Are al-Nawawi and Ibn Hajar among the Asha'irah?
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The questioner : Shaykh.
The Shaykh : Yes.
The questioner : ... .
The Shaykh : No, no.
The questioner : As for the Asha'irah, we can say that they are not from the people of the Sunnah and the community, but al-Nawawi and Ibn Hajar... because their school of thought may not be the school of the Asha'irah, I mean.
The Shaykh : No, no, in the chapter of attributes, they follow the Asha'irah's method of figurative interpretation.
The questioner : But they differed from the Asha'irah in many matters.
The Shaykh : In fact, Ibn Hajar is wavering, especially in Fath al-Bari; he is sometimes wavering, sometimes supporting the method of the Sunnah and sometimes supporting the method of...
But setting aside these two men, for example, if you brought them up.
This school of thought, in itself, is partly correct and partly not correct, but in the chapter of attributes, it is not correct. Even the attributes they affirm, they do not affirm them in the way the people of the Sunnah and the community affirm them. Look at their statement regarding the attribute of speech; it is contrary to the method of the people of the Sunnah and the community.
The questioner : But the methodology, O Shaykh, that they adopted.
The Shaykh : Yes.
The questioner : Setting aside their application in the issue of attributes.
The Shaykh : Yes.
The questioner : But the root of their methodology is giving precedence to reason.
The Shaykh : Yes.
The questioner : I mean, it is not... the application in the attributes.
The Shaykh : No, no, but giving precedence to reason in the chapter of attributes. As for practical matters, they are in agreement. In practical matters, they are in agreement; they do not give reason a role where it has no role.
In any case, we must weigh things with justice. So, if someone has the truth, we say, "You have the truth," and the falsehood with you is falsehood. And if someone is not on the truth, we say, "You are not on the truth in everything you say."
The Shaykh : Yes.
The questioner : ... .
The Shaykh : No, no.
The questioner : As for the Asha'irah, we can say that they are not from the people of the Sunnah and the community, but al-Nawawi and Ibn Hajar... because their school of thought may not be the school of the Asha'irah, I mean.
The Shaykh : No, no, in the chapter of attributes, they follow the Asha'irah's method of figurative interpretation.
The questioner : But they differed from the Asha'irah in many matters.
The Shaykh : In fact, Ibn Hajar is wavering, especially in Fath al-Bari; he is sometimes wavering, sometimes supporting the method of the Sunnah and sometimes supporting the method of...
But setting aside these two men, for example, if you brought them up.
This school of thought, in itself, is partly correct and partly not correct, but in the chapter of attributes, it is not correct. Even the attributes they affirm, they do not affirm them in the way the people of the Sunnah and the community affirm them. Look at their statement regarding the attribute of speech; it is contrary to the method of the people of the Sunnah and the community.
The questioner : But the methodology, O Shaykh, that they adopted.
The Shaykh : Yes.
The questioner : Setting aside their application in the issue of attributes.
The Shaykh : Yes.
The questioner : But the root of their methodology is giving precedence to reason.
The Shaykh : Yes.
The questioner : I mean, it is not... the application in the attributes.
The Shaykh : No, no, but giving precedence to reason in the chapter of attributes. As for practical matters, they are in agreement. In practical matters, they are in agreement; they do not give reason a role where it has no role.
In any case, we must weigh things with justice. So, if someone has the truth, we say, "You have the truth," and the falsehood with you is falsehood. And if someone is not on the truth, we say, "You are not on the truth in everything you say."