الفهرس 
الفصل الأوليوجد فقط 14 صفحة متاحة للعرض العام
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المستخلص
Music has magic in the soul and an effect on those who hear it, and it is a healing for the soul and body, and the emergence of music keeps pace with the human instinct in harmony of rhythms and melodies and developed through its association with magic and ancient temples and its use in those temples on a large scale to perform various religious rituals, and when the Holy Prophet migrated to the city Al-Munawwarah was greeted by the girls of Bani al-Najjar chanting, “We are next to Bani al-Najjar, you are better than Muhammad than a neighbour.” Brockelmann, in his talk about Sufism, indicated that Sufis teach public lessons in mosques and their various circles, and they try to stir up the Sufi feeling in their souls and celebrate through Hearing and music, and he was hearing Music is a characteristic of some Sufi orders, at a time when some Sufis rejected that. It is known that Jalal al-Din al-Rumi is one of the biggest supporters of listening and dancing in Sufi remembrances. Because listening facilitates the rhythms that are loved by the souls and the dance movements in the remembrances, which are an escalation of desires, a taming of the soul, and a symbol of movements. Al-Shibli believes that the outwardly listening is a fitnah, and the inner one is a lesson. Chanting and chanting has become one of the closest ties to the Sufi paths, as if its sheikhs realized the magic of music in souls and the effect on nature. Sufism is asceticism in this world and a desire for the hereafter, but the truth is that asceticism is a veil under which is a group of truth and falsehood. The habit is to delude the common people that they are the owners of dignity, and the greatest Sufi sheikh, Ibn Arabi, admitted this and said in the Meccan conquests, including the magicians, and that the science of letters is the knowledge of the saints, and Ibn Arabi learned the science of semiotics in the second heaven.