THE RELIGIOUS SECTS IN ISLAM AND ASCENDING

As it is known, every scholar has interpreted religion according to himself. The problem is to choose the most proper one for the essence of religion. Religious interpretation of the Sufis is the most appropriate for Islam because Sufism is the teaching of the essence of religion. It is not interested in the exterior aspects, rules and canonical laws, shortly in details. Sufism tries to teach Allah, Nature, Man and the realities of them. The beauty, order and wisdom in nature are the reflections of Allah on the nature. Nature is the work of Allah and Man is the greatest work of Him, because he is consisted of a body and Spirit (Mind). He is the most superior of all the worlds because he is the synthesis of the inner and outer worlds. Sufis try to live this knowledge, order, wisdom and beauties in nature and see the physical and spiritual beauties in human and learn the realities of them.

Briefly, Sufism is the Knowledge of Allah, Wisdom and Love. Sufis know that Allah is the essence of Man (Human) and nature. This is infinite knowledge and wisdom. To know the Absolute Existence is to fall in love with this Absolute Beauty. Sufism does not deal with the Canonical Law and Jurisprudence. It does not care about the Catechism except enough knowledge for performing the worship. Shariat and Tariqat are not his aims, they are not the essential but only the details, symbols and ways. A Sufi looks for Allah, who has encompassed both the Earth and the Heavens and who is the infinite knowledge, beauty and energy, in human and in his heart.

Again, a Sufi would like to learn wisdom and reality through deep contemplation and to love the Divine Beauty (the Absolute Beauty) through the beauties of human and nature, that is to say, he tries to acquire real love by spiritual love.

The result of this is good moral qualities and honesty that means to consider the benefits of the society more than his own benefits and to be realistic and sincere by abstracting completely from hypocrisy. It is to struggle against his own carnal self and desires but not of the others’, leaving all kinds of fights, arguments, mischief and intrigue. It is to be merciful, generous and pleased with the little in this life and also to oppose violence and terror.

A real Sufi is against formal Islam. He does not pay any importance to Madrasa, Tekke and Mascid (places of worship). He finds reality in himself and seeks Allah in his heart. His place of worship is his heart because the real tekke and mascid (mosque) is the Heart. The most important thing for the heart is the Remembrance (Ziqr) and the Love of Allah (the Remembrance of the heart and the love of the heart). This is not an external remembrance or physical love.

It is deep contemplation (thinking), remembrance (to remember Allah and never forget Him) and more importantly, to love God, the Perfect Man (Adam), who is the great and mysterious work of Him, his children and nature.

It is to become mature while being immature and to reach perfection. All the Sufis have explained it in this way. This humble servant (fakir) has already explained Sufism in details in the books we have written so far, such as: “Varlık (Existence), İslâm’ da Mezhepler ve Yükseliş”, “Muhammed-İsa-Adem (Muhammad- Jesus-Adam)” and in others. Yunus Emre and Sayyid Ahmed er Rufai Hz. also summarized Sufism, which is a divine sea, as follows:

Yunus: “Shariat and Tariqat is a way for the one who reaches them. Marifat (Wisdom) and Hakiqat (Reality) are in the heart”

(*) Poet Neyzen Tevfik meant to say that the striking appearance of these rituals is ornamentation. However, he indicates that he is respectful to the real meanings of these places.

Sources: “Yunus Divanı”, “Onların Alemi” by Sayyid Ahmed er Rufai, 25^th hadith

It would actually be more proper to say, “I am a Muslim, I am a Mohammedan and I am attached to the Koran, the Sunnat, Ahl al Bayt, the Four Caliphs and to the great personalities of the Companions of the Prophet (A.S.) instead of saying I am a Shii, a Sunni, a Hanafi or a Shafii.

Using these words sincerely - not intentionally, to cause separations- is not harmful.

The aim of all of them is MOHAMMEDISM and to follow the Glorious Koran and the Sunnat of the Prophet (a.s.v.). It is like the same both in the Jurisprudence and in Sufism.

It is more proper especially in this era as people understand realities more easily by means of books and by means of communication.

Eight hundred million people are all Muslims from the East to the West. They are Mohammedan.

Is it better to support the unity instead of causing the dissensions of Religious sects and Tariqats. Isn’t it?

The answers of these questions and of the similar questions that occur to the minds of millions of Muslims are given in this book.

“Innedine indallahi’l Islam” According to this glorious verse: “The religion before Allah is Islam.” (The Imrans, 19)

Islam means peace and submission. There are some scholars that call Islam as “safety”. However, the word ‘submission’ contents the meanings “I submitted, I obeyed” to something or to a force. You may submit to Allah, to the Prophet, to a King or to a power. A person submits for either his belief in him or his fear of him.

Submission in Islam is because of belief. If he submits because of his fear, he is not called a real Muslim. In other words, he cannot be a believer.

Another meaning of submission is “to accept”. What do you accept? You accept the Truth (God). You accept the existence and the unity of Allah, the Prophecy of the Prophet, the Apostleship of the Prophet and to accept that the Glorious Koran is the Eternal Word of Allah. This is the real meaning of it.

Here, we accept the existence of Allah, the truth. We accept His Prophet and what he reports; the Koran and what it reports; Gabriel, the revelation and metaphysical realities: the Paradise, the Hell, the abstract beings such as the Spirit, Angels and Genies etc. (1)

I submitted. I accepted the truth. Our God, who is the Lord of the Universe, says: “Surely, the religion before Allah is Islam.” In other words, surely, the religion before Allah is to submit to the truth. He who submits to the truth is a Muslim and real believer.

The religion has already been Islam from Hz. Adam until the Holy Prophet. Let us explain it here: The religion of Allah is only one and it is Islam from Adam until our Master Holy Prophet (a.s.v.).

The religion of Allah is to be one. The Koran, the Torah, the Bible are not separate or different. All of them are the Speech of Allah and four of them are Divine Light.

(1) For instance, the Devil (Satan) is also a genie. It is from the genies because it was created from the fire. God says: “Kane minel cinni- He became from the genies.” (Al-Kahf, 50) We believe this is true.

The aim of these Four Books and the Glorious Prophets is, “Allah exists, Allah is one and the next world or metaphysics exist.”

The main purpose of the Prophets is to make others believe in Allah and the next world. None of the Prophets says that this is my religion and it belongs to me; the other religions belong to others because religion belongs to Allah. In addition to this, none of the Prophets made others worship himself.

What we really mean is; the belief in the Prophets is the belief in Allah and the metaphysical realities. Those who believe in Allah and the next world are believers. However, he must have this faith by means of a Prophet so that he will belong to the People of the Book. (The position of the unbelievers is different)

The people of the Koran, of the Torah, of the Psalms of David and of the Bible are all the People of the Book. In the Koran, Allah does not call the other people of the Book as unbelievers directly. He calls them as the People of the Book, the polytheists, the cruel or the unbelievers of the People of the Book. Our God reports us in the verses of the Koran that some of them believe in Allah and the next world. He also says, “I will judge them Myself.” There are some verses in the Koran about it. (2)

After explaining this, let us touch on the subjects of Religion and Religious Sects. The religion in Islam is consisted of the Book of Allah and the Sunnat of the Prophet. The religion of Allah was existent during the Prophet (a.s.v.). This religion was the Glorious Koran and the Sunnat of the Prophet. The religion was completed. Allah says that he had already completed our Religion: “I completed your religion.” (Al- Maidah, 3)

As for the Book, the Book is the revelation of Allah. It was revealed to the heart of the Prophet (a.s.v.) by means of Gabriel. It was revealed to his Spirit. The Word or the speech of Allah is eternal: “The eternal speech”. The Book is directly the discourse of Allah and it is a definite and indisputable proof. He who disputes on even one glorious verse cannot be considered as a Muslim no matter what religious sect he is from. All the religious Sects accepted the Holy Koran.

Wherever you go, they read the same Koran. All of them have the same Koran; Shiites, Sunnis, Zaydis have the same Koran. However, there are some barbaric people; they even deny the Koran. They are denials. Those that deny or dispute the Koran are not in Islam. They cannot be called Muslims.

The essence of Sunnat is actually the Prophet’s (A.S.V.) practice and the application of the Koran and of the revelation of Allah. We can express it using today’s terms (to make the young people to understand it): the Koran (the Book-the revelation of Allah) is the theory of Islam and the Sunnat is the practice of it. In other words: theory and practice.

However, this Sunnat is a compulsory Sunnat. He who abandons this Sunnat has not liked the practice of the Prophet (a.s.v.) and it is very dangerous. He who does not like our Prophet’s application of the revelation becomes to be deprived of his intercession. For example, Allah commands to perform Tawaf (to turn around the Kaaba-circumambulation). How will it be circumambulated; will they turn round from the right to the left or from the left to the right? How many times will it be circumambulated; what will be recited from the Koran? We will perform the Tawaf same as our Prophet (a.s.v.), who interpreted the Koran, had done. This is the compulsory Sunnat.

Allah commands to perform ritual prayer and to stand up for the prayer. How will the prayer be performed? We will perform it in the same way as our Prophet (a.s.v.) had done. Allah tells us to fast. We fast in the same way as our Prophet (a.s.v.) had fasted, obeying the times of breaking it and starting it etc.

In all the matters, the application and the practice of the commands of Allah are called Sunnat: His actions and his sacred hadiths (His Honorable Sayings). The Hadiths are also included into Sunnat. He was very silent sometimes and they are also Sunnat. They are the compulsory Sunnat. Whoever leaves them is deprived of the intercession of the Prophet (a.s.v.) because, here, there is a problem of disliking the practice of our Prophet (a.s.v.).

If a person performs them in another way, it means that our Prophet (a.s.v.) had done them wrongly and he is correcting them. This cannot be accepted. Nobody who can interpret the Koran better than our Prophet (a.s.v.) has come to this world. The person who does it with this intention goes astray. He regards himself better than the Prophet (A.S.).

There are also voluntary Sunnats -the Sunnats the Prophet (a.s.v.) - performed besides the obligatory Sunnats. For example, he fasted, performed ritual prayers and did extra worshipping voluntarily, etc. Our Prophet (a.s.v.) has many Sunnats. Obeying them brings rewards. A person’s rewards increase by voluntary acts and he approaches Allah.

However, if he does not do them, he is not blamed for neglecting them. For, when he performs ritual prayer, he performs it like the Prophet (a.s.v.), when he fasts, he does it like the Prophet (a.s.v.), when he takes ablution, he does it like him, when he gives alms, he gives like the Prophet (a.s.v.) and when he performs pilgrimage he does it like the Prophet (a.s.v.). In other words, he obeys and follows the Prophet (a.s.v.) in all the matters of the application of the revelation and of obligatory worshipping.

For instance, there are 12 imperative prerequisites (fard) of the prayer (salat). There are 34 Sunnats in a fard salat of two or four ra’kats. These or similar sunnats are compulsory and obligatory. They cannot be omitted. If one omits them, he is accepted as if he does not like the Prophet and it is very dangerous. It may lead to unbelief as he considers himself beyond the Prophet (a.s.v.). He is forgiven if he does them unintentionally and if he is a good-intentioned person.

For example, in our country, in Turkey, it is believed that Wahhabis do not perform the Sunnats. This is not true. Wahhabis act according to the Hanbali Religious Sect. They did not leave the Sunnats entirely in action. The reason why they are not included into the people of Sunnat is based on their leaving the Sunnat in belief. For instance, they do not believe the Spirituality of our Master (a.s.v.). They say that our Master died and became earth. When they pronounce the formula calling God’s benediction on the Prophet (salawat), they ask whether he hears or not. They exceed the limit that much. They deny the divine Speech and the Sufism. They are Zahiriye Branch. (3)

However, the People of Sunnat, Shia believe that the Spirit of the Prophet (a.s.v.) is alive. They recite the salawat as if he is alive and they believe that he hears them. The extreme Wahhabis do not believe this. Now that, the intellectual Wahhabis of today may believe the spirituality of our Master. It is confirmed with the Book and Sunnat that the spirit of our Prophet (a.s.v.) is alive. There is also an ijma (consensus) of the Awliya (Muslim Saints) and Muslim community because the Spirit, which is the command of Allah, does not die; what dies is the physical body.

The Book and Sunnat consists the religion of Allah. If a person says that he has faith in the Book of Allah and in the beautiful practices of our Prophet, he is a Believer and a Muslim. If he obeys and practices them, he is a pious believer. He is deserved praising.

(3) They accepted the views of Ibni Taymiyya. See Mezhepler Tarihi, Vahhabilik Bahsi, p. 568 (M. Ebu Zehra, Mezhepler Tarihi, Turkish version by Abdulkadir Şener, Hisar Yayın. İstanbul, 1978

There were not any religious sects (Madhhabs, early law centers or schools) during the Prophet’s (a.s.v.) time and his exalted Companions’ time. This is reported by History and known by all the scholars. The scholars of Shia and of the people of Sunnat know this. There were some discussions concerning Jurisprudence after the Companions during Tabiin among them; however, they cannot be called as Religious Sects (Madhhabs). The idea of religious sect emerged during Jafar al Mansur from Abbasids, a little after Tabiin.

They did not get any permission from anywhere. They started an ijtihad without getting permission from the Prophet (a.s.), from Ahl al Bayt and from the Companions but according to their knowledge by depending on the Koran, Hadiths and the Prophet’s Sunnat. There is no evidence that any of them was permitted neither in Shia nor in Sunni. This is definite.

Ijtihad with “Ray” (opinion or personal judgment in interpreting law) was permitted. If they do not say their Ray, the dynamism of religion ends. Ray is a different matter, the ijtihad by deduction or analogical reasoning is another matter. The theologians of Islamic Jurisprudence know this. Ray was accepted as deduction afterwards. Ray was existent during the Companions and the Four Caliphs. When the great personalities of the Companion that know the Islamic Law could not find a solution to some matters in the Book and Sunnat, they would use their personal opinions saying “Let it be in this way.”

Meanwhile, there is a very important point. When our Masters, Hz. Abubaqir Sıddıq, Omar Faruk, Osman Zinnureyn would make a decision out of the Book and Sunnat, they absolutely consulted Shah-ı Walayat Aliyyel Murtaza. They asked his opinion for sure because our Prophet taught the explanation and the interpretation of the Book and Sunnat to Ahl al Bayt. This matter has already been confirmed with a hadith:

“Ene medinetül ilmi ve Ali’yyün babuha-I am the city of knowledge and Ali is the door of it.” He even said: “Ye’tiyel bab-Therefore, come to me through that door.” The hadith continues like this. This is definite. (4)

Holy Hz. Abubaqr asked the Ray of Hz. Aliyyel Murtaza when he would make a decision, although he was Amir al Muminin. He accepted that his knowledge, his opinion was certainly correct. He even consulted Shah-ı Walaya Hz. Ali when some clergymen of the people of the Book asked him hard questions concerning spiritual, metaphysics and mystical matters. Hz. Omar did the same thing and Hz. Osman did the same thing as well. All of them asked Hz. Ali’s Ray and they generally decided in the direction of his opinion.

Especially, our Masters Hz. Abubaqir and Hz. Omar entirely obeyed him. It is said that Hz. Osman asked the ray of Shah-ı Walayat in a couple of matters, however he did not follow them. He acted in this way for a good cause in the political affairs of that time; but not for his refusal, dislike or opposition against Hz. Imam’s opinion. That is to say, we cannot say that Hz. Osman refused Hz. Ali’s Ray. We consider Hz. Osman free from this.

Then, this knowledge was given to Ahl al Bayt. The knowledge of the Book and Sunnat, the knowledge of Sufism, the knowledge of Faith as well as the knowledge of Jurisprudence-Shariat- were given to them. This knowledge was continued spiritually in Al-i Aba, in the Ahl al Bayt Imams and in the descendants of the Prophet. This is a spiritual matter and very important. Especially, the 12 Ahl al Bayt Imams are very important.

However, our Masters 12 Ahl al Bayt Imams could not declare their imamates during Jafari Mansur from Abbasids because of the tyranny of the Umayyad; they kept it secret. For, if they declared their imamates, the Umayyad and Jafari Mansur would kill them.

As a matter of fact, everybody knows what the Umayyad had done to Imam Husayn, Zaynal Abidin, Zayd bin Zaynal Abidin, the holy son of Zaynal Abidin and to the elder brother of Muhammad Baqir. They were murdered by the Umayyad.

Jafari Mansur, the second caliph of the Abbasids (We do not actually call them as a caliph because our Prophet had a hadith “The caliphate will last 30 years then tyranny, monarchy starts”) also murdered the descendants of the Prophet. He murdered Muhammad Nefsi Zeki (the holy son of Imam Ali, Imam Husayn). The reason why Hz. Abu Hanafi was offended to the Abbasids afterwards and the reason why he did not swear fealty to them and died for this aim was that he saw that the Abbasids murdered the descendants of the Prophet same as the Umayyad had done.

For, Abu Hanifa had always been a partisan of the sons of Ali. This is definite. It is written in all the Islamic Jurisprudence books. The people of Sunnat and Shia know this. There is matter of the hiding of Ahl al Bayt -they had hidden themselves- because if they had come up and spoken they would have been killed by the Kings of the Umayyad and the Abbasids.

Meanwhile, there was an absence due to the disappearance of Ahl al Bayt, and the protection of them by their supporters. At that time, the scholars from Tabiin considered themselves authorized and they made ijtihads of their own.

There may be wrongs or rights in ijtihads. This is accepted by all the mujtahids and religious sects.

We cannot say that a religious sect is a hundred percent correct. This is the opinion of Abu Hanifa as well. The Shafii also agrees with it. In other words, a person may accept or refuse an ijtihad in his own will on condition that he will say, “I believe in the Book and Sunnat.” Apart from this is not the Shariat revealed to man from God anyway. It is not a command revealed from God either. The Book and the Sunnat were descended from the Heaven.

The religious sects are also called as the explained Shariat. That is to say, a person puts forwards his ijtihad as it is in accordance with the Book and Sunnat. Mujtahids may make mistakes in ijtihad. Therefore, none of the ijtihads is a hundred percent correct. And, none of the religious sects can be a hundred percent correct.

Therefore, the Truth (Haq) is hidden in all the religious sects. However, our opinion is, the truth exists more in the religious sects of the People of Sunnat: Abu Hanifa, Shafii, Maliki, Zaydi (we also belong to the Hanafi religious sect). This is what we think! They are more appropriate for the Book and Sunnat. Yet, they may have some mistakes. This is possible because it is not an ijtihad if there is no mistake. It would be a statement of a Prophet then, however they are not a prophet. They confess it as well.

Are the others not appropriate for the Book and Sunnat? There is some suitability in them. We say there are four religious sects; however, there are actually 19 religious sects in the People of the Sunnat. Yavuz Sultan Selim reduced them to four. He abolished the religious sects by his command at that time. There have been four religious sects since Yavuz. There were many religious sects of the people of Sunnat before him. (5)

Shia also accepts the Book and the Sunnat as the proof; they do not accept “deduction by analogy”. They prefer the words of Ahl al Bayt to Deduction. Our conflict with Shia is not because of their preference of the words of Ahl al Bayt. We prefer the words of Ahl al Bayt as well because Ahl al Bayt are the people that know and practice the Koran (the Book) and the Sunnat the best.

(5)Tacu’t Tevarih, Hodja Sadeddin Efendi, vol. 4, p. 171, 254, 299. The Ministry of Cultural Affairs Publications, İstanbul, 1979

Our conflict with Shia starts here: “You say that they are the words of Ahl al Bayt, however, you cannot prove it.” They really cannot prove it; but not all of them. There are some words that they can prove. We also accept them. For instance, they attribute their words to our Master Jafar al Sadıq. Our Master Jafar al Sadıq did not set up a belief. The great scholars of Iran know this.

A person may support any religious sect he likes; however, he must not deny the other sects. All of them are based on the Book and Sunnat. The source of all of them is actually the Koran and the Sunnat of the Prophet.

A Muslim should not be a fanatic of a sect; he must be broad minded in religious matters.

In fact, if a believer discloses his religious sect or if he does not accept any of the sects, nothing happens to him because he who accepts the Book and the Sunnat is a believer. The religion of Allah consists of the Book and Sunnat. The rest of it is ijtihad or interpretation; therefore, he must not be a fanatic of a certain religious sect. Truth exists in all the religious sects. Ghazzali Hazretleri also agrees with it saying “I witnessed the truth more or less in every religious sect.” All of them are not false. The Mujtahids are not a Prophet so they may not find the Absolute Truth. (6)

There is Ray actually after the Book and Sunnat. The highest of the Ray is in Shah-ı Walaya (Hz. Ali) and in his descendants. We accept their explanation on the Book and Sunnat.

We must accept it because it was commanded by the Prophet. Our Prophet gave the knowledge to Ahl al Bayt.

My brothers! As we explained above, Ijtihads (Madhhabs) are the scientific discussions between Arab and Iran Theologians because they started due to the tyranny of the Umayyad and Abbasids and although their explanations belonged to Ahl al Bayt, they could not do it because of the vital dangers of that time as well as their statements were not declared. In other words, the reason of the Ijtihad besides the Book and Sunnat is the scientific discussions between Arab (Baghdad, Basra, Damascus, Medina, Cairo) Theologians and Iranian (Teheran, Tabriz and Shiraz) Theologians.

Our Ahl al Bayt Masters did not set up a religious sect (Madhhab). 12 Ahl al Bayt Imams, especially Jafar al Sadıq Hazretleri did not set up a religious sect; for, they do not surpass the Koran and the Sunnat of the Prophet. Their religious sect is the Book and the Sunnat. The religious sect of all of us is in fact the Book of Allah and Sunnat.

(6) In Islam, the State does not have an official Religious Sect. It recognizes right to every religious sect that accepts the Book and Sunna. State gets benefits from the ijtihads of every madhhab that is for the advantage of the society.

Although the Iranian theologians claim that their religious sect was established by Jafar al Sadıq depending on Jafar al Sadıq and 12 Ahl al Bayt Imams, they cannot prove it. Today’s intellectuals of Iran also accept that they cannot prove it.

Whether or not it is an ijtihad, a madhhab or a similar concept, they are the scientific discussions, interpretations of the theologians among them. In other words, they are interpretations and one can interpret it as he likes. No fight or argument is needed for this.

All of us believe in the Book and Sunnat, Allah and the Prophet. We are the religious fraternity. We need not argue for this.

Islam is a religion of Oneness-Unity. We must understand this in this way and act in the way of the scholar we believe. One takes ablution, performs his ritual way according to that on condition that we unite in the obligatory duties and Sunnat. We unite in the word of Unity. Everyone who says “Lâilahe illallah, Muhammedun Resullullah” and “the Koran is the book of Allah” is a Muslim. 8 million people from the East to the West are all Muslims if they do not deny the Book and Sunnat; we do not interfere them and it is none of our business.

One of the main reasons of Ijtihads mentioned above is: The Book of Allah was written during our Prophet’s (A.S.V.) time. That is to say, our Prophet wrote the revelation of Allah. He even said: “Take down the knowledge in writing.” (7)

It was written on leathers, on some big bones and on the flat surface of rocks. It was collected after dividing sections during our Master Hz. Abu Baqir. Our Master, Hz. Ali took part in this task as well.

Our Master Hz. Ali confirmed twice that the Koran consisted of 30 sections. All the religious sects accept this. The Christians do not object to it either. It is known by everybody that this Koran is the same Koran that Hz. Muhammad had it written. During Hz. Osman’s time, 30 sections were collected together and sewn as a cloth case in which the Koran was kept.

The Koran is definite. You cannot argue upon the Koran. It is a definite proof. It is absolute.

As for the Sunnat, the Sunnat was also absolute during the Prophet (A.S.V.). Sunnat was also a definite proof like the Koran during our Prophet’s time (A.S.V.). For, the Companions-believers saw the Prophet themselves and they would perform in the same way our Prophet did.

(7) Kırk Mevzuda Kırk hadis, Mehmet Emre, p. 196, Osmanlı Yayınları, Feyzu’l Kadir, v. 4 p. 530

However, when the Companions died after our Prophet (A.S.V.), there were some rumors on the Sunnat because the Sunnat of the Prophet was not written. The Sunnat of the Prophet (A.S.V.) did not come to us in writing like the Koran. The Companions told them to their sons and to the Muslims that saw them, such as how they perform their ritual prayers or how they fast, the way they worship.

Sunnat was transmitted to us orally. Ijtihad, Madhhab emerged mostly due to this. For, a scholar says he heard from the Companions in this way, our Prophet used to take ablution like this; another says he heard in another way. There were not any written documents either.

In the transmission of Sunnat, there is a little bit conjecture or supposition. It is not a hundred percent definite like the Koran. However, it was a hundred percent definite during The Prophet’s time. (A.S.W.)

As for the Sacred Hadiths; The hadiths did not come from the Prophet (A.S.) in writing. They came from the Companions in narration. A hundred years after the Companions, holy hadiths started to be collected. The science of “Usul- u Hadis” was established.

(8) Tevatür: A narration or tradition of a congregation whose agreement upon lies is impossible rationally.

There were fake hadiths, weak hadiths, missing hadiths and false hadiths besides genuine hadiths.

The hadith matter is very important. We do not want to say much in this matter. However, we would like to point out as much as follows: For example: Our Master Hz. Ali would not accept the hadith that was not told or approved by two Companions. He even would make any Companion apart from Hz. Abu Baqir Sıddıq (because Hz. Abu Baqir Sıddıq would never tell a lie) swear on the Koran when he told a hadith although he was a Companion of the Prophet (a.s.v.). The Sacred Hadith matter is that much important because he says: “The Prophet said so”. When the Prophet said something, it is like the word of Allah. It is not the word of Allah but it is close to it.

The hadiths cannot be contrary to the Koran. There were such hadiths that they would abolish the verses of the Koran. Some hadiths were missing, some had additions and some were contrary to the mind and science. In this matter, Hz Omar had said: “How should I know? Did you memorize this hadith well? Did you keep all of it in mind? You are an old person, you may tell missing hadiths and I cannot accept them!” He was angry with Abu Hurayra concerning this and it is written in the Jurisprudence books as well. He blamed him for narrating too many hadiths and Abu Hurayra Hazretleri had not narrated any more hadiths until Hz. Omar died.

Hadith is a wide subject. There are hadith books called “Usul u Hadis”. We would shortly say in hadith matter:

Hadiths must be accurate. It must not be contrary to the Koran, to the intellect and to the nature and to the laws of the Universe because our Prophet (A.S.) never says such a hadith contrary to them.

We accept the accurate or strong hadiths when they are told or narrated by the two Companions that know Jurisprudence Science well. You can issue a decision with them and you can give fatwa with them (either concerning faith or action).

There are also weak ahadis. You cannot issue a decision with them. The weak hadiths are the “Habir-i Vahid”. (9)

The weak hadiths cannot be denied, they can be benefited. However, you cannot issue decision and give fatwa with them.

Fatwa can be given with the Glorious Koran, glorious verses, traditions and with the strong hadith narrated by the companions or disciples of the Prophet. Those who have concerns in this matter can consult Usul u Hadith science books.

(9) Haber-i Vahid: The hadith or message that does not have the qualities of a well-known hadith. The hadith that has not reached the degree of a tradition.

Sunnat is very close to the definite proof. However, it is not as definite as the Koran. (10)

The conflicts, ijtihads emerged due to the traditions in the confirmation of the Sunnat. We respect the cordial ones. Ijtihad is also necessary. Interpretation is also necessary. As the poet Fuzuli says:

There is no Madhhab actually. None of the Mujtahids said, “I established a Madhhab.” They said: “I made my independent interpretation in this way. I understood this much. There can be errors in ijtihads. You are free to follow ours or theirs.” Abu Hanifa Hazretleri even said: “I found this much; if anyone brings stronger proofs, I will not insist on my opinion, I will give it up.”

Religious sects became widespread afterwards especially during Jafar al Mansur and Harun Rashid from the Abbasids. There are not religious sects in Islam; however, there are interpretations, independent reasoning (ijtihads), personal opinions (ray) and commentaries.

The interpretations rose when deduction by analogy, consensus of the community and the oppositions in the narration of the Sunnat started after the Companions. Some ijtihads were made due to them.

(10) Lack of confidence is not towards the Sunnat itself but towards to narrators.

According to the people of Sunnat, everybody, a mujtahid that has confidence in his knowledge and knows the Book and Sunnat and Arabic very well can perform ijtihads. Our contemporary scholars say that the gate of ijtihad is not closed and it actually continues. It also continues in Iran. However, the people of Sunnat somehow followed those four religious sects after Yavuz. There were not anymore mujtahids afterwards. It may be more beneficial in this way. It was good or bad, we cannot know this. We leave this to the experts of this matter.

There are not only four religious sects in Ahl al Sunnat. As we mentioned above, 19-20 religious sects were established. Interpretations continue. The interpretation in accordance with the Book and Sunnat continue. They are the Ahl al Sunnat Madhhabs. They have proofs.

Ahl al Sunnat says that they depend on the Book and Sunnat. We consult the opinion of the Umma if any thing is not written in the Book and Sunnat.

However, some scholars of Ahl al Sunnat do not accept the consensus of the community. They say that the consensus of the community is impossible. They say that it is not seen until now that the mujtahid scholars all over the world will come together and they will agree on a matter. Now that the scholars may come together as they can travel by airplanes and the transportation has become easier. Ahl al Sunnat did not close the ijtihad. However, they say ijtihad is closed (There is no longer any room for innovation in establishing a religious precedent). There are some people who explain or interpret depending on them.

There is also deduction by analogy among the proofs of Ahl al Bayt. As it is known, deduction method came from Greece. It has come to Philosophy, Theology and Jurisprudence. It is the deduction that emerged from the Aristotle Logic: from either deduction to induction or from induction to deduction. They are the methods of Aristotle Logic. This is the deductive reasoning and it is applied in the jurisprudence as well.

Some of the Ahl al Sunnat accepted deductive reasoning. However, Hz. Ahmed b. Hanbel does not accept deduction. He says that he prefers deduction if he really needs it so long as there is the Book and Sunnat. He does not accept the consensus of the community either.

Shia does not accept deductive reasoning. They accept the Book and Sunnat. They say that they do not accept deduction because deduction means to establish Sharia using mind. They also say that Shariat, Jurisprudence and Religion are revealed from the Heaven and religion has been completed. They say they prefer the words of Ahl al Bayt, who knows the Book and Sunnat the best, when they cannot find something in the Book and Sunnat. They say this, however, the Shii scholars continue ijtihads.

Abu Hanifa Hazretleri did not insist on this deduction matter. Imam Muhammad Baqır told Hz. Imam Jafar al Sadıq: “I have not used the method of deduction.” He even said that he would have said such and such if he had made deduction by analogy.

Although Hanafiya knows this, he keeps on considering deduction by analogy as a proof. The arguments between Abu Hanifa and Jafar al Sadıq and Muhammad Baqir are written in the books as well. (11)

Hz. Malik had taken 18-20 proofs as a source while he is making ijtihads. He does not have only the Book, Sunnat, Ijma, Kiyas but he has many proofs such as Seddi Zerai, Mesaili-i Mürsele. He accepted the actions of the people of Medina as a proof. He calls them as the sons of the Companions. He says that their father had seen the Prophet acting in this way. What can we say to Hz. Malik? The source is not only one; there are many sources.

Ijtihads apart from Ahl al Sunnat -we generally call them as Shia-: Shia brought about five or six interpretations among themselves. In other words, there are about five or six Madhabs in Shia. Shia is not consisted only of Jafaris. It is actually Imamiya. Imamiya is also divided to two: The people who support the 12 Imams (The Twelvers) and Ismailies.

There is also Zaydi sect in Yemen region. They are also Shia. Their source is also the Book and Sunnat. They are based on the Book and Sunnat. Zaydiya Jurisprudence is very close to Hanafi Jurisprudence.

(11) Especially, the book called “Ebu Hanife” by Muhammed Ebu Zehra can be consulted for this. (Ebu Hanife, M. Ebu Zehra. Turkish version by Osman Keskinoğlu, Üçdal Neşriyat, İstanbul, Istanbul, 1966)

Shia is Muslim and supports the Unity as they had taken the Book and Sunnat as a basis. We cannot say anything for them, as they are our brothers of the same religion.

He who believes in the Book and Sunnat is a believer. The proofs besides them are not that much important.

The proofs of Shia is three. They say that they accept the Book of Allah, the Koran and the Sunnat of the Prophet as a proof. They also say that they prefer the words of Hz. Ali and of the 12 Imams, generally the words of Jafar al Sadıq to deduction by analogy, to the consensus of the community and to the other proofs as well. They mostly accept the words of Jafar al Sadıq as a proof. They believe in his interpretations of the Book and Sunnat and they accept his personal judgments.

However, as we mentioned above, there is a problem in the confirmation of the words of the 12 Ahl al Bayt Imams. If they definitely confirm them, we also follow the words of Ahl al Bayt because the interpretation and personal judgments of Ahl al Bayt concerning the Book and Sunnat are superior to all of them. Other mujtahids are weaker than they are. This is definite. We do not object to this. However, Ahl al Bayt Imams were hidden because of the danger of their lives.

Why did the scholars make interpretations? When Ahl al Bayt did not speak, they spoke. Ahl al Bayt kept their Imamates secret for the fear of their death and they (perhaps) kept their identities and residences secret. They were threatened by death.

However, this does not mean that 12 Ahl al Bayt Imams said nothing. They spoke. Some of their words were proved and we prefer the ones that were proved.

CAN THERE BE RELIGIOUS SECTS IN BELIEF? WHEN DID SUFISM, PHILOSOPHY, THEOLOGY APPEAR IN ISLAM?

Firstly, we would like to mention “belief”. Belief is concerned with “faith. It is not concerned with deeds, with practical ijtihads and religious sects. For example, Abu Hanifa, Shafii Hazretleri and other mujtahids were not interested in “belief.” They were only interested in the science of Jurisprudence or the science of Shariat.

Belief is related with faith. The belief in faith cannot be as one- two- three-five. It should not be like that because belief is only one. There cannot be conflict or disagreement in belief. The conflict in belief is corruption.

Belief is the basis of Islam. It can be called as “Usul-u Din”. It is concerned with “Amentü- the Articles of faith”. It is related with metaphysical realities such as the existence of Allah, the Unity of Allah, His attributes, His deeds, His works; also with the Apostleship, Sainthood, Prophethood, the subjects of Angels, Spirit, Destiny, Divine Books and Divine Speech. Therefore, the Religious sect (Madhhab) in belief is only one.

Belief means to have faith, which means: whatever is told about the belief by the Glorious Koran and by the Prophet (a.s.v.) is true.

Accepting another belief of faith besides them means to oppose the Book and Sunnat. The belief of all the Prophets from Adam until our Prophet (A.S.) is the same. It does not change.

There is no duality in faith because something is either “truth” or falsehood” in faith. There cannot be errors in the matters concerning the faith because the truth is unchangeable.

The realities about faith are written in the Glorious Koran of Allah. Sufism is also in the Koran. It can only be interpreted by the Prophet (A.S.). After the Prophet (A.S.), the authorities in Science: firstly Imam Aliyyel Murtaza, Shah-ı Walayat, Ahl al Bayt, the great personalities of the Companions, the great Friends of Allah,…the Gnostics know this.

There were arguments of Jurisprudence and Logic matters that passed from Greece after our master Prophet (A.S.V.) and the Companions. It was the Aristotle Logic and Greek Philosophy. The books about these subjects were translated into Arabic during the Umayyad and Abbasids’ times. As it is known, great schools at which Philosophy and Theology were studied and various ideas took place had been opened at that time.

What is this science of Theology? The science of Theology is also Philosophy because the principle of it was also based on Aristotle Logic. In other words, belief was set up depending on Logic rationally. They attempted to prove the oneness, the eternity, the attributes, the Essence, the works and the deeds of Allah rationally.

Islam Philosophers say the truth cannot be known beforehand. It is learnt afterwards. In other words, mind-reason looks for the truth, finds it and proves it. Philosophy starts directly from the unknown and tries to find the truth. The truth cannot be known beforehand. The reason (mind) learns it afterwards. Reason will look for the truth and will find it rationally

According to the principles of Logic under the influence of Greek Philosophy (they must have liked it very much at that time as if it is a very important thing).

We can name Farabi, Ibni Sina, Ibni Rushd etc. among Islam Philosophers. Their aim was to prove Allah, the Oneness of Allah, the eternity of Allah and also to prove that the Universe was created afterwards. Meanwhile Dehris (Materialists) emerged. This was the situation of Philosophy.

As for Theology, the point that theologians diverged from Philosophers is: Theologians say that the truth can be known beforehand (in advance). For instance, they say the Prophets reported the truth in advance. However, we will prove these realities according to Logic within these principles rationally. This is the point that they cannot agree on.

Theologians start this subject using Logic same as Philosophers. They attempt to prove the Existence of Allah, His attributes, His eternity, His deeds, the destiny subject by using mind.

They have a specialty: They do not deny revelation. Moreover, they say that revelation is true and truth is reported by revelation. However, they say that they want to prove this using mind. They are also philosophers because their principles are Philosophy and Logic.

It is said that some theologians accept revelation. They accept that the truth is reported before. If they had accepted revelation, why had they attempted to prove it using mind, rationally again.

All the realities of faith: the essence of Allah, His attributes, His actions, His works, faith matters and metaphysical realities such as: spirit, Angels, Apostleship, Sainthood are all written in the Glorious Koran. Their explanations are also written in the Sunnat of the Prophet (A.S.V.), in the Sacred Hadiths. Shah-i Walayat, Ahl al Bayt, Abu Baqir Hazretleri had also explained them. The Companions and the Sufis have explanations as well.

Why are they trying to prove them using mind although there are above explanations?

Whatever is the belief of the Companion, it is the belief of the Prophet (A.S.).

There is an important point here: Theologians actually had not accepted divine revelation. They said it was reported before but they would prove it using mind. Their principles were the same with the principles of Philosophy. They are not different.

They want to show as if theologians are different from Philosophers. No! They are also philosophers as they start with Logic, using reason and according to the Aristotle Logic.

Now, we will stress on an important matter about Philosophy and Theology. They were divided into various branches. If we take Mutazila as an example, some of them are philosophers, some are theologians. As a matter of fact, Hasan Ashary was Mutazila before. He was a student of Ali Jubai, a great theological scholar from Mutazila. He diverged from him afterwards in some matters. Now, Ahl al Sunnat says: Ashary established the belief of Ahl al Sunnat (Madhhab). How did he establish it? He established it using mind. In other words, he attempted to prove the realities of the Koran rationally, according to the principles of Aristotle Logic.

However, this is wrong according to the People of Sufism. One cannot explain the metaphysical realities with the principles of Philosophy. You reach a wrong result then.

We see a conflict between Philosophers and Theologians. Where does this conflict emerge? It emerges from their starting point of rationalism and their using the principles of Logic. (12)

They say that they can prove the realities using practical mind. However, we see that one starts using the same rule according to Aristotle Logic and he reaches a decision and he says that it is like this.

Another theologian starts with the same principles but he reaches a different judgment at the end. The principles are the same but the decisions or judgments are the opposite of each other. They try to disprove their judgments.

Another theologian or philosopher comes up and starts with the same rule of Theology and Philosophy according to the Aristotle Logic (because the Aristotle Logic is the basis for them and they cannot do without it). He reaches a third judgment. He also disproves the other one. They keep on disproving their judgments. This contradiction does not change.

How shall we explain the mystery of divine revelation using partial intellect, with the rationalism, which is the principle of Philosophy and Theology?

If we try to prove the metaphysical realities such as, “Spirit, What is spirit? What is Angel? , What is Allah? , What is the Being? What does the necessity of the Existence mean? What is the probability of the Existence? Eternity, Being Created afterwards”, with practical mind, according to the Aristotle’s Logic, we cannot reach a decision because they disprove each other. And Philosophy continues. They keep on disproving each other’s opinions and judgments.

If the Logic rules of Aristotle, in other words, proving the deduction from induction and from induction the deduction had been a strong rule, the judgment that all of them had reached would have been the same.

Why are they reaching different judgments? Their principle is the same, their judgements or decisions are different. What they call as “A”, others prove it as “B”. Others prove what the others call as “B” as “C”.

The principle is one; the judgements are various. The conflicts, the plurality in belief starts here.

They say: Partial intellect cannot solve the concerning reality of divine revelation about divinity unless it makes a contact with the Holy Spirit without learning the realities from Him or unless he learns them personally from the Prophet himself (if he is alive) from His Spirit or from a great person like Hz. Ali, Hz. Abu Baqir, whom he trained. (13)

We are obliged to believe them. People are bound to believe in the realities of the Koran and the Prophet (A.S.) reported. The Wise know this. Those who enter this path learn them through the conversation of the Prophet or when their Spirit becomes holy; when they reach the Prophet (A.S.).

There is also “Fenafi Resul-Annihilation in the Spirit of the Prophet”: If the spirit of a person is annihilated in the Spirit of the Prophet (A.S.), his mind and spirit start to receive knowledge and wisdom from the Prophet (A.S.). For example, when you dig a well deeply, you find the level of the sea. The water that comes from the well is now the water of the sea. It does not look like other waters.

The belief of Mutazila and Ahl al Sunnat: Mutazila is a Theologian. He is a rationalist and logician. There is an argument among the scholars of Theology about the Essence and Attributions of Allah. The majority of Mutazila says that Allah has no attributes. Allah is exempt from attributes.

However, some theologians come up and prove the attributes of Allah. They say Allah has attributes and they exaggerate it.

Theologians are divided into two groups as the supporters of the Essence (the person) of Allah and the supporters of the Attributes of Allah.

The supporters of His Person deny the Attribute of Allah. The supporters of His Attribute say such attributes that they replace the Attribute of Allah with His person and they do excessive comparison, for, there is comparison or likening in the attribute but when they do it extremely, they represent Allah as a human or in the form of a human being. They are called as “Müteshebbihe”.

The supporters of the Person of Allah deny the Attribute of Allah. They deny the Speech attribute of Allah as well. They say: “the word of Allah is a creature (Allah created His word)”. As they do not accept the attribute of Allah, they do not accept the Divine speech as an attribute and they say: “Allah has no attributes; therefore Allah does not have an attribute of Speech.”

The conflict or argument starts at this point. Theological matters especially start at this point.

As for the Ashary and Maturidy: Asharies proved both the Person and the attribute of Allah. They found a way between the supporters of His Person and His Attributes. They chose a moderate way or staked a middle ground. When some accepted the Attribute of Allah and as if they abolished the Person of Allah and when others denied the Speech of Allah by abstracting His essence from His Attribute (such as they say nobody can ever make contact with Allah. Allah cannot be seen, heard or spoken. They are naturally nonsense.) Ashary wanted to choose the middle way.

Ashary believes in Attributes. They say: “The divine speech of Allah is eternal. Allah has a name ‘the One that speaks (Mutakallim)’, Allah is the One who sees, who hears and who speaks.” He also said about His Attributes: “Allah has attributes. However, the Attribute of Allah is neither His Person nor it is apart from His person.” This is disputable but most of the Madrasa scholars generally accepted this.

Maturidy accepts the Attribute; however, he says the Attribute is same as the Person of Allah.

In other words, whatever is called with a beautiful name is Allah. There are not two separate beings as Allah and His Attributes. The eternal One is sole. The eternal Being who is the sole Existence is the Absolute Existence. The Attribute of Allah is also Allah Himself because the Attribute of Allah is Divine Light; Allah is Divine Light as well.

“Allahu nurussemavati ve’l ard- The Divine Light of the Heavens and earth is Allah.” (Al-Nur, 35) (14)

(14) See Sırrül Esrar, Sayyid Abdulkadir Geylani Hazretleri. (Translated by Abdulkadir Akçiçek, İstanbul-1968)

The source of Divine Light is Allah. The Gnostics of Sufi separate from Ashary here.

Maturidy came 50 years later than Ashary. The scholars of Hanafiya supported Maturidy and established Maturidiye belief. The Madhhab was actually founded by the Scholars of Hanafi. They are the theologians of Hanafi Scholars. It may be called as “Hanafiye Belief” as well.

Maturidiye is also close to Ashary in some respect. However, there is one difference.

Hasan al Ashari says the Absolute Truth cannot be known by reason. He says Allah reports good and evil beforehand; however, reason cannot determine good and evil. However, Maturidies say reason (mind, intellect) knows good and evil beforehand, but this is an extremity, for; Maturidies are more rationalist than Ashary. He pays more importance to Partial Intellect. They mean to say “the Absolute Truth is known by reason”.

Let us indicate here, are the Sufis not rationalist? Sufis also believe in reason-mind- but they say the realities of faith cannot be solved by partial mind.

“That is Allah’s promise; Allah will never break His promise (in other words, His promise of metaphysical life, the life of the next world is true). Yet most men do not know it. They know the outward show of this life (in other words, they know physical sciences), but of the life to come they are heedless (they do not know the qualities of Allah, the world of Decree, Spirit, Angels, Genies, Satan, Melekut, Paradise, the Hell).” (Rum, 6-7)

The majority of people refer to the people who have partial-normal intellect. If the metaphysical realities; the reality and the qualities of Allah, the realities of the world of Decree had been known by the partial intellect, our Most High Lord Allah would not have reported these realities by sending the Prophets. Everybody would know these realities using partial intellect and through deduction by analogy. There would be no need for the Prophet, for the Divine Knowledge and revelation then.

The above glorious verse clearly shows that Religion-Islam- is not absolutely contrary to intellect-mind. However, it has drawn the border, the limit of mind. You can know the physical realities-knowledge by using the partial intellect (by imperfect mind). Yet, He assigned the metaphysical realities to the Prophet and his spiritual heirs (Gnostics), who have the Universal-Perfect Mind. He did not give the metaphysical knowledge (about the next world) to the partial intellect.

Allah did a favor in order not to deprive people from these metaphysical knowledge (the knowledge concerning the next world) and showed honor by sending His revelation, His Prophet, His Gnostics. For, Allah is very courteous and very Just.

He enabled the people that really believe in His prophets and Books to benefit from the hidden spiritual Knowledge (Sciences) and from metaphysical realities. We must thank Him very much.

As a matter of fact, Ghazzali wanted to say this. Ghazzali Hazretleri is rationalist in physical sciences. He attached importance to mind in the matters concerning Jurisprudence. He did not reject the role of mind, Ray and Ijtihad in Jurisprudence (Law).

Ghazzali said that metaphysical realities could not be entirely known by partial intellect. They are known only by great Islam Mystics (Sufis); and he also entered their religious path.

His opponents are changing this subject and spread that Ghazzali has rejected mind-reason. These slanderers are materialists. They are also the fathers of ideas of the strayed fractions that consider the Book and Sunnat as the only proof in metaphysical (belief) matters and deny Sufis and the Friends of God who claim that the reality of it can only be learnt by the help of the teaching of the supreme spirit. Religious officials (official expounders of Mohammedan Law-Muftis and Preachers), majority of whom are Hanafi and a few of whom are Shafii, have generally accepted the Maturidiye and Ashariya beliefs and they continue this traditionally. They do not support Ghazzali though they do not deny Ghazzali and his religious path. However, our people know Ghazzali mostly and they have preferred the mystical path of Ghazzali. Our Ahl al Sunnat people have accepted the belief of Ghazzali and his precedents.

Yet, there is a contradiction. Our materialist writers and artists blame our religious officials by being dogmatic and not being rationalist. Just on the contrary, Ashary and Maturidies are rationalists and logical. They accepted Theological Doctrines that depend on Philosophy and Logic, a kind of Philosophy. They support Logic and rationalism in the matters concerning belief. Logic lessons take the first place in Madrasas and it is continuing in Theology.

Although materialists criticize Ghazzali and Sufis, they may be right to their own part because they do not believe in the Holy Books, the Prophets and the Friends of Allah anyway. They do not believe in spirituality. There is no such a thing as metaphysical life for them. They want the explanations of everything through mind, reason and logic.

Asharies, Maturidies and Mutazila establish belief according to Theoretical Mind (according to the principles of Logic) by deduction. (15)

(15) Therefore, we say materialist should not pick a quarrel with rationalist religious officials in Islam. These materialist may either be the ones who do not have Islamic Knowledge or the intellectuals who declare themselves as an intellectual.

Sufis say that the truth of realities of belief can only be understood by the perfect Mind that Allah bestowed on His Prophets. “The truth of the Articles of Faith” cannot be known by ordinary mind that everybody has. The Prophets, the Wise and the Friends of God understand them and others accept them same as they say to them.

In other words, we all will believe in the six articles of faith: “Amentü billahi ve Melaiketihi ve Kütibihi ve Resulihi ve’l yevm’il Ahiri vebi’l Kaderi- I believe in Allah, in His Angels, in His books, in His Prophets, in the day of Judgement and in fate.”

However, the explanation (the interpretation) of it is made by some people according to Ashary, by some according to Maturidy, by some Jubai, some Mutazila, by some Ismaili, by some Batiniye and by others according to Zahiriye. The Religious sects of belief emerged due to this.

As we said before, they are the schools (religious sects, early law centres, interpretations) of belief established 100-150 years after the Prophet (A.S.). They are the interpretations of these people.

Some of the people of Sunnat accepted the opinions of Ashary and Maturidy. Most of the scholars of Hanafiye and Shafiiye accepted this.

Ordinary people have no idea about this. People do not know Maturidy and Ashary. If they are told to people, they get confused and go astray.

The belief of Religious sects is a subject among the scholars of Madrasa. It is the religious sect of the scholars. People do not know them.

The community-people- of Muhammad are not obliged to learn this. They read the articles of Faith and they confirm them. They say they believe in the same way as Allah, His Prophet (A.S.) and the Friends of Allah. That is all. They say Allah is One and the Prophet is true.

Most of the Ahl al Sunnat Scholars made the doctrines of rationalist Ashary and Maturidy, which are originally theological and philosophical and depend on Aristotle Logic, a religious sect (Madhhab). However, Ashariya and Maturidiye are a little close to Sufism. They are rationalist but not mystics although they do not deny mysticism. They are not interested in spiritualism. They are not a Friend of God (protégés) either. They are rationalist, logician scholars of Theology (Theologians have not followed the path of Sufis).

Selefiye: The belief of the Companions and of their followers. The path of Sufism.

What we call as Selef or Selefiye is not the Selefiye Madhhab that Ibni Taymiyya established.

What we call as Selef is the belief of the Prophet’s Companions even before the Religious sects were established. Our Four Mujtahids are also from them. It is the teaching of Hz. Ali and Hz. Abubaqir, the teaching of the Companions. It is the branch of belief that comes by way of Hasan al Basri. They are the branches of Sufism that come from them.

However, Ibni Taymiyya denies not only the Philosophy and Theology but also Sufism and the system of spiritual journey of the Friends of God. They do not accept the hidden meanings of the Koran and of the hadiths. They belong to Zahiriye Branch and they say the Koran cannot be explained.

Yet, the spiritual knowledge-to know God, to make the remembrance of God, contemplation, following the people that are close to Allah, Wisdom, Love, metaphysical realities and the reality of them- can be known by the learned men in Spiritual Knowledge and this is confirmed with the Koran.

Those that follow Hz. Ali and Hz. Abubaqir (Firstly, Hasan al Basri Hazretleri) are great Sufi scholars; all of them are the Friends of God. Twelve Ahl al Bayt Imams and Four Madhhab Imams are included in them.

Hazrat Ghazzali had not accepted Philosophical, Theological belief. However, he accepted the Ijtihad with Ray- deduction by analogy.

He accepted the method of Sufis in belief. Sufis are in the path of Hazrat Ali, Hazrat Abu Baqir and Hasan al Basri. In other words, they follow the Companions, Tabiin and Imam Hasan in belief.

The Selefis who went astray appeared in the years 400 (1000 A.D.). Ghazzali Hazretleri refuted their rejection of the Path of Mysticism by only supporting the Book and Sunnat. Ghazzali refused the methods of Philosophers and Theologians as well.

Ghazzali had refuted by rejecting the opinion of the wrong Selefis “The Koran cannot be explained”. He did not follow Ashary and Maturidy either. (16)

In 700 in the Muslim Calender (1300 A.D.), Ibni Taymiyya wanted to liven up the wrong Selefi opinion that emerged in 400 and that was refuted by Ghazzali. Ibni Taymiyya refused the expounders of Jurisprudence, Philosophers and Theologians that lived before him for 700 years. He claimed that he only knew the reality by opposing the spiritual path of Sufis who were real Selefi Salihin. He was the arrogant person who claimed that he was the only person who knew reality in spite of all these scholars and he overrated himself enormously and wanted to monopolize knowledge. He denied thousands of Islam scholars of 700 years and their methods.

This means he claims that only he knows the Truth. This is the greatest error. If a scholar claims that only he knows the Truth and if he rejects thousands of scholars and their methods, it means that he knows himself a kind of a Prophet.

Nobody can monopolize the Truth (the knowledge of Haq) after our Prophet (A.S.)

Every scholar of Islam can bring opinions. People accept or reject whatever they like. The person who rejects all of them is the greatest wrongdoer. It means to hinder the development of Religion and to destroy the dynamism of Religion.

In fact, Ibni Taymiyya is accepted as an adherent of the Religious Sect of Ibni Hazm, who was of Umayyad origin, an opponent of Ahl al Bayt and the founder of Zahiriye Madhhab because he liked his opinions and he separated from Ahmed Bin Hanbel Hazretleri due to this.

Ahmed bin Hanbel Hazretleri is a lover of Ahl al Bayt. He wrote the hadith that Ahl al Bayt was Hazrat Ali, Fatimatüzzehra, Hasan and Husayn, in his book called Musned. Many other hadiths about the superiority of Hz. Ali and Ahl al Bayt are written in his book. This great person did not reject the consensus of community but he only said that it was impossible. Today there are airplanes and the meeting of the mujtahids is possible. He did not reject deduction by analogy completely but he did not accept it unless he is in difficulty. Actually, the Mujtahids of Ahl al Sunnat do not regard deduction by analogy if they are not in difficulty. They prefer hadiths and ray.

Ahmed bin Hanbel also accepts the assertions of Ahl al Bayt and the Companions. In this situation, how can Ibn Taymiyya and his followers, who reject and deny the deduction in Jurisprudence, Ray, the assertions of Ahl al Bayt and the Compani