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Yirmi Dokuzuncu Mektup/en: Revizyonlar arasındaki fark

Yirmi Dokuzuncu Mektup/en (kaynağı gör)

11.08, 1 Kasım 2024 tarihindeki hâli

377 bayt kaldırıldı ,  1 Kasım 2024
"'''The Third''' According to what principle do you propose to people like me who follow the Shafi‘i school of law, the Hanafi school, in a way opposed to the elevatedness and purity of that school, due to the false fatwas of certain corrupt religious scholars who have sold their consciences to gain the world? If, after abrogating the Shafi‘i school, which has millions of followers, and making them all follow the Hanafi school, it is forcibly proposed..." içeriğiyle yeni sayfa oluşturdu
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("In the Abode of Islam, however, the very environment teaches the people of Islam the abbreviated meanings of those sacred words. The conversations of Muslims about Islamic traditions and Islamic history and the marks of Islam and the pillars of Islam, all continuously instil in them the concise meanings of those blessed words. In this country, besides the mosques and the medreses, even the gravestones in the graveyards inculcate th..." içeriğiyle yeni sayfa oluşturdu)
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("'''The Third''' According to what principle do you propose to people like me who follow the Shafi‘i school of law, the Hanafi school, in a way opposed to the elevatedness and purity of that school, due to the false fatwas of certain corrupt religious scholars who have sold their consciences to gain the world? If, after abrogating the Shafi‘i school, which has millions of followers, and making them all follow the Hanafi school, it is forcibly proposed..." içeriğiyle yeni sayfa oluşturdu)
755. satır: 755. satır:
to recite the Fatiha in Persian.”(*<ref>*Sarakhsi, al-Mabsut, i, 37, 234; Kashani, Bada’i al-Sana’i, i, 112.</ref>)We are in need of this, so can we recite it in Turkish?
to recite the Fatiha in Persian.”(*<ref>*Sarakhsi, al-Mabsut, i, 37, 234; Kashani, Bada’i al-Sana’i, i, 112.</ref>)We are in need of this, so can we recite it in Turkish?


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'''The Answer:'''The most important of the leading authorities as well as the other  twelve  leading mujtahids have  given fatwas opposing this fatwa  of Imam-i A‘zam. The  great  highway of  the  World  of Islam  is  their  highway;  the  Muslim community may follow it. Those who drive the community towards another, special and narrow, way are leading it  astray. Imam-i A‘zam’s fatwa is particular in five respects:
'''Elcevap:''' İmam-ı A’zam’ın bu fetvasına karşı, başta a’zamî imamların en mühimleri ve sair on iki eimme-i müçtehidîn, o fetvanın aksine fetva veriyorlar. Âlem-i İslâm’ın cadde-i kübrası, o umum eimmenin caddesidir. Mu’zam-ı ümmet, cadde-i kübrada gidebilir. Başka hususi ve dar caddeye sevk edenler, idlâl ediyorlar. İmam-ı A’zam’ın fetvası, beş cihette hususidir:
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'''Firstly:'''It addresses people who are far from the centre of Islam.
'''Birincisi:''' Merkez-i İslâmiyet’ten uzak diyar-ı âherde bulunanlara aittir.
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'''Secondly:'''It is in consequence of real need.
'''İkincisi:''' İhtiyac-ı hakikiye binaendir.
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'''Thirdly:'''According to one narration, it refers only to translations into Persian, which is supposed to be a language of the people of Paradise.
'''Üçüncüsü:''' Bir rivayette lisan-ı ehl-i cennetten sayılan Farisî lisanıyla tercümeye mahsustur.
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'''Fourthly:'''The ruling is limited to the Fatiha, so that those who do not know it will not give up performing the obligatory prayers.
'''Dördüncüsü:''' Fatiha’ya mahsus olarak cevaz verilmiş, tâ Fatiha’yı bilmeyen namazı terk etmesin.
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'''Fifthly:'''Permission was given so that the sacred meanings could be understood by the  ordinary people whose Islamic zeal arose from their powerful belief. But to translate them  and discard the Arabic original due to weakness of belief, negative nationalism, and hatred  for the Arabic language, driven by a destructive urge, will cause people to renounce religion.
'''Beşincisi:''' Kuvvet-i imandan gelen bir hamiyet-i İslâmiye ile maânî-i mukaddesenin, avamın tefehhümüne medar olmak için cevaz gösterilmiş. Halbuki zaaf-ı imandan gelen ve menfî fikr-i milliyetten çıkan ve lisan-ı Arabîye karşı nefret ve zaaf-ı imandan tevellüd eden meyl-i tahrip sâikasıyla tercüme edip Arabî aslını terk etmek, dini terk ettirmektir!
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=== İkinci İşaret ===
===SECOND SIGN===
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The people of innovation who have changed the marks of Islam first of all sought fatwas from corrupt religious scholars. They had previously pointed out that the fatwa we  explained  was  particular in five respects.
Şeair-i İslâmiyeyi tağyir eden ehl-i bid’a, evvela ulemaü’s-sûdan fetva istediler. Sâbıkan beş vecihle hususi olduğunu gösterdiğimiz fetvayı gösterdiler.
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Secondly, the  people of innovation adopted  the  following inauspicious idea from the European  reformists: being dissatisfied with the Catholic  Church foremost the revolutionaries, reformists, and philosophers, who were innovators according to the Church, favoured Protestantism, which was considered to Mu‘tazilite, and taking advantage of the French Revolution they partially destroyed the Catholic Church and proclaimed Protestantism.
Sâniyen: Ehl-i bid’a, ecnebi inkılabcılarından böyle meş’um bir fikir aldılar ki: Avrupa, Katolik mezhebini beğenmeyerek başta ihtilalciler, inkılabcılar ve feylesoflar olarak, Katolik mezhebine göre ehl-i bid’a ve Mutezile telakki edilen Protestanlık mezhebini iltizam edip Fransızların İhtilal-i Kebiri’nden istifade ederek, Katolik mezhebini kısmen tahrip edip Protestanlığı ilan ettiler.
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Then the pseudo-patriots here, who are accustomed to imitating blindly, said:
İşte körü körüne taklitçiliğe alışan buradaki hamiyet-füruşlar '''diyorlar ki:'''
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“A revolution like that came about in the Christian religion. At first the revolutionaries were  called apostates, then later they were  again accepted as Christians. So  why shouldn’t there be a similar religious revolution in Islam?”
“Madem Hristiyan dininde böyle bir inkılab oldu; bidayette inkılabcılara mürted denildi, sonra Hristiyan olarak yine kabul edildi. Öyle ise İslâmiyet’te de böyle dinî bir inkılab olabilir?”
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'''The Answer:'''The difference  here  is  even greater  than in  the false comparison in the First Sign. Because in the religion of Jesus (Upon whom be peace), only the  fundamentals of religion were  taken from  him. Most  of the  injunctions relating to social  life and the secondary matters of the law were formulated by the disciples and other spiritual  leaders. The greater part were taken from former holy scriptures. Since Jesus (Upon whom be peace) was not a worldly ruler and sovereign, and  since  he was  not  the  source of general  social  laws, the  fundamentals of his religion were as though clothed with the garment of  common laws and civil rules taken from outside, having been given a different form and called the Christian law. If this form is changed and the garment transformed, the fundamental religion of Jesus (Upon whom be peace) may persist. It does not infer denying or giving the lie to Jesus himself (Upon whom be peace).
'''Elcevap:''' Bu kıyasın, Birinci İşaret’teki kıyastan daha ziyade farkı zâhirdir. Çünkü din-i İsevîde yalnız esasat-ı diniye Hazret-i İsa aleyhisselâmdan alındı. Hayat-ı içtimaiyeye ve füruat-ı şer’iyeye dair ekser ahkâmlar, Havariyyun ve sair rüesa-yı ruhaniye tarafından teşkil edildi. Kısm-ı a’zamı, kütüb-ü sâbıka-i mukaddeseden alındı. Hazret-i İsa aleyhisselâm, dünyaca hâkim ve sultan olmadığından ve kavanin-i umumiye-i içtimaiyeye merci olmadığından esasat-ı diniyesi, hariçten bir libas giydirilmiş gibi şeriat-ı Hristiyaniye namına örfî kanunlar, medeni düsturlar alınmış, başka bir suret verilmiş. Bu suret tebdil edilse, o libas değiştirilse yine Hazret-i İsa aleyhisselâmın esas dini bâki kalabilir. Hazret-i İsa aleyhisselâmı inkâr ve tekzip çıkmaz.
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However, the Glory of the World (Upon whom be blessings and peace) was the founder of the religion and Shari‘a of Islam. He was the sovereign of this world and the next, and the East and West and Andalusia and India were his seat of rule. He himself therefore both taught the fundamentals of the religion of Islam, and brought its secondary matters and other injunctions, including even minor matters of conduct; he himself taught them; he commanded them.
Halbuki din ve şeriat-ı İslâmiyenin sahibi olan Fahr-i Âlem aleyhissalâtü vesselâm iki cihanın sultanı, şark ve garp ve Endülüs ve Hint, birer taht-ı saltanatı olduğundan din-i İslâm’ın esasatını bizzat kendisi gösterdiği gibi o dinin teferruatını ve sair ahkâmını, hattâ en cüz’î âdabını dahi bizzat o getiriyor, o haber veriyor, o emir veriyor.
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