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

Belief and Islam, pp. 45-50.

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hadîths that are sahîh.
Hadrat Sanâ’ullâh-i Paniputî wrote in 1197: “Allâhu ta’âlâ
declares, 
‘Obey the Ulû ’l-amr.’ For this reason, it is wâjib to obey
the commands which are compatible with Islam, of ’âlims, Walîs,
sultans and governments. To obey them in those cases not
compatible with Islam means to make them partners with Allâhu
ta’âlâ. Al-Bukharî, Muslim, Abû Dâvud and an-Nasâ’i told that
Hadrat ’Alî (radiy-Allâhu ’anh) said, ‘Nobody should be obeyed
in anything which is sinful. One should obey in cases compatible
with Islam.’ A hadîth sherîf declares, 
‘The creature should not be
obeyed in something which is disobedience to the Creator.’ It is
not permissible to oppose or revolt against those orders and laws
of the government which are disobedience to the Creator. It is a
grave sin to cause disunion (fitna). A Muslim disobeys neither the
Creator nor the government. He does not commit a sin or a crime.
It is always very easy to achieve this. If, for instance, a Hanafî
learns a sahîh hadîth which has not been abrogated, and if he
finds out that the ijtihâd of al-Imâm al-a’zam Abû Hanîfa
disagrees with this hadîth, and if one of the four madhhabs has an
ijtihâd compatible with this hadîth, it will be wâjib for him to
follow this hadîth. If he did not follow the hadîth, he would have
made the imâm al-madhhab a partner with Allâhu ta’âlâ. Al-
Imâm al-a’zam Abû Hanîfa said, ‘I venerate every hadîth of
Rasûlullah (’alaihi ’s-salâm) highly. I respect the words of as-
Sahâbat al-kirâm, too. The words of the Tâbi’ûn are like our
words.’ Al-Baihakî quotes these comments of al-Imâm al-a’zam
in his book 
al-Madkhal. Al-Imâm al-a’zam is reported in Rawdat
al-’ulamâ’ as having said, ‘If there is a hadîth or a saying of a
Sahâbî, give up my word.’
“As we were explaining above that it was necessary to give up
the imâm al-madhhab’s ijtihâd and to follow a hadîth, we said, ‘If
one of the four madhhabs has an ijtihâd compatible with this
hadîth,’ for, one will have deviated from the ijmâ’ al-Umma if
there is no ijtihâd compatible with that sahîh hadîth. After the
third or fourth Islamic century, only four of the madhhabs of