mean that the ruling changes when it is heard with these melodies,” such a statement would be objectionable and false, by universal agreement.

As for the second premise, it is his statement, after establishing permissibility: “Whatever prompts the listener to devote greater eagerness to acts of obedience, reminds him of the ranks Allah has prepared for His God-fearing servants, encourages him to guard against lapses, and conveys pure spiritual impressions to his heart at that moment is recommended in religion and favoured by the revealed Law.”

We say: To examine this premise precisely, Allah, glorified be He, loves eagerness to do what He has commanded and caution against what He has forbidden. He loves belief in His promise and His warning, remembrance of them, and the fear of Him, hope in Him, love for Him, and turning to Him that this engenders. He loves those who love Him. Thus, He loves faith, in its foundations and its branches, and He loves the believers. Such listening produces what He loves; whatever produces what He loves is itself beloved; therefore, such listening is beloved.

This premise rests on two foundations: first, knowing what Allah loves; and second, that such listening produces what Allah loves, either unmixed with anything else or predominantly.

For if it produces both what He loves and what He dislikes, and what He dislikes predominates, it is blameworthy. If what He loves and what He dislikes are equally balanced in it, it is neither [beloved] nor disliked.