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Aqida is the Essence of Mysticism
Author : Dr. Jadallah Bassam
Date Added : 27-11-2022

Aqida is the Essence of Mysticism

 

All perfect praise be to Allah the Lord of the Worlds. May Allah`s peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

 

Straightening of life affairs is the aspiration of the highly motivated and people with high souls. This is a principle that continues rising steadily until it reaches the utmost of human wishes.

 

Scholars of Sharia have paid considerable attention to different types of perfection. The most important three are as follows: perfection of the intellect; which is the specialty of Theology, practical perfection; which is the specialty of Fiqh, and spiritual perfection, which is the specialty of mysticism.

 

The utmost degree of perfection is when man is enabled to carry out the highest of human functions, to be a slave to none but Almighty Allah. Therefore, the higher the degree of this perfection, the higher the degree of mysticism, and this is where the phrase "Aqida is the Essence of Mysticism" was derived.

 

This significant principle was emphasized by some of the greatest scholars from among Ahlussunnah Wal Jamaah, such as Al-Qushairi, Al-Ghazali, Al-Sheikh Zarook, and Tajudeen Al-Subki. Based on this important principle, the paths of accepted mysticism were founded.

 

Al-Qushairi Al-`Ash`ari introduced his book [Al-Risala Al-Qushairiyah] with aspects on Aqida. He {May Allah have mercy on him} said: "Beware! May Allah have mercy on you that the leaders of this sect have based their foundations on the valid principle of Tawheed /Islamic Monotheism." [Al-Risala Al-Qushairiyah, Sharfawi printing/ pp.84}. Therefore, the head of this method, Al-Junaid (May Allah have mercy on him) said: "Tawheed is differentiating between the creator (Allah) and the creation."

Al-Ghazali {May Allah have mercy on him} did the same when he dedicated the first part of his book [Ehyaa` Ulum Al-Deen] for Aqida since it is the essence of the religion of Islam. The same was done by Al-Subki in his book [Jam`u Al-Jawami`] where he gave precedence to issues on Aqida over issues on mysticism. It is as if he was saying that Aqida for mysticism is like the soul for the body. "The balance of Allah rests on three: the intellect, the Quran, and the Sunnah of the Prophet (PBUH), and all these three are a must." [Hallu Ar-Romooz, pp.286].

 

According to scholarly consensus, belief is the essence of mysticism, so one who seeks mysticism without sound Aqida is like one chasing rainbows while the one who denies mysticism in its totality is characterized with narrow-mindedness.

 

The reason for writing this article is that some people claim that mysticism is contrary to knowledge, so I hope that this article along with the statements of the learned men of the faith have made things clear. And All perfect praise is due to Allah The Lord of The Worlds.

 

 

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Summarized Fatawaa

What are the Sharia consequences when the sacrificial time for the uḍḥiyyah comes to an end?

 
 
 
 
 
 

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
If the sun sets on the final day of Tashriq (the 13th of Dhu al-Hijjah) and the Udhiyah (sacrificial animal) has not yet been slaughtered, its designated time has expired. Should a person slaughter it after this point, it will not be counted as an Udhiyah.
 
However, if the sacrifice was a vowed one (Mandhurah), they are strictly obligated to slaughter it as a makeup act (Qada’), and its meat must be distributed entirely according to the rules governing vowed sacrifices.
 
It is stated in Bushra al-Karim (p. 702): "If one slaughters after sunset on the final day [of Tashriq]... it does not count as an Udhiyah, unless it was a vowed sacrifice, in which case it is fulfilled as a makeup act (Qada’)." And Allah the Almighty Knows Best.

Is a person who is in a state of Janabah (major ritual impurity due to having a marital intercourse, ejaculation, menstruation, and post-delivery impurities) sinful if he/she goes about his/her daily life activities in that state i.e. without making Ghusl (ritual bath)?

It goes without saying that a Muslim should always be in a state of ritual purity so as to be able to perform prayers and recite Quran. It is from Sunnah (Prophetic tradition) that a Muslim hastens to make Ghusl from Janabah, but he/she is not sinful in case he/she delayed that provided that he/she doesn`t miss prayers. However, it is permissible for him/her to go about their daily activities while in a state of Janabah, but had better bathe in order not to miss any prayer.

Does an internal medical examination for a woman affect her fast?

An internal medical examination for a woman invalidates the fast because it involves the entry of a foreign object into the body cavity (jauf) while fasting.
In this case, the woman must refrain from eating and drinking for the rest of the day out of respect for Ramadan and make up for the missed fast after Ramadan.
Such an examination should be avoided in Ramadan and other months unless absolutely necessary, as exposing the private parts is only permissible in cases of necessity.
If necessary, a woman should seek a Muslim female doctor first. If one is unavailable, she may see a female doctor from the People of the Book (Jews and Christians). If neither is available, she may consult a trustworthy and competent Muslim male doctor.

Is it permissible to agree with a butcher to purchase the meat of an animal after it has been slaughtered — for instance, by buying the meat of a sheep at a price determined by the weight of its meat following slaughter, at a fixed rate per kilogram? And what is the ruling if the animal is being purchased with the intention of it being an uḍḥiyyah (sacrificial offering)?

 
 
 
 
 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is not permissible to sell livestock in the manner of pricing each kilogram of meat after slaughter at a fixed rate, because the meat within the animal prior to slaughter is unseen and unknown. This leads to jahālah (ignorance of the subject matter) and gharar (contractual uncertainty), both of which are among the invalidating factors in sales transactions.
However, it is permissible for the buyer to issue a promise to purchase the meat of the animal after slaughter at a specified price per kilogram, with the actual sale being concluded at the time of weighing the meat — at which point both the quantity of the goods and the total price become known. There is no Sharī'ah objection to this arrangement.
The jurists have stipulated that for a sale to be valid, both countervalues must be present and observable. Al-Khaṭīb al-Shirbīnī, may Allah have mercy upon him, states:
"It is valid to sell a heap of grain whose total measure is unknown to both contracting parties at a rate of one sā' per dirham. This sale is valid because the subject of sale is present and observable, and ignorance of the total price is not harmful since it is known in detail — and uncertainty is thereby lifted."— [Mughnī al-Muḥtāj, Vol.2/P.355]
As for the uḍḥiyyah, the 'aqīqah, and vowed blood sacrifices (al-dam al-mandhūr) — full ownership of the animal must be established prior to slaughter. It is not valid for such animals to be slaughtered while still in the ownership of the butcher. Rather, the animal must be purchased alive and then slaughtered with the intention of uḍḥiyyah or the like. And Allah Almighty knows best.

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