by changes of state.” He replied: “Yes, by my life, he has arrived—but at Saqar (Hell).”’”

Al-Daqqāq’s statement that it is permissible for ascetics because they have undertaken spiritual striving is precisely what Abū ‘Alī al-Rūdhābārī rejected. What, then, of his claim that it is recommended? We shall discuss this, Allah willing.

He then related that he heard the teacher Abū ‘Alī al-Daqqāq—may Allah have mercy on him—say: “Listening is natural inclination unless grounded in revealed law, folly unless grounded in truth, and a trial unless grounded in reflection.” These words agree with al-Rūdhābārī’s statement and contradict his own assertion that “it is permissible for ascetics because they have undertaken spiritual striving, and recommended for our companions because their hearts are alive.” For he deemed all listening that is not sanctioned by revealed law to arise from natural inclination. It is well known that listening to whistling and clapping is not sanctioned by revealed law; thus, in every case, it is listened to out of natural inclination.

He also said: “I heard Abū Hātim al-Sijistānī say that he heard Abū Nasr al-Sūfī say that he heard al-Wajīhī say that he heard Abū ‘Alī al-Rūdhābārī say: ‘Al-Hārith ibn Asad al-Muhāsibī used to say: “There are three things which, if found, afford us protection, yet we have lost them: beauty of face accompanied by chastity, beauty of voice accompanied by religious devotion, and the beauty of brotherhood accompanied by loyalty.”’”