Was Imam ash-Shaatibi an Ash‘ari?

Praise
be to Allah

Firstly: 

Abu Ishaaq ash-Shaatibi (may Allah have mercy on him) lived
in the eighth century AH (d. 790 AH) in Granada, in the land of Andalusia,
which at that time was dominated by Ash‘ari beliefs (‘aqeedah). 

Shaykh Mubaarak al-Meeli (may Allah have mercy on him) said: 

The people of the Maghreb were Salafis until Ibn Tumart
travelled to the east and decided to bring about a revolution in the
Maghreb, political, intellectual and religious. He adopted the Ash‘ari
approach and supported it, and he called the Salafi Muraabitoon (Almoravids)
“mujassimeen” [those who liken divine attrbiutes to human attributes]. His
revolution took place at the hands of (the ruler) ‘Abd al-Mu’min, and the
Ash‘aris prevailed in the Maghreb. The Salafi approach disappeared with the
fall of the Sanhaajah state and was not supported after that except by a few
scholars at various times.

End quote from Tareekh al-Jazaa’ir fi’l-Qadeem
wa’l-Hadeeth (2/338)

As the Muwahhid (Almohad) state spread Ash‘ari beliefs in the
Maghreb (North Africa), they did the same thing in the land of Andalusia,
because they took control of large areas thereof, including Granada. 

Hence most of the scholars of that time grew up as Ash‘aris,
which had an impact on their views, including Imam ash-Shaatibi (may Allah
have mercy on him). The impact of the Ash‘aris can be seen in a number of
matters of ‘aqeedah that he discussed in those books of his that have
reached us. 

The books al-Imam ash-Shaatibi: ‘Aqeedatuhu wa Mawqifuhu
min al-Bida‘ wa Ahliha by ‘Abd ar-Rahmaan Adam ‘Ali and al-I‘laam bi
Mukhaalafaat al-Muwaafaqaat wa’l-I‘tisaam by Naasir al-Fahd, discuss a
number of ‘aqeedah issues in which ash-Shaatibi followed the Ash‘aris. 

Secondly: 

Imam ash-Shaatibi (may Allah have mercy on him) respected the
Sunnah and the idea of following the salaf (early generations), and he
opposed bid‘ah (innovation), as can clearly be seen in his two books al-Muwaafaqaat
and al-I‘tisaam. 

It is not stipulated that a scholar should be free of errors;
rather it is stipulated that he should be sincere, look for the truth and
strive hard in doing so, and he should be free from the influence of whims
and desires. If a scholar is known to be like that, then we may take from
him that which he got right and ignore that which he got wrong, and we
should acknowledge his status and pray for mercy and forgiveness for him.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said after mentioning a number of scholars who followed the Ash‘ari way:

Moreover each one of these scholars strove hard and did much
good for Islam, and refuted many of the heretics and innovators, and
supported many of the followers of the Sunnah and Islam, as is clear to
anyone who knows about their biographies and speaks about them with
knowledge, sincerity, justice and fair-mindedness.

But as they were confused by this approach, that was taken
from the Mu‘tazilah in the first place, although they were people of virtue
and wisdom, they found themselves with no choice but to continue with that
approach and follow it to its wrong conclusion. As a result, they came up
with views that were denounced by people of knowledge and religious
commitment among the Muslims.

Because of that, some of the people respect them because of
their good qualities and virtues, and some of them criticise them, because
of some instances of innovation and falsehood that occurred in their words.
But the best of matters are those which are moderate and adopt a middle
course.

This does not apply only to them; rather similar things
happened to various groups of religious scholars, but Allah, may He be
exalted, accepts the good deeds of all of His believing slaves, and pardons
them for their bad deeds. “Our
Lord! Forgive us and our brethren who have preceded us in Faith, and put not
in our hearts any hatred against those who have believed. Our Lord! You are
indeed full of kindness, Most Merciful”
[al-Hashr 59:10].

Undoubtedly anyone who strives hard to seek the truth and
religious knowledge from the Messenger (blessings and peace of Allah be upon
him), but makes some mistakes, Allah will forgive his mistakes, in answer to
the supplication which Allah answered for His Prophet and the believers when
they said: “Our Lord!
Punish us not if we forget or fall into error” [al-Baqarah 2:286].

End quote from Dar’ Ta‘aarud al-‘Aql wa’n-Naql
(2/102-103)

And Allah knows best.