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

“Obey My Messenger!”
and following this command, as-Sahâbat al-kirâm (’alaihimu ’r-
ridwân) did whatever Rasûlulah (’alaihi ’s-salâm) told them to do,
and they even threw themselves into death. They did not look for
any evidences or proofs. They followed him unconditionally. His
commands were revealed through wahy and were not mixed with
ijtihâd. But in those matters that would be done through ijtihâd,
as-Sahâbat al-kirâm employed ijtihad and told him what their
ijtihâds were. Sometimes their ijtihâds disagreed with that of
Rasûlullah (’alaihi ’s-salâm). Then the wahî would come to
confirm the correct ijtihâd. Sometimes the wahy would be in
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agreement with the ijtihâd of a Sahâbî. After Rasûlullah’s (’alaihi
’s-salâm) death, as-Sahâbat al-kirâm did not follow one another.
Hence, it was understood that it was not permissible for a mujtahid
to follow another mujtahid; and a muqallid had to follow a
mujtahid in all matters, but he did not have to search, find out or
learn the unanimous and discordant matters among the thousands
of matters. If he had had to do so, the as-Sahâbat al-kirâm would
have commanded the Tâbi’ûn to do so. Compelling Muslims to do
so would have caused difficulties for the Ummat al-
Muhammadiyya. Our religion wants us not to cause difficulties,
but to provide facilities.
In the view of the religion reformer, each Muslim shall learn
and distinguish the unanimous ones and the discordant ones
among thousands of matters, do the unanimous ones, go into the
discordant ones carefully, look for and find out their documentary
evidences and estimate the most dependable evidence, and then it
will be up to his wish to do it or not. What kind of reasoning or
suggestion is this? He himself writes the fact that Muslims know
nothing and that they are as ignorant as to say that Allâhu ta’âlâ is
in heaven. Which is more suitable, to teach such people a
madhhab, or to heap these difficulties before them. A wise and
reasonable person, i.e., a person who speaks for the sake of Allâhu
ta’âlâ and Islam, will certainly answer this immediately. But, as it
has been understood from many of his words from the beginning
of his book to the end, what the religion reformer intends is not to
serve Muslims and Islam, but to frighten Muslims, to alienate them
from Islam and to demolish Islam from the inside. He is
answerable in no way, but saying, “Shut up, you zindîq! You
cannot deceive Muslims!”
According to him, in inquiring about others’ opinion and
asking about their ijtihâd, as-Sahâbat al-kirâm would take into
consideration their superiority in Allâhu ta’âlâ’s view, but would
not look at their faculty of judging, knowledge or research. This,
again, is one of his factious, subversive ideas. He attempts to
blemish as-Sahâbat al-kirâm. He means that they did not make use
of criteria or knowledge. The Four Caliphs would ask as-Sahâbat
al-kirâm “Which of you knows this?” and would learn from the
one who knew, for, all as-Sahâbat al-kirâm were superior in
Allâhu ta’âlâ’s view. They did not ask about the difference in their
superiorities, but their knowledge and opinions. So did the
scholars of Ahl as-Sunna. In everything they did they followed in
the footsteps of as-Sahâbat al-kirâm.
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It is not a guilt to believe that al-Imâm ash-Shâfi’î was the
highest of the imâms. But he himself said that al-Imâm al-a’zam
Abû Hanîfa was higher.
[1]
Religion reformers, in order to demolish the four madhhabs
and thus to demolish Ahl as-Sunna, whereby to demolish Islam,
dwell very much upon the 
talfîq (unification) of the madhhabs,
that is, gathering the facilities and discarding the rest. In all their
books, they put forward — it can be seen from the examples which
they give of the scholars of Ahl as-Sunna — that the ijtihâds of the
three îmâms in the Hanafî madhhab have been unified or the
ijtihâds of different madhhabs have been unified