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On Yedinci Lem'a/en: Revizyonlar arasındaki fark
"But if you say it does not exist and you deny it, the whole world has to be sifted through in order to demonstrate it so that the denial can be proved. It is in consequence of this that the unbelievers denying a truth is like solving a problem or passing through a narrow hole or jumping over a ditch; it makes no difference whether there is one man or a thousand, because they cannot help one another. But since those who affirm look at the heart of the mat..." içeriğiyle yeni sayfa oluşturdu
("You can further compare the zeal and self-sacrifice of the All-Wise Qur’an’s students with the pupils of sick philosophy as follows:" içeriğiyle yeni sayfa oluşturdu) |
("But if you say it does not exist and you deny it, the whole world has to be sifted through in order to demonstrate it so that the denial can be proved. It is in consequence of this that the unbelievers denying a truth is like solving a problem or passing through a narrow hole or jumping over a ditch; it makes no difference whether there is one man or a thousand, because they cannot help one another. But since those who affirm look at the heart of the mat..." içeriğiyle yeni sayfa oluşturdu) |
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| 154. satır: | 154. satır: | ||
But if you say it does not exist and you deny it, the whole world has to be sifted through in order to demonstrate it so that the denial can be proved. It is in consequence of this that the unbelievers denying a truth is like solving a problem or passing through a narrow hole or jumping over a ditch; it makes no difference whether there is one man or a thousand, because they cannot help one another. But since those who affirm look at the heart of the matter and reality of the situation, their claims unite and the individual strength of each of them combines and assists all. It resembles lifting a great boulder: the more hands there are, the stronger they are and the easier it becomes. | But if you say it does not exist and you deny it, the whole world has to be sifted through in order to demonstrate it so that the denial can be proved. It is in consequence of this that the unbelievers denying a truth is like solving a problem or passing through a narrow hole or jumping over a ditch; it makes no difference whether there is one man or a thousand, because they cannot help one another. But since those who affirm look at the heart of the matter and reality of the situation, their claims unite and the individual strength of each of them combines and assists all. It resembles lifting a great boulder: the more hands there are, the stronger they are and the easier it becomes. | ||
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== | ==Seventh Note== | ||
O miserable pseudo-patriot who fervently encourages Muslims to embrace this world and forcibly drives them to European industry and progress! Beware, don’t let the bonds be broken that tie certain members of this nation to religion! If thus foolishly blindly imitating and crushed under foot, their bonds with religion are broken, those irreligious people will become as harmful for social life as fatal poison. For the apostate’s conscience is completely corrupted and he becomes like poison in the life of society. It is because of this that according to the science of the principles of religion, “The apostate forfeits the right to life, whereas if an unbeliever is a member of the protected minorities or he makes peace, he has the right to life;” this is a principle of the Shari‘a.(*<ref>*Bukhari, Jihad, 149; Tirmidhi, Hudud, 2; Musnad, i, 217, 282, 322; v, 231.</ref>)Furthermore, according to the Hanafi school, the testimony of such an unbeliever is acceptable,(*<ref>*al-Kashani, Bada‘i al-Sana‘i, ii, 254-5; vi, 266.</ref>)whereas the testimony of someone who has strayed from the path of the Shari‘a is rejected. For he is perfidious.(*<ref>*See, Tirmidhi, Shahadat, 2; Abu Da’ud, ‘Aqdiyya, 16; Ibn Maja, Ahkam, 30; Musnad, ii, 181,204, 208.</ref>) | |||
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O miserable sinner who has deviated from Shari‘a! Do not look at the multitude of the dissolute and be deceived; do not say: “Most people think the same as me!” For the depraved do not want to embrace depravity; they rather fall into it and cannot extricate themselves. There is no sinner who does not want to be righteous and who does not want to see his superior and chief as religious. Other than if – I seek refuge with God! – his conscience is corrupted through apostasy and he receives pleasure from poisoning, like a snake. | |||
O crazy head and corrupted heart! Do you suppose that Muslims do not love the world, or that they do not think about the poverty into which they have fallen, and that they are in need of admonishment so that they do not forget their share of the world? Your supposition is false, your surmise, wrong. Their greed has increased; that is the reason they are impoverished. Because for Muslims, greed causes loss and indigence. | |||
< | The saying: “The greedy is subject to loss and disappointment”(*<ref>*See, Ibn Qays, Qura al-Dayf, iv,, 301; al-Maydani, Majma’ al-Amthal, i, 24.</ref>) has become proverbial. | ||
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Yes, there are many things calling and driving man to the world, like his soul and its appetites, and need, and his senses and emotions, and the Devil, and the superficial enticement of the world, and false friends like you. While those who call to the hereafter, which lasts for ever, and to long-lasting eternal life, are few. If you are patriotic even to the tiniest degree towards this nation and the high aspirations you brag about are not lies, you should help the few who call to eternal life. For if you silence them and help the many, you will be befriending Satan! | |||
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