The Blight of Fanaticism… A Deviation from the Prophetic Method

The disease of fanaticism is a serious intellectual and moral affliction. It requires careful study to uncover its hidden causes and subtle aspects that may not be immediately visible, in addition to its profound effects on thought and practice—and even on the rights of Muslims and the correct understanding of the Sharia of Allah تعالى.

Fanaticism does not change with different labels; it remains the same in essence—whether sectarian, partisan, tribal, national, ethnic, or otherwise among the many forms that flood today’s communication spaces. The slogans may differ, but the underlying illness is one: prioritizing affiliation over truth, and opinion over evidence.

A reflective observer of fanaticism within scholarly circles cannot help but be astonished at the level of ignorance this behavior reveals. How can fanaticism exist in a field through which one seeks the pleasure of Allah and His acceptance?

Knowledge that does not produce sincerity and fairness is knowledge that has not borne its fruit.

Today, we witness intense debates over issues in which even the Companions themselves differed. Yet some people attempt to turn these disputed matters into standards by which they test others—declaring them misguided—treating them as if they were indisputable fundamentals in which no disagreement is allowed. This approach contradicts the spirit of the Sharia and the methodology of the early generations.

It is not permissible to show fanaticism for anyone except Allah, His Messenger ﷺ, and what the Companions unanimously agreed upon. As for all else, it must be supported by proof and evidence from the Book of Allah and the Sunnah of His Prophet ﷺ.

As for matters of legitimate scholarly disagreement, it is an academic trust—now rare—to mention them and make people aware of them.

How ugly is the so-called “legal grounding” that selectively gathers texts supporting one’s teacher or school—even if weak—and ignores or conceals valid opposing views, even if they are strong. The least that honesty and fairness require is acknowledging the existence of legitimate disagreement.

As for fanaticism toward the opinions of men, prioritizing views over texts, and supporting a school, a teacher, or a group without examining the evidence—this is among the causes of deviation from the great Prophetic methodology.

Imam Ahmad ibn Hanbal رحمه الله said:
“We may hold an opinion, then later adopt another.”
When asked, “People write down your opinions?” he replied:
“They write what I may retract tomorrow.”
(Jāmi‘ Bayān al-‘Ilm wa Faḍlihi, 1/775)

This is the understanding of a true scholar: humility before the truth, readiness to return to it when it becomes clear, and a spirit of forbearance in line with the breadth and mercy of the Sharia. The Companions themselves refuted one another on scholarly matters, yet we did not see the جاهلية of fanaticism that we witness today—nor the tension and rigidity that inevitably bring harmful consequences, while the fanatics believe they are doing good.

Ibn Taymiyyah رحمه الله said:

“One of the reasons Allah allowed the Tatars to dominate the lands of the East was the كثرة التفرق والفتن (abundance of division and trials)—in schools of thought and otherwise. You would find a follower of al-Shāfi‘ī showing fanaticism for his school against that of Abū Ḥanīfah to the point of departing from the religion, and a follower of Abū Ḥanīfah doing likewise against al-Shāfi‘ī and others, and a follower of Aḥmad showing fanaticism for his school over others. And in the Maghreb, you would find followers of Mālik behaving similarly.

All of this is part of the division and اختلاف (disagreement) that Allah and His Messenger forbade.

All such fanatics—those who follow falsehood, conjecture, and their desires without guidance from Allah—deserve blame and punishment.”
(Majmū‘ al-Fatāwā, 22/252–254)

So what would he have said had he witnessed how fanaticism has evolved in our time?

He also said:

“No one has the right to support himself, or be fanatical to his school, his companions, his people, or any affiliation for which loyalty and enmity are formed—except for Allah and His Messenger. Thus, his loyalty is for Allah and His Messenger, based on knowledge from the Book and the Sunnah.”
(Majmū‘ al-Fatāwā, 3/348)

This necessitates sincerity, truthfulness, piety, uprightness, reverence, and fear of Allah alone, with no partner—and a constant awareness of the true purpose of knowledge.

Sufyān ibn ‘Uyaynah رحمه الله said:
“Whoever seeks knowledge has entered into a covenant with Allah.”
(Miftāḥ Dār al-Sa‘ādah, 1/70)

My advice to those who seek divine openings in the field of knowledge: break the chains of fanaticism, and let your loyalty be to the truth wherever it lies—showing devotion to Allah and His Messenger ﷺ. As for anything else, its domain is research and proper conduct—not distortion, deception, or argument driven by desires.

This religion was brought by the Seal of the Prophets for all people, in every time and place. It is far greater than to be confined or molded according to personal inclinations and opinions.

So remain steadfast as you have been commanded, and do not accept statements in the religion of Allah without sound and valid proof.

And Allah is the One who grants success and guides to the straight path.