Those were they unto whom Allah bestowed His grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nuh, and of the offspring of Ibrahim and Israel, and from among those whom We guided and chose. When the Ayat of the Most Gracious were recited unto them, they fell down prostrate and weeping.)(Surah Maryam ayah 58)

this is how Muslims do ibadah not like dancing and clapping, Now coming to the weak and misquoted ahadith by some people on Dancing in dhikr

Ali ibn Abi Talib(ra) states:

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) 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 bin hanbal (rah) in his Musnad (1:537 #857).
 

1) Shaykh Shu’ayb Al Arna’ut said regarding this hadith

Chain is weak Haani bin Haani is Alone in this saying... and the Word "Hajal" (Hop on one leg) in this hadeeth is rare rejected/Disowned

Defect no. 1) Haani bin haani is disputed over

a) Imam al Mizzi said in tahzeeb ul kamal

Ibn saad mentioned in Tabqa tul Awlaa in ahlul kufah he was shia, ibn madini said majhool, Al Harmalah reports from Ash-Shaafi’i, “Haani’ ibn Haani’ is not known

c) Author of Tahreer Taqreeb at tahdheeb said:

d) Behaqy RA said in Sunan AL kubra vol 10 page 226.

Comment: Behaqy ra is saying "If this hadith is proven"  so this hadith according to him is weak 2ndly even if we agree that it is saheeh then it is not proving dancing in dhikr but its only allows hopping after listening to one`s praise from an elderly. Not hopping in dhikr which sahaba never did.

e) Ibn al Jawzi said

So it is cleared Hajal is not actually RAQS in reality.

f) Al Shaykh Ali Hasheesh quoted Jarh and Tadeel on Haani bin haani in the book سلسلة الأحاديث الواهية و صحح حديثك

he quoted from different book its in tadheeb at tahdheeb

1. http://www.youtube.com/watch?v=rhbuGw499BE
2. http://www.youtube.com/watch?v=hkeOsBTYV4g
3. http://www.youtube.com/watch?v=8MR-6cR3rA8

They quote

Translation: It is narrated by Anas (R.A) that the Habashis were present in front of the Prophet (صلى الله عليه وسلم) and“THEY WERE DANCING (Yarqasun)” and saying: Muhammadun Abdun Salih (i.e. Muhammad صلى الله عليه وسلم the righteous slave). The Prophet (صلى الله عليه وسلم) asked: What are they saying? They said: Muhammadun Abdun Salih [Musnad Ahmed bin Hanbal, Volume No.3, Page no. 152]

Shu’yb al Aran’ut said after this hadith:

Translation: The Chain is “SAHIH” on the criteria of “MUSLIM”

" والجواب : أن هذه كلها أحاديث منكرة ، وألفاظ موضوعة مزورة . ولو سلمت صحتها لم تتحقق حجتها ؛ أي : لأن المحرم هو الرقص الذي فيه تثن وتكسر، وهذا ليس كذلك ". انتهى.

The response is that all of these are objectionable hadeeths and the wording is fabricated and made up. Even if we assume that they are saheeh, they cannot be regarded as evidence, because what is forbidden is dancing in which there is swaying and twisting, and this is not like that. [Kaff ar-Ra‘aa‘ ‘an Muharramaat al-Lahw wa’s-Samaa‘, 75.]

so here Bayhaqi RA is clear in his stance and if one can compare this statemnt of bahaqi with Dancing in dhikr like people do today, he can see100% difference (As i already provided video where people are dancing and going wild in dhikr) and also this saying no where proving dancing in dhikr

4) Imam Nawawi said:
“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 at talibin wa `umdat al-muttaqin. Cairo 1338/1920. Reprint. Cairo: Mustafa al-Babi al-Halabi edition, Pae No. 152]

وأحسب ما روى ابن الزبير من تهليل النبي صلى الله عليه وسلم ، وما روى ابن عباس من تكبيره كما رويناه - قال الشافعي : وأحسبه إنما جهر قليلاً ليتعلم الناس منه ؛ وذلك لأن عامة الروايات التي كتبناها مع هذا وغيرها ليس يذكر فيها بعد التسليم تهليل ، ولا تكبير .

وقد يذكر أنه ذكر بعد الصلاة بما وصفت ويذكر انصرافه بلا ذكر .

3) Imam Abu Bakr al Tartooshi

Qurtubi quoted Under Surah Taa Haa verse 94-98

Translation taken from multaqa

Al-Imam Abu Bakr Al-Tartoushi al Maliki (d. 520 H.) [May Allah have mercy on him] was asked:

What does our knowledgeable master say about the mazhab of the Sufis?

And know – May Allah preserve your time – that a group of men gather, and then increase in the mentioning of Allah the Exalted, and the mentioning of Muhammad peace be upon him, after which they hit with a rod on an Adeem, and some of them stand up and dance andYatawajad, until he falls unconscious, and then they get something to eat.

Is attending with them permissible or not?

Answer us, May Allah have mercy on you.

The answer:

May Allah have mercy on you, the mazhab of the Sufis is that of Batalah (wastefulness), Jahalah (ignorance), and Dalalah (misguidance). Islam is but the Book of Allah and the Sunnah of His messenger.

As for the dancing and the Tawajud, the first to perform this are the companions of Al-Samiri, when he founded for them an image of a calf that had a sound, so they started dancing around it and Yatawajadoon, thus [this action] is the religion of the Kuffar (unbelievers), and the worshippers of the calf.

As for the [hitting with the] rod, the first to adopt this action are the Zanadiqah (disbelieving heretics), to distract Muslims from the Book of Allah the Exalted.

Prophet Muhammad peace be upon him used to sit with his companions, as if birds were standing on their heads from their dignity [tranquility and stillness]. That is why the Sultan and his assistants are required to stop [these people] from gathering in Masjids and in any other place.

It is not permissible for anyone that believes in Allah and the Hereafter to attend with them, and to assist them in their evil and wastefulness, and that is the Mazhab of Malik, Abu Hanifa, Al-Shafi'y, Ahmad ibn Hanbal, and others from the scholars of the Muslims, and from Allah we seek success.(end quote)[Qurtubi mentioned same thing under Surah al-Kahf verse 14]

Source: http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=48&ID=2299

5) Imam Al Qurtubi

Ibn Hajar asqalani said that a; Qurtubi said
 وَأَمَّا مَا اِبْتَدَعَهُ اَلصُّوفِيَّة فِي ذَلِكَ فَمِنْ قَبِيلِ مَا لَا يُخْتَلَفُ فِي تَحْرِيمِهِ ، لَكِنَّ اَلنُّفُوسَ اَلشَّهْوَانِيَّةَ غَلَبَتْ عَلَى كَثِيرٍ مِمَّنْ يُنْسَبُ إِلَى اَلْخَيْرِ ، حَتَّى لَقَدْ ظَهَرَتْ مِنْ كَثِيرٍ مِنْهُمْ فِعْلَاتُ اَلْمَجَانِينِ وَالصِّبْيَان ، حَتَّى رَقَصُوا بِحَرَكَاتٍ مُتَطَابِقَةٍ وَتَقْطِيعَاتٍ مُتَلَاحِقَة ، وَانْتَهَى التَّوَاقُحُ بِقَوْمٍ مِنْهُمْ إِلَى أَنْ جَعَلُوهَا مِنْ بَابِ اَلْقُرَبِ وَصَالِح اَلْأَعْمَالِ ، وَأَنَّ ذَلِكَ يُثْمِرُ سِنِيِّ اَلْأَحْوَالِ وَهَذَا - عَلَى اَلتَّحْقِيقِ - مِنْ آثَارِ اَلزَّنْدَقَةِ ، وَقَوْل أَهْلِ اَلْمُخَرِّفَةِ وَاَللَّه اَلْمُسْتَعَان
As for what the Sufis have innovated in this regard, then there is no difference (of opinion) over its prohibition. However, the souls full of desire have overcome many people who have attributed themselves to righteousness; To the extent that many of them practiced the acts of lunatics and children. To the extent that they would dance in uniform motions and continuous abrupt stops. Their disrespect reached a level where some of them considered these actions from those that draw one closer (to Allah), a righteous action, and one that will earn them an exalted state. In reality, this is from the ways of the disbelievers, and the sayings of the insane, and Allah is the one we seek aid in." (Fath al-Bari, vol. 2, p. 570-571, no. 949, Translation taken from Multaqa)

Al Qurtubi himself refuted his commentary on Surah 8:35...

he said

الْمُكَّاء ضَرْب بِالْأَيْدِي , وَالتَّصْدِيَة صِيَاح . وَعَلَى التَّفْسِيرَيْنِ فَفِيهِ رَدّ عَلَى الْجُهَّال مِنْ الصُّوفِيَّة الَّذِينَ يَرْقُصُونَ وَيُصَفِّقُونَ وَيُصْعَقُونَ . وَذَلِكَ كُلّه مُنْكَر يَتَنَزَّه عَنْ مِثْله الْعُقَلَاء , وَيَتَشَبَّه فَاعِله بِالْمُشْرِكِينَ فِيمَا كَانُوا يَفْعَلُونَهُ عِنْدَ الْبَيْت

"...According to both explanations the performance of the ignorant sufi who dance (raqs), clap their hands (and) scream and shout is rejected."

Here Qurtubi has used this verse as evidence against the Sufis in the way they dance and that it is kind of like imitating the kuffar of Mecca.

also Qurtubee said under Surah Bani Israiel ayah 37

استدلّ العلماء بهذه الآية على ذمّ الرّقْص وتعاطيه. قال الإمام أبو الوفاء ابن عقيل: قد نصّ القرآن على النّهي عن الرقص فقال: «ولا تمش في الأرض مَرَحاً» .

6) Shams ul Aa`imma Abdul Aziz bin Ahmad (448 h) said

السماع والقول والرقص الذى يفعله المتصوفة فى زماننا حرام

Sama and dancing is haram like today SUFIS do (Fatawa alamgiri volume 5 taba quetta page 352)

7) Ibn e Jozi said in Talbees Iblees pg. 162-163 PRODUCED BY: Al-Ibaanah.com
Then a group of people – i.e. from the Sufis – came and began to speak to them concerning hunger, poverty, whisperings and notions. And they authored books on these subjects, as was the case with Al-Haarith Al-Muhaasibee.

Then another group of people came (afterward) that revised the way of Sufism, characterizing it with attributes by which they distinguished it (from its original state), such as: wearing old tattered clothes, hearing, bursting out in passionate emotions, dancing and clapping. And they particularized themselves by exceeding in cleanliness and purification.

Then this matter (Sufism) continued to flourish, and their shaikhs began to fabricate stories for them and speak about their mystical occurrences. This affirmed their remoteness from the scholars. Rather, this even affirmed their view that what they were upon was the most complete forms of knowledge, such that they named it the hidden knowledge ( al-‘ilm-ul-baatin), while making knowledge of the Religion, apparent knowledge (al-‘ilm-uhd-dhaahir).

Among them were those whose severity in hunger brought them to fancy corrupt notions. So they would claim strong love and passion for the truth. It was as if they imagined a figure with a beautiful appearance and thus fell madly in love with it. These individuals linger between disbelief and innovation.

Then these people divided into various orders and their beliefs grew corrupt. So among them were those who held the view that Allaah is incarnate in His creation ( hulool), and those who held the view that the Creator and creation were in reality one existence (Ittihaad)!

And the Devil did not stop speaking to them about different types of innovations until they made them into aspects of the Sunnah.

Then there came Abu ‘Abdir-Rahmaan As-Sulamee who wrote a book for them called ‘ as-Sunan.’ He also compiled a book for them called ‘Haqaa’iq-ut-Tafseer’, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.

Abu Mansoor ‘Abdur-Rahmaan Al-Qazaaz informed us that: Abu Bakr Al-Khateeb informed us, saying: Muhammad bin Yoosuf Al-Qattaan An-Naisaburee said to me: "Abu ‘Abdir-Rahmaan As-Sulamee is not reliable. He was not able to hear anything except for a few sounds, due to deafness. So when the ruler Abu ‘Abdillaah bin Al-Bay’ died, he began to narrate hadeeth on the authority of Al-A’asam from Taareekh Yahyaa Ibn Ma’een as well as other books besides it. And he would fabricate ahaadeeth for the Sufis."

Abu Nasr As-Siraaj wrote a book for them called ‘ Lum’-us-Soofiyyah’ in which he stated horrendous beliefs and hideous statements that we will mention later in more detail, by the Will of Allaah.

And Abu Taalib Al-Makkee wrote the book Qoot-ul-Quloob in which he mentioned fabricated ahaadeeth and narrations that cannot be traced back to any source with regard to the subject of prayers during the days and nights and other subjects. He also mentioned false doctrines in it and constantly repeated statements such as: "Some of the mukaashifeen (those to whom Allaah has disclosed secrets of hidden realities) have stated..." These types of words are empty and pointless. He also mentions in it, relating from some Sufis, that Allaah reveals aspects of the hidden matters to his "saints" in this world.

Abu Mansoor Al-Qazaaz informed us: Abu Bakr Al-Khateeb informed us, saying: Abu Taahir Muhammad bin al-‘Ullaaf said: "Abu Taalib Al-Makkee entered the city of Basrah after the death of Abul-Husayn bin Saalim and ascribed to his views. The he traveled to Baghdad and the people gathered around him in the place of admonition to hear from him. So he began to speak but got confused and began to mix up his words. It was memorized from him that he said: 'There is nothing more harmful to the creation than the Creator.’ So the people declared him an innovator and deserted him completely. Afterward, he was prevented from speaking to the people."

Al-Khateeb said: "Abu Taalib Al-Makkee wrote a book in the language of the Sufis called Qoot-ul-Quloob in which he mentioned many horrendous and repugnant things concerning Allaah’s Attributes."

Then there came Abu Nu’aim Al-Asbahaanee who wrote a book for them called ‘ Hilyat-ul-Awliyaa’, in which he mentioned many evil and despicable things on the laws of Sufism. And he had no shame in stating that Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee, as well as the rest of the high-ranking Companions, were from among the Sufis! So in this book, he spoke of amazing things that occurred to them. He also mentioned Shuraih Al-Qaadee, Al-Hasan Al-Basree, Sufyaan Ath-Thawree and Ahmad bin Hanbal as being from among them (i.e. the Sufis). Similarly, in ‘Tabaqaat-us-Soofiyyah', As-Sulamee mentioned Fudail (bin ‘Iyyaad), Ibraaheem bin Adham and Ma’roof Al-Kurkhee as being from among the Sufis, by pointing out that they were individuals who abstained from the worldly life and its luxuries (zuhd).

Sufism is a way that is well known for exceeding in abstinence of worldly luxuries ( zuhd). What shows the difference between them (i.e. scholars above, and the Sufis) is that no one ever condemned abstinence (zuhd), whereas Sufism was condemned because of what we will mention later.

‘Abd-ul-Kareem bin Hawaazin Al-Qushayree wrote a book for them called ‘ ar-Risaalah’, in which he mentioned many far-fetched and mystical things such as talk on al-fanaa (annihilation) and al-baqaa (subsistence), al-qabd (contraction), al-bast (expansion), al-waqt(the moment), al-haal (ecstasy), al-wajd (finding) and al-wujood (existence), al-jam’ (union) and tafaruqqah (separation), as-sahu(clarity) and as-sakr (drunkenness), adh-dhawq (taste) and ash-sharab (drink), al-mahu (effacement) and al-ithbaat (affirmation), at-tajallee (manifestation) and al-muhaadarah (presence), al-mukaashafah (unveiling) and al-lawa’ih, at-tawaali’ and al-lawaami’, at-takween and at-tamkeen, ash-sharee’ah and al-haqeeqah (reality),[1] and other insanities that do not amount to anything. And his tafseer is even more bizarre than this!

Then there came Muhammad bin Taahir Al-Maqdisee who wrote ' Safwat-ut-Tasawwuf' for them, in which he stated things that any person with common sense would feel ashamed to mention! We will mention what is proper from its subjects, with the Will of Allaah.

Then there came Abu Haamid Al-Ghazaalee who wrote the book ' Ihyaa ‘Uloom-ud-Deen' for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of theMukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.

He (Al-Ghazaalee) also said in the book ' Al-Mufsih bil-Ahwaal': "While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains."

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence ( zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge ( al-‘ilm-ul-baatin). Abu Ya’qoob Ishaaq bin Hayya said: "I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: 'The Sahaabah and the Taabi’een never spoke about such things.'"

Footnotes of Ibn Jawzi saying:

[1] Translator’s Note: These are names for Sufi concepts and beliefs. Some of them have been defined as such: Fanaa: (Annihilation) A state in which the mureed (Sufi) becomes so absorbed in dhikr that he becomes unaware of himself and his surroundings and is at tranquility with the remembrance of his Lord, negating or annilihating his self. Bast (Expansion) and Qabd (Contraction) refer to the various degrees of relative union and separation from the Creator. Baqaa: The consciousness of survival in Allaah. Waqt: (Time) The moment in which someone becomes conscious of the reality and the Creator; the mureed is neither in the past or the future. Mukaashafah: (Unveiling) The state in which the Truth (Allaah) and the Unseen become revealed to the Sufi. Tajallee: (manifestation) the state in which Allaah manifests revelation to the Sufi. Sakr: (Drunkenness) A state in which the mureed is absorbed in the hidden matters to the point that the common person cannot understand him. Wajd: (Finding) State of ecstasy in which the Sufi finds the realization and presence of Allaah, usually after hearing (Samaa) dhikr. Jam’: (Union) A state in which the Sufi only sees the Truth (Allaah) without the creation. Muhaadarah: (Presence) Being in the presence of Allaah. Tafarruqah or Farq: (Separation) When the Sufi in the state of Fanaa sees the creation (i.e. himself), the opposite of Jam’. And Allaah knows best.
source:

وأما الرقص والتصفيق فشأن أهل الفسق والخلاعة لا شأن من يحب الله ويخشاه
"With regard to dancing, clapping ..they are people of immorality and obscenity they have noo loves and fear of God