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

“Shakawtul Wakî’a min sû-i h›fzî,
Fa-awsânî ilâ tark-il ma’âsî.”
[1]
The religion reformer says, on the one hand, that every
Muslim should perform the ’ibâdât which have been declared
unanimously and, on the other hand, that he may not perform the
controversial ones or he may perform them in accordance with
any madhhab he likes, that is, he may unify or mix the madhhabs.
His words contradict each other, for, it was declared unanimously
that it was wrong to mix the madhhabs. Mixing the madhhabs is
disobedience to this unanimous declaration. Therefore, the
religion reformer’s worship will not be correct and acceptable
according to himself, either. Also, it is incorrect to say that as-
Sahâbat al-kirâm did not do the controversial matters and that
there would not have been any controversial ones if they had
done them; for, there were also those matters on which there was
disagreement because the way as-Sahâbat al-kirâm had done
them was not understood. Moreover, it is incompatible with the
unanimous declaration of the scholars to say that one should lay
imâm al-madhhab’s words aside and follow one’s own
interpretation of a Hadîth ash-sherîf, which causes one to think of
oneself as a mujtahid superior to imâm al-madhhab, an attribute
peculiar to the Devil.
28– The religion reformer says in the eighth Dialogue:
– 40 –
[1] “I complained to Wakî’ of my bad memory. He recommended me to
cease from sinning.”

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“The men of taqlîd are the greatest enemies of the lights
of thinking, research and documenting, which make for the
indispensable part of the natural disposition created [in
man] by Allah.”
Such an open lie and slander is very puzzling, indeed. Which
faqîh prohibited thinking, researching and looking for
documentary evidence? Which Muslim is hostile against these?
He should have given an example. Which of his lies or slanders
from the beginning of his book has he documented so that he
would document his one now? It is the religion reformer’s very
self which is hostile against documentation. It would be illogical to
ask such a person, who puts forward what he has planned with his
short sight and false reasoning in the name of religious
knowledge, to think or to furnish proofs. Though it would be
proper to think of the saying, “Silence is the best answer to be
given to an idiot,” and to hold one’s tongue, a brief answer is
necessary to protect young brains against the harms of such a
person: All the ’ulamâ’ of fiqh have said that it is not necessary for
a muqallid to look for documentary evidences, for, the new
Muslims among the Tâbi’ûn used to do everything by asking as-
Sahâbat al-kirâm, never demanding any proofs. Moreover there
has been no scholar who prohibited searching for proofs. For this
reason, all the a’immat al-madhhâhib wrote documents at full
length and made it easy for those who wanted to see the
documents.
29– He says:
“The ignorant, as the Muslims of the first century did,
shall ask any matter they do not know from a person they
trust. They shall ask about an âyat or hadîth which is
related to it, learn its meaning, and act in accordance with
it.”
Good Gracious! How deep a learning! What reasoning! It was
true that as-Sahâbat al-kirâm used to do so, but they all had
become higher than the a’immat al-madhhâhib by being matured
in the suhba of Rasûlullah (sall-Allâhu ’alaihi wa sallam). They
were praised and glorified in the hadîth ash-sherîf,