by “wine,” they claim, they are alluding to divine love; by “intoxication,” to the overpowering sway of that love; and by the likes of “Mayya,” “Layla,” or “Saʿda,” to the Supreme Beloved—Allah Himself. Such language is flagrant bad manners, for “To Allah belong the Most Beautiful Names, so invoke Him by them and leave those who distort His Names” (Q 7:180).

He next cites—on ⦗75⦘—the words of one of the eminent scholars:

“Among the forbidden forms of audition is the listening practiced by the Sufis of our time, even when no dancing occurs, for its harms are beyond counting. Much of the poetry they recite is among the most repugnant ever uttered, yet they regard it as a devotional act and claim that the one who desires it most—whether out of longing or fear—is the most virtuous. May Allah fight them! How utterly deluded they are.”

Earlier, on ⦗73⦘, he had already quoted al-ʿIzz ibn ʿAbd al-Salām’s vehement denunciation of their singing sessions, dancing, and hand-clapping. He then addressed the “ecstasy” they profess to experience, reviewed the scholars’ rulings on it and whether they are held accountable for it, and rejected it outright, arguing that nothing of the sort existed in the time of the Prophet ﷺ. He subsequently returned to censure what they call “extolling” from the minarets, condemning it as well.

He went on to cite the hadiths that prohibit musical instruments—including the report in al-Bukhārī—and then discussed the ruling on remaining in a gathering where such instruments are present, together with the scholars’ statements on the matter. … Finally, on ⦗79⦘, he writes:

“If you are ever put to trial by any of this, then beware—yes, beware—of believing that practicing it or listening to it is an act of devotion, as is imagined by those Sufis who have no share in the religion. Had the matter been as they claim, the Prophets would not have neglected to perform it and command their followers to do so, nor has it ever been transmitted from any of…"