. J i ? . .r--J i ? (cont.)

He was content with taking what the earlier writers had stated, in particular Qaadhi Iyaadh, and he left the matter at that. Furthermore, he lived at a time when the Ashari school had become the dominant school. Those people who contributed the most to the Ashari school and really laid down its scholastic foundations include al-Raazi (d. 606), al-Aamidi (d. 63 1) and al-Armawi (d. 682). Al­ Nawawi lived from 63 1 to 676. Hence, he lived in the heyday of the spreading and solidifying of the Ashari school. This was especially the case in the regions of Sham (Greater Syria) and Egypt. Perhaps--and only Allah has such knowledge--- had al-Nawawi had a better exposure to the views of the Salafi school, he would have been a "complete" Salafi with respect to matters of faith. Salmaan contrasts al-Nawawi with one of al-Nawawi's most important and devoted student, ibn al-Attar.4 Ibn al-Attar lived beyond the time of al­ Nawawi and was able to witness the influence of some of the more remarkable 1 In other words, they are so confused or overloaded with these differing views that have been presented as the correct view that they cannot see, through all those clouds, the actual view that was taught by the Prophet (peace be upon him) and his Companions. 2 Salmaan, al-Rudood, p. 28-29. 3 Salmaan, al-Rudood, p. 1 1. 4 lbn al-Attar studied with al-Nawawi for a period of six years. He was known as the "abridger" of al-Nawawi. Al-Nawawi had a great deal of respect for ibn al-Attar, as can be seen in the incident quoted by Salmaan, al-Rudood, p. 13. Commentary on the Forty Hadith of al-Nawawi Salafi scholars, including ibn Taimiya (661-728) and al-Dhahabi (673-748) (ibn al-Attar's foster brother). Ibn al-Attar wrote a book entitled Al-Itiqad al­ Khaalis min al-Shakk wa al-Intiqaad or "The Belief that is Free of any Form of Doubt or Criticism." In that work, he completely refuted the concept of taweel that his teacher al-Nawawi had fallen into on occasion. Conclusions About al-Nawawi's Aqeedah There is no question that al-Nawawi was influenced by the Ashari school. This was particularly true when he quoted from others, such as Qaadhi Iyaadh and al-Maazari. He also did his best to deny any kind of anthropomorphism with respect to Allah. Unfortunately, he felt that the way to do that was to make taweel for hadith that describe Allah in ways that could be misunderstood. In fact, in the introduction to his Majmoo ', he stated clearly that one is only to resort to taweel if it is needed in order to refute the heretical groups. 1 Hence, he did not believe in taweel as the correct or original method of aqeedah. However, due to developments and people following different extremes with respect to Allah's attributes, he stated that one could be forced to make taweel in specific cases. He also was not a specialist in the field of aqeedah and simply relied upon what some scholars had stated before him. Therefore, al-Nawawi sometimes made taweel; sometimes he rejected taweel; sometimes he made tajweedh. On most other matters related to aqeedah, however, he followed the ways and beliefs of the Salaf.2 He definitely was not a pure or staunch Ashari, although he was influenced by them. Indeed, he refuted the Asharis on a number of points, most notably the question of what is the first obligation upon the responsible person. He clearly stated that the Prophet (peace be upon him) never ordered, nor is it to be ordered, that one has to know the proofs and the methodology of the scholastic theologians for the existence of Allah. This is definitely not, he shows, the first obligation upon humans as the Asharis claim. 3 What then should be one's stance towards al-Nawawi, after all, such taweel are definitely heresies and go against the way of the Prophet (peace be upon him)? In this author's view, the answer to this question should be very clear and easy to understand for everyone. Unfortunately, it seems not to be. People have gone to extremes. Some people flee from him and all of his writings because he made taweel on some occasions. Indeed, recently, people have publicly burnt al-Nawawi's work as well as Fath al-Bari by ibn Hajr. Others take and follow what he said even if it goes against the way of the 1 Al-Nawawi, al-Majmoo, vol. I , p. 25. 2 For other areas in which al-Nawawi had some mistaken views related to aqeedah, see Salmaan, al-Rudood, pp. 219-276. 3 See Al-Nawawi, al-Majmoo, vol. 1 , pp. 24-25. The Life of Imam al-Nawawi Quran, sunnah and the Companions. Both of these approaches are incorrect and very dangerous. Perhaps ibn Taimiya best described how one should deal with those great scholars of Islam who had some deviant views or were influenced by one of the many heretical schools in the history of Islam. Ibn Taimiya wrote, No one is permitted to follow the slips of the scholars.