (Salla Allahu Alayhi wa Sallam) said to Jafar (ra): You resemble me

in my creation and my manners, at this Jafar also began to hop behind Zayd (Shuyb ul

Imaan, Vol.4, pg.483-484)

Imam Bayhaqi made a whole chapter on permissibility of Raqs and after citing this hadith he said: In this (hadith) is SAHIH PROOF and "PERMISSIBILITY" of hoping (dancing) which includes RISING UP OR JUMPING IN STATE OF JOY and also that of

doing RAQS which is similar to it. (Sunnan al Baihaqi al Kubra (15/333)

Imam Ibn Hajar Asqalani (ra) said Yes! Verily Jafar ibn Abi Taalib Radhiya

(ra) did raqs in the presence of Rasulullah when he told Jafar You resemble me in my

created form and in my character. It would have been necessary for the Prophet

Muhammad (Salla Allahu Alayhi wa Sallam) to clarify whether it was halaal or haraam,

yet the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) did not reject it. This is

known in Mustalah Al-Hadith as Iqraar, or the acceptance and approval of the Prophet

Muhammad (Salla Allahu Alayhi wa Sallam). And the Prophet Muhammad (Salla Allahu

Alayhi wa Sallam) would not have remained silent regarding the Haraam Makruh

(hated).

Also see ref: Shaykh Yusuf Khattaar Muhammad references As-Suyutis quote from As-

Sayf Al-Qaati and also Al-Ilhamaat Al-Ilhiyah of Shaykh Mahmuh Abi Shaamaat; See

the Mawsuah pg.185 published in Damascus in 1999, third edition.

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 It is mentioned in the

hadith that Ja`far ibn Abi Talib (ra) danced in front of the Prophet Muhammad

(Salla Allahu Alayhi wa Sallam). When the Prophet Muhammad (Salla Allahu Alayhi wa

Sallam) told him, You resemble me in looks and in character. Dancing from the

happiness he felt from being thus addressed, and the Prophet Muhammad (Salla Allahu

Alayhi wa Sallam) 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.

..Hence it is correct to stand and dance during gatherings of Dhikr and Sama according

to a group of great scholars, among them being Shaykh al- Islam Izz ud-din bin Abdus

Salam.

Imam Jalal ud din Suyuti (ra) also comments regarding this in Al-Hawi lil

Fatawi, Vol.2, Pg. 406, (Maktaba al Asriyyah Edition).

Imam Ghazali (ra) in His Ihya reported same hadith and mentions Sahabas (ra), Salafs (ra) in extreme ecstasy and supported Raqs too. He (ra) states in his Ihya uloom

ud din, Vol.2, Pg.179.

Imam Ahmad bin Hanbal (ra) said "I don't know people better than them."

Someone said to him: "They listen to sama and they reach states of ecstasy." He said:

"Do you prevent them from enjoying an hour with Allah (Subhanahu wa Taala)?"

Ghidha' al-albab li-sharh manzumat al-adab from Ibrahim ibn `Abd Allah al-Qalanasi)

(Cairo: Matba`at al-Najah, 1324/1906)

Imam Ibn e Arabi (ra) explains that wajd can produce insensitivity towards pain to such an extent that a person can be struck by sword but not feel its effect.

(kitabb al wajd - luma 306.4-308.2), Janayd and Sari al Saqati (d.253/867).

Imam Abu'l Husayn al-warraq (ra) said that The way to God is difficult for one who does not come upon it with overwhelming enthusiasm (Wajd) and

passionate desire.

Abu Hamza al khurasani (ra) said that He heard his companions censuring another for being overcome by wajd, and showing his inner state in a gathering where

there were opponents of sama. Abu Hamza (ra) told him to stop his scolding for wajd

obliterate distinctions, one should not be censured for being overcome by wajd which is

involuntary act. He then quoted the verses from books of Moulana Rumi (ra)

(d.283/896)

Hadrat Ibn e Arabi (ra) says Wajd is the states that come upon the heart, unexpectedly, and annihilate it from witnessing itself and those present ( kitab al wajd

in luma p.309).

Sulami stated that Imam Junayd (ra) said, "Nearness through ecstasy (wajd) is 'in-gathering' (jam'); and absence through humanness is separation (tafriqah)."

Hadrat Abu huraira (ra) went into wajd/swoon 3 times, falling down like other

sahabas (ra) as quoted by Imam Ghazali (ra) in Ihya. Shufayya Asbahi

narrated: I entered Madinah and came upon a man around whom people had gathered.

I asked, Who is he? They said, Abu Hurayrah (ra). So, I went near him till I sat

down opposite him while he was narrating hadith to the people. When he paused and

was alone I said to him, I ask you by Truth, by Allah (Subhanahu wa Taala), narrate

to me a hadith that you may have heard from Allah (Subhanahu wa Taala)s Messenger

(Salla Allahu Alayhi wa Sallam), understood it and remembered it. He said, I will do

that, narrate to you a hadith that Allah (Subhanahu wa Taala)s Messenger (Salla

Allahu Alayhi wa Sallam) narrated to me and I understood it and I remember it. Then

he shrieked and fell unconscious and revived after a while and repeated, Surely, I

will narrate to you a hadith that Allah (Subhanahu wa Taala)s Messenger (Salla Allahu

Alayhi wa Sallam) narrated to me in this house. There being no one else with us,

only I and he. Then, Abu Hurayrah shrieked loudly and fell unconscious. He

recovered shortly, wired his face and said, I will do it. Surely I will narrate to you a

hadith that Allah (Subhanahu wa Taala)s Messenger narrated to me I and he were in

this house, there being no one else with us, besides me and him. Then he

shrieked loudly and fell unconscious as he was falling done on his face. I

supported him for a long time. Then he regained consciousness and said, Allah

(Subhanahu wa Taala)s Messenger (Salla Allahu Alayhi wa Sallam) narrated....Then he

regained consciousness and said, Allah (Subhanahu wa Taala)s Messenger (Salla

Allahu Alayhi wa Sallam) narrated to me that on the Day of Resurrection, Allah

(Subhanahu wa Taala) the Exalted, will come down to the worshippers to judge

between them and all the ummahs will kneel down. .......(Sunan Al Tirmidhi 48:2389)

Fatwa of Ala Hadrat Imam Ahmed Raza khan (qs) on

involuntary movements which seem as dance in

Wajd/ecsatasy and Swoon

Question: What do scholars and shariah say about loud Zikr of Allah (Subhanahu wa

Taala), is it allowed or not and how much voice can be raised and is there any limit to

loudness during Zikr of Allah (Subhanahu wa Taala) .During Zikr some people stand up,

beat the chest , Fall on one another, Cry loudly etc.

Reply of Ala Hadrat (qs): Loud Zikr is allowed but the only condition is that it shouldn't

be so loud that one harms himself due to it or one offering Salah, someone who is ill or

sleeping is disturbed. And during zikr standing up etc and performing other actions if

these are done in Wajd (ecstasy, swoon) than it is LAWFUL and there is NOTHING

WRONG in it however if it is done intentionally just to show off others than its Haram.

And Allah (Subhanahu wa Taala) knows best. (ahkam e shariat ,vol.2, pg.27).

References:

Ahmad ibn Hambal, al-Musnad (3:68#11671)

Ahmad ibn Hambal, al-Musnad (3:71#11692)

Ibn Hibban, as-Sahih (3:99#817)

Abu Yala, al-Musnad (2:521#1376)

Abd ibn Humayd, al-Musnad (1:289#925)

Hakim, al-Mustadrak (1:677#1839)

Bayhaqi, Shuab-ul-iman (1:397#526)

Daylami, al-Firdaws bima thur al-khitab (1:72#212)

Ibn Rajab, Jami-ul-ulum wal-hikam (1:444)

Mundhiri, at-Targhib wat-tarhib (2:256#2304)