The theological development of Imam al-Ash‘ari
It’s often mentioned that Imam al-Ash’ari was a Mu‘tazili for 40 years of his life – he had become an Imam and authority of theirs. Then suddenly, one day, he experienced a tipping point (also known as the story about the three brothers[1]), upon which he became Sunni. Some stories also mention a dream in which the Imam saw the Blessed Prophet ﷺ. The question remains: Was he really a Mu‘tazili for 40 years?
This article aims to provide an answer to this question. It’s a loose translation of Shaykh Saeed Foudah’s Buḥūth fī ‘ilm al-kalām (p.38-42).
Imam Ibn al-Subki writes in the biography of Imam al-Ash’ari:
‘’[He is] ‘Ali b. Isma’īl b. Abī Bishr, his name is Isḥāq b. Sālim b. Isma’īl b. ‘Abd Allah b. Mūsā b. Bilāl b. Abī Barda b. Abī Mūsā ‘Abd Allah (the companion) b. Qays. He is our Shaykh and our guide to Allah: Shaykh Abu al-Hasan al-Ash‘ari al-Baṣri. Shaykh of the school of Ahl al-Sunnah wa ‘l-Jamā‘ah, Imam of the theologians, helper of the Sunnah of the Master of Messengers, defender of the religion and the one who strove to preserve the beliefs of the Muslims, such that its effects will remain till the day people will stand in front of their Lord. (…)’’[2]
Then Ibn al-Subki mentions that Imam al-Ash’ari began his studies under the tutelage of Abu ‘Ali al-Jubbā’i and followed him in the doctrine of I’tizāl. However, al-Qāḍi ‘Iyād is suspicious of this and says:
”It is related [yurwā] that he started off as a Mu‘tazili and then returned to this doctrine, i.e. that of the Ahl al-Sunnah (as he himself clarified). Even if this is true [hadhā in saḥḥa], it doesn’t tarnish him in the least. People far greater than him used to be disbelievers and then accepted Islam. If anything, this actually is the greatest proof of his firmness and sound conviction of adopting the Sunnah. He didn’t adopt it because he started out on it. Nor did he believe in it at first, he only did so because Allah illuminated his heart with it and aided him with His Spirit and Guidance. He encompassed him with His Concern and Help. Abu ‘Abd Allah al-Azdi mentions that he was a Mu‘tazili at first, studying under al-Shaḥḥām and al-‘Aṭawi; he outclassed his peers in that process. Then he came to the Truth, the doctrine of Ahl al-Sunnah. Those amazed by him became plenteous.’’[3]
So how long was a Mu‘tazili then? It’s widespread that it was 40 years, but Ibn al-Subki mentions this in a doubtful manner:
‘’It’s said [yuqālu] he remained upon I‘tizāl for 40 years, to the point he became an Imam (in their school). When Allah intended to aid His religion and open the Imam’s heart for the truth, he disappeared from the people for 15 days in his own home. Then he came out to the main mosque, climbed the pulpit and said: ‘O people! I disappeared from you for this period because I was contemplating. Arguments were balancing out each other in my mind and one matter became preponderant over the other. I asked Allah for guidance, then He guided me to the belief which I laid out in these books of mine. I have stripped myself from all that I used to believe, like I strip myself from these clothes of mine.’ He proceeded to tear the clothes he wore and threw them down. Then he distributed the books he wrote in accordance with the Sunni doctrine to the people.’’[4]
What’s most likely is that he wasn’t upon the doctrine I‘tizāl for 40 years. Instead it’d be correct to say: He was upon the doctrine till the age of 40. There is an obvious difference between the two. It’s widespread that the became Sunni at the top of the 3rd century AH and that he was born in 260 AH and that he passed away (according to the most prevalent and famous opinion) in 321 AH.
Here is a point that ought to not be overlooked by a rational person. We know that he was a Mu‘tazili for some time, to the point he became an authority in the school, as well as a debater and defender of it – at least that’s what is said. We also know that he turned away from their doctrine to the Sunni doctrine. It’s then necessary to investigate this event and research why this happened – what were his reasons to leave the I‘tizāl doctrine? We ought to understand this event correctly, in accordance with reason and historical texts. So let’s, shall we?
Imam al-Ash’ari studied the doctrine and their queries. It’s from the signs of a sincere person that he doesn’t just blindly follow a position, even if he’d be following the greatest scholar ever. Rather, he should employ independent thought and ponder these positions. It’s not shameful for someone to follow something that he used to think was the truth, only to abandon it later when it became clear that his proof was faulty. In fact, this shows that he’s a genuine person and a great thinker.
We say: once Imam al-Ash’ari deep dived into each query, it became clear to him how the Mu‘tazila were mistaken in many of them. He then started debating their scholars one after the other until it became clear to him what the actual truth was. He objected to them and challenged them, as is known. Given that they were mistaken in many queries, as became evident to him, it was necessary for him to understand and analyze the principles they based their doctrine on. This resulted in him having a sum of notions and concepts in mind, which drove him to detach himself for a while. This intermission was sufficient to reach a doctrine which was logical and complete, by which it was possible to attain the correct notions of the Quran and Sunnah. It also lead him to build a deep understanding of reports and texts that appear in the complete Divine Law. This newfound understanding of his didn’t contravene something supported by reason, nor did it lead to a contradiction between the texts themselves. This understanding didn’t result in the nitpicking of some texts over others. At the same time, it was harmonious with the statements of the Pious Predecessors, explaining and elucidating them.
Then he recorded what he attained (i.e. the Truth) into books, which he distributed among the people and called towards. He debated those who opposed him based on the principles he had reached and chosen. His statements and principles became widespread and the scholars of Sharī‘ah, as is only natural, investigated them. They saw them to correspond to what they themselves understood and what had reached them (i.e. the statements of the Pious Predecessors, Quran and Sunnah). After this investigation they concluded that Imam Abu al-Hasan al-Ash’ari was a true representative of the Ahlus Sunnah. He became distinguished due to his defense of the beliefs of the Salaf, his verification and reinforcement of the Sunni doctrine with arguments, and explanation of the shortcomings present in the doctrines of others. Any shortcoming in his methodology was later expounded on by his followers who sought to protect the Sharī‘ah. We don’t claim he’s infallible, but all that we tried to clarify here is his rank, great work and Allah’s gracing him. As well as the extent to which scholars investigated and accepted him.
We then understand from this brief presentation that Imam Ash‘ari didn’t switch doctrines overnight, like most of the laity might imagine. But what happened, which befits the Imam too, is that he slowly progressed in knowledge – just like most people do who try to reach the correct doctrine. His conversion wasn’t betrayal of those whom he studied with (the Mu‘tazila), rather it would’ve been a betrayal for him to happily comply with them after the truth became clear to him. What caused him to sway wasn’t just a dream, even though we don’t neglect the weight of such a dream (as it’s a vision of the Prophet ﷺ which included glad tidings for Imam Ash’ari). Instead the logical train of thought is that this dream came to him once his sincerity nearly lead him to the truth. This dream then was like a confirmation for him and an extra push to attain conviction in his departure from the doctrine of I‘tizāl.
[1] The Story of the Three Brothers (washington.edu)
[2] al-Ṭabaqāt al-Shāfi‘iyya al-Kubrā 3/347
[3] Tartīb al-Madārik fī A‘lām Madhhab al-Imām Mālik 5/27
[4] Same as footnote 2
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