Al-Baqillani
Abū Bakr Muhammad ibn al - aṭ - Taiyib Bāqillānī (Arabic أبو بكر محمد بن الطيب الباقلاني, † 1013) was an Islamic theologian who popularized the teaching system of Abū l - Ḥasan al - ʿ Asch arī and developed his own doctrine of the Koran. He spent the first part of his life in Basra and Baghdad, and was from there to participate in the theological discussions at the court of the Emir Adud Buyid - ad-Daula ( reign: 949-983 ) invited to Shiraz; 982 he was sent on a diplomatic mission to the Byzantine Empire to Constantinople Opel. He spent the rest of his life in Baghdad, where he temporarily held a Kadi - office. While most other theologians who followed al - Asch'aris teaching system, were Schafi'iten, belonged to al - Maliki Bāqillānī on the teaching direction, which is widespread in North Africa. This he could very well contribute to the popularization of Ash'arite teaching in these areas. Al- Bāqillānī 's most important dogmatic treatise is his "Book of Introduction" ( Kitaab at- Tamheed ). In it he exposes himself to asch'aritischer view with the teachings of other religions ( Zoroastrianism, Christianity, Brahmanism, Judaism ) and other Islamic denominations ( Korporealisten, Mu ʿ tazila, Shiites ) apart and tried to refute them. His own dogmatic system is based on the doctrine of al - Asch'aris, one only difference is that he stressed the reality of the divine attributes stronger.
Of great importance was his treatise " The inimitability of the Qur'an " (I ʿ al -Qur ʾ ān ǧāz ). He introduced the concept of the Qur'anic inimitability, which had been developed by the Mu ʿ taziliten, in the Sunni theology.
His particular teaching of the Qur'an al - Bāqillānī developed in the book " The balanced judgment in what you have to believe and must not ignore " (al- Insaf fī - mā yaǧib i ʿ wa - laa -hu tiqādu yaǧūzu ǧahlu - HU). In it, he held fast to the position of the Ash'arite urewigen existence of the Koran, but explained that this only to the meaning (ma ʿ NA) of the Qur'an referring, but not on its linguistic realization. This he headed from Sura 14:4, where it is stated that God can speak to their people his ambassadors in each case in the language that is understandable for them. From this he concluded that only the behind these different linguistic realizations unchanging meaning of the divine message could be urewig.