Change

Change and change

Change is an existential matter, and does not include wajib al-jood. So Wajib al-Wujud is constant, and all changes are measured to him. For this reason, you should not expect everything to change. For example, a person who listens to Mehsti's music ten times a day, for him this is fixed, and if he changes it, he will be in trouble. For example, the human heart should beat 60 times per minute. This is fixed for him. Change in it means the death of man. That is, if one day he decides not to work, that day is the end of his life. So sometimes change means death. Death of ideology or death of school or civilization, city, person, etc. A wrist or wall clock works like a regular clock, but if it doesn't work, it means it's broken. If the changes at the level of the society have reached a fixed point, it has the same state. Ahmad Mahini, the US presidential candidate, says: We have two types of change and two types of stability. Permanent constant and temporary constant or superstructure and substructure changes. For example, in Islam, the principles of religion are fixed and among the certainties. And undeniable. Change in it becomes heresy. It has been said that Muhammad is halal, halal until the Day of Resurrection! It means that what is halal in Islam is halal until the Day of Judgment. And haram is also haram, now if someone says hijab is not wajib, then he has committed bid'ah, not that he has made a change. Pork is forever impure and forbidden to eat. If someone assumes that it is halal, for any reason, he has actually spoken against Islam, and because it is a necessity of religion, he has denied it. And if he changes a few other rulings in this way, he becomes a natural apostate and should be executed. Because it will continue to do so. Pigeon meat is very tasty and the most halal meat on earth, hunting is the same, now if the environmental organization or any other person and organization considers it haram. And if he says that people should not go hunting and kill pigeons (for example, if he says that we don't like it), he has committed heresy. And if he is not satisfied with solid reasons, he is also a natural apostate. Mention of the change in the initial statement of the doctors, at the time of implementation, should not mislead anyone. The principles of the constitution, policies and high-handed documents, none of them can be changed. And the president is responsible for implementing them, not changing them. Of course, it is not fixed, but for its changes, its own solutions must be followed. Marashi and those like him who think that doctors have come to deliver the principle of velayat al-faqih to them are delusional and know that they are wrong.