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54 KamÄl al-DÄ«n AbÅ«âl-BarakÄt ibn al-AnbÄrÄ«, Nuzhat al-alibbÄʾ: fÄ« á¹abaqÄt al-udabÄʾ, ed. IbrahÄ«m al-SamarrÄʾī (al-ZarqÄʾ: Maktabat al-ManÄr, 1985), p. 59. Similar reports are found in al-Khaá¹Ä«bâs TaʾrÄ«kh BaghdÄd and YÄqÅ«tâs MuÊ¿jam al-udabÄʾ. 55 The KÅ«fan al-KisÄʾī, who is said to have studied with al-KhalÄ«l, is reported to have been advised by him to seek out the language of the Bedouins of ḤijÄz, Najd and TihÄma; al-KisÄʾī supposedly travelled to these areas, compiling philological records. 56 On the contrary, these modern scholars would have been aware of the so-called á¹uraq taḥammul al-Ê¿ilm which were in place in the classical tradition. 57 Incidentally, the Kufan philologist al-Mufaá¸á¸al ibn Salama authored a critique of the KitÄb al-Ê¿ayn which was refuted by the Basran Ibn Durastawayhi (d. 346/958). 58 Given the involved nature of the arguments expounded upon in these articles, it is impressive that Uwe Vagelpohl has managed to achieve such an accomplished translation. Suï¬sm and Theology. Edited by Ayman Shihadeh. Edinburgh: Edinburgh University Press, 2007. Pp. 256. £50.00. In a well-known ḥadÄ«th, the angel Gabriel asks the Prophet about the three key dimensions of Islam. The ï¬rst two relate to the pillars of ritual practice and core doctrines. In response
Journal of Qur'anic Studies – Edinburgh University Press
Published: Apr 1, 2008
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