🖋 Based on the original work of Shaykh Ghulam Mustafa Zaheer Ameenpuri (Hafizahullah), with added headings and structure for clarity
Imam al-‘Ayni al-Hanafi (d. 855 AH)
He wrote:
“The innovations introduced by the ignorant Sufis — such as music — carry no weight. Upon examining their statements and actions, one observes clear signs of heresy.”
(‘Umdat al-Qari, 21/401)
Imam Ibn al-Jawzi (d. 597 AH)
“There is scholarly consensus that anyone who claims that dancing draws him nearer to Allah has committed disbelief.”
(Sayd al-Khatir, p. 154)
Imam Ahmad al-Tahṭāwi al-Hanafi (d. 1233 AH)
“Dancing, clapping, screaming, playing musical instruments, and blowing horns — all of which are done by some pseudo-Sufis — are unanimously haram because they imitate the ways of disbelievers.”
(Hashiyat al-Tahtawi, p. 174)
Imam al-Haṣkafi al-Hanafi
“One who considers dancing lawful is declared a disbeliever, especially when it includes singing and musical instruments.”
(al-Durr al-Mukhtar, 4/446)
Imam Ibn ‘Abidin al-Shami (1198–1252 AH)
Explaining this, he states:
“This refers to rhythmic swaying and measured body movements as done by some claiming Sufism. Imam al-Qurṭubi has quoted scholarly consensus on the prohibition of singing, drum-beating, and dancing.”
(Radd al-Muhtar, 4/446)
Imam al-Qurṭubi (d. 671 AH)
“The verse, ‘Do not walk on the earth with arrogance’, has been used by scholars to denounce dancing. Imam Ibn ‘Aqil stated that dancing is worse than prideful walking, as it displays vanity and heedlessness.”
(Tafsir al-Qurtubi, 10/263)
(Surah Luqman 31:6)
Dance falls under the category of “Lahw al-Hadith” (idle entertainment) and is therefore forbidden and sinful.
(Surah Saad 38:42)
Some Sufis cite this to justify dance. However, Imam al-Qurtubi calls this:
“A baseless argument used by pseudo-spiritual fools. The command was to bring forth water — not to express joy.”
Imam Ibn al-Jawzi adds:
“If this implies dance, then striking a stone with a stick (as in Musa’s miracle) would also imply striking objects for pleasure — an absurdity!”
Imam Ibn Hajar al-‘Asqalani:
“The Abyssinians were engaged in military training, not amusement. Their activity cannot justify dancing.”
(Fath al-Bari, 6/553)
Imam al-Nawawi:
“Their movement resembled dance but was a form of armed skill training, not entertainment.”
(Sharh Sahih Muslim, 6/186)
Even Imam al-Bayhaqi doubted the authenticity of these narrations, stating:
“If this hadith were sahih, it might justify hajl — not dancing.”
Scholars clarify that hajl is a light hop, not synchronized movement to rhythm, hence not dance.
❖ Introduction: Dance — A Sufi Innovation, Not a Sunnah
Dance is a bid‘ah (religious innovation) invented by ignorant, irreligious, and irrational Sufis, unanimously declared prohibited by the scholars. None of the Salaf al-Salihīn or esteemed Imams of Islam practiced or endorsed this act — rather, they consistently condemned and prohibited it.❖ Scholarly Condemnation of Dance
Imam al-‘Ayni al-Hanafi (d. 855 AH)He wrote:
“The innovations introduced by the ignorant Sufis — such as music — carry no weight. Upon examining their statements and actions, one observes clear signs of heresy.”
(‘Umdat al-Qari, 21/401)
Imam Ibn al-Jawzi (d. 597 AH)“There is scholarly consensus that anyone who claims that dancing draws him nearer to Allah has committed disbelief.”
(Sayd al-Khatir, p. 154)
Imam Ahmad al-Tahṭāwi al-Hanafi (d. 1233 AH)“Dancing, clapping, screaming, playing musical instruments, and blowing horns — all of which are done by some pseudo-Sufis — are unanimously haram because they imitate the ways of disbelievers.”
(Hashiyat al-Tahtawi, p. 174)
Imam al-Haṣkafi al-Hanafi“One who considers dancing lawful is declared a disbeliever, especially when it includes singing and musical instruments.”
(al-Durr al-Mukhtar, 4/446)
Imam Ibn ‘Abidin al-Shami (1198–1252 AH)Explaining this, he states:
“This refers to rhythmic swaying and measured body movements as done by some claiming Sufism. Imam al-Qurṭubi has quoted scholarly consensus on the prohibition of singing, drum-beating, and dancing.”
(Radd al-Muhtar, 4/446)
Imam al-Qurṭubi (d. 671 AH)“The verse, ‘Do not walk on the earth with arrogance’, has been used by scholars to denounce dancing. Imam Ibn ‘Aqil stated that dancing is worse than prideful walking, as it displays vanity and heedlessness.”
(Tafsir al-Qurtubi, 10/263)
❖ Qur'anic Evidence
“And among people are those who purchase idle talk to mislead others from Allah’s path without knowledge and mock it. For them is a humiliating punishment.”(Surah Luqman 31:6)
Dance falls under the category of “Lahw al-Hadith” (idle entertainment) and is therefore forbidden and sinful.
❖ Refutation of Misguided Sufi Proofs
Claim 1: Story of Prophet Ayyub (AS)
“Strike the ground with your foot; here is cool water to wash and drink.”(Surah Saad 38:42)
Some Sufis cite this to justify dance. However, Imam al-Qurtubi calls this:
“A baseless argument used by pseudo-spiritual fools. The command was to bring forth water — not to express joy.”
Imam Ibn al-Jawzi adds:
“If this implies dance, then striking a stone with a stick (as in Musa’s miracle) would also imply striking objects for pleasure — an absurdity!”
Claim 2: The Eid Incident and Habashi Dancing
In Sahih Hadiths, Abyssinians performed spear exercises in the Prophet’s Mosque on Eid. Some claim this is evidence for dance in Islam. Imam Ibn Hajar al-‘Asqalani:“The Abyssinians were engaged in military training, not amusement. Their activity cannot justify dancing.”
(Fath al-Bari, 6/553)
Imam al-Nawawi:“Their movement resembled dance but was a form of armed skill training, not entertainment.”
(Sharh Sahih Muslim, 6/186)
Claim 3: The 'Hajl' of Sayyiduna Ja‘far (RA)
In some narrations, Ja‘far (RA) reportedly hopped on one leg (‘hajl’) out of joy when the Prophet ﷺ praised him. Even Imam al-Bayhaqi doubted the authenticity of these narrations, stating:“If this hadith were sahih, it might justify hajl — not dancing.”
Scholars clarify that hajl is a light hop, not synchronized movement to rhythm, hence not dance.Claim 4 & 5: Reports from Imam al-Baqir and Ibn ‘Abbas (RA)
These narrations are either mursal (interrupted) or contain severely weak or fabricated narrators, including:- Muhammad ibn ‘Umar al-Waqidi: Widely condemned as a fabricator.
- Dawud ibn al-Huṣayn: Unreliable in narrations from ‘Ikrimah.
- Abu Ishaq al-Sabi‘i: Known for tadlis (concealment) and narrative inconsistency.
