Nice sentiments here, and I think we should all agree that respect despite differences is NECESSARY. We see this amongst the Sahabah (R), and event he 4 Mujtahid Imams and the subsequent followers of theirs. Once Imam Shafi' (ra) was in the city/area of Imam Abu Hanifah (ra) [who had already passed away]. Imam Abu Hanifah (ra) had considered reciting qunoot at fajr to bid'a, whilst Imam Shafi' (ra) considered it to be sunnah. So when in the city/area of Imam Abu Hanifah, Imam Shafi did not recite qunoot at fajr. When his students asked why, he said [something to the extent of]… “How is it that I do something which was disapproved by Imam Abu Hanifah while I am in his vicinity (i.e. in his city, even though he as passed away)?” Subhanallah.

Imam Hajr ibn Asqalani (ra), and also other Shafi' scholars, were known to be very “anti-Hanafi”. This did not mean they imposed their madhab, or spoke with ill-intent about Ahnaaf, or caused ruckus amongst the Awwaam about the Hanafi madhab. And I think this is what we see with Shaykh Mufti Taqi Usmani (db) and his connection with Shayakh al-Qaradawi. And this is the case with most Deobandi 'Ulama, as you see that Shaykh Abul Hasan 'Ali an-Nadwi (ra) was also close with Shaykh al-Qaradawi, and they both loved and respected each other. Shaykh al-Qaradawi even did a loooong welcoming intro of Shaykh Nadwi (ra) before Shaykh Nadwi (ra) gave a speech somewhere in the Arab gulf. [I have the mp3 recording of that intro and speech]. I spoke with Maulana Yusuf Abdullah of Chicago once regarding Shaykh al-Qaradawi, and he said that when Shaykh visited India some years ago, the professors of the Deobandi madaaris cancelled classes and went to the train station to personally receive him.

This is respect despite differences. Respect. This does not, however, necessarily mean accepting of views. So the point I wanted to make regarding Fiaz's comment is that we do not really need to “swin in the ocean” of various 'Ulama and various thoughts out of respect. Rather, this may even cause more harm at times, as one may read a view of one scholar and another view of a different scholar and automatically because of personal leanings we begin to see the scholar we differ with in a bad light. This then shows itself one way or another. Another issue would be that it may cause one to get confused, and if not confused, then makes a person feel as if these differences of opinions are for him to “pick-and-choose” from causing this person to choose his usools based upon no single foundation.

Because I differ with “xyz” doesn't mean I have to attend their gatherings/conferences to show respect. Respect is in the hearts, and I think remaining silent is the best way forward.

Is the translator of this article Sh. Suhaib himself? The translation is lucid and reflective of Mufti Taqi Usmani (may Allah preserve him)'s style. I am interested in finding out who translated the article. May Allah reward you.

Seeker

Jessica

Akhi Fiaz, jk for the enlightening comments, if only more of the students approach was like yours we would have seen the barakah raining don upon us. May Allah keep us balanced and preserve our Shaykh al-'Allamah al-Qaradawi and bestow him a long life.

“have found myself, in some particular issues, not in agreement with him in the results the he has arrived at, but these sorts of differences (ikhtilāf) in views based on juristic judgement (ijtihādī) are natural, and cannot be the [sole] basis for judging [their author] so long as the people of knowledge do not deem [the bearers of such opinions] to be weak intellectually, or in religion, and [in any case] the importance of these books and their value in scholarship and da‘wa are not affected by this to even the slightest, most insignificant degree. The truth is that the outstanding Dr al-Qaradāwī has enriched the Islamic literary legacy with that which quenches the burning thirst of researchers, and fulfils the need of callers [to Islam] and students [of knowledge], and opens new horizons for thinkers, so may God (Most High) recompense him with good, and liberally bestow rewards upon him.
“

the seeker of knowledge, who treads a path to know Allah and his deen, loves and benefits from the spectrum of the ulema from amongst our times. This should be our minhaj, especially those touched by the movement. If at times conflicting, the student should take the princple of Jeet Kune Do and absorb what is useful.

So we can swim in the ocean of wisdom from the writings of Imam Haddad al-Alawi, study the Silsila books for the Talib ul-ilm by Shk Uthaymeen, shariah/usool principles by Shk Abdul karim Ziydan and the aqeedah of sidi Ahmed Dardir whilst reading Shk Umar Ashqar Aqeedah series. All too often we get pigeon-holed: Deobandi, Salafi, Sufi, Movement. People naturally fall in these categories but if we exhibit sectarian behaviour then how are we going to help our community? Im sure Shk Taqi has issues with some of Shk Qaradawi fataawa, but look how he still respects and benefits from his work..

Allahuaalim

In any case, Dr al-Qaradāwī and Taqi Uthmani both have given their assent to the notion of 'Islamic Banks'. To me this sounds like 'Islamic Pork' a contradiction in terms. Taqi Uthmani is very moderate in his views and he argues that having a currency based on Gold and Silver metals would be the ideal Islamic or halal solution, but given the current environment this is not possible so “Islamic Banks” can be a stop gap, or a temporary 'halal' means to an end.

Qardawi and Uthmani have both been influenced by Muhammad Abduh and Jamaludin Afghani from the 19th century who argued for the acceptability of taking interest from a post office (riba) as a part of the new situation.

The modern banking system is based on riba, it practices fractional reserve banking (google this to find out more), any 'Islamic Banks' are part of this fractional reserve banking system, if this is not riba I do not know what is?

In addition to this the so called Islamic methods practiced by these banks which allows Muslims to purchase homes 'without riba' are very doubtful, in is two transactions made into one. See these fatwa against this ruling by this Maliki scholar:

The Judgment on Riba by Umar Ibrahim Vadillo

Fatwa on Banking and The Use of Interest Received on Bank Deposits by Umar Pasha

Paper Money – A legal judgment by Umar Ibrahim Vadillo

The Future of Islam by Umar Ibrahim Vadillo

found here: http://www.shaykhabdalqadir.com/content/article…