And it was Darrās bin Ismāʿīl, mentioned above, who received the Ashʿarī doctrine in the East, and studied in Qayrawān and taught there. Then he settled in Fās and spread his knowledge there. However, we do not have available to us. The appearance of Al-Bāqillānī was a pioneer of the Ashʿarī school of thought and an important element in the inclination of the people of the Maghreb towards learning the Ashʿarī doctrine and transmitting it to their countries. This is because Al-Bāqillānī, in addition to being the head of the Ashʿarī school, was also the head of the Mālikī school in the East. This was a motivation for the Moroccan students to travel to him to seek his jurisprudence. And they also took with them his Ashʿarī methodology in creed. Among those influenced by Al-Bāqillānī from the people of Qayrawān was Abū al-Ḥasan ʿAlī bin Muḥammad al-Qābisī (d. 403 AH/1012 CE). He was closely connected to Al-Bāqillānī's students. Ibn ʿAsākir mentioned that he used to praise Al-Ashʿarī highly, even composing a treatise on his virtues and his leadership. What we have found of his Ashʿarī opinions is his view that faith is belief by the heart, without actions of the limbs being an element of it. In the late fourth century, a flow of Al-Bāqillānī's students began, who took from him his Mālikī jurisprudence and his Ashʿarī creed, returning with this knowledge to the Maghreb and spreading it in its regions. Among these students was Abū ʿAbd Allāh al-Adhrī, mentioned earlier, whom Al-Bāqillānī sent to spread the Ashʿarī doctrine in Syria and then in Qayrawān. He appears to have been a pure Ashʿarī, skilled in argumentation. It is clear that the saying of Ibn Abī Zayd approximates this interpretation that Al-Ashʿarī adopted. However, the followers of Al-Ashʿarī tended after him to interpret "istiwa'" as power and dominance. A Mālikī jurist, an imam in hadith from the people of Qayrawān, he had a journey to the East for learning and pilgrimage. He gained a great status among people with his knowledge and virtue. Among his works are "Al-Mukhlis" in hadith, and the detailed treatise on the conditions of teachers and students. See his biography in Ibn Khallikān, Wafayāt al-Aʿyān, vol. 2, p. 320. See: Ibn ʿAsākir, Tabyīn Kadhib al-Muftarī, pp. 122-123. See also: Al-Sūqūnī, ʿUyūn al-Munāẓarāt, p. 105. The Salaf's view on faith was belief, acknowledgment, and action. See: Aḥmad bin Ḥanbal, Al-Radd ʿalā al-Zanādiqah wa al-Jahmiyyah, p. 272. The Ashʿarīs' view was belief. As for acknowledgment and action, they are branches of it. See: Al-Shahrastānī, Al-Milal wa al-Niḥal, vol. 1, p. 112.