Hakikat Kitabevi Publications No: 10 answer to an enemy of islam

“My umma do not agree on deviation!”
[1]
shows
– 17 –
[1] This hadîth sharîf is quoted in the book 
Khulâsât at-tahqîq fî bayânî
hukmi ’t-taqlîd wa ’t-talfîq by ’Abd al-Ghanî an-Nabulusî (d.
973/1565), in the preface to 
Al-mizân al-kubrâ by ’Abd al-Wahhâb
ash-Sha’rânî, in various letters in 
Maktûbât by al-Imâm ar-Rabbânî
Ahmad al-Fârûqî as-Sirhindî (d. 1034/1624) and at the end of 
Hujjat-
Allâhi ’ala ’l-âlamîn by Yûsuf an-Nabhânî.

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that all of what the scholars of the right path have written is
correct. Those who are against this are unjust and wrong. By the
consensus of millions of the Ahl as-Sunna and thousands of
Awliyâ’, who have appeared for thirteen hundred years, it is wâjib
for a Muslim who is not a mujtahid to follow a mujtahid whom he
believes, trusts and likes so that he can do his actions and ’ibâdât
correctly. He who disbelieves this consensus will be disbelieving
this Hadîth sherîf. This consensus also shows that a mujtahid
should act in accordance with his own ijtihâd, and he is not
permitted to follow another mujtahid. Each Sahâbî (Muslim who
saw the Prophet at least once) was a mujtahid. For this reason,
they disagreed with one another on some actions. Likewise, Imâm
Yûsuf’s not renewing his ablution on a Friday and al-Imâm ash-
Shâfi’î’s not raising his hands after bowing during salât as he
visited al-Imâm al-a’zam Abû Hanîfa’s grave were in no way the
taqlîd of others; they followed their own ijtihâds on these
occasions.
10– At the beginning of the First Dialogue, the religion
reformer says:
“The virtuous young reformer, in order to make Muslims
attain happiness, wants to rescue them from the nuisance of
taqlîd, which appeared later, and to help them to follow the
Book, the Sunna and the path of the Salaf. In the first
century [of Islam] even shepherds used to get their
religious knowledge directly from the Book and the
Sunna.”
See the buffoonery of Rashîd Ridâ’s! He says “virtuous” for
the one who is a heretic like himself. Through the mouth of an
ignorant religion reformer, he attempts to advise the old reverend
preacher. He says “nuisance” about the blessing of the taqlîd
which is commanded by Allâhu ta’âlâ and Rasûlullah (’alaihi ’s-
salâm) and which is necessary in the unanimous inference of
Islamic scholars. He does not realize that imitating one of the four
madhhabs is an imitation which is right, and dissenting from a
madhhab by following a lâ-madhhabî is an imitation which is
wrong. He makes fun of the respectable preacher and of the
blessed word ‘wâ’iz’ (preacher). He does not know that he who
makes fun of the blessed words peculiar to men with religious
responsibilities becomes a non-Muslim. If we had not known the
Hadîth ash-sherîf,