Raḍī al-Dī Ibn ṭāwūs (d. 664/1266 in Bagdad) was once a huge determine within the historical past of Shī'ī notion. He released works on topics starting from culture (ḥadīth) and polemics to heritage and astrology. Ibn ṭāwūs used to be an avid bibliophile, and his a variety of writings comprise remarkably specified information regarding the books that he owned or learn. Kohlberg's ebook is split into major components. the 1st surveys the existence, operating equipment and literary output of Ibn ṭāwūs and provides a longer research of his library. the second one half is an annotated record of the entire works (some 660 in quantity) mentioned via Ibn ṭāwūs in his to be had writings. a couple of 3rd of those works (both Sunnī and Shī'ī) should not extant, or even the lifestyles of a few of them has hitherto now not been identified. The works conceal a variety of topics, together with Qur'ānic exegesis, culture, heritage, theology, astronomy and family tree, and gives an in depth photo of the highbrow global of a medieval Muslim student. Prof. Kohlberg is a number one authority on Shī'ism, and his monograph is an strange and significant contribution either to the heritage of Islam and to the historical past of Arabic literature and technology.
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Additional info for A Medieval Muslim Scholar at Work Ibn Tawus and his Library
Al-i~tisiib, which he describes as an anonymous work of supplications. He must have drawn on the list of sources of the Balad, where this title is all the information provided. The title is missing from other lists of I+'s writings. 17. ===} Ijiiza (for I+'s sons), see K. leashJ al-ma~ajja * Ijiiza (for al-QusslnI) Dh I 222 no. -Mar. 1266, is an authorization to transmit I+'s al-Asriir al-muda C a and Mu~iisaba. Its recipients were Shams aI-DIn Mulfammad b. Alfmad b. $'alilf al-QusslnI and his sons Jacfar, cAll and IbrahIm, as well as Yusufb.
As noted in Dh, al-Kantiirl (p. 89, no. 404) is mistaken in identifying the Bahja with the Kashf. 7. * K. al-bisharat bi qa4a' al-~ajat cala yad al-a'imma calayhim alsalam ba C d al-mamat Dh III 111 no. 374 A 78/91, IQ 72/600,687/469, K 34 This is one of a number of works which IT recommends for taking on journeys (see A). The title appears in IQ and K as al-Bisharat. In IQ 687/469, IT recounts a visit which he made to cAll's grave. This work was apparently still available to Mul,lammad Taql al-Majlisl's brother-in-law Kamal aI-DIn Mul,lammad b.
Man knows God as a result of God's generosity, and not by virtue of acquisition (kasb) and reflection (nafar). IT thus rejects the Mu CtazilI claim that na~ar is a prerequisite for knowledge of God, and argues that this knowledge can be obtained without resort to the intricacies of kaliim. 150 IT sees the influence of the Mu Ctazila as pernicious in that they turn self-evident truths into abstruse and difficult matters, and needlessly introduce doubt and confusion into the hearts 142M, p. 2. In his biography of Hashim b.