Обсуждение:Аль-Алюси
Encyclopaedia Islamica / Al-Ālūsī
| Аль-Алуси, семья Багдада, которая выдала выдающихся ученых в области юриспруденции (фикх), экзистенцию Корана (тафсир) и литературу в 13-м / 19-м и 14-м / начале 20-го века. Один из его предков сбежал из Багдада в VII—XIII веках во время вторжения Хулагу и перебрался в Алус, где его потомки остались до 11-го / 17-го века, а затем возвратились в Багдад (аль-Афари, 7-8). Следующие, в хронологическом порядке, являются наиболее известными членами семьи:
1. Sayyid Maḥmūd, который был потомком Ḥusayn b. "Али на стороне своего отца и Ḥasan b. "Али через его мать. Таким образом, Ālūsīs стал известен как Ḥasanī-Ḥusaynī. Maḥmūd был ученым («атлим») и человеком писем, который привел семью в Багдад в 1169/1756 году спустя почти столетие в регионе Ананта, тем самым проложив путь к славе алуси.
Maḥmūd Shihāb al-Dīn был очень известен во время его жизни. Стихи, написанные в его честь его учеником Муллой Абд аль-Фатта Афанди, известным как Шавваф-зада, были составлены в книге под названием «Джадикат аль-палад фи мадаи» Аби аль-Тана Шихаб аль-Дин Мамуд («Аллах аль-Алуси», , 346). Другие работы, восхваляющие его, включают в себя Аридж аль-надд ва аль-'дд фа-таджюмат Мавлана Машмуд, написанный одним из его учеников, а также работы двух поэтов Шейха Абд аль-Баки аль-Фаруки аль-'Умари и "Абд аль-Гаффар аль- Ахрас (Мардам Бег, 49). Биографию Шихаба аль-Дина, посвященную столетней годовщине его смерти, была написана «Аббас» Аззави, которая также составила список работ Шихаба аль-Дина и сослалась на биографию, включенную в «Абд аль-Гаффар аль-Ахрас» сбор. Его научная репутация в основном связана с его Qur'ānic tafsīr, известным как Rūḥ al-ma'ānī. Он очень интересовался историей, о чём ясно свидетельствуют его письма и написанные о нём биографии. Он также писал некоторые работы по филологии, видимо, в юности. Работы: аль-Аджвиба аль-Иракияан аль-асила аль-Īrāniyya (Стамбул, 1317/1899); аль-Аджвиба аль-Иракияан аль-асила аль-Лахуйя (Каир, 2007); Дакаик аль-тафсир; аль-Файю аль-варид 'ала сырой мартиат Мавлана Халид (Каир, 1278/1861 литографированное издание, 1287/1870 печатное издание); Гараиб аль-ightirāb ва нудхат аль-альбаб (его рассказ о его поездке в Стамбул, который также появился как Нашват аль-шумул и Нашват аль-мудам вместе со своими научными обсуждениями с шейхом аль-Исламом) (Багдад, 1327/1909); аль-Шашиа’ала шарḥ Ибн’Ашм фи аль-исти’ара; Ḥāshiya’alā Sharḥ al-qaṭr; Макамат Ибн аль-Алуси (Багдад, 1273/1856); Нэшват аль-мудам фи аль-авуд ила мадинат аль-Салам (Багдад, 1293/1876); Рисала фи аль-имама раддан’ала аль-Шиа; аль-Рисала аль-Лахуйя (Багдад, 1301/1883); Rūḥ al-ma'ānī ¶ (Каир, 1301—1310 / 1883—1892, девять томов); Shāhī al-nagham, биография Шейха аль-Ислама’рифтикмата (Медина и Бейрут, 1983); Шар’ала ḥāshiyat’Abd al-Ḥakīm Siyālkūtī fī'ilm al-manṭiq; Шар’ала Мир Аби аль-Фати фийльм адаб аль-бахт; Кашф аль-Чурраан аль-гура; Шар-а-харида аль-гайбиййа фай аль-Кашида аль-айния (Каир, 1270/1853, литографированное издание); аль-Тибьян фи масаил Īrān; аль-Тибьян шар-аль-Бурхан-фа-и-ат-ат-сульдан; аль-Ṭirāz al-mudhahhab fī sharḥ al-Qaṣīda al-mamdūḥ bihā al-bāz al-ashhab (Каир, 1313/1895) (для получения дополнительной информации см. Ṭalas, 110, 160, 165, 174, 179, 180, 221, 227, 234; Brockelmann, II / 498, SII / 785—789). 4. Абд-Рахман (д. 1248/1867), сын Абдуллах Салах Эль-Дин (аль-аль-Алуси Шукри, ал-ал-Misk adhfar, 25-29). 5. Мухаммад Шамид (1262—1290 / 1846—1873), четвёртый сын Абу аль-Тана Шихаба. 6.'Abd Allāh Bahā 'al-Dīn (1248—1291 / 1832—1874), старшие из них — Абу аль-Тана' Шихаб аль-Дин ал-Дин (аль-Шукри аль-Алуси, аль-Миск аль-адфар, 38- 45). 7.'Abd al-Bāqī Sa’d al-Dīn (1250—1298 / 1834—1881). Второе — от Абу аль-Тана 'Шихаб аль-Дин, Са’д аль-Дин — муфтий, человек писем и судебная юрисдикция Ханафи. Я начал изучать под Изучал Его отца, а затем хадисы, Тафсир (Коранический экзегеза), литература, юриспруденция, принципы исламской веры (Усул аль-дин) и богословие под известной суфийской scholar’Isa аль-Bandanījī. После принятия на должность муфтия в Багдаде, я пошел на хадже и вернулся в Багдад через Каир, где я был по заказу ученого, чтобы написать трактат о обрядах хаджа. Вернувшись в Багдад, он был назначен на должность начальника qāḍī из Киркука. После его смерти Са’д аль-Дин был похоронен рядом с могилой своего отца. Работы: As’ad kitāb fī faṣl al-khiṭāb; Awḍaḥ manhaj ilā ma’rifat manāsik al-ḥajj (Каир, 1277/1861); аль-Баха аль-бахия иираб аль-Ājurrūmiyya; аль-Фаваид аль-Алусия фа-аль-Андалузия (Багдад, 1312/1895); аль-Фаваид аль-са’дийя фа-ат-а-аюдия; Фуюшат аль-qarīḥa fī sharḥ al-ṣaḥīfa; аль-аль-Мади Qawl FimA yajib Муфтий ва Li аль-аль-кади (для получения дополнительной информации см Kaḥḥāla, 5/76; Брокельман, II / 788—789). 8. Abū al-Barakāt Nu’mān Khayr al-Dīn (1252—1317 / 1837—1899). Третий сын Абу аль-тана"Шихаб ад-Дина аль-Алуси Известный как Ибн аль-Алуси и, Ну’ман Хайр ад-Дин был проповедником, юрист, богослов, педагог и ханафитского судья. Он изучал литературу, юриспруденцию, ḥadīth и логику под своим отцом и выдающимися учениками своего отца, а затем обратился к математике и рациональным наукам (аль-тулум аль-акляйя). Известный ученый в юности, он стал учителем на некоторое время и главным секретарем нескольких городов в Ираке. В 1295/1878 гг. Он отпустил свои судебные обязанности, чтобы выполнить Ḥajj и остановился в Египте на пути в Мекку, чтобы опубликовать его tafsīr, Rūḥ al-ma'ānī. В 1300/1882 году я отправился в Стамбул из Сирии и Анатолии и оставался там два года. Его тепло приветствовали и получили ученые Стамбула. Получив Несколько ijāzas Научных (авторизаций), я вернулся в Багдад и аль-начал преподавать в медресе аль-Mirjaniyya С почетное звание Раис ал-mudarrisīn. Он учил до конца своей жизни (аль-Шукри аль-Алуси, аль-Миск аль-адхфар, 51-53, Ṣiddīq Khān, 513—516).
11. Ашмад Шакир (1275—1330 / 1848—1912). Самый младший сын Шихаб ад-Дин, я стал директором частной библиотеки султана и членом Высшего совета образования в Стамбуле (Аль-Шукри аль-Алуси, аль-Misk аль-adhfar, 58-59). 12.'Alā 'al-Dīn’Alī (1277—1340 / 1860—1921). Сын Ну’ман Хайр аль-Дин аль-Dīn’Alī'Alā"Преподавал в медресе аль-аль-Кади Mirjaniyya и был начальником Багдада за последние пять лет его жизни (Саркис, 6). Его две уцелевшие произведения аль-Durr аль-manthūr ¯Fi риджал аль-Коран аль-аль-ва ṭhāñi’Ashar thālith’Ashar (Багдад, 1387/1967) и Nazm muqaddimat аль-аль-Ājurrūmiyya fī'ilm Nahw (Бейрут, 1318/1900) , 13. Мухаммад Дарвиш (1293—1340 / 1876—1922). Сын Ахмад Шакир Мухаммад Хатиб Darwish был (Тот, Кто подает проповедь в пятничной молитве), wā'iẓ (проповедник) и учителем в Багдаде. Его опубликованные работы включают аль-Fawā'īd wa'ẓ ¯Fi аль-ва аль-Иршад и аль-михна ¯Fi аль-ва аль-Иршад wa'ẓ.
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Al-Ālūsī, a Baghdad family that produced distinguished scholars in jurisprudence (fiqh), Qurʾānic exegesis (tafsīr) and literature in the 13th/19th and 14th/early 20th century. One of his ancestors fled Baghdad in 7th/13th century at the time of Hulāgū’s invasion and moved to Ālūs, where his descendants stayed until the 11th/17th century before returning to Baghdad (al-Atharī, 7-8). The following, in chronological order, are the best-known members of the family:
1. Sayyid Maḥmūd, who was a descendant of Ḥusayn b. ʿAlī on his father’s side and of Ḥasan b. ʿAlī through his mother. Thus the Ālūsīs became known as Ḥasanī-Ḥusaynī. Maḥmūd was a scholar (ʿālim) and man of letters, who brought the family back to Baghdad in 1169/1756 after nearly a century in the ʿĀnāt region, thus paving the way for the fame of the Ālūsīs. 2. ʿAllāma Ṣalāḥ al-Dīn Sayyid ʿAbd Allāh (d. 1246/1830), a scholar who was trained in the Ḥanafī school of fiqh, even though the family seems to have been of Shāfiʿī background. This may have been due to the opportunities for advancement which belonging to this school brought, since the Ottoman elite were all Ḥanafīs. ʿAbd Allāh became a senior teacher at the Abū Ḥanīfa mosque, perhaps even the raʾīs al-mudarrisīn (head teacher) there. He died in Baghdad (al-Shukrī al-Ālūsī, al-Misk al-adhfar, 3-4). 3. Abū al-Thanāʾ Sayyid Maḥmūd Shihāb al-Dīn Afandī (1217—1270/1802-1854). The son of Ṣalāḥ al-Dīn and known as Shihāb al-Ālūsī, Maḥmūd Shihāb al-Dīn was a jurist, exegete, man of letters and muftī in Baghdad. As child he was taught both Ḥanafī and Shāfiʿī fiqh by his father and Ḥusayn al-Jabbūrī, and then had several theology teachers, the most important of whom were ʿAlāʾ al-Dīn ʿAlī al-Mawṣilī (d. 1232/1817), ʿAlī al-Suwaydī (d. 1237/1822) and the Naqshbandī reformist ¶ Mawlānā Khālid (d. 1242/1827), who initiated him into the Naqshbandī Sufi order (ṭarīqa). Shihāb al-Dīn’s remarkable intelligence and prodigious memory are exemplified by the fact that at the age of thirteen he wrote a commentary on the Qaṭr al-nadā, a grammatical work by Ibn Hishām (al-Shukrī al-Ālūsī, al-Misk al-adhfar, 8, 15, 18-20). He was subsequently authorised by several distinguished scholars to narrate ḥadīth, and became a prominent scholar himself with the honorific title of ʿAllāma. With the restoration of central Ottoman rule in Iraq in 1247/1831, he like many scholars was accused of supporting the defeated Mamlūks, and was saved only by the intervention of Shaykh ʿAbd al-Ghanī al-Jamīl. When the latter became the muftī, Shihāb al-Dīn was appointed as his aide (amīn al-muftī). Sometime after his patron, al-Jamīl, was removed from office for having instigated a failed rebellion, Shihāb al-Dīn was appointed muftī of Baghdad by the Ottoman governor, ʿAlī Pāshā (Nafi, 476). He also became the guardian of al-Madrasa al-Marjāniyya, and took charge of its plentiful endowments, which substantially increased his income. He remained as muftī until dismissed by the next governor, Muḥammad Najīb Pāshā (r. 1258—1265/1842-1849), with whom he had never enjoyed good relations. As the loss of both his salary as muftī and the income from the Mirjāniyya made his financial situation precarious, in Rabīʿ II 1267/March 1851 he undertook the lengthy journey to Istanbul to seek redress and compensation (Nafi, 479; al-Shukrī al-Ālūsī, al-Misk al-adhfar, 13). Although he was ignored by the grand vizier and failed to achieve his objective, his journey proved fruitful: he met many distinguished scholars including the Shaykh al-Islām, ʿĀrif Ḥikmat, who became his patron, and was awarded a medal of honour by Sultan ʿAbd al-Majīd I (q.v.); he also wrote three accounts of his journey. After his return to Baghdad, ¶ he struggled with ill-health and died on 26 Dhū al-Qaʿda 1270/20 August 1854 (Nafi, 480; al-Shukrī al-Ālūsī, al-Misk al-adhfar, 13-24). Maḥmūd Shihāb al-Dīn was very well known during his lifetime. Poems written in his honour by his student Mullā ʿAbd al-Fattāḥ Afandī, known as Shawwāf-zādah, were compiled in a book titled Ḥadīqat al-ward fī madāʾiḥ Abī al-Thanāʾ Shihāb al-Dīn Maḥmūd (ʿAwwād, ‘al-Ālūsī’, 346). Other works in praise of him include Arīj al-nadd wa al-ʿūd fī tarjumat Mawlānā Maḥmūd written by one of his students, and works by two poets, Shaykh ʿAbd al-Bāqī al-Fārūqī al-ʿUmarī and ʿAbd al-Ghaffār al-Akhras (Mardam Beg, 49). A biography of Shihāb al-Dīn, to commemorate the one-hundredth anniversary of his death, was written by ʿAbbās ʿAzzāwī, who also compiled a list of Shihāb al-Dīn’s works and referred to a biography included in ʿAbd al-Ghaffār al-Akhras’ collection. His scholarly reputation is mostly due to his Qurʾānic tafsīr known as Rūḥ al-maʿānī. He took a keen interest in history, as is clearly illustrated by his letters and the biographies written about him. He also wrote some works on philology, apparently during his youth. Works: al-Ajwiba al-ʿIrāqiyya ʿan al-asʾila al-Īrāniyya (Istanbul, 1317/1899); al-Ajwiba al-ʿIrāqiyya ʿan al-asʾila al-Lāhūriyya (Cairo, 2007); Daqāʾīq al-tafsīr; al-Fayḍ al-wārid ʿalā rawḍ marthiyat Mawlānā Khālid (Cairo, 1278/1861 lithographed edition, 1287/1870 printed ed.); Gharāʾib al-ightirāb wa nuzhat al-albāb (his account of his journey to Istanbul, which also appeared as Nashwat al-shumūl and Nashwat al-mudām, together with his scholarly discussions with the Shaykh al-Islām) (Baghdad, 1327/1909); al-Ḥāshiya ʿalā sharḥ Ibn ʿAṣṣām fī al-istiʿāra; Ḥāshiya ʿalā Sharḥ al-qaṭr; Maqāmāt Ibn al-Ālūsī (Baghdad, 1273/1856); Nashwat al-mudām fī al-ʿawd ilā madīnat al-Salām (Baghdad, 1293/1876); Risāla fī al-imāma raddan ʿalā al-Shīʿa; al-Risāla al-Lāhūriyya (Baghdad, 1301/1883); Rūḥ al-maʿānī ¶ (Cairo, 1301—1310/1883-1892, nine vols.); Shāhī al-nagham, a biography of Shaykh al-Islām ʿĀrif Ḥikmat (Medina and Beirut, 1983); Sharḥ ʿalā ḥāshiyat ʿAbd al-Ḥakīm Siyālkūtī fī ʿilm al-manṭiq; Sharḥ ʿalā Mīr Abī al-Fatḥ fī ʿilm ādāb al-baḥth; Kashf al-ṭurra ʿan al-ghurra; Sharḥ al-kharīda al-ghaybiyya fī sharḥ al-Qaṣīda al-ʿayniyya (Cairo, 1270/1853, lithographed edition); al-Tibyān fī masāʾil Īrān; al-Tibyān sharḥ al-Burhān fī iṭāʿat al-sulṭān; al-Ṭirāz al-mudhahhab fī sharḥ al-Qaṣīda al-mamdūḥ bihā al-bāz al-ashhab (Cairo, 1313/1895) (for further information, see Ṭalas, 110, 160, 165, 174, 179, 180, 203, 221, 227, 234; Brockelmann, II/498, SII/785-789). 4. ʿAbd al-Raḥmān (d. 1248/1867), the son of ʿAbd Allāh Ṣalāḥ al-Dīn (al-Shukrī al-Ālūsī, al-Misk al-adhfar, 25-29). 5. Muḥammad Ḥamīd (1262—1290/1846-1873), the fourth son of Abū al-Thanāʾ Shihāb. 6. ʿAbd Allāh Bahāʾ al-Dīn (1248—1291/1832-1874), the eldest son of Abū al-Thanāʾ Shihāb al-Dīn al-Dīn (al-Shukrī al-Ālūsī, al-Misk al-adhfar, 38-45). 7. ʿAbd al-Bāqī Saʿd al-Dīn (1250—1298/1834-1881). The second son of Abū al-Thanāʾ Shihāb al-Dīn, Saʿd al-Dīn was a muftī, man of letters and Ḥanafī legal jurisprudent. He began his studies under his father and then studied ḥadīth, tafsīr (Qurʾānic exegesis), literature, jurisprudence, principles of Islamic belief (uṣūl al-dīn) and theology under the well-known Sufi scholar ʿĪsā al-Bandanījī. After taking on the position of muftī in Baghdad, he went on the Ḥajj and returned to Baghdad via Cairo, where he was commissioned by a scholar to write a treatise on the rites of the Ḥajj. On his return to Baghdad he was appointed for some time as the chief qāḍī of Kirkūk. Following his death, Saʿd al-Dīn was buried next to his father’s grave. Works: Asʿad kitāb fī faṣl al-khiṭāb; Awḍaḥ manhaj ilā maʿrifat manāsik al-ḥajj (Cairo, 1277/1861); al-Bahja al-bahiyya fī iʿrāb al-Ājurrūmiyya; al-Fawāʾīd al-Ālūsiyya fī sharḥ ¶ al-Andalusiyya (Baghdad, 1312/1895); al-Fawāʾid al-saʿdiyya fī sharḥ al-ʿAḍudiyya; Fuyūḍāt al-qarīḥa fī sharḥ al-ṣaḥīfa; al-Qawl al-māḍī fīmā yajib li al-muftī wa al-qāḍī (for further information, see Kaḥḥāla, 5/76; Brockelmann, II/788-789). 8. Abū al-Barakāt Nuʿmān Khayr al-Dīn (1252—1317/1837-1899). The third son of Abū al-Thanāʾ Shihāb al-Dīn, known as al-Ālūsī and Ibn al-Ālūsī, Nuʿmān Khayr al-Dīn was a preacher, jurist, theologian, teacher and Ḥanafī judge. He studied literature, jurisprudence, ḥadīth and logic under his father and his father’s prominent students, and then turned to mathematics and the rational sciences (al-ʿulūm al-ʿaqlīyya). A celebrated scholar in his youth, he became a teacher for a while and the chief qāḍī of several cities in Iraq. In 1295/1878 he took leave of his judicial responsibilities in order to perform the Ḥajj and stopped over in Egypt en-route to Mecca to publish his father’s tafsīr, Rūḥ al-maʿānī. In 1300/1882 he went to Istanbul from Syria and Anatolia and remained there for two years. He was warmly welcomed and received by the scholars of Istanbul. Having received several scholarly ijāzas (authorisations), he returned to Baghdad and began teaching at al-Madrasa al-Mirjāniyya with the honorific title of raʾīs al-mudarrisīn. He taught until the end of his life (al-Shukrī al-Ālūsī, al-Misk al-adhfar, 51-53; Ṣiddīq Khān, 513—516). Nuʿmān Khayr al-Dīn had a passion for learning and the company of scholars, and was himself an enthusiastic scholar. A dīwān is attributed to him. He compiled an extensive library over the years, which he donated to the Mirjāniyya (Taymūr Pāshā, 308—309), this was later transferred to the Ministry of Endowments in Baghdad. He was buried beneath the dome of the Mirjāniyya. Works: al-Āyāt al-bayyināt fī ʿadam samāʿ al-amwāt ʿind al-Ḥanafiyya al-sādāt (Berlin, 1306/1889); al-Ajwiba al-ʿaqliyya li ashrafiyat al-sharīʿa al-Muḥammadiyya (Bombay, ¶ 1314/1896); al-Ajwiba al-Nuʿmāniyya ʿan al-asʾila al-Hindiyya; al-Dhubāla al-wahhāja fī dayājī al-dibāja (Jerusalem, 1903); Dīwān; Ghāliyat al-mawāʿiẓ wa miṣbāḥ al-muttāʿiẓ wa qabs al-wāʿiẓ (Cairo, 1301/1884, two vols.); Ḥāshiya ʿalā Sharḥ al-qaṭr; al-Iṣāba fī manʿ al-nisāʾ min al-kitāba; Jalāʾ al-ʿaynayn fī muḥākamat al-Aḥmadayn (Būlāq, 1298/1881); al-Jawāb al-faṣīh limā laffaqahu ʿAbd al-Masīḥ (Lahore, 1306/1889); Salis al-ghāniyāt fī dhawāt al-ṭarafayn min al-kalimāt (Baghdad, 1306/1889); Shaqāʾiq al-Nuʿmān fī radd Shaqāshiq ibn Sulaymān (Cairo, 1313/1896); al-ʿUyūn al-ḥūr fīmā lanā min manẓūm mā manthūr; and an abridgement of Maṭāliʿ al-suʿūd by ʿUthmān b. al-Baṣrī (for further information, see Ṭalas, pp. 56, 57, 124, 126, 156, 173, 179, 230, 255; Brockelmann, II/787; Taymūr Pāshā, 308, 309). 9. ʿAbd al-Ḥamīd (1232—1324/1816-1906). The son of ʿAbd Allāh Ṣalāḥ al-Dīn and known as Ibn al-Ālūsī, ʿAbd al-Ḥamīd was a man of letters, poet, Sufi and Shāfiʿī theologian. He studied under his father as a child, and it is reported that by the age of six he had memorised the entire Qurʾān. Following his father’s death, he was taught by his brother Maḥmūd Shihāb al-Dīn. He lived in seclusion in his house for forty years, only venturing out to perform the communal prayers on Fridays and the two major religious feasts (al-ʿĪdayn). He taught at the Najībiyya School in Baghdad, where the governor of Baghdad, ʿAlī-Riḍā Pāshā, is reported to have attended his classes. He was a member of the Naqshbandī Sufi order and his spiritual masters were Sayyid ʿAbd al-Ghafūr al-Baghdādī and Shaykh ʿAbd al-Qādir al-Kurdī. He wrote a book on Islamic doctrine called Nathr al-laʾālī fī sharḥ naẓm al-amālī, which was completed in 1272/1855 and published in Baghdad in 1330/1912, his Dīwān is also extant. ʿAbd al-Ḥamīd died following a brief illness and was buried in the Junayd cemetery located in Baghdad’s Karkh district (Mardam Beg, 152; Sarkis, 6). ¶ 10. Thābit al-Dīn Muḥammad (1275—1329/1858-1911). The son of Nuʿmān Khayr al-Dīn, Muḥammad was a jurist, judge and traditionist. He studied under his father and other scholars, and then became interested in history, biography and literature. He received authorisation from his father to narrate ḥadīth, and became the qāḍī of Najaf, Karbalāʾ and Sulaymāniyya. He performed the pilgrimage twice and travelled four times to Istanbul, later having a brief spell living as a farmer. He was selected as the head of Baghdad’s municipal council, but was removed from his post after being vilified by ʿAbd al-Wahhāb Pāshā and sent into exile. However, when he arrived in Mosul, Sultan ʿAbd al-Ḥamīd II ordered him to return to Baghdad. He subsequently became engaged in farming once more, but was unsuccessful and went to Istanbul. He was then appointed as Sulaymāniyya’s judge and died in that city (al-Dujaylī, 226—233). 11. Aḥmad Shākir (1275—1330/1848-1912). The youngest son of Shihāb al-Dīn, he became director of the sultan’s private library and a member of the Higher Council of Education in Istanbul (al-Shukrī al-Ālūsī, al-Misk al-adhfar, 58-59). 12. ʿAlāʾ al-Dīn ʿAlī (1277—1340/1860-1921). The son of Nuʿmān Khayr al-Dīn, ʿAlāʾ al-Dīn ʿAlī taught at al-Madrasa al-Mirjāniyya and was chief qāḍī of Baghdad for the last five years of his life (Sarkis, 6). His two surviving works are al-Durr al-manthūr fī rijāl al-Qurʾān al-thānī ʿashar wa al-thālith ʿashar (Baghdad, 1387/1967) and Naẓm muqaddimat al-Ājurrūmiyya fī ʿilm al-naḥw (Beirut, 1318/1900). 13. Muḥammad Darwīsh (1293—1340/1876-1922). The son of Aḥmad Shākir, Muḥammad Darwīsh was a khaṭīb (the one who delivers the sermon at Friday prayers), wāʿiẓ (preacher) and teacher in Baghdad. His published works include al-Fawāʾīd fī al-waʿẓ wa al-irshād and al-Miḥna fī al-waʿẓ wa al-irshād. ¶ 14. Maḥmūd Shukrī, Jamāl al-Dīn Abū al-Maʿānī (1273—1342/1857-1924). The son of ʿAbd Allāh Bahāʾ al-Dīn, Maḥmūd Shukrī, known as Ālūsī-zādah, was a historian, man of letters and grammarian and a follower of the Shāfiʿī School. He initially studied the Qurʾān, Arabic language and literature under his father. Following his father’s death, he learned history, biography and literature from his uncle Nuʿmān Khayr al-Dīn. Shaykh Ismāʿīl al-Mawṣilī then became his teacher in the intellectual and transmitted sciences as well as the fundamental and derivative principles of religion (Taymūr Pāshā, 311; Kaḥḥāla, 12/169). He became an authority and taught both at home and in the mosque. In 1307/1889 he travelled to Stockholm to take part in a conference on Oriental Studies, and to receive an award for his book Bulūgh al-arab fī maʿrifat aḥwāl al-ʿArab. His opponents complained to the ruler of Iraq about his condemnation of those who went to extremes in honouring the dead, and their complaints were in turn forwarded to Sultan ʿAbd al-Ḥamīd II. As a result he was banished to Diyarbakr in 1320/1902. On the way to his place of exile he arrived at Mosul, where the scholars and dignitaries prevented him from leaving and wrote letters on his behalf to the court. A short while later he was summoned with full deference to Baghdad. At the outbreak of World War I he was appointed by the Ottoman administration to go to ʿAbd al-ʿAzīz Āl Saʿūd (who later became king of Saudi Arabia) and enlist his support against the British. He went to him by way of Syria and the Ḥijāz in 1333/1915, but the emir did not respond favourably to his request and offered his apologies. A while later British forces took Baghdad (1335/1917): Maḥmūd Shukrī was offered the position of judge, but he declined and to the end of his life refused to accept any official position. He only became a member of the Majlis al-Maʿārif (Council of Knowledge) at the beginning ¶ of the establishment of the new Iraqi government and the reign of Fayṣal I in 1921. He died in Baghdad and was buried next to the tomb of the famous Sufi shaykh al-Junayd al-Baghdādī (Taymūr Pāshā, 312; Sarkis, 7; al-Zirkilī, 8/45). Works: He wrote fifty works on history, jurisprudence, literature and biographies of prominent individuals, most of which were published and edited by Bahjat al-Atharī. He was the most prolific of the Ālūsī authors, and his works include: ʿĀdāt al-ʿArab fī jāhiliyyatihim (Beirut, 1343/1924); al-Asrār al-ilāhiyya: sharḥ al-qaṣīda al-Rifāʿiyya (Cairo, 1305/1888); Bulūgh al-arab fī maʿrifat aḥwāl al-ʿArab (Baghdad, 1314/1896); al-Ḍarāʾir wa mā yasūghu li al-shāʿir dūn al-nāthir (Cairo, 1341/1923); Faṣl al-khiṭāb fī sharḥ Masāʾil al-jāhiliyya (Cairo, 1347/1928); Ghāyat al-amānī fī al-radd ʿalā al-Nabhānī (Cairo, 1327/1909); Mā dalla ʿalayh al-Qurʾān mimmā yaʿḍud al-hayʾa al-jadīda al-qawīmat al-burhān (Damascus, 1379/1960); al-Misk al-adhfar fī tarājim ʿulamāʾ Baghdād fī al-qarn al-thānī ʿashar wa al-thālith ʿashar (Baghdad, 1930); Mukhtaṣar al-Tuḥfa al-ithnā ʿashariyya (Cairo, 1373/1954); Taʾrīkh masājid Baghdād wa āthārihā (Baghdad, 1346/1927); Taʾrīkh Najd (Cairo, 1347/1929). |