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

zindîq. Our religion declares that zindîqs and munâfiqs are
worse and more harmful than the non-Muslims with or without a
Book. The religion reformer does not feel shame for changing al-
Imâm al-Ghazâlî’s words quoted in the previous article and
adapting them to his personal point of view. Deeming himself an
’âlim and a mujtahid like Hadrat al-Imâm al-Ghazâlî, he attempts
to direct Islam as he wishes. He is not aware that this stupid
behaviour of his is worse than that of the seventy-two groups he
blames.
33– The religion reformer opposes the unanimity of the
a’immat al-madhâhib, too, and says:
“It is impossible to admit the claim that there was an
ijmâ’ (unanimity) on the decision that the talfîq (unification,
combination) of the madhâhib was wrong. There are
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different opinions on this subject. How could the author of
Durr al-muhtâr ever say this, which was said by none of the
imâms of his own madhhab, despite the fact that his own
madhhab is the combination of the ijtihâds of the three
imâms. Also, we understand from Ibn Humâm that it is not
true that the Hanafîs do not admit talfîq. Moreover, there
are quite a lot of fatwâs issued in unity with more than one
madhhab. One of the most well-known of them is about
‘one’s donating one’s movables to oneself,’ which has been
deemed permissible by unifying the ijtihâds of Imâm Abû
Yûsuf and Imâm Muhammad. Ibn ’Âbidîn’s saying that it
would not be unification of the madhhabs to unify the
ijtihâds of the scholars belonging to the same madhhab is an
arbitrary idea which a wise person could not say. No person,
not even a muqallid, will admit the two contradictory
opinions at the same time. I, too, admit the fact that the
authors of fiqh books could not say anything from
themselves, for a muqallid does not have the knowledge to
enable him to assert something from himself. What he is to
do is to convey somebody else’s words. As a matter of fact,
he conveyed this from ’Allâma Qâsim, who had conveyed it
from