81.985
düzenleme
Yirmi Dokuzuncu Mektup/en: Revizyonlar arasındaki fark
"* Glory to your Sustainer, the Lord of Honour and Power! [He is free] from what they ascribe [to Him]! * And peace be on the prophets! * And praise be to God, the Sustainer of All the Worlds.(37:180-2)" içeriğiyle yeni sayfa oluşturdu
("'''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) |
("* Glory to your Sustainer, the Lord of Honour and Power! [He is free] from what they ascribe [to Him]! * And peace be on the prophets! * And praise be to God, the Sustainer of All the Worlds.(37:180-2)" içeriğiyle yeni sayfa oluşturdu) |
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| 782. satır: | 782. satır: | ||
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. | 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. | ||
That is to say, the secondary matters of Islam are not like a garment capable of change, so that if they are changed, the essential religion will persist. They are rather a sort body for the fundamentals of religion, or at least a skin. They have blended and combined with it and cannot be separated. To change them infers direct denial and contradiction of the one who brought the Shari‘a. | |||
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