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

Al-mîzân al-kubra, the preface.

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madhhabs will come. By saying that “hadrat” ash-Shawkânî
brought a new madhhab in this manner, he praises another religion
reformer like himself. The great scholar Hadrat Sayyid
Abdulhakîm-i Arwâsî (quddisa sirruh) explained ash-Shawkânî’s
real purpose in a letter, saying, “Ash-Shawkânî and many other
people like him were far from being authorities in Islam. Ash-
Shawkânî’s words cannot be documents in religious matters. You
write that ash-Shawkânî said that the tafsîr of Ibn ’Abbâs was not
a tafsîr at all. There is not a book in the name of tafsîr of Ibn
’Abbâs. ’Abdullâh ibn ’Abbâs (radiy-Allâhu ’anhumâ) did not
write any book. Having attended the valuable suhba of the
Prophet, Master of the Universe (’alaihi ’s-salâm), and having seen
Jabrâ’il (’alaihi ’s-salâm), and being one of the most learned
among as-Sahâbât al-kirâm (’alaihimu ’r-ridwân) he made some
explanations on some âyats as well as on some hadîths. Our
scholars of tafsîr adopted these explanations and embellished their
books of tafsîr with them. One of them is the tafsîr by al-Baidâwî.
Islamic scholars unanimously said that such tafsîrs were of a very
high grade. Ash-Shawkânî’s words should be corrected, and a
person who is to do it must know the subtle principles of ’ilm al-
usûl al-hadîth. However, it is not known that ash-Shawkânî
reached such a high status in knowledge, for if he had reached it,
he would not have said anything disagreeing with the principles of
the great scholars.” In fact, ash-Shawkânî belonged to the Zaidî
heresy.
[1]
When ash-Shawkânî’s books, for example, 
Irshâd al-fuhûl, are
studied carefully, it will be concluded that he disguised himself in
tâqiyya, that is, he made himself known as a Sunnî thought he was
a Zaidî; for, such heretics had to disguise themselves in tâqiyya
while they lived among the Ahl as-Sunna. Throughout his book,
among the names of Ahl as-Sunna scholars, he wrote the names of
and gave quotations from the scholars belonging to old heretical
groups whose names and books had been forgotten and whose
instigations had been suppressed, and he had them debate and
tried to prove reformers and lâ-madhhabî ones among them to be
right. For example, he claimed that absolute ijtihâd would be
employed till the end of the world. He wrote that Ibn ’Abd as-
Salâm, and his disciple Ibn Daqîq al-’îd (d. 702/1302), and his
disciple Ibn Sayyid an-nâs, and his disciple Zain ad-dîn al-’Irâqî (d.
806/1404) and his disciple Ibn Hajar al-Asqalânî and many others
– 75 –
[1] Muhammad ibn Ahmad Khalaf, Muftî of Kuwait,