Question: In spite of aforementioned proof texts, why do they continue to write that dental fillings do not prevent the performance of a ghusl?
People who write incorrectly that dental fillings do not prevent the performance of the ghusl are divided into three groups:
1- Interpreting the word tadbīb as crowning and not knowing that there was not such a dental technique in those times, people in this group assert that Imām-i Muhammad and Imām-i Sarahsī gave a fatwā in favor of having teeth crowned; this kind of people, thus, slander the books Siyar-i kabīr and Mabsūt.
2- Being completely in the dark about ilm-i fiqh, people in this group liken dental filling and crowning to a wound, which is not a scholarly comparison.
3- This type of people are reformers in the religion. Following in lā-madhhabī peoples footsteps, such as Ibni Hazm, Shawqānī, Abduh, Rashīd Ridā, they put forth as proof reformist Ismāil Haqqi of Izmir and some shaikh-ul-Islams who were appointed with the support of the Party of Union and Progress, e.g. freemasons Mūsā Kāzim and Uryanizāda. Since some of them considered following a madhhab harām and some others advocated unification of madhhabs, they all served as a cause in many peoples being led astray. The report prepared by Ismāil Haqqi of Izmir along with other reformists for the purpose of converting mosques into churches and eradicating the namāz has figured in many books and magazines. Kadir Mżsżroglu and Sadżk Albayrak, too, cited this report in their books with the aim of criticizing.
Necip Fazil Kisakürek and Yusuf Kerimošlu, in their ilm-i hāl books Īmān ve Żslam Atlasi (The Atlas of Faith and Islam) and Emanet ve Ehliyet (Trust and Competence) respectively, state that people who have dental crownings must imitate the Shāfiī Madhhab.
The responsibility and consequences of talking and giving fatwās about religious matters without having knowledge are heavy burdens to bear. It is declared in hadīth-i sharīfs:
(The most daring of you in giving a fatwā is the most daring of you for [entering] the Fire.) [Dārimī]
(The angels on the earth and in the sky curse a person who has given a fatwā without having knowledge.) [Ibni Lāl, Ibni Asākir]
(My Ummat will perish because of bad savants and ignorat ābids. The worst of the bad are bad savants; the best of the good are good savants.) [Dārimī]
(I fear, for you, deviated imāms more than Dajjāl.) [I. Ahmad]
(In the time period close to Doomsday, [the number of] savants and ilm [knowledge] decrease, but ignorance increases. Ignorant and aberrant religious men will raise fitna [instigation] and deviate people from the right path by giving false fatwās.) [Bukhārī]
(My Ummat will suffer much from evil religious men.) [Hākim]
(A person who, without fulfilling necessary qualifications, has given a false fatwā will have committed a perfidious act.) [Abū Dāwud, Hākim]
(By taking away savants, Allahu taālā removes ilm. When there remain no savants, ignorant people give fatwās without having knowledge, thus causing deviation for both themselves and the others.) [Bukhārī]
The consequences of not telling the truth and withholding ones knowledge from others are dreadfully serious, too. It is reported in hadīth-i sharīfs:
(When lies are written (in the name of truth), acts of worship are contaminated with customs, and my Ashāb (alaihim-ur-ridwān) are censured, those who know the truth must explain it to others. May those, who do not tell the truth although they know it and are able to tell it, be accursed in the view of Allah.) [Daylamī]
(If a person withholds his knowledge from others, he will be made to wear a bit made of fire in the Hereafter.) [Hākim]
(Everything, from fish in the sea to birds in the sky, curses a person who withholds his knowledge [what he knows].) [Dārimī]
(It is not halāl for a savant not to tell what he knows and for an ignorant person not to ask what he does not know. For Allahu taālā declares, If you do not know, ask the men of ilm.) [Tabarānī]