Ibn Qutaybah (d. 276H) (رحمه الله) has some beneficial speech in which he explains the categories of people who respond and show agreement to a saying or a person in a matter. He said:^[1]

Notes

01  The book of Ibn Qutaybah is a refutation of the taʾwīls of the Jahmiyyah, Qadariyyah and Jabariyyah. He mentioned at the beginning of his work how despite the prior strength, unity and honour of Ahl al-Ḥadīth, Shayṭān entered a benign matter among them which, after starting out small and insignificant, grew until its evil became great and eventually split their unity, weakened their cause, delightered the enviers and haters, and spared their enemies the trouble of fighting them. The cause of all of this, he explained was that it was not treated adequately when it first appeared, and hence was able to take firm root, until everyone became accustomed to it. He was speaking about the issue of kalām and taʿwīl (faulty interpretation) and the disputes that arose by way of them.

02  He mentioned that three types of people will be in agreement with what he has to say, in the midst of the controversies he was addressing in his time, and this is a categorisation that is generally applicable.

03  The first, those who accept and follow the speech out of mere compliance and agreement and not out of reasoned investigation. They heard a scholar or people holding and expressing a view, so they said it and repeated it out of conformity. This is a straightforward category, and many fall into it. Such people are unable to provide reasons and evidences apart from the fact that they heard it from so-and-so, read it, and hence, it is so. Because reasoned investigation was not the cause of them believing the speech, it is unlikely that reasoned investigation will lead them to leave the speech.

04  The second, are the people of personal interests and desires which can vary. Love of leadership, love of fame, love of compliant obedience from followers were mentioned by Ibn Quṭaybah in the context he was speaking. However, in broader contexts, this can include financial and commercial interests, or settling of scores, or forging alliances, gaining acceptance and the likes. Hence, a person may adopt a view, and agree with the saying of another, be it right or wrong, because of these worldly desires.

This can happen whether the thing being agreed to is true or false, which is to say that, this type exists on both sides of an issue or a disagreement or a debate. A person may agree with a saying or a position that is true, not because it is true, but for love of leadership and fame, or because it’s the in thing, or because it’s a stepping stone for other goals and so on.

This is the dangerous group, not the first one, because the first one just repeats what is said, either due to trust or indifference in the matter, and they are not poisoned by worldly motives. Worldly motives prevent a person from admitting error and acknowledging prior ignorance. Ibn Quṭaybah mentions the consequences of the presence of these motives and associating with statements and positions for their sake, which are splintering of the group, breakdown of order and aversion after cordiality.

05  The third, are those who seek Allāh alone, and because it is for Allāh alone, they remain unfazed, unaffected and unswayed, and this is the outcome of sincerity (ikhlāṣ).

06  The first group, devoid of reasoned investigation, are put to trial during tribulations (fitan) for a number of reasons. First, because they become accustomed to just hearing and accepting speech, and it may have been correct in many and most instances in the past, but when it is an error, they are unable to see it due not being accustomed to reasoned investigation, and instead, taking speech with mere trust and acceptance. Second, they tend to be victims of the second group (who are already put to trial by their worldly desires, which then come to play in the issue at hand). It can be the case that through the first group, the second group's interests and ambitions may be pursued. Third, because the third group may not expend efforts to teach reasoned investigation and insight in general or in the matter at hand.

077  This is a beneficial categorisation from the era of the Salaf which holds true in a general sense, because the categories persist, for a person is either a blind-follower, having no baṣīrah, or he is insincere and driven by desires and ambitions, or he is a sincere seeker of truth, and we ask Allāh to make us from the third category.

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Footnotes