and the laypeople would have been compelled to abandon the views of their own factions, for that would have allowed their adversaries to realize their objectives. However, once it became clear that some of the leading authorities of their schools held that very view, that the proof supported it, and that it was in fact the doctrine of the early generations, they could state it openly while still believing inwardly (1) that it is the truth.
Indeed, one of the senior Ḥanafīs—who met with me—remarked, “If you would only say, ‘This is the school of Aḥmad ibn Ḥanbal,’ and stand firm upon that, the dispute would come to an end.”
What he meant was that, once the position was presented as the doctrine of a followed imam, the objections of the opponents would be deflected (2), and both the defender and the challenger could find relief in acknowledging their agreement.
I replied, “No, by Allah, this is not something peculiar to Aḥmad ibn Ḥanbal. It is the creed of the Salaf of this community and of the people of hadith (3).”
I further said, “It is the creed of the Messenger of Allah, peace and blessings be upon him. For every expression I have used I cite a Qur’anic verse, a hadith, or the consensus of the early generations, and I name (4) those who transmit that consensus from the Salaf across all groups of Muslims: the scholars of the four legal schools (5), the theologians, the hadith specialists, and the Sufis.”