Thread by @D1mashqi

Qutb al-Awliyā' al-Nawawī, an Ash'arī 🧵

https://twitter.com/AElujay/status/1546175631372828672

al-Albānī was honest enough to say that al-Nawawī was indeed an Ash'arī

But who is al-Albānī or those you mentioned in front of Tāj al-Dīn al-Subkī, al-Sakhāwī and al-Yāfi'ī?
Nothing.
All 3 of them say Shaykh al-Islām Abu Zakariyyā Yahyā Ibn Sharaf al-Nawawī was Ash'arī.

What about al-Nawawī himself?
He رضي الله عنه says about Abu Ishāq al-Isfarāyīnī, that he along with al-Bāqillānī and Ibn Fūrak were the supporters of the Hadīth and Sunnah, the path of al-Imām al-Ash'arī.

He also calls the Ashā'ira his companions.
What does it mean to call a group your companions? Your friends you go for coffee with?
When al-Nawawī says "Our Ashāb" referring to Fiqh, he means the Shāfi'iyyah. And when he says it in Kalām, he means the Ashā'ira.
Cannot be clearer.

He رضي الله عنه says after discussing a point of creed, that "Our Imāms the Mutakallimīn discussed this".
So he sees them as a reference point in creed, which he attributes himself to.

As for his creed, it is in 100% agreement with that of our companions, the Ashā'ira.

He رضي الله عنه supports the position of the Ashā'ira on al-Khabar al-Wāhid.
For more clarification on that, here:

https://twitter.com/Aqua_adDimashqi/status/1525198873786040322?t=h09DPDrAQzcL1KoES3Cx2Q&s=19

"Ahād Hadīth does not give certainty."
واجب العمل لا العلم.

In Bid'ah, al-Nawawī supports the distinction between good and bad Bida' said by al-'Izz Ibn Abd al-Salām.

In Imān, he mentions the Khilāf the Ashā'ira had on the Imān of the Muqallid and supports the position of the majority.
Calling them his "Companions" again.

In Imān again, he calls the Ashā'ira his Ashāb and adopts their position on the increase/decrease of Imān.
al-Subkī uses him رضي الله عنه as an example of those that affirmed this!

As for his creed, al-Nawawī says change is impossible for Allāh تعالى and that is only an attribute of the creation.
In contrast to Ibn Taymiyyah.

He says, there are 2 ways to deal with the texts on attributes;
-Tafwīd
-Ta'wīl

Under the Hadīth of the slave girl, al-Nawawī first gives the options of either Tafwīd and Ta'wīl, then interprets the Hadīth in a way befitting of Allāh while rejecting that Allāh is in a direction, Jiha, and a limit, Hadd.

Also related to 'Uluww, he says seeing Allāh does not necessitate being in a direction, and we will see Allāh without Him being in a direction جل جلاله.
"And that is the Madhab of Haqq and of our companions the Mutakallimīn"

He does Ta'wīl of the Nass of "Yamīn al-Rahmān" saying it means a high place of value.

As well as all mention of Yadayn.
Interpreting it in a way befitting of Allāh while negating it being a limb or body part.

For Qadam, he gives multiple Ta'wīlāt.

For Sāq he interprets it as Ibn Abbās did, a harsh time.

For Nuzūl he says it is a descent of His Mercy تعالى and/or Angels and commands. Attributing it to al-Imām Mālik.

He رضي الله عنه rejects the attribution of movement or displacement to Him تعالى.

For Majī', coming, after Tafwīd and Ta'wīl, and after saying movement and displacement are attributes of the creation that are impossible in the right of the Creator, gives an interpretation befitting of His Majesty.

For Dahik, laughter, he says the usual usage of the word is impossible for Allāh and says it means blessings...

See Mawlāna Abu al-Hasan @Darul_Tahqiq's immensely beneficial paper on the attribution of this to al-Bukhārī:

https://twitter.com/Darul_Tahqiq/status/1532007503365607425?s=20&t=cK9dOylrLq3EDdvudOwb9g

He رضي الله عنه negates Allāh being a Jism and having a limit.

Doing Ta'wīl of Wajh, face, to mean His essence تعالى.

And Ridā, he says it means willing goodness for those who deserve it or the mercy itself. Known Khilāf between Ashā'ira.

He rejects Allāh does not have an image, interpreting the Hadīth like Ibn Khuzayma and others.

Even in issues like the reality of the human soul, he chooses the Ash'arī position and calls them his companions, again..
That the soul is a light transparent body.

He permits Tashaffu'
See:

https://twitter.com/D1mashqi/status/1546056088814075904

And even permits Raqs, something Salafīs have waged war against.
For full discussion on Raqs:

https://twitter.com/D1mashqi/status/1539357136228163585?s=20&t=cK9dOylrLq3EDdvudOwb9g

والحمد لله رب العالمين.

There is only 1 video quoted that I want to comment on,
This:

He gives 3 things he calls the Usūl of the Ashā'ira (laughable but whatever):
1. Taking Aql over Naql
2. Rejecting Ahād Hadīth
3. Ta'wīl and Tafwīd

For (1), as much as this statement is incomprehensible and absurd, we see al-Nawawī constantly do Ta'wīl and rejecting what doesnt befit Allāh from those texts, which is what that entire discussion is about!

https://twitter.com/D1mashqi/status/1547529402103349250?s=20&t=cK9dOylrLq3EDdvudOwb9g

(2) is slander for the Ashā'ira didnt reject Ahād, how could we when we were the ones transmitting and explaining and taking care of the sciences of Hadīth for centuries?

Regardless, al-Nawawī supports the Ash'arī position to the letter:

https://twitter.com/D1mashqi/status/1547529300995239937?s=20&t=cK9dOylrLq3EDdvudOwb9g

And (3) there is no dispute on.

So even with these 3 laughable standards he set, al-Nawawī is still an Ash'arī.

Finally, there is a fabrication attributed to al-Nawawī that many bottom feeders recycle in any hope to claim our Imām رضي الله عنه.

This letter is a total fabrication that no scholar has attributed to al-Nawawī among many other catastrophes with this text.

Shaykh Sa'īd Fodeh has useful input on this here:
archive.org/details/saidfo…

As is this very well-written article by a Salafī refuting its attribution to him رضي الله عنه:
badralitammi.blogspot.com/2020/03/130.ht…

رضي الله عن قطب الأولياء وشيخ الإسلام وآخر دعوانا أن الحمد لله رب العالمين.