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

Jawâb as-sâ’il. p. 69.

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were absolute (mutlaq) mujtahids; thus, he surreptitiously
attempted to abolish Ahl as-Sunna and to make himself known as
a mujaddid superior to all of them and as a mediator between
’ulamâ’. Today, young men of religious profession, seeing that he
had read hundreds of books in Arabic, his mother tongue, and that
he seemed to play the role of a mediator between the ’ulamâ’,
suppose this heretic to be a mujtahid and, following him, dissent
from the Ahl as-Sunna.
Muhammad ash-Shawkânî wrote in his book 
Irshâd al-fuhûl:
“Taqlîd means to admit someone’s ra’y (opinion) or
ijtihâd without knowing his documents. To admit
someone’s narration (khabar) means to admit the words of
the person whom you quote. According to the majority of
scholars, taqlîd is never permissible in a’mâl. Ibn Hazm said
that there was unanimity on this. Al-Qurâfî said that it was
so in the Mâlikî madhhab. Ash-Shâfi’î and Abû Hanifa each
said, ‘Do not follow me!’ There is the unanimity that it is not
permissible to follow the dead. It is suprising that the
scholars of usûl had not conveyed this. Many muqallids of
the four a’immat al-madhâhib say that taqlîd is wâjib for the
’âmî (ordinary Muslim). Since those who say so are
muqallids, their words cannot be documents. There was no
taqlîd during the time of as-Sahâba and the Tâbi’ûn. They
learned the Book and the Sunna by asking one another. In
fact, the âyat, 
‘Ask those who know!’ means ‘Ask what the
Divine Rule is.’ It does not mean to ‘ask about the opinions
of those who know.’ The âyat, 
‘Refer the things on which
you disagree to Allah and to His Messenger,’ prohibits
taqlîd. Rasûlullah, whenever he sent a Sahâbî to another
place, would say,