= 518; al-Wafi bi-l-wafayat 7/307; Mirat al-jinan 3/46; Tabaqat al-Subki 4/58-59; Tabaqat al-Isnawi 1/329-330; al-Bidaya wa-l-nihaya 12/40; Ghaya al-nihaya by Ibn al-Jazari 1/100; Tabaqat Ibn Qadi Shuhba 1/233-234; al-Nujum al-zahara 4/283; Sullam al-wusul 115; al-Suyuti, Tabaqat al-mufassirin, 5; Bughyat al-wuat 1/356; al-Dawudi, Tabaqat al-mufassirin 1/65-66; Miftah al-saada 2/67; Kashf al-zunun 1131 and 1496; Shadharāt al-dhahab 3/230; Rawdat al-jinan 68; Hadiyat al-arifin 1/75. (1) His work is entitled al-Kashf wa-l-bayan fi tafsir al-Quran. It has not yet been printed, but numerous manuscripts exist, including microfilm copies kept at the Institute of Manuscripts (see its catalogue 1/37-40). Ibn Taghribardi cites Ibn al-Jawzi in al-Nujum al-zahara as saying of this tafsir: “There is nothing in it to censure except the inclusion of extremely weak hadiths, especially at the beginnings of the surahs.” Ibn Taymiyya remarks in the Muqaddima fi Usul al-tafsir, p. 76: “Al-Thalabi himself was a man of piety and religion, yet he was like a night-gatherer of firewood, transmitting whatever he found in the earlier commentaries—sound, weak, or fabricated.” Ibn Kathir notes in al-Bidaya 12/40: “He reported many hadiths and had a vast audition; hence his books contain a great number of rarities.” (2) Another of his works is Ara’is al-majalis fi qisas al-anbiya, which he introduces as a detailed exposition of the prophetic stories mentioned in the Quran. It has been printed several times and contains many Isra’ili narratives, weak reports, and unusual tales. (3) This observation was made by Ibn al-Athir in al-Lubab when he wrote Abu Ishaq al-Thalabi’s entry, correcting al-Sam‘ani for having omitted him from al-Ansab.