بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
C) IJTIHADS ARE NOT TO BE MADE ON THE DHARÛRIYYAH OF RELIGION
1- “The matters of the ghayb that are informed to the Prophet, some of them are informed in detail. This part can in no way be interpreted, and he cannot interfere with it. Like the muhkamât of the Qur'an and Hadith al-Qudsî1 .” The Fifth Ray-Second Point
2- “As for the dharûriyyah of religion, ijtihad cannot enter them. Because they are certain, unconditional and determined. Those dharûriyyah are also the basic food and sustenance.” The Twenty-Seventh Word/The Second
3- “That group of the people of dhalâlah saw that their issue does not end with the mujtahidîn. What lay on their shoulders is only the nadhariyyah of religion. Whereas this group of the people of dhalâlah wants to abandon and change the dharûriyyah of religion. If they say: "We are better than them", their issue will not be resolved. Because mujtahidîn can interfere in nadhariyyah and secondary matters which are not definite. But since these people of dhalâlah, who follow no madhab, also want to mix their ideas in the dharûriyyah of religion, change matters that are not capable of being changed and go against the definite pillars of Islam, they will surely attack the Sahâbah, who are the bearers and pillars of the dharûriyyah of religion. ” Addendum to Twenty-Seventh Word
4- “However, since Fakhr al-‘Âlam2 ‘Alayhissalâtu Wassalâm, the owner of the religion and Sharî’ah of Islam, is the sultân of the two worlds and the East and West and Andalusia and India is his seat of sovereignty, he brings the secondary matters and other rules of the religion, even the most minor matters of âdâb, just as he himself demonstrates the fundamentals of the religion of Islam; he informs about them; he commands about them. It means that the secondary matters of Islam are not like a garment capable of change; the fundamentals of religion cannot remain if they are changed. Rather, they are a body to the fundamentals of religion or at least a skin. They have blended and united with it; they are not capable of being separated. To change them directly concludes denying the owner of the Sharî’ah and pronouncing him to be false.
As for the differences in the madhabs, these have arisen from the manner of understanding the principles of nadhariyyah shown by the Sharî’ah's owner. Principles, which are not capable of being interpreted and are called dharûriyyah of religion or muhkamât, cannot be changed in any way and cannot be the subject of ijtihad. One who changes them excludes his head from religion and is included under the rule: يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الْقَوْسِ 3 .” The Twenty-Ninth Letter/Seventh Section/2nd Sign
5- “If you say: While the whole Qur'an is one of the dharûriyyah of religion, there have been differences of opinion over its meanings?
You would be told: In every word of the Qur'an there are three propositions:
The First: This is Allah's Word.
The Second: The meaning intended by Allah with that word is the haqq.
It is kufr to deny these two.
The Third: The meaning intended by Allah is this.
If the word of the Qur’an is muhkamât or its tafsir was made by the Qur’an, it is wâjib to have îmân in it as soon as one is informed about it and to deny it is kufr.
If the word of the Qur’an is an âyah that has another possible meaning, a denial of it, which relies on an interpretation that is not based on personal whims, is not kufr. The disagreement of mufassirîn is in this part of the Qur’an.
Mutawâtir Hadiths are the same as âyahs in this regard. However, where there is a denial of the first proposition in connection with Hadiths, these rules should be considered carefully.” Signs of Miraculousness-Sixth Âyah (137)