Question: In spite of aforementioned proof texts, why do they continue to write that dental fillings do not prevent the performance of a ghusl?
ANSWER
People who write incorrectly that dental fillings do not prevent the performance of the ghusl are divided into three groups:

1- Interpreting the word “tadbîb” as crowning and not knowing that there was not such a dental technique in those times, people in this group assert that Imâm-i Muhammad and Imâm-i Sarahsî gave a fatwâ in favor of having teeth crowned; this kind of people, thus, slander the books Siyar-i kabîr and Mabsût.

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 lâ-madhhabî people’s footsteps, such as Ibni Hazm, Shawqânî, ‘Abduh, Rashîd Ridâ, they put forth as proof reformist Ismâil Haqqi of Izmir and some shaikh-ul-Islams who were appointed with the support of the Party of Union and Progress, e.g. freemasons Mûsâ Kâzim and Uryanizâda. Since some of them considered following a madhhab harâm and some others advocated unification of madhhabs, they all served as a cause in many people’s being led astray. The report prepared by Ismâil Haqqi of Izmir along with other reformists for the purpose of converting mosques into churches and eradicating the namâz has figured in many books and magazines. Kadir Mısıroglu and Sadık Albayrak, too, cited this report in their books with the aim of criticizing.

Necip Fazil Kisakürek and Yusuf Kerimoğlu, in their ‘ilm-i hâl books Îmân ve İslam 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 Shâfi’î Madhhab.

The responsibility and consequences of talking and giving fatwâs about religious matters without having knowledge are heavy burdens to bear. It is declared in hadîth-i sharîfs:

(The most daring of you in giving a fatwâ is the most daring of you for [entering] the Fire.) [Dârimî]

(The angels on the earth and in the sky curse a person who has given a fatwâ without having knowledge.) [Ibni Lâl, Ibni ‘Asâkir]

(My Ummat will perish because of bad savants and ignorat ‘âbids. The worst of the bad are bad savants; the best of the good are good savants.) [Dârimî]

(I fear, for you, deviated imâms more than Dajjâl.) [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 fatwâs.) [Bukhârî]

(My Ummat will suffer much from evil religious men.) [Hâkim]

(A person who, without fulfilling necessary qualifications, has given a false fatwâ will have committed a perfidious act.) [Abû Dâwud, Hâkim]

(By taking away savants, Allahu ta’âlâ removes ‘ilm. When there remain no savants, ignorant people give fatwâs without having knowledge, thus causing deviation for both themselves and the others.) [Bukhârî]

The consequences of not telling the truth and withholding one’s knowledge from others are dreadfully serious, too. It is reported in hadîth-i sharîfs:

(When lies are written (in the name of truth), acts of worship are contaminated with customs, and my Ashâb (alaihim-ur-ridwân) 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.) [Daylamî]

(If a person withholds his knowledge from others, he will be made to wear a bit made of fire in the Hereafter.) [Hâkim]

(Everything, from fish in the sea to birds in the sky, curses a person who withholds his knowledge [what he knows].) [Dârimî]

(It is not halâl for a savant not to tell what he knows and for an ignorant person not to ask what he does not know. For Allahu ta’âlâ declares, “If you do not know, ask the men of ‘ilm.”) [Tabarânî]