Radikal muslim 8

Det finns utrymme för det mänskliga förnuftet och den mänskliga uppfinningsrikedomen att komma med nya svar på nya frågor genom de verktyg som traditionen tillhandhåller.  Seyyed Hossein Nasr liknar denna process vid ett träd som växer på längden och bredden utan att dess natur
förändras:

In the Islamic perspective, Divine Law is to be implemented to regulate society and the actions of its members rather than society dictating what laws should be. The injunctions of Divine Law are permanent, but the principles can also be applied to new circumstances as they arise. But the basic thesis is one of trying to make the human order conform to the Divine norm, not vice-versa. [Nasr, Seyyed Hossein: The Heart of Islam, s 117–118.]

Even those who have sought to go beyond the formal level, through the Tariqah to the absolute Truth, which transcends all forms, have never ceased to revere the Shari’ah and to practice it. The greatest philosophers of Islam from Avicenna to Averroes practiced the Shari’ah; so did the greatest saints
and mystics, such as ‘Ibn Arabi, who wrote that his heart was a temple for idols and house for the Torah, the Gospels, and the Quran, but who never broke the Divine Law or stopped saying his daily prayers, promulgated by the
Shari’ah, until his death. The transcending of the Law in Islam in the direction of the Spirit has never been through the flouting of the Law, through breaking or denying its formal structure, but by transcending it from within. If there have been exceptions for those crazed by the love of God and in a paranormal state of consciousness, they have been there as exceptions to prove the rule.
[Nasr, Seyyed Hossein: The Heart of Islam, s 118–119.]

When we hear in the Lord’s Prayer uttered by Christ, ‘Thy Will be done on earth as it is in Heaven’, for the Muslim His will is expressed in the Shari’ah, and to live according to this Will on earth is, first of all, to practice the
injunctions of the Divine Law. It is on the basis of this practice, meant for all Muslims, that the saintly can then surrender their whole will to the Will of God.
[Nasr, Seyyed Hossein: The Heart of Islam, s 119.]

The Shari’ah or the Divine Law of Islam is central to the Islamic religion to the extent that one can define the Muslim as one who accepts the legitimacy of the Shari’ah even if he or she is not able to practice all of its teachings.
The Shari’ah, according to authentic Islamic doctrines, is the concrete embodiment of the Will of God for human society. God alone is ultimately the legislator, the Shari’, He who creates laws, and only His laws are ultimately
binding and permanent in human life. That does not mean that the Shari’ah cannot be applied and ‘grow’ according to different circumstance like the growth of a tree whose roots and trunk remain firm and whose nature does not change although its branches grow over the years. The Shari’ah is
contained in principle in the Noble Quran and in the Noble Quran alone, but this is in principle. In order for it to be manifested, there was need first of all, of course, for the Hadith literature and the Sunnah of the Prophet. The Prophet through his practices and sayings made the Will of God known to the
Islamic community and therefore his Sunnah and his Hadith are the
second fundamental source of Islamic Law along with the Quran.
[Nasr, Seyyed Hossein: A Young Muslims Guide to the Modern World, s 45]

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