Sheikh Wasiullah Abbas confirms Mufti Menk is not a Salafi, but Hanafi

Shah Waliullah would've made this ruling for the Ulama. Since when are we Ulama?

ccording to Molwi Ajmad 'Ali A'zami, the deputy (khalifah) of Ahmad Rada Khan Barelwi, it is permissible for the khawwas to perform tawaf around the graves to seek blessings.

He writes in Bahar-i-Shari'ah,.4:90, a book of fiqh for the general public,

"And tawaf ta'zimi (for reverence) around the grave is not allowed, but if circumambulates around the grave to gain blessings, then there is no harm in this. But awwam (laymen) would be stopped from this and [this] should not be performed in front of the laymen..."

The following is taken from Savious of Islamic Spirit, Vol 4. by Ml. Abul Hasan Ali Nadwi R.A. Note that this is not me quoting snippets from Shah Waliullah and trying to show his view on taqleed rather these are the words of Ml Abul Hasan Ali Nadwi regarding the Shah Waliullah's R.A. view on taqleed. I would assume this explanation also gives some insight into Ml Abul Hasan Ali Nadwi's own views. Download the pdf to read the full section and the direct quotes from Shah Waliullah.

The M o d e ra te View

A distinguishing feature of Shah Waliullah’s revivalist endeavour which was the result of his instinctive perception, was the moderate and balanced approach he had adopted in regard to ijtihad (individual reasoning) and taqleed (the unquestioning acceptance of the rulings of earlier jurists of one's own school). The Shah's approach in this matter showed his strong common sense, realism and discernment. On the one hand, there were scholars who deemed it incumbent on all Muslims, whether a scholar or a commoner, to follow the Qur’an and Sunnah and to derive legal rulings directly from these sources. They considered taqleed to be forbidden. This way of thought, though not explicitly spelt out by them, is the logical conclusion of the views expressed in the writings of the scholars of this school, headed by ‘Allama Ibn Hazm among the earlier academicians. But this was impracticable since it was beyond the competence of every Muslim to exercise individual reasoning in legal matters. On the other hand, there were those who considered taqlid obligatory for every Muslim and held the opinion that the least deviation from it amounted to waywardness and errancy almost in the same way as the former group deprecated taqlid of anyparticular school of jurisprudence. Those who favoured taqlid closed their eyes to the fact that the adoption of any particular juristic school was just a means to keep the common people away from following their own whims and personal predilections, to protect the Muslim society from confusion and anarchy, to bring about orderliness and uniformity in religious observances and, finally, to make it easier for the common people to abide by the injunctions of the shariah. But they took the means for the end and insisted on it so dogmatically that the entire issue which pertained to legal methodology was ossified as if it were an article of faith, abiding and immutable. The viewpoint of the Shah in this regard was nearer to the spirit of shari'ah. He drew inspiration from the practice followed in the earliest era of Islam which showed greater practical sense and feasibility since it met the demands of human life and psyche. In a chapter dealing with the practice followed by the people upto fourth century A.H. and thereafter in the investigation and scrutiny o f religious issues he has given in the Hujjat Allah al-Baligha a detailed account of the method of legal inquiry of those times-..........


The Shah adopted the course o f moderation between ijtihad and taqlid which chimed with the objectives Of the shari'ah,human psychology and the realities of life. He approved of taqlid on the conditions that intention was seemly and proper and one was clear in his mind about emulating the Prophet (on whom be peace). and following the injunctions of the Qur’an and the 'sunnah. He permitted dependence on an scholar solely on the ground of one’s confidence in his being an exponent and interpreter o f shan'ah by virtue of his being learned in the Qur'an and the sunnah. Such reliance was also to be accompanied by a willingness to discard a scholar in case the trust reposed in him proved to be misplaced. He held that a believer should not have the least hesitation in accepting a directive contained in a hadith if the opinion of the jurist was found to differ from it.