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

Endless Bliss and Belief and Islam for detail
information about Hadrat al-Mahdî.

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ijmâ’, everybody should follow a documentary evidence
that satisfies him. As a matter of fact, to follow a mujtahid
means to follow his proofs.”
Yes, to follow (taqlîd) a mujtahid means to follow his
documentary proofs, namely the Qur’ân al-kerîm and the Hadîth
ash-sherîf. But it was the mujtahid who found out the proofs for
the matter. As a matter of fact, the madhhabs differed from one
another in finding out the proofs. Finding out a proof for any
matter required being an ’âlim in the grade of ijtihâd, a mujtahid.
Indeed, such an ’âlim could not imitate another person; he had to
act in accord with his own ijtihâd.
17– Rashîd Ridâ writes that the preacher believes the kashf of
the Awliyâ’ concerning the time of Doomsday. The fact, however,
is that the a’immat al-madhâhib said that it was not made known
when Doomsday would come, that no one but Allâhu ta’âlâ knew
it, and that the kashfs of the Awliyâ’ could not be proofs or
documents for anybody. Those who follow these ’âlims will
certainly say so. It would be a mendacity, an abominable slander
to impute any words other than these to the preacher.
18– The religion reformer is right to say that there are made-
up hadîths in tafsîr books like the tafsîr book 
Kalbî, yet his
statement, “So is the tafsîr book by al-Baidâwî,” is absolutely
wrong. The great scholar Hadrat ’Abdulhakîm-i Arwâsî (d.
1362/1943) said, “Qâdî al-Baidâwî (Bayyad-Allâhu wajhah, May
Allâhu ta’âlâ make his face luminous) was as suitably high as his
name and the blessing invoked on him. He was loved and
honoured above all by the mufassirs (’âlim authors of tafsîr
books). He reached the highest grade in the knowledge of tafsîr.
He was a sanad (authority) in every branch of knowledge. He was
prominent in all madhhabs and a guide in every thought. He has
been known as an expert in every branch of science, as a guide in
every kind of usûl, and as dependable, powerful and distinguished
by early and late ’ulamâ’. It is a great dare to say that there are
made-up hadîths in the book of such a profound ’âlim. It is to
make a deep precipice in Islam. The tongue of the person who
utters such words, the heart of the one who believes them, and the
ears of the one who listens to them deserve to catch fire. Could
not this great man of knowledge distinguish made-up hadîths
from the true ones? What should be said to those who say that he
could not? Or, did he lack religious strength and fear of Allâhu
ta’âlâ so far as to write made-up hadîths and to take no notice of
the heavy punishments which our Prophet (sall-Allâhu ’alaihi wa
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sallam) had told about those who would do so? It would be so
wicked, so loathsome to say that he did. Because the meanings of
these hadîths are too lofty for the narrow mind and the thick head
of the person who would say so, he finds no other way than saying
that they are mawdû’.”
19– The religion reformer says:
“We have not seen the next world; then how can we
associate ash-Sha’rânî’s words about the geographical
position of the place named ‘Mawqif’ and his map of the
Sirât, the Mîzân, Hell and Paradise with the next world? We
have not seen any proof in the Book, the Sunna, ’Aql
(reason) or Hikma (wisdom) about such things. It is strange
that your shaikhs (masters) turn away from the world’s most
famous and useful geography and draw maps of the next
world which cannot be seen.”
With these words, he attacks the great Awliyâ’ (the elect loved
and protected by Allâhu ta’âlâ) and their karâmât (miracles
worked by Allâhu ta’âlâ through Awliyâ’) and tries to undermine
Muslims’ belief in them. However, he has no right to behave so,
for, Allâhu ta’âlâ declares in the Qur’ân al-kerîm,