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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 is the ruling on someone who eats or drinks thinking that the sun has set, then realizes that it has not yet set?

Whoever eats or drinks believing that the sun has set, then later discovers that it has not yet set, their fast is invalid, and they must make up that day after Ramadan. It is not permissible to break the fast before confirming sunset—either by seeing it, through personal reasoning, or by relying on the statement of someone trustworthy in their religious commitment.

Is it permissible to give Zakah (obligatory charity) to one`s poor sister, or brother?

It is permissible for one to give the Zakah to his poor sister, or brother if providing for them isn`t due on him, and the sister doesn`t receive sufficient provision from whomever that is due on. And Allah Knows Best.

What is the ruling on kidney dialysis while fasting in Ramadan?

Kidney dialysis breaks the fast because the dialysis fluid is nutritive, as confirmed by medical experts. Additionally, it involves the entry of substances into the body cavity (jauf).
A patient undergoing dialysis must make up for that day after Ramadan. If they are unable to do so, they must pay fidyah by feeding one needy person for each day they missed.

What is the ruling of Islamic Law on compensating the patient in case of medical error on the part of the treating physician?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
The foundational principle is that every mistake issued by a physician that causes harm to another due to his negligence or lack of expertise obligates him to guarantee liability and compensate the harmed party. The Sharia maxim, in this regard, states: "The direct actor is liable."
 
Ibn Qudamah (may Allah have mercy on him) says: "As for if he was skilled but his hand committed an error—such as exceeding the proper limit of incision, cutting in an incorrect site, cutting with an instrument that inflicts excessive pain, or cutting at an unsuitable time—he is liable, because it is destruction (Itlaf) whose liability does not differ between intent and mistake, thus resembling the destruction of property; and because it is a prohibited act, so he guarantees liability for its secondary effects." [Al-Mughni].
 
However, if the physician performed what was necessary in the most complete manner and took all measures of care and caution, but complications occurred that could not be avoided according to specialists, then no liability rests upon him.
 
Shaykh al-Islam Imam al-Nawawi (may Allah have mercy on him) says: "The cupper and the circumciser bear no liability if they have not been negligent, and likewise the veterinarian if he bleeds an animal and it perishes." [Rawdat al-Talibin].
 
Al-Khattabi (may Allah have mercy on him) said: "I know of no disagreement that if the practitioner transgresses and the patient perishes, he is liable. Anyone who undertakes knowledge or practice he does not know is a transgressor; so if perishing arises from his action, he is liable for the blood-money (Diyah) while capital retaliation (Qisas) is dropped from him, because he did not act independently without the patient's permission. And the physician’s offense in the view of the generality of jurists is borne by his agnates ('Aqilah*)."* [Ma'alim al-Sunan].
 
If negligence or transgression is established against the physician, it is necessary to compensate the patient or seek forgiveness from him. And Allah Almighty knows best.

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