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

As-sawâ’iq al-ilâhiyya fî ’r-raddî ’alâ ’l-
Wahhâbiyya, Nuhbat al-Ahbar, Baghdad, 1306 (1889); photographic
reproduction, Istanbul, 1395 (1975).

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A preacher cannot be so ignorant as to think that the
definitions of îmân in logic, sociology, anatomy, and even in fiqh
and tasawwuf, are the same, for, he has to be a man of knowledge
who has studied and understood them during his advanced studies
in the madrasa. But, if he, instead of being educated in a madrasa,
has been educated in the Jâmi’ al-Azhar after the reformations
were made there by the Muftî of Cairo, Muhammad ’Abduh (d.
1323/1905) and his novices, he will confuse these definitions with
each other, since the freemasons abrogated scientific and
advanced religious courses at the madrasas both in the Ottoman
Empire and in Egypt. They produced modernist religion reformers
who were ignorant in Islam.
A preacher is a Muslim who knows what backbiting (ghîba)
means. He knows that a word which is said about a group is not
backbiting, though the religion reformer may not know the fact. 
12– The religion reformer says:
“Is it compatible with reason to deny what we see for the
sake of the groundless words which we call ‘ijmâ’ or
‘unanimity’?”
He makes fun of the basic teachings of Islam and claims that
the word 
ijmâ’ does not have a foundation. Scholars of fiqh
learned it from the Hadîth ash-sherîf, 
“My umma will not have
ijmâ’ (that is, they will not agree) on heresy!” But how could the
religion reformer know this fact! He has not heard it from his so-
called modern masters!
Ijmâ’ (consensus) was the agreement of the ijtihâds of
contemporary mujtahids of a century with one another. There has
been no mujtahid mutlaq
[1]
after the fourth century, and there has
been no ijmâ’ since then. The ijmâ’s in the preceding centuries
were to be used as proofs and documents by the mujtahids of the
later centuries. Unanimity among the muqallids, the ignorant or
especially among the religion reformers cannot be called ijmâ’.
The soundest, the most valuable ijmâ’ was the ijmâ’ of as-Sahâbat
al-kirâm. The scholars who succeeded them collected information
about those matters which had been communicated as ijmâ’ and
wrote them in their books. The information on those matters on
which there had been no unanimity and the words of non-
mujtahids were strictly prevented from being called ijmâ’.
According to the scholars of Ahl as-Sunna,