Change and stability
Change is an existential matter and does not include wajib al-jood. Therefore, 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 Murik Mehsti ten times a day, this is a fixed thing for him, and if he changes it, he will face a challenge. 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. The death of ideology or the death of a school or civilization, a city, a person, etc. A wrist or wall clock works regularly like a clock, but if it does not work, it is broken. Changes at the level of society also have the same state if they have reached a fixed point. 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 it is undeniable that any change in it is considered 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, for example, hijab is not wajib, he has actually committed innovation, 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 denied it because it is a necessity of religion, so he is dead. And if he changes a few other rulings in this way, he is considered a natural apostate and should be executed. Because it will continue to do so. Pigeon meat is very delicious and the most halal meat on earth, hunting is the same, now if the environmental organization or anyone and any other organization considers it haram. And if he says that people should not go hunting, and should not 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. Therefore, mentioning the change in the initial statement of the doctors during the implementation should not mislead everyone. The principles of the constitution, policies and high-level documents cannot be changed. And the president is responsible for implementing them, not changing them. Of course, it is not absolute, but its own solutions must be followed for its changes. Therefore, those who think that doctors have come to hand over the principle of velayat faqih to them are seriously mistaken.
