We could not come across an opinion of Imam Maturidi “about the need for the enforcement of the Caliphate and Sharia laws” and we think that there is no possibility of him having such an opinion. Because, such an idea means rejection of Islamic sharia… If there is no need to implement sharia laws, then why did Allah send religion?
“The indispensable elements of religion are not the behaviors performed with the organs, but rather the beliefs that take place in the mind and heart.” (Kitabü’t-Tevhid Translation, 480)
As can be understood from the expression, what Imam Maturidi means by the concept of religion used is faith, which is the basic principles of religion.
His following statements are more clear on this subject:
“Faith is a religious behavior (i.e. religion). Religions also consist of believed principles. The thing that causes the beliefs of religions is the heart… Faith means confirmation. The nature of approval that cannot be kept under pressure and force is the side that is found in the heart. Because this point of faith cannot be penetrated by the domination of any creature.” (ibid., p. 492)
– We think that some people have interpreted such statements of the Imam negatively and thought that he “is of the opinion that there is no need for the enforcement of Sharia laws” .
Mujtahid imams of Ahl al-Sunnah; They agreed that faith is a whole . Faith is not a part of action. Imam-i Azam Abu Hanife in his work titled “El Vasiyye” :
“Then, deeds are different from faith, and faith is different from deeds. Because most of the time, the obligation to act can be removed from the believer. ‘When the deeds are removed, faith is also eliminated.’ It is not permissible to say that prayer is no longer valid for a woman who is in that state, nor can it be said that she is commanded to give up faith. However, it cannot be said that faith is not necessary for the poor . If faith were a part of action, faith should also fall when the action falls. However, this is not the case. [İmam-ı Azam-ı Fıkh-ı Ekber (Aliyyü’l Kari Commentary) İst: 1981, Çağrı Yay. Page: 216]
He expressed this kindness by saying.
This is what Imam Maturidi means. In the Holy Quran:
“Whoever believes in Allah and does good deeds, (Allah) will admit him into gardens beneath which rivers flow.” (Talaq, 65/11)
It is commanded. Here, Allah Almighty separated faith from deeds and called man a believer apart from deeds . Additionally, in the Holy Verse , the sentence “He who does good deeds” is attributed to the sentence “He who believes” . In Arabic grammar; but things with different meanings are attributed to each other. Therefore, what is meant by faith in the verse is confirmation with the heart. Furthermore, if it is accepted that deeds are included in faith, abrogation should be permissible in the principles of faith as well as in the provisions regarding deeds. However, it is impossible to say such a thing in matters related to faith. This shows that faith and action are two different things. (Maturidi-Akaid Treatise, Ist: 1953, p. 22)
However, faith is a must for any deed to be acceptable. As a matter of fact, in the Holy Quran:
“Whoever does good and good deeds as a believer does not worry about either increasing or decreasing.” (Taha, 20/112)
It is commanded. In this verse, it is stated that faith is a must for a deed to be accepted . It is clear that constitutional action (i.e. action) cannot be conditioned (i.e. belief). Then faith and action are two different things.
Imam Maturidi gives the following verdict:
“Those who commit sins do not abandon the faith because of their sins. Because what is established through mutawatir is that major sins have the possibility of being forgiven. When the major sins are forgiven, the possibility of the minor sins being forgiven takes priority.” (For detailed information, see Maturidi, Kitabû’t Tevhid)