Abu al-Hasan al-Ash‘ari (874–936 CE) is one of the most influential theologians in Sunni Islam. As the founder of the Ash‘arite school of theology, he played a pivotal role in defending Sunni orthodoxy against both extreme rationalism and anthropomorphism. His theological method sought a middle path between Mu‘tazilite rationalism and Hanbali literalism, and the Ash‘ari school later became dominant in much of the Sunni Muslim world, especially among Shafi‘i and Maliki jurists.
However, a long-standing controversy surrounds the question of whether al-Ash‘ari left the Ash‘arite theological method before his death and adopted the creed of the Ahl al-Hadith (traditionalists), represented at the time by figures like Ahmad ibn Hanbal.
This article explores the historical context, evidences, and scholarly positions regarding this issue.
Who Was Abu al-Hasan al-Ash‘ari?
Al-Ash‘ari was born in Basra and initially studied under the Mu‘tazilite theologian al-Jubba’i, adopting the rationalist Mu‘tazilite creed. For around 40 years, he was a committed Mu‘tazilite, writing and debating in defense of their views. However, around the age of 40, he dramatically abandoned Mu‘tazilism, rejecting many of its doctrines as incompatible with Islamic orthodoxy.
After his break with the Mu‘tazilites, al-Ash‘ari began to develop a new theological framework that aimed to preserve the divine transcendence of God while affirming scriptural teachings without resorting to extreme allegory or reason-based speculation. This approach later became known as Ash‘arism, and its followers as Ash‘aris.
The Ash‘arite Creed: A Middle Way
Ash‘arism was an attempt to reconcile reason and revelation. While affirming the Quran and Sunnah as primary sources of theology, al-Ash‘ari allowed the use of rational tools (kalām) to defend Sunni beliefs. He upheld divine attributes like God's hearing, seeing, and speech, but interpreted them in a manner that denied any anthropomorphism.
He rejected Mu‘tazilite views such as:
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The denial of God's attributes.
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The claim that the Qur'an is created.
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The belief that humans create their own actions entirely independent of God.
At the same time, he also rejected extreme literalism and anthropomorphism. For example, he affirmed God’s attributes "without how" (bi-lā kayf), a formulation attributed to early traditionalists like Imam Malik.
Did Al-Ash‘ari Abandon His Own School?
Toward the end of his life, it is claimed by some historians and theologians that al-Ash‘ari abandoned kalām altogether and adopted the creed of the Ahl al-Hadith, or the Salaf (pious predecessors). This would mean he essentially returned to a Hanbali-style traditionalist creed, rejecting the speculative theology that defined his earlier Ash‘arite works.
Evidence for the Claim
The claim that al-Ash‘ari abandoned his theological method is based on several pieces of evidence:
1. His Final Book: Al-Ibāna
Al-Ash‘ari’s book "Al-Ibāna ʿan Usūl al-Diyāna" is often cited as evidence that he returned to the creed of the early Salaf. In this book, he adopts a tone and language closer to that of the Hanbali and Athari theologians. He explicitly affirms:
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That God is established above the Throne (istiwāʾ) in a manner befitting Him.
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That the Qur'an is uncreated.
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That belief consists of faith, statement, and action (īmān qawl wa-ʿamal), not just internal conviction.
These positions align more closely with Hanbali theology, particularly as expounded by Ahmad ibn Hanbal and his students.
2. Al-Ash‘ari’s Reported Praise of Ahmad ibn Hanbal
In al-Ibāna, al-Ash‘ari speaks very highly of Imam Ahmad, calling him a leader of the Sunnah and a defender of the truth. This strong endorsement of Ibn Hanbal is taken by some as a sign that al-Ash‘ari adopted the traditionalist creed by the end of his life.
3. Statements of Later Scholars
Some later Hanbali scholars, such as Ibn Taymiyyah and Ibn Qayyim al-Jawziyya, argued that al-Ash‘ari’s final position was that of Ahl al-Hadith, not the Ash‘arite school that later developed. According to this view, al-Ash‘ari saw the limitations of kalām and abandoned it for the path of the Salaf.
Evidence Against the Claim
However, the claim that al-Ash‘ari left Ash‘arism is contested by many scholars, especially those within the Ash‘ari tradition.
1. Al-Ibāna’s Authorship and Integrity
Some Ash‘ari scholars have questioned whether al-Ibāna as it exists today is an authentic reflection of al-Ash‘ari’s final beliefs. They argue that:
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The book was tampered with or interpolated over time.
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It exists in multiple versions, with differences in phrasing and theological emphasis.
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The text does not reflect the nuanced approach of al-Ash‘ari in other known works.
2. Continued Use of Kalām
In his final years, al-Ash‘ari is not known to have rejected rational theology altogether. Even in al-Ibāna, he uses rational arguments to refute Mu‘tazilite claims. This undermines the idea that he fully embraced the Athari rejection of kalām.
3. His Other Late Works
Besides al-Ibāna, al-Ash‘ari authored al-Luma‘, another theological work that retains much of his earlier Ash‘arite method. It shows no sign of a total abandonment of kalām or Ash‘arism. Some scholars argue that al-Ibāna was written earlier than assumed, and that al-Luma‘ reflects his more mature and final position.
4. The Ash‘ari Legacy
After al-Ash‘ari’s death, his students, including al-Baqillani, al-Juwayni, and al-Ghazali, preserved and advanced his theological method. These scholars were not criticized by their contemporaries as having deviated from al-Ash‘ari’s teachings, indicating that his legacy was consistent with the Ash‘arite approach.
Scholarly Positions
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Hanbali and Salafi View: Some Hanbali scholars and later Salafi thinkers argue that al-Ash‘ari ultimately rejected speculative theology and returned to the creed of the Salaf. They cite al-Ibāna and his praise of Ibn Hanbal as key evidence.
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Ash‘ari View: The majority of Ash‘ari scholars maintain that al-Ash‘ari remained committed to his theological methodology until his death. They argue that his works should be read in context and that al-Ibāna does not contradict his other writings.
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Neutral/Middle View: Some modern historians suggest that al-Ash‘ari may have moved closer to the traditionalist position late in life, but without abandoning his core method. He saw value in both rational defense and scriptural fidelity, which may explain some shifts in emphasis without implying total abandonment.
Conclusion
The question of whether Abu al-Hasan al-Ash‘ari left the Ash‘arite creed before his death remains a matter of scholarly disagreement. While some argue that his later works, especially al-Ibāna, show a return to the creed of the Salaf and a rejection of kalām, others see this as either a misreading or a misattribution.
What is clear is that al-Ash‘ari’s efforts to synthesize reason and revelation had a profound and lasting impact on Sunni Islam. The Ash‘ari school became the dominant theological school among Sunni Muslims for centuries, shaping the thought of major scholars and institutions across the Muslim world.
Whether or not he changed his views in his final years, al-Ash‘ari’s legacy remains firmly embedded in the intellectual and spiritual fabric of Islam.
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