What Is the Ḥaḍra?

The linguistic meaning of al-ḥaḍra is presence. In the Sufi terminology, it signifies being spiritually present, filling the heart with the light of nearness and spiritual states (ḥāl). For the people of ḥaḍra, its purpose is to nourish the spirit with sang speech (sama’) that recalls the covenant with Allah, reviving the heart, purifying the limbs from the residue of darkness and illusion, and dissolving the nāsūt (human aspect) in the perfection of divine nearness.

When the ḥaḍra is authorized by a shaykh spiritually present with the Presence of the Beloved, it serves as the hammer that strikes the rust of hearts and the watering that draws one nearer to the Presence of the Beloved. Rooted in scriptural precedent, the Sufi gathering is also recognized as permissible within Sunni jurisprudence due to its profound spiritual benefits: softening the heart, purifying the limbs, and attaining annihilation (fanāʾ) in the perfection of eternal subsistence (baqāʾ).

Jurisprudential Support for the Ḥaḍra

The knower of Allah, Imām al-Suyūṭī, may Allah have mercy on him, relying on the opinion of the "Sultan of Scholars," ʿIzz al-Dīn ibn ʿAbd al-Salām, a Mālikī Ashʿarī and student of Shaykh al-Shādhilī, states:

"Standing and dancing in gatherings of dhikr and samāʿ (audible spiritual recitation) has been authentically established from a group of eminent imāms, among them Shaykh al-Islām ʿIzz al-Dīn ibn ʿAbd al-Salām" (Al-Ḥāwī lil-Fatāwī, vol. 2, pp. 222–223).

Furthermore, it is narrated that ʿAlī b. Abī Ṭālib, may Allah ennoble his face, described the companions of the Prophet, peace be upon him, as follows:

"I saw a group from the companions of the Messenger of Allah, and I do not see anyone resembling them today. By Allah, they would wake up disheveled and dusty, with yellow faces. Between their eyes were marks like the knees of goats. They would spend their nights reciting the Book of Allah, alternating between standing on their feet and prostrating on their foreheads. When Allah was mentioned, they swayed as a tree sways on a windy day, and their eyes flowed with tears until their garments were soaked" (Ḥilyat al-Awliyāʾ, vol. 1, p. 118).

The phrase "when Allah was mentioned, they swayed as a tree sways on a windy day" provides evidence for the practice of the Sufi gathering (ḥaḍra), which continues this tradition of spiritual engagement. This vivid portrayal of the companions underscores the deep emotional and physical resonance of dhikr within the human soul. The ḥaḍra, as a continuation of this legacy, reflects the power of divine remembrance that connects the seeker to divine intimacy. It is a living testament to how hearts, immersed in the sacred, respond spiritually and physically with both reverence and ecstatic joy.

Righteous Precedents for Movement and Joy

Those who see the ḥaḍra as a form of dancing have not strayed from the truth, even if they intend to criticize. How often have the companions and the pious predecessors danced in joy for the Prophet, peace be upon him, or in dhikr of Allah? The Abyssinians danced, exclaiming, “Muḥammad is a righteous servant,” and the Prophet, peace be upon him, did not object. Anas b. Mālik narrated:

“The Abyssinians were dancing in front of the Messenger of Allah, saying, ‘Muḥammad is a righteous servant.’ The Prophet asked, ‘What are they saying?’ They replied, ‘They are saying: Muḥammad is a righteous servant’” (Musnad Aḥmad).

Additionally, ʿAlī, may Allah be pleased with him, said:

“I visited the Prophet, peace be upon him, with Jaʿfar and Zayd b. Ḥāritha. The Prophet said to Zayd, ‘You are my freedman,’ and Zayd began to hop on one foot around the Prophet. Then he said to Jaʿfar, ‘You resemble me in appearance and character,’ and Jaʿfar did the same. Finally, he said to me, ‘You are from me, and I am from you,’ and I also hopped on one foot around Jaʿfar” (Musnad Aḥmad).

If these esteemed members of the Prophet’s household from Banū Hāshim expressed such joy at his words, why object to the people of dhikr expressing similar states of ecstasy? Movement inspired by joy is a natural response, especially during moments of celebration. The Sufis reserve this "dancing" for commemorating praiseworthy and sacred matters, such as Allah and His Messenger. Yet, they face criticism for this, while the same critics engage in far more explicit movements during worldly celebrations—whether at weddings or football games of instance—without any perceived religious objection. Such criticism reflects the height of contradiction.

The "Madness" of Love and Dhikr

The state of ḥaḍra affects the entire being, causing the body to tremble and the skin to shiver, as Allah describes:

“Allah has sent down the best of speech: a consistent Book wherein the skins of those who fear their Lord shiver; then their skins and hearts soften to the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills. But whoever Allah leaves astray—for him there is no guide” (Qur’an 39:23).

Those who witness the ḥaḍra and perceive it as “madness” are correct in recognizing its departure from conventional norms, though they may intend by their words to mislead. Love, in its essence, is a kind of madness—a breaking of habitual constraints. The Prophet, peace be upon him, encouraged such dhikr, to the point where the practitioner might appear insane. Abū Saʿīd al-Khudrī, may Allah be pleased with him, narrated that the Prophet, peace be upon him, said: “Increase your remembrance of Allah until people say, they are mad.’”

This ḥadīth refers to those veiled from the truth, who observe the actions of the people of dhikr and dismiss them as madness. They are equally astonished when they see us engaging in dhikr of the Divine Name al-Ḥayy (The Living), a remembrance devoid of words or tongue movements, emanating instead from the inner self and transcending conventional expression. The groan that emerges from within leaves the veiled to exclaim, “Even their dhikr is madness.” Yet, for the people of the path, this is a sign of divine generosity—a recognition of being counted among those graced with love, dhikr, and spiritual states, as affirmed by the ḥadīth itself.

Joyful Devotion in Ḥaḍra

The ḥaḍra is an expression of joy in the Generous Lord and relief from the illusions of worldly concern. Again, those who dismiss it as play or amusement have not strayed far from the truth, for such “play” is a celebration of Allah and His beloved Messenger. ʿĀʾisha, may Allah be pleased with her, narrated:

“I saw the Messenger of Allah, peace be upon him, standing at the door of my room while the Abyssinians played with their spears in the mosque. The Messenger of Allah, peace be upon him, covered me with his garment so I could watch their play” (Ṣaḥīḥ Muslim).

This play is not frivolity but a form of preparation for the reception of enlightened spiritual states. The people of Allah call this type of “play” a form of “spiritual exercise” (riyāḍa). The ḥaḍra, then, is not a departure from devotion but a heightened embodiment of it.

For the Karkari disciple, the ḥaḍra is not merely a movement of bodies but a movement of light, a living reminder of the fourfold exemplification of divine light—niche, lamp, glass, and shining star—and a shimmering reflection of divine beauty (jamāl). Each swaying frame becomes a canvas upon which Allah inscribes His signs, and each tear-soaked garment an offering at the threshold of the Real. Through this "madness" of love, the seeker—who recognizes their essential state of death—transcends it through heightened affect and spiritual witnessing, breaking free from the constraints of the intellect to connect with true being by dissolving into the One endowed with true life (al-Ḥayy). It is in this ecstatic interplay of light and movement that the true meaning of ḥaḍra is unveiled: an immersion in the ocean of divine intimacy, where only love remains.