How Did Ibn Taymiyyah Ease Hostilities Between the Hanbalis and Asharis?
The below is a translation of a telegram post by Dr. Fahad al-‘Ajlan.
As I was pondering the well-known statement of Ibn Taymiyyah:
والناس يعلمون أنه كان بين الحنبلية والأشعرية وحشةٌ ومنافرةٌ. وأنا كنت من أعظم الناس تأليفًا لقلوب المسلمين وطلبًا لاتفاق كلمتهم، واتباعًا لما أمرنا به من الاعتصام بحبل الله، وأزلتُ عامة ما كان في النفوس من الوحشة
“People know there was animosity and discord between the Hanbalis and the Ash’aris. I was among the foremost in bringing the hearts of Muslims together, seeking their unity, and adhering to what we were commanded to do by holding fast to the rope of Allah. I removed most of the animosity that was in people’s hearts.”[1]
I wondered: What exactly did Ibn Taymiyyah do to achieve this goal of removing animosity and uniting hearts while adhering to the truth and the Sunnah?
I am unaware of any specific instance where the Shaykh elaborated on this matter in detail. However, the Shaykh mentioned certain statements he used to convey to them. By understanding these statements and the Shaykh’s general approach to dealing with theological disputes, we can summarize the key actions he took into the following points:
First: Broadening the scope for excusing Muslims and refraining from declaring them disbelievers due to their interpretations. This approach is evident in the Shaykh’s emphasis on distinguishing between the description and the individual and not applying the rulings of descriptions to specific individuals who are striving and interpreting until evidence is established and doubt is removed. The impact of this is significant in lifting the labels of disbelief, sinfulness, and immorality. This was followed by his practical methodology in achieving this foundational principle in his interactions with them. This approach is one of the greatest means to remove rancor and animosity among Muslims. Therefore, the Shaykh paid great and extensive attention to it. This approach also has another important effect, which is:
Second: Preserving the rights of Islam for those who differ with them. The Shaykh always emphasizes this concept, which brings hearts together on the truth and draws them closer to it.
Third: Emphasizing the common foundational principle that should serve as the arbiter in cases of disagreement, namely, the Qur’an, Sunnah, and consensus of the Salaf of the Ummah. This is what people should be called to, taught, and what they must believe in and follow. As for issues such as ambiguous statements or detailed disputes that arose later, a Muslim doesn’t need to know them.
When the Shaykh approaches these issues and statements, he explains and clarifies them, distinguishing the truth from falsehood with fairness. In doing so, he combines two objectives: he clarifies these matters to reveal the correct and incorrect, the true and false, while simultaneously emphasizing that people don’t need to be knowledgeable about these later issues. Rather, it suffices to refer back to the Qur’an and the Sunnah.
Fourth: Refraining from speaking ill of deceased Muslims and speaking well of them, entrusting their affairs to Allah. He does not engage in disputes that stir emotions and provoke desires without benefit but rather diverts from following the truth.
Fifth: Relying on the sayings of the revered individuals from each group of worshippers, scholars, and righteous people. The Shaykh is keen to highlight the truths and adherence to the Sunnah found among the leaders of each group to bring their followers closer to the truth.
Sixth: Avoiding the judgment of people based on individuals and instead referring them to the texts of the Qur’an and the Sunnah. The Shaykh does not make any person, no matter how esteemed, the criterion between truth and falsehood, nor does he test people based on them. This approach reduces disputes and calms conflicts.
Seventh: Exercising fairness in judging their madhabs, individuals, and statements. He attributes to them only what is truly established about them, highlights the truths they hold and commends them, and refutes the falsehoods without exaggeration or injustice. He distinguishes between different groups associated with them and deals with each group according to its closeness to the truth.
Eighth: Recognizing their efforts in supporting the religion, upholding justice, and enjoining good and forbidding evil. He assists them in preserving the interests of people in their religious and worldly affairs.
Ninth: Knowledge of their statements, implications, and the details of their disputes. He speaks to them with the understanding and expertise of one well-acquainted with these matters and even informs them of aspects they may be unaware of. This undoubtedly has a significant impact on bringing people closer to the truth or reducing their attachment to falsehood.
Tenth: Presenting all of this with sincere advice, goodwill, and genuine intent to guide people to the truth, seeking the pleasure of Allah and the hereafter. He overlooks his own rights and does not become angry for his own sake, demonstrating kindness in speech and compassion in dealings. This approach encourages acceptance of the truth and compliance with it, avoiding contentious methods that stir desires and divert from the truth.
These are ten complete points.
These are among the principles that demonstrate that a person with broad intellect and knowledge can maximize benefits and minimize harms without compromising the fundamental truths they hold, the necessity of explaining these truths, or the rulings that follow from them. These principles stem from a breadth of knowledge, fairness in speech and judgment, sincerity and advice to people, wisdom in managing affairs, and efforts toward achieving the welfare of their religious and worldly matters.
It is important to note two things in conclusion:
First: The discussion is about “maximizing good,” “minimizing evil,” “expanding benefits,” and “reducing harm,” not about completely removing or eliminating them. Differences and divisions exist, and the resulting corruption is significant historically and in the present. The aim is not to suggest that the Shaykh eradicated these issues entirely in his time or eliminated most of them, nor that a person of truth can erase the effects of division with their vast intellect and knowledge. Such an expectation is beyond the scope of intellectual and scholarly capacity.
This exposes the error of both extremes:
Those who insist solely on stating the truth observe the persistence of disagreement and its intractability, failing to consider the factors that mitigate it and expand the acceptance of the truth. They believe these factors should be ignored due to the continued disagreement.
Conversely, those who focus on other general principles believe in the necessity of eliminating disagreement, dismissing those who pay attention to it and ignoring the reality of ongoing disagreement, its effects, and the resulting corruption.
Second: This does not mean neglecting to state the truth, its requirements, and the application of its rulings. One should not misconstrue that the preceding discussion contradicts the fact that the Shaykh refuted them, wrote extensively about them, emphasized his points strongly in certain instances, addressed the rulings concerning the people of innovation and clarified what is necessary to prevent their assertions and enforce judgments upon them.
All of this does not contradict what was previously mentioned. It represents a middle ground between two extremes. It neither negates the concepts related to unity, preserving the rights of Muslims, and cooperating with them in good deeds nor does it dismiss the importance of stating the truth and its implications due to these concepts.
Instead, there is a vast scope between the two where one can state the truth, mitigate harm, and maximize benefits. This approach varies depending on the time, place, and circumstances, but it requires extensive knowledge and intellect. This was achieved through the methodology of the Shaykh; may Allah have mercy on him, as evidenced by some of the key principles discussed earlier.
Recommended Reading:
Allah's Divine Attributes Discourse
[1] Majmu’ al-Fatawa, vol. 3, p. 227