"Revealed religion vs. fabricated religion"??? This is not a simple slogan. It is to accuse Muslims who do not believe as they do of following a "fabricated religion", which means 'takfir' (accusing one's opponents of unbelief).... Yes, some of those who came up with this slogan [1] may not resemble ISIS in appearance. They may even have different ways of acting. It cannot be denied that the geography and society they live in play a role in this. However, these two groups have one thing in common: Kharijite mentality. So what is this Kharijite mentality?
Shahristānī, in his book al-Milal wa al-Nihāl, in which he deals with the history of religions and sects, defines Khārijism as the rebellion against the legitimate caliph/imām (government) in which the ummah was united [2]. This is also the name of the first schism in Islamic history under the guise of religion. The Khārijites opposed the 'arbitration (tahkim) event', that is, the settlement of the political dispute between Hadrat Ali and Mu'awiya through the arbitrator. They not only rejected the Muslim consensus on the appointment of an arbitrator, but also condemned as apostates those who were involved in this matter, i.e. the companions of the Prophet, on the grounds that they were acting contrary to the verses of Allahu ta'âlâ. When we look at this, the meaning of the Kharijite mentality becomes even clearer. Ibn bidin, one of the late Ottoman scholars, in his famous work Radd al-Mukhtar [3], uses the expression "those who condemn as apostates Muslims who oppose them" when describing Khārijism [4]. However, the scholars of the Ahl al-Sunnah did not accuse them of apostasy in response to this act of takfir by the Khārijites. Considering that the Khārijites had interpreted the Qur'anic verse incorrectly, the scholars of the Ahl al-Sunnah applied the ruling of the rebels to them [5].
One of the main principles of Ahl al-Sunnah is not to takfir Ahl al-Qibla [6]. That is, not to condemn as apostates those who do not deny the matters that are the fundamentals of the religion and which are essential to know/believe. All the mujtahid jurisprudents are unanimous on this [7]. This principle is stated by Imam Abu Hanifa in his book al-Fiqh al-Absat [8]. Imam al-Ghazali also dealt with the issue of takfir in his treatise Faysal al-Tafriqa Bayna al-Islam wa al-Zendeqa. It is clear from the books of these mujtahid scholars how sensitive the Ahl al-Sunnah is on the issue of takfir because "al-Kufr shayun 'azimun - kufr/blasphemy is a great/dangerous thing" [9].
Well, what should be the attitude of a Muslim in such a turmoil where everyone speaks in the name of religion and even accuses each other of disbelief? In his book Risala al-Munīrah, written in Arabic five centuries ago, Sheikh al-Islam Kemalpaşazâde, one of the greatest Ottoman/Islamic scholars, gives an answer to this question and provides guidance for today's Muslims [10]:
If you say, "I am not a scholar, how can I do my deeds and words in accordance with the Shari'ah?", I say in reply, "Follow a scholar who knows the way to the Hereafter better than you do, and do as he does. In fact, Allahu ta'âlâ commands this and says in the 43rd verse (al-ayah al-karima) of chapter (surah) al-Nahl: "If you do not know, ask those who know". In other words, when you do not know something in the affairs of the Hereafter (religion), ask those who know it well."
If you say, "I do not know which scholar knows the knowledge and affairs of the Hereafter better, and if I did, I would follow him," let me teach you the qualities of the scholar whom you should follow in religious affairs: What he states from al-Qur'ân al-karîm and al-hadîth al-sharîf is true. It is permissible to be in the assembly of such a person. A scholar is a person who fears Allahu ta'âlâ. He follows al-Qur'ân al-karîm and the Sunnah of our Prophet sall-Allahu 'alaihi wa sallam. He avoids minor and major sins. He stays away from things that are doubtful [things that cannot be known well whether they are halâl (permissible) or haram (forbidden)]. He does not commit bid'ah [innovations introduced as religion]. This person knows the knowledge of the Hereafter and religion. He has righteous deeds. It is obligatory for you to obey him, to follow him, to believe that what he informs you about the knowledge of religion is true, and to be present in his meeting. According to the Shari'ah, such a person is called a muti', just, righteous, faqih, sheikh or murshid. For this reason, our Prophet sall-Allahu 'alaihi wa sallam said: "The scholars who do good deeds with their knowledge are the trustworthy servants and ummahs of Allahu ta'âlâ and His Messenger on earth as long as they are not attached to the world. When they are attached to the world, beware of them in religion".
In the end times (akhir zaman), those who practice with their knowledge will have signs and omens: Their detractors will outnumber their praisers in matters of religion. For this reason, our Prophet sall-Allahu 'alaihi wa sallam said: "There will be various groups of people in the end times. They will argue with the scholars of my Ummah about religion. Those who command good (maruf) and forbid wrong-doing (munkar) will not be able to do it among them." In another al-hadîth al-sharîf, he said, "The religion of Islam began as gharib (weak). It will go as gharib as it started. Good tidings to those gharibs!".
If you cannot find a scholar with these qualities, avoid following anyone else! Allahu ta'âlâ says in the 28th verse (al-ayah al-karima) of chapter (surah) al-Kahf: "Do not follow those who make their hearts forgetful of the remembrance of Us, and follow the desires of their nafs (ego), and whose work is loss and harm". Repent from all sins, never to do them again. Make all your enemies, whether believers or disbelievers, welcome you. Free your heart from arrogance, i.e., self-importance, conceit, hatred, jealousy and stinginess. Make up the past obligations (fard) and duties (wajib) on you. Then spend the remaining days of your life in worshipping your Lord. What you love and like for yourself, love and like for your brother in religion. In this way, you will gain the pleasure of your Lord and be sure of what you fear.
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O my brother and sister! ... If you learn the knowledge of the faith from Imam Azam's al-Fiqh al-Akbar and his testament to his companions and other valuable religious books [such as Nuhbat al-Laâli, the commentary on the Ode of al-Amâli, Birgivi's Commentary on the Testament of Birgivi, Kâdızâde's Commentary on the Faith, Mawlânâ Halid's Itiqadnâmah, etc.], your faith will be free from bid'ah and deviation. On the other hand, if you follow your mind with your desires and say, "Let me learn the knowledge of the faith from books that suit your ego," you will become ignorant, deluded and perverse. You will also lead others astray.
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After learning the knowledge of belief, you must obey the commandments and prohibitions of Allahu ta'âlâ. You should learn these commands and prohibitions from the following precious books: Qudūrī, al-Jāmi'u al-Sağir, al-Hidāyah and its commentary, Fatāwā Qādihan, Hulāsa [Radd al-Mukhtar, Halebi-i Sağir, Mawkufat, Miftah al-Jannah, Majmū'a-i Zuhdiyyah, Nimet-i Islam, Islam Yolu] and similar books whose authors are mujtahids or scholars whose knowledge and righteousness in religion are known.
Kemalpaşazâde's important warnings and advice show that, just as when one is ill, one should seek an expert physician, so in religious affairs, the safest way is to read the books of scholars who have been trusted by the ummah for fourteen centuries and whose knowledge and virtue (taqwa) have earned the trust of the ummah. These books are written in Arabic, Persian and Ottoman Turkish. A Muslim who cannot read them can read them translated or transcribed into his/her own mother language by competent scholars.
Reference and Notes
[1] For example, Y. N. Öztürk, A. Bayındır, M. Islamoğlu, C. Taslaman in Turkey.
[2] Shahristānī, Terceme-i Milal wa Nihāl, trans. Into Ottoman Turkish: Nuh bin Mustafa, Istanbul: Tabʾhane-i Āmire, 1279, p. 50.
[3] Radd al-Mukhtar is an authoritative and voluminous fiqh book found in the home of every Ottoman scholar and frequently consulted for issuing fatwas. Reis al-ulemâ [the head of scholars] Yusuf Ziyaeddin Efendi of Tikveş, an Ottoman scholar, [who was the teacher of Ömer Hilmi Efendi, a member of the Council of Mecelle], refers to Radd al-Mukhtar as "one of the books not missing in any scholar's house." Muhammad Zāhid al-Kawsarī, Maqālat al-Kawsarī, Cairo: Matbaat al-Anwār, 1373, p. 107. Ahmed Davudoglu, who translated Radd al-Mukhtar into Turkish, also mentions the book as a guide for scholars, highlighting one of its key qualities. This Turkish translation consists of 17 volumes, the first 10 of which were translated by Ahmed Davudoglu. Such a translation is a tremendous service considering the opportunities of his time. However, the translation is not a complete translation; some parts have been omitted, and others abridged. There are few translation errors that impact the meaning. It is obvious that it would be a great service to revise and republish the translation.
[4] Allāme Ibn ʿAbidin explains the phrase "they accuse the Companions [of the Prophet] of unbelief" which was said about the Khārijites as follows: "You know that this [their takfir of the Companions] is not a condition for naming the Khawārij. This condition is to identify those who opposed Hadrat 'Ali. For them to be called Khawâraj, it is enough for them to condemn as apostates the Muslims who oppose them. Like the followers of Ibn 'Abd al-Wahhab, who appeared in Najd in our time and took over Harameyn [Makkah al-Mukarram and Madinah al-Munawwara]. They claimed to be the followers of Hanbali madhhab. However, they believed that only they were Muslims and those who opposed their beliefs were polytheists. For this reason, they considered it permissible to kill Ahl as-Sunnah Muslims and scholars until Allahu ta'âlâ annihilated their power and destroyed their country. The [Ottoman] soldiers of the Muslims became victorious in 1233 [Hijri/1817 A.D.]." Radd al-Mukhtar, Derse'âdet: Matbaat al-Osmaniyya, 1324, III/427-428.
[5] Ibn 'Abidin, Radd al-Mukhtar, III/427.
[6] Ahl al-qibla are those who take the Ka'bah as their qibla, and those who are in the misguidance (bid'ah) sect and have not fallen into disbelief in their beliefs and deeds. Ekrem Bugra Ekinci, Dini Lugat - İzahlı, Misalli Metinlerle [Theological Dictionary - With Explained, Exemplary Texts], Istanbul, 2018.
[7] Ibn 'Abidin, Radd al-Mukhtar, III/428. Ibn Munzir reports this ijma of the fuqaha. It is clarified in Radd al-Mukhtar that the jurists here mean the mujtahid jurists. It goes on to say, "The word of the one who is not a mujtahid is not credible."
[8] When Imam Azam was asked about fiqh al-akbar, he said: "It is not to takfir anyone from the Ahl al-Qibla because of his sin." Zāhid al-Kawsarī makes the following footnote about fiqh al-akbar: "The science related to the correction of belief is meant. In the opinion of Imam Abu Hanifa, fiqh is in general comprehensive of belief, deeds and ethics. In fact, he defines fiqh as ma'rifat al-nafsi mā lehā wa mā aleyhā (one's knowledge of what is in his/her favor and what is against him/her)." Imam Abu Hanifa, al-Fiqh al-Absat - Riwayat al-Abi Muti (in al-'Alim wa al-Muta'alim), ed: Muhammad Zāhid al-Kawsarī, 1368, p. 40.
[9] Ibn 'Abidin, Radd al-Mukhtar, III/393.
[10] Kemalpaşazâde, Risalah al-Munīra, Istanbul: Matbaatü Cemal Efendi, 1308, pp. 17-18, 20. Additions are in square brackets.
