Audio file: https://drive.google.com/file/d/0B-I-... ---------------------------------------------------------------------- Music did not have a very high status among our mystics for several reasons: The main reason is that our mysticism or Sufism was initially ascetic Sufism, and in ascetic Sufism, music and joy in general did not play a significant role. It was an ascetic Sufism that still respected the jurists, wanted not to go against the Sharia, and did not basically pursue such movements and states in life, and was more attached to sadness and grief than to joy and happiness. From Abu Sa'id Abu al-Khair in the fourth and fifth centuries onwards, poetry, music, dance, and listening entered our household Sufism, and Abu Sa'id Abu al-Khair is a prominent figure for this reason and has had a tremendous impact. The fact that Khorasani Sufism is referred to in the history of Sufism is due to this reason. These great men founded Khorasani Sufism and had a tremendous impact. One of them is Abu Sa'id Abu al-Khair, whose words and behavior have been narrated from him and whose behavior has come down to us are extraordinary and unconventional. Of course, his path was not very paved, and there are still some movements and developments that need to take place in the world of Sufism before the Sufi style of Sufism according to Sa'id can be fully realized and established. We come to Ghazali, whose Sufism is a fearful, ascetic, and jurist-like Sufism, but he does one thing that is remarkable, and that is that he considers music permissible. This was an extraordinary and great thing for someone like Ghazali, who was a cautious jurist, and it reassured many who wanted to avoid doing things that were against the Sharia. In his forty-volume book, Ihya' al-Uloom, Ghazali has a book called Fi al-Sama' wa al-Wajd, in which he conducts a detailed jurist-based research and finally issues a fatwa that the ruling on music changes depending on the state it creates in individuals. He quotes a very meaningful sentence from a mystic named Abu Sulayman Darani and bases his fatwa on this basis. That sentence is: “Listening, dancing, or music does not add anything to the heart, but it washes and moves whatever is in the heart.” That is, it is not speech, but music is just a stimulus, you and your personality. If music enters your being, it excites and moves that you and your personality. It awakens you from sleep. Al-Ghazali believes and accepts this saying, and it is indeed a very gentle and acceptable saying. Then he bases his jurisprudential fatwa on this basis and says: In no way can it be said that music is absolutely forbidden. Music is forbidden for someone who, according to him, has corrupt states and false opinions prevailing in his being, because this music goes and stimulates and arouses those corrupt states. Someone who has bad thoughts and wrong desires and has illicit desires and lusts, this music goes and stimulates them. But for someone who is dominated by good and noble thoughts, mystics whose hearts are in the right mood for love, music is not optional but obligatory for them. Because they can come to life through music. The thoughts of the mind gain strength, but rather take shape. From the cry and whistle, Rumi says that when music comes, the thoughts of the mind gain strength and become reality. ... 13:30 Shakespeare says: Music is the food of love. ( music be the food of love ) ------------------------------------------------------------------------ : Source: Rumi Jalaluddin School of Rumi Explanation of the Masnavi, Book One - Session Four Abdul Karim Soroush