LIFE AND WORKS OF AL-BĀQILLĀNĪ

Author(s): YUSUF IBISH

Source: Islamic Studies , SEPTEMBER 1965, Vol. 4, No. 3 (SEPTEMBER 1965), pp. 225-236
Published by: Islamic Research Institute, International Islamic University, Islamabad

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 LIFE AND WORKS OF AL-BAQILLANI
YUSUF IBISH
The political breakdown of the 'Abbasid empire in the 3rd-4th/
9th-10th centuries, resulting in the fragmentations of its centralized
power, had immediate ill effects on the position of the Sunni
Muslims. Shfite rulers were in control of most of the provinces :
the Buwayhids in the East, the Hamdanids in Northern Syria and
Northern Mesopotamia, the Qarmatians in Bahrayn and Southern
Arabia and the Fatimids in North Africa and Egypt.1
The endemic disorders and upheavals of the late 3rd and early
4th centuries of Hijrah brought about strains of great magnitude.2
The Sunnites were forced to assume a defensive position not only
against the encroachments and ravages of militant Shi'ite groups but
also against the subtle and very effective criticism of the Shi'ite jurists,
political theorists and theologians.3 The elaboration of Shi'ite
theology during this period constituted the most serious challenge to
Sunnism, not as a mere reaction of the formerly conquered people's
spirit against their rulers but as a challenge to orthodoxy from within.4
Into this milieu of grave challenges al-Baqillani was born.
BIRTH, NAME, FAMILY AND EDUCATION
His name was Aba Bakr Muhammad b. al-Tayyib b. Muhammad
b. Ja'far b. al-Qasim al-Baqillani al-Basrl,5 also generally known as
al-Qadi Aba Bakr. He was born at Basra of an obscure background.6
The date of his birth is not known to any of his biographers.
However, Sarkis maintains that he was born in A.H. 338, but we
were not able to find the date in either of the two references he
gave us.7 Ibn Khallikan discusses the nisbah Mal-BaqillSnI" and its
correct spelling at some length and concludes that it must have been
derived from Baqla* Although al-Hariri maintains that the
derivation must have been from Baqli, yet we found no reason to
dispute Ibn Khallikan's interpretation.9
Nothing in particular is known about al-Baqillani's early life in
Basra. He moved to Baghdad and studied usitl under the Ash'arite
Ibn Mujahid al-Ts'i (d. 370/980-I),10 and fiqh under Abu Bakr
al-Abharl (d. 375/985), the leading Miflikite at Baghdad.11 Therefore,
al-Baqillani was not, as Brockelmann maintains, a direct student of

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226 YUSUF IBISH

al-Ash'arl himself but rather of disciples of the founder of the

school.12 He excelled as a disciple and became the leading exponent
of Ash'arism in his day, and "the best of Ash'arite theologians
(mutakallimun), unrivalled among tbem by any predecessor or
successor".13 He also became the leading shaykh of the Malikfs in
'Ukbarah and Baghdad.14
INTELLECTUAL LIFE

His intellectual activities could be well summed up and assessed

by reviewing what he has written. We do not pretend that the
following list is an exhaustive one ; it is what we came across in
the major works in Arabic literature. Of course, it goes without
saying that we have relied heavily on the account of Ibn Hayyun
al-Sadafi al-Saraqusti.15
The following list helps form an idea of the nature and extent
of al-Baqillanf s intellectual activities. The titles, as they are, are
at times suggestive, but we have taken care not to draw any
unjustified description of their contents.
(i) Kitab al-lbanah 'an Ibtal Madhhab Ahl al-Kufr wa
'l-Dalalah1^ (Exposition and refutation of the school
of infidels and those who departed from the religion of
Islam).
(ii) Kitab al-Istishhad17 (On appealing to experience)?in
which he dwells on how the Mu'tazilah are compelled,
according to their own adducing of the visible as an
argument to the invisible, to affirm God's knowledge,
power, and other attributes.
(iii) Al-Ta'dil wa 'l-Tajwtr18 (The imputation of justice and
injustice [to God]).
(iv) Kitab Ikfdr al-Kuffar al-Mutd awwiVin wa Hukm aU
Dar19 (A book of refutation of the infidelity of infidels
who follow their own interpretation and those who
maintain the eternity of the world).
(v) Shark al-Luma'20 (The explanation of al-Lumd [of
al-Ash'ari].21
(vi) Shark Adab al-Jadal22 (An explanation of the "Art of
Argument"). Probably a commentary on al-Ash'arf s
Adab al-Jadal.23
(vii) Al-Imamat al-Kabtrah2* (The major Imamate). A
treatise on the Imamate-Caliphate.25

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 LIFE AND WORKS OF AL-BAQILLSnI 227

(viii) Al-Usul al-Kabir fi'l-Fiqh2* (A large book on the

principles of Fiqh).
Ox) Al-Imamat al-Saghirah27 (The minor Imamate). A
treatise on the ordinary Imamate in distinction from
the Caliphate-Imamate. See (vii).
(x) Fadl al-Jihad2S (On the merits of Jihad).
(xi) Masailal-Usul29 (Questions concerning the principles
[of religion])?in which he refuted the principles
of the Mu'tazilah by "the splendid arguments and
dazzling proofs of God".
(xii) Al-Masail wa'l- Mujalasatzo (Questions and debates).
Possibly about his debates with the Shfites in general
and Ibn al-Mu'allim in particular.31
(xiii) Kitab Kala 'l-Mutanasi^htn*2 (A book against the Metem
psychosists).33
(xiv) Kitab al-Hududu (A book on the fixed bounds [of
Allah]).35'
(xv) Ijma Ahl al-MadinahZQ (The ijma of the people of
Madlnah). A treatise in which he discoursed on the
vindication of the Imamate of Abo Bakr through ijma\
and he refuted those who maintained the doctrine of
designation 37
(xvi) Al-Usul al-Saghirzs (The short [treatise on the]
principles [of religion]).
(xvii) Kitab lala 1-Mutazilah ft Tawll al-Quranz* (A book
against the Mu^azilah's interpretation of the Qur'an).
(xviii) Kitab al-Muqaddamat ft Usul al-Diyanat*? (A book
on the most important in the principles of religions).
(xix) Ft anna 1-Mddum laysa bi-Shay*1 (That the inexistent
is not a thing).
(xx) Nusrat aUAbbas wa Imamat Banih*2 (In support of
al-'Abbas and the Imamate of his offspring).
(xxi) Fi 'l-Mujizat^ (On miracles). A treatise on the
miracles of the Apostles sent by God. See (xxxiv).
(xxii) Al-Masailal-Qustuntuniyahu(The questions of Cons
tantinople). Possibly referring to al-Baqillanf s debates
with the Christian clergy at the court of Basil.45
(xxiii) Hidayat al-Mustarshidin^ (Guidance for those who
seek guidance).
(xxiv) Jawab Ahl Falastin*7 (Reply to the people of Palestine).

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228 YUSUF IBISH

(xxv) Al-Baghdadzyat*s (The Baghdadians). Possibly ques

tions and answers on some aspects of kalam.
(xxvi) AUNaysdbunydt^ (The Naysaburians). Same as
(xxv) above.
(xxvii) Al-Jurjdniydt50 (The Jurjaniyans). Same as (xxv)
above.
(xxviii) Al-Asbahdniydtbl (The Asbahaniyans). Same as
(xxv) above.
(xxix) Masail Sdala 'anha Ibn %Abd al-Mu'min52 (Questions
posed by Ibn *Abd al-Mu'min). We doubt the
authenticity of this work if Ibn *Abd al-Mu'min is the
same person known as al-Imam Aba Mansar Mahmud
b. Ahmad b. *Abd al-Mu'min b. Mashadhab (d. 536/
1141-2).
(xxx) Al-Irshdd fi Usul al-FiqhhZ (Guidance in the principles
of Fiqh).
(xxxi) Al-Muqm fi Usul al-Fiqhb* (The convincing [book]
on the principles of Fiqh).
(xxxii) Al-Intisar fi 'Z-Qwr'an55 (Victory through al-Qur'an?
in which he refutes those who opposed the clear
arguments of the Qur'gn.
(xxxiii) Daqaiq al-Kalamm (The fine [subtle] points oi kalam).
(xxxiv) Al-Kardmdxhl (On miracles). A treatise on the
miracles worked by holy men as distinguished from
the miracles of the Apostles of God. See (xxi).
(xxxv) Naqd al-Funun li *l-Jdhizh% (A refutation of the
deviations of al-Jahiz)
(xxxvi) Tasarruf al-Ibdd wa %l-Farq bayn al-Khalq wa
%l-Iktisabh9 (The behaviour of human beings and the
difference between divine actions and human responsi
bility). In this he refuted the allegations of the
Mu'tazilah and the Qadariyah regarding the creation
of acts.
(xxxvii) Kitab al-Dima al-latt Jarat bayna 'l-Sahabaheo (A book
on the blood which was shed between the Companions
of the Prophet). Possibly a discussion of the contro
versies in the two civil wars in Islam.
(xxxviii) Kitab aUBayan 'an Faraid al-Din wa Shard't al-IsldmPl
(A book on the exposition of the duties in the religion
and moral laws of Islam).

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 LIFE AND WORKS OF AL-BSQILLSNl 229

(xxxix) Al-Ahkam wa 'I-Hal62 (The [religious] ordinances and

[their] causes).
(xl) Al-Irshdd al-Saghir63 (The small [book of] guidance
[to the principles of Fiqh"]).
(xli) A I- Aw satu (The middle-sized [commentary]),
(xlii) Kitab Manaqib al-A'immah65 (The book of the merits
of the Imams),
(xliii) Kitab al-Tabsirah** (The book of insight),
(xliv) Kitab Risalat al-HarrdbP (The book on the treatise of
al-Harrah).
(xlv) Risalat al- Amu68 (The message of [or to] the prince)?
possibly to 'Adud al-Dawlah.
(xlvi) Kashf al-Asrar fi 'l-Radd %ala 1-Batiniyah (The
revealing of secrets in the refutation of al-Batinlyah).
(xlvii) Vjaz al-Qur art* (The miracle of al-Qur an). A
treatise on the miracle of the stylistic perfection of the
Qur'an.
(xlviii) Kitab Imamat Bani VAbbas11 (A book on the Imamate
of the 'Abbasids). Possibly the same as (xx) above,
(xlix) Kitab al-lnsaf fi Asbab al-Khilaf12 (A book on the
equity in the causes of the disagreements).
(1) Kitab al-tjaz (The epitome),
(li) Kitab fi 7-Zman74 (A book on faith),
(lii) Kitab Naqd al-Naqd (A book on the refutation of
refutation),
(liii) Al-Tamhtd7* (The preface).
(liv) Kitab Usul al-Nazzam11 (A book on the usul of
al-NazzSm)78?a refutation of his school.
(lv) Kitab al-Hiyal wa 'l-Makhariq (A book on the legal
subterfuges and tricks). Against the Mu tazilah and
their inability to verify the signs of prophecy (dalail
al-NuhuwwaK).
Of al-Baqillanfs works only six survived the ravages of time
and are known to us.80 Only four have been published.81 It is
very difficult to say how authentic is the list of books attributed to
him fot the same work sometimes appears in different sources,
under different abbreviated titles. Fortunately, what survived is
important, especially Vjaz al-Qur an and al-Tamhid, because they
deal with subject matters that are of great intellectual, literary and
historical significance. It is, however, to be regretted that the

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230 yusuf ibish

majority of his works, which contained his position on almost all the
major controversies of his day, were lost. It was impossible for us
to determine the dates, order and sequence of his writings, nor was
it possible as a result to determine the development of his thought.
The biographical accounts and notes we have seen are fragmentary
and not always clear or sufficiently instructive. However, of one
thing we can almost be sure, the works of al-Baqillam do not suffer
from being oeuvres d'occasions addressed to a friend or patron and
suited to his tastes and attainments. The extent and variety of his
intellectual activities strongly suggest that he was fully aware of the
major intellectual and theological developments of his time, and
that he took it upon himself to meet the challenges and to defend
Sunnism.
Al-Baqillanf s literary style exemplifies the lucidity and com
pactness so characteristic of the religious literature of the 4th
century A.H. The pattern he uses in raising questions and answering
them is the traditional in qdla (if he asks) and qila lahu (he is
answered), where the distinctive element is the refutation of a
hypothetical questioner. It would be artificial to call this stylistic
pattern a "dialogue" because in most cases the user does not intend
to affect a dialogue. The pattern is in an obvious way selective,
selective in the sense that statements and counterstatements are
put down in a sequence without being dependently joined. It is
perhaps appropriate to mention here that John of Damascus (d. A.C.
749) used this pattern and influenced Theodorus Abu Qurrah (d.
A.C. 820) along these lines. Abu Qurrah quite frequently used
this pattern of polemical discussion in his works in Arabic.82
Al-Ash'ari used this pattern extensively and al-Baqillani followed
his example.83 Perhaps it is safe to assume that John of Damascus
and AbQ Qurrah were the link between antiquity and al-Ash'ari in
the transmission of this pattern.

al-bSqillSni as a teacher
It is related by al-Khatib al-Baghdadi and by Ibn 'Imad that
al-Baqillam had a great halqah at the mosque of al-Mansur in
Baghdad.84 His public lectures and classes were conducted along
the line of Ash'arism and in conformity with ahl al-Sunnah. We
are informed that he taught, among other works, the book of
al-Lumd of al-Ash*ari.85
Of the people that studied under al-Baqillani we were able to

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 LIFE AND WORKS OF AL-BSqILLANI 231

draw the following list:

(i) Al-Qadi Abu Muhammad 4Abd al-Wahhab b. 'Ali
al-Baghdadi (d. 422)'86
(ii) AbQ 4Umran Musa b. *Isa b. Abi Hajjaj al-Ghafjumi
(d. 430)87
(iii) Abu Dharr al-Harawi (d. 435)88
(iv) Abu'l-Hasan al-Sukkan (the poet) (d. 413)89
(v) Abu'l-Hasan al-Harbi 'All b. Muhammad (d. 437)90
(vi) Al-Qadi Abu Ja'far Muhammad b. Ahmad al-Simnani
(d. 444)91
(vii) Abu'l-Hasan al-Baghdadi Rafi1 b. Nasr (d. 422)92
(viii) Abu Tahir Muhammad b. 'AH, known as Ibn al-Anb?ri
(d. 448)93
(ix) Abu 'Abd Allah al-Husayn b. Hatim al-Azdi (d. 430)94
(x) Abu *Abd al-Rahman al-Sulami Muhammad b. al-Husayn
al-Sufi (d. 412)95
(xi) Abu Hatim Mahmud b. al-Hasan al-Tabari, known as
al-Qazwini (d. * ?)96
(xii) Al-Qadi Abu Muhammad *Abd Allah b. Muhammad
al-Asbahani, known as Ibn al-Labban (d, 430)97
(xiii) Abu Bakr Muhammad b. al-Husain al-Iskafi (d. ?)98
(xiv) Abu All al-Hasan b. Shadhan (d. 426)99
(xv) Abu'l-Qasim 'Ubayd Allah b. Ahmad al-Sayrafi (d. 435)100
(xvi) Abul-Fadl ^bayd Allah b. Ahmad al-Maqri (d. 431)101
Al-Baqillani's methods in teaching and in writing have been
described by al-Qadi lyad and by al-Khatib al-Baghdadi at some
length.102 Along the side of his halqah he conducted public and
private debates with Ibn al-Mu4alIim and other eloquent and sharp
Shnte debaters.103 Out of all this he emerged as the "shaykh of
the Sunnah" the "imam of ahl al-Hadith" and the "(eloquent)
tongue of the ummah"10*
His public life was not limited to teaching and to the public
defence of Sunnism, he is also known as the Malikite Qadt at
'Ukbarah and at Baghdad.105 Very little is known about his activities
as a qadt save that he established himself as the unrivalled leader
of Malikism at Baghdad.106

AS A DIPLOMAT
On account of his venerable position as a theologian and
jurisconsult, al-Baqillani enjoyed a rank of high esteem not only in

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232 YUSUF IBISH

the eyes of the public but also with the Buwayhids. He was sent
by 'Adud al-Dawlah in 371/981 on a diplomatic mission to the court
of the Byzantine Emperor Basil, the slayer of the Bulgarians.107
The political and military circumstances that preceded al-Baqillanfs
mission can be summarized as follows : Emperor Basil defeated his
rival Bardas Scleros al-Pancalia in 369/979. Scleros escaped to
Mayyafariqm, which had been captured by 'Adud al-Dawlah from
Abu Taghlib al-Hamadani,108 and had sent thence his brother
Constantine as his envoy to Baghdad with an appeal for help and an
offer of allegiance.109 At the same time an envoy from Basil arrived
at Baghdad with instructions to procure the extradition of Scleros,
who in all probability was a valuable pawn in Basil's political
game.110 4Adud al-Dawlah realized the political value of Scleros
and his followers and promptly held them in honorable captivity at
Baghdad and the game started.
The next move in the game was to dispatch a Muslim envoy to
Byzantium, and al-Baqillam was chosen for the mission in 371/981.111
The Arabic chroniclers neglected to mention why al-Baqillani was
chosen and what his instructions were. They dramatically related
how al-Baqillam consciously and intelligently escaped from the
humiliations that Basil and his courtiers had planned for him. The
same sources related the content of the debates that took place in
the "Sacred Palace" between Christian theologians and al-Baqillani
on matters concerning Islam and Christianity.112
M. Schlumberger, however, gives an account of al-Baqillanfs
instructions as follows :
"Cependant les mois s'ecoulaient, deja Tan 980 et la
premiere moitie de 981 s'etaient passes dans ces intrigues.
Tandis qu'il endormait de la sorte les apprehensions du
pretendant, le ruse Bouiide expediait aux basileis un de ses
hommes de confiance, le cadi Abou Bekr Mohammed ibn
el-Thayyeb el-Achary, surnomme aussi el-Baqalany. Ceci se
passait dans le cours de l'annee 981. Le Cadi devait fair
savoir au Palais Sacre que Skleros offrait au Khalife, en echange
de Taide que celui-ci lui preterait pour rentrer en compagne, de
lui restituer, aussitot qu'il aurait triomphe, toutes les fortresses
si nombreuses enlevees depuis peu aux arabes par les chretiens,
ce qui signifiait vraisemblement tous les belles conquetes de
Nicephore Phocas et de Jean Tzimisces en Cilicie, en Syrie et
sur l'Euphrate. Skleros estimait que 1'empire d'Orient valait

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 LIFE AND WORKS OF AL-BSQILLSnI 233

bien une concession aussi considerable et aussi impie.

"L'envoye du Khalife etait, en consequence, charge de
reclamer directment du Palais Sacre la restitution immediate de
toutes ces places de guerre avec tons leurs territoires. En
echange, Skleros livre aux empereurs. Sinon Adhoud Eddauleh
annogait son intention d'aider le pretendant de toutes ses forces
dans la lutte nouvelle qu'il engagerait pour s'emparer du trone :
"Je l'enverrai avec de Targent et une puissante armee contre
toi", mandait le vizir au basileus Basile."113
It is obvious that 'Adud al-Dawlah overestimated the value of
Scleros to Basil, and the mission of al-Baqillani was doomed to
failure before it started. Later it was followed by a second mission
led by Ibn Shahram and negotiations were resumed.114

DEATH

Al-Baqillani died on Saturday the 21st of Dhu'l-Qa'dah 403/

June 6,1013 at Baghdad. His son al-Hasan led his funeral prayers
and he was buried at home. Later he was removed to the
cemetery of Bab Harb. His grave was next to that of al-Imam
Ahmad b. Hanbal. The following lines were engraved on his
mausoleum : "This is the tomb of the blessed Imam, the pride of
the ummah, the tongue of the millah, the sword of the sunnah, the
pillar of religion, the protector of Islam : Abu Bakr Muhammad b
al-Tayyib al-Basri, may God have mercy on him P

NOTES
1. A. Mez, The Renaissance of Islam (trans, by Khuda Bakhsh and Margoliouth),
Patna, 1937, 59-75. See also, H. A. R. Gibb, "The Caliphate and the Arab
States." pp. 81-98, in The History of the Crusades, Vol. I, ed. by K. M.
Setton, Philadelphia, 1958.
2. Isma'il b. Kathir, Al-Biddyah wa 'l-Nihayah, Cairo, 1351-58/1932-39, XII: 4,
18, 33, and 49.
3. B. Lewis," 'Abbasids", Encyclopaedia of Islam, 2nd edition, Leyden, 1954.
4. J. Wellhausen, Die religioes-politischen Oppositionspartien im alten Islam,
Berlin, 1901, 91.
5. Al-jaatib al-BaghdSdi, Ta'rikh Baghdad, Cairo, 1349/1931, V. 379-83; al
Qadl Tyad, Tartlb al-Madarik, Cairo, 1366/1947, 241-56 ; Ibn KhallikSn,
Wafaydt al-A'yan, Cairo, 1310/1894,1: 481-82.
6. Ibn 'Imad, Shadhardt al-Dhahab, Cairo, 1350, III : 168.
7. Y. I. Sarkls, Mu'jam al Matbu'at, Cairo, 1346/1928, 247. He refers to Ibn
Khallikan and Rawdat al-Janndt.
8. Ibn Khallikan, op. ext., 1: 480.

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 234 YUSUF IBISH
9. Al-Harln, Kitdb Durrat al Ghawwas. See also, al-Sam'ani, Kitdb al-Ansab,
G. M. S. No. XX, Leyden. 1912, 62.
10. Ibn 'Asakir, Tabyln Kadhib al-Muftarl, Damascus, 1347/1928-29, 217-26.
11. Al-Qadi 'Iyad, op. cit,, 241 ; M, Schreiner, Z.D.M.G., LII (1898). 487.
12. C. Brockelmann, G.A.L., I : 197.
13. Ibn Taymlyah, al-'Aqidat al-Hamawlyat al-Kubrd, Cairo, 1323, 452.
14. Yaqut, hshad al Arib, ed. D. S. Margoliouth, 2nd edition, London, 1923-31,
II: 105.
15. As an appendix to the Cairo edition of al-Tamhld, pp. 257-59.
16. Ibn Taymlyah, op. cit., 452; Ibn Qayyim al-Jawziyah, Ijtima* al-Juyush al
Isldmlyah, Cairo, 1351, 120-21 ; Ibn 'Imad, op, cit., Ill: 169 ; al-Qsdi 'Iyad,
op. cit., 257.
17. Mentioned by al-Baqillani himself in al-Tamhid, Cairo, 1947, 40 ; al-Qadi
'Iyad, op. cit., 257.
18. Al-Qadi 'Iyad, op. cit., 257.
19. Ibid., al-Baqill5ni, al-Tamhid, 186.
20. Al-Qadi 'Iy5d, op. cit., 257.
21. Ibn 'Asakir, op. cit., 215.
22. Al-Qsdi 'Iyad, op. cit., 258.
23. Ibn *Asakir, op. cit., 225.
24. Al-Qadi 'Iyad, op. cit., 257 ; Ibn Hazm, Kitab al-Fisal, Cairo, 1320, IV : 225.
25. "Ahlmamat al-kablrah" is what Ibn Taymlyah calls %%al-lmamat al-uzma"
and "al-Imam al-a'zam".
26. Al-Baqillam, op. cit. 146 ; al-Asfara'Ini, Kitdb aUTabfir, Cairo, 1359/1940,
119 ; al-Qadi 'Iyad, op. cit., 258.
27. Al-Qadi 'Iyad, op. cit., 258.
28. Ibid.
29. Ibid.
30. Ibid.
31. Ibn KhallikSn, op. cit., 481-82; al-Sam'anl, op. cit., 62; al-Q5di 'Iyad,
op. cit., 246.
32. Al-Qadi 'Iyad, op. cit., 258.
33. Ibn 'AsSkir, op. cit., 226.
34. Al-Qadi 'IySd, op. cit., 258.
35. On "hudud Allah" see Loust, Essai sur Us Doctrines Sociales et Politiques de
Taki-d-Din Ahmad b. Taimiya, Cairo, 1939, 371-74.
36. Al-Qadi 'IySd, op. cit., 258.
37. This is a clear indication that Ibn Hazm {op. cit., IV. 225) was biased in his
references to al-BSqillanl.
38. Al-QSdi 'Iyad, op. cit., 258.
39. Ibid,
40. Ibid.
41. Ibid.
42. Ibid.
43. Ibid., Ibn 'Asakir, op. cit., 225 ; Brockelmann; G.A.L., Suppl, 1 : 349.
44. Al-Qsdi 'Iyad, op. cit., 258.
45. G. Schlumberger, L'epopee byzantine a la fin du Xe Siecle, Paris, 1896, 440-42.

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 LIFE AND WORKS OF AL-BSQILLSnI 235
46. Al-BSqillSm, op. cit., 239; al-Asfara'ini, op. cit., 119; Ibn Taymiyah,
Risalat al-Furqan, Cairo, 1323, 130, and al-Risdlal al-Tisliniyah, Vol. V of
Mdjmu'ah Fatawd. Ibn Taymiyah, Cairo, 1329, 241 ; al-Qdi 'lyad, op. cit., 258.
47. Al-QadI Tyad, op. cit., 258.
48. Ibid. 49. Ibid. 50. Ibid. 51. Ibid. 52. 7fc2U
53. Ibid., al-Asfara'ini, op. cit., 119. 54. Al-Qadi 'IySd, ibid.
55. Ibid., Ibn Hazm, op. cit., IV : 218 and 221 ; Brockelmann, G.A.L. Suppl., 349
56. Al-Qadi Tyad, ibid , Ibn Taymiyah, Minhaj aUSunnah, Cairo, 1321, 1 : 88.
57. Al-Qadi Tyad, ibid.
58. Al-Qadi Tyad, op. cit., 259.
59. Ibid. ' ' 60. Ibid.
61. Al-Baqillani, op. cit., 228.
62. Al-Qadi 'Iy?d, op. cit., 259.
63. Ibid. 64. Ibid.
65. Al-Baqillani, op. cif., 229; Brockelmann, G.
Fihrist Makhtutat Ddr aUKutub al-Zahiriyah, Damasc
66. Al-Q5di 'lyad, op. cit., 259.
67. Ibn Hazm, op. cit., IV ; 216 ; Ibn Qayyim al-Jawziy
68. Al-Qadi Tyad, op. cit., 259.
69. Ibid., Ibn Hazm, op. cit., IV : 222 ; al-Subki, Tabaqa
IV ; 192 ; Brockelmann, G.A L., I ; 349.
70. Has been published several times in Cairo ; the
al-Qur'an were translated and annotated by Gust
A Tenth-Century Document of Arabic Literary The
University of Chicago Press, 1950.
71. Al-Qadi Tyad, op. cit., 259.
72. Manuscript, see Fihrist Ddr al-Kutub al-Misrlyah,
73. Al-Qadi 'lyad, op. cit., 259 ; Abu 'Udhbah, al-Rawd
H-Asha'irah wa 7 Mdturidiyah, Hyderabad, 1322 A.
74. Al-Qadi Tyad. op. cit., 259.
75. Al-Asfara'ini, op. cit., 119 and Im5m al-Haramayn,
76. Published by Dar al-Fikr al-'Arabi in 1366/1947 at
Khudayri and M. A. Abu Ridah. This edition w
manuscript of the Bibliotheque Nationale in
appeared in 1958 by Richard J. McCarthy. He u
manuscripts of al-Tamhid: the Schefer, the Aya
Effendi MSS. But unfortunately Father McCarthy
Imamate and hence we were not able to use his exc
purposes.
77. 'Abd al-Qahir al-Baghdadi, aUFarq bayna 'l-Firaq, Cairo, 1328/1910, 115.
78. See H. S. Nyberg, "Al-Nazzam", Encyclopaedia of Islam, 1st edition, III;
875-76.
79. 'Abd al-Qahir al-Baghdadi, op. cit., 247.
80. Al-Insaf, I'jdz al-Qur'an, Manaqib al-A'immah, al-Intisdr fi 'l-Qur'an,
aUMu'jizdt, and al-Tamhid. See also the list.
81. I'jdz al-Qur'an, al-Tamhid, al-Insaf, and al-Mu'jizdt.
82. G. Graf, Die Arabischen Schriften des Theodor Abu Qurra, Paderborn, 1910, 94.

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 236 YUSUF IBISH

83. See al-Ash'ari, aUlbanah 'an Usul al-Diydnah, Hyderabad, 1321 ; and al
BaqillSni, al-Tamhld, and I'jaz al-Qur'&n,
84. Al-Khatib al-Baghdadl, op. cit., V ; 381-82 ; Ibn 'Imad, op. cit., Ill: 168 ;
al-Qadi 'Iyad, op. cit., 243.
85. Ibn Farhun, Kitab al-Dlbaj, Cairo, 1329 A.H., 267-68.
86. Al-Qadi 'Iyad, op. cit., 243; al-Khatib al-Baghadi, op. cit., V: 382; Ibn
'Asakir, op. cit., 179.
87. Al-Qadi 'Iyad, op. cit., 244.
88. Ibid., 245; Ibn 'Asakir, op. cit., 179.
89. Al-Qadi 'Iyad, op. cit., 243 ; Ibn 'Asakir, op. cit., 180 ; al-Khatib al-Baghdadi,
op. cit., V : 382,
90. Al-Qsdi 'Iyad, op. cit., 244,
91. Ibid., Ibn 'Asakir. op, cit., 181.
92. Al-Qadi 'Iyad, op. cit., 243 ; Ibn 'Asakir, op. cit., 244.
93. Al-Qadi 'Iyad, op. cit., 244.
94. Ibid., Ibn 'Asakir, op. cit., 120.
95. Al-Qadi 'Iyad, op. cit., 250.
96. Ibid., 251 ; Ibn 'AsSkir, op. cit., 212.
97. Al-Khatib al-Baghdadl, op. cit., V : 383 ; Ibn 'Asakir, op. cit., 180.
98. Ibid.,3S4.
99. Al-Qadi 'IySd, op, cit., 245.
100. Al-Khatib al-Baghdadi, op. cit., V : 380.
101. Al-Qadi 'Iyad, op. cit., 243.
102. Al-Khatib al-Baghd3di, op. cit., V: 379-83; al-Qadi Iyad, op. cit., 245.
103. Al-Khatib al-Baghdadi, op. cit., V : 381-82.
104. Al-Qadi 'Iyad, op. cit., 244 ; al-Khatib al-Baghdadi, op. cit., V : 383.
105. YaqOt, op. cit., II : 105.
106. Al-Qadi 'Iyad, op. cit., 243 ; Ibn Farhun, op. cit., 267-68.
107. Ibid.
108. Between Abu Taghlib and Scleros there existed the tie of self-interest
and they assisted each other against their respective adversaries and were
eventually both defeated.
109. H. F. Amedroz, "An Embassy from Baghdad to the Emperor Basil II",
Journal of the Royal Asiatic Society, 1914, No. 2, 915-42.
110. Schlumberger, op. cit., 1: 440.
111. Ibid., 442.
112. Al-Qadi 'Iyad, op. cit., 244 ; al-Khatib al-Baghdadl, op. cit., V : 379-83 ; Ibn
al-Jawzi, Kitab al-Adhkiya, trans. O. Rescher, Galata, 1925, 164-65.
113. Schlumberger, op. cit., I : 440-41.
114. See Sa'id b. al-Batriq of Alexandria, whose account was published by von
Rosen in Zapiski Imp. Ak. Nauk, Vol. XLIV (1883) also in Corp. Script.
Christ. Orient., Script. Arab., Ser. Ill, Vol. VII. from p. 91.

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