Qutb ad-Dīn an-Nahrawālī

Qutb ad-Dīn Muhammad ibn Ahmad al-Makkī an-Nahrawālī ( Arabic قطب الدين محمد بن أحمد المكي النهروالي, DMG Quṭb ad-Dīn Muḥammad ibn Aḥmad al-Makkī an-Nahrawālī , b. 1511 / 1512 in Lahore ; died May 20, 1582 in Mecca ) was a Meccan scholar and historiographer of Indian origin who, due to his good knowledge of Turkish and various acquaintances with Ottoman officials, played an important role in the relations between the Sherifs of Mecca and the Sublime Porte . In 1557/58 he traveled to Istanbul as the envoy of the Sherif Hasan ibn Abī Numaiy to ask Sultan Suleyman I to replace an Ottoman official in Medina . The mission failed, but the contacts made in Istanbul meant that from then on he received financial support from the Ottoman side and entrusted him with lucrative offices. So the office of the mufti of the Hanafis in Mecca and the Hanafi chair in the Sultan's newly founded Madāris Sulaimānīya were transferred to him. Qutb ad-Dīn showed himself to be grateful to his new employer by writing two Arabic histories - one about Mecca and one about the Ottoman conquest of Yemen - in which he praised the Ottoman sultans ruling at his time for their great deeds and the Ottoman rule about the Arab countries.

ancestry

Qutb ad-Dīn belonged to an Indo-Arab family of scholars who originally came from Aden in Yemen. An ancestor named Muhammad ibn Ismāʿīl al-ʿAdanī had emigrated from there to Nahrawāla, today's Patan in Gujarat , in the 13th century . Qutb ad-Dīn's great-grandfather Qādī Chān Mahmūd ad-Dihlawī was known for having written a Persian dictionary in the year 823 of the Hijra (= 1420 AD), which explained the individual words in Arabic and in an Indian language. Qutb ad-Dīn's father, Sheikh ʿAlā 'ad-Dīn Ahmad (1466–1542), a respected Hanafi law and hadith scholar, served for a time as the Mufti of the Sultanate of Gujarat . He had already spent a year in Mecca at the end of the 15th century and then returned to Gujarat. Qutb al-Dīn's mother was called Chasrān and was the daughter of the Shafiite scholar Shams ad-Dīn Muhammad ibn ʿAmr al-Ansārī.

Life

Childhood and youth

Qutb ad-Dīn was born in Lahore in 917 of the Hijra (= 1511/12 AD) . When his father ʿAlā 'ad-Dīn Ahmad traveled to Mecca to take up the position of teacher at the Kanbā'īya Madrasa founded by Ahmad Shāh of Gujarat (r. 1410–1442) , he took his son Qutb ad-Dīn With. It is not known when the move took place, but it must have been before the year 1524, because Qutb ad-Dīn reports that in Dhū l-Hiddscha of the year 930 (= October 1524) he and his father were in the ʿArafāt level experienced a major flood caused by heavy rains following a long period of drought. Qutb ad-Dīn received his first upbringing from his father, with whom he read, among other things, the Mecca chronicle of al-Azraqī , as well as from several other scholars, some of whom were based in Mecca and some were only there temporarily. Among these were the elderly Meccan preacher Ahmad Muhibb ad-Dīn Abū l-Qāsim an-Nuwairī and the Yemeni historian Wajīh ad-Dīn ʿAbd ar-Rahmān Ibn ad-Daibaʿ (d. 1537). The Naqschbandī sheikh ʿAlā 'ad-Dīn al-Kirmānī (d. 1532/33) introduced Qutb ad-Dīn into the Sufik .

Trip to Egypt and Istanbul

In 943 (1536/37) Qutb ad-Dīn traveled to Egypt for further training. As soon as he arrived, he was introduced to the then Beglerbeg Hüsrev Pascha Divāne and was allowed to climb the magnificent kiosk built by Sultan Selim I in his entourage to enjoy the great sight of a flood of the Nile . He listened especially to teachers who were students of as-Suyūtī , who died in 1505 , and also met with the last Abbasid shadow caliph al-Mutawakkil III. (died 1543) together.

In the same year he accompanied Āsaf Chān, the vizier of the Sultan of Gujarat Bahādur Schāh (r. 1526–37) on a trip to Istanbul, which aimed to obtain Ottoman support for Gujarat, which was then attacked by the Portuguese side. In Istanbul he sought out the vizier Iyās Pasha, who was acquainted with and correspondence with his father, and he made sure that he was introduced to Sultan Suleyman I (r. 1520-66) and allowed to kiss the hand. He received a dress of honor as a gift and has enjoyed high protection ever since. On this occasion he probably also made the acquaintance of Badr ad-Dīn Muhammad ibn Muhammad al-Qusūnī, the personal physician of the Sultan, with whom he then maintained a learned correspondence.

Careers in Mecca

On his return to Mecca, Qutb ad-Dīn got a job as a teacher at the Ashrafīya Madrasa founded by Sultan Kait-Bay . He was also a librarian at this school and earned the credit of rebuilding the school's library by ensuring that the library's 300 books were preserved, missing books added, and bindings restored. He also asked back books that had belonged to the library if he found them anywhere. When the disgraced vizier Lutfi Pasha came to Mecca on a pilgrimage in 949 (= 1542/43), Qutb ad-Dīn not only took care of him, but also translated the Turkish commentary that the vizier on Fiqh akbar from Abū Hanīfa had written, first in Arabic and then in Persian, for which Lutfi Pascha proved very appreciative.

Since Qutb ad-Dīn had great skill in the drafting ( inšāʾ ) of Arabic prose texts, the Sherifs of Mecca liked to use him in their business relations with the Ottomans. His proficiency in Turkish helped him make acquaintance with Ottoman officials stationed in the region, and he became the most sought-after guide for Ottoman Hajj pilgrims in Mecca. Their generous remuneration for his services enabled him to buy fine Arabic books, creating a collection unique in his time. The favor that Qutb ad-Dīn enjoyed with the Ottoman political elite also earned him an appointment as Mufti of Mecca.

The Kaaba fatwa and the fire in his house

When the wooden roof of the Kaaba collapsed in 959 (= 1552 AD) , Qutb ad-Dīn, as he reports in his Mecca chronicle, took part in the deliberations of the leading officials about the repair of the building. What Qutb al-Dīn does not mention in his Mecca Chronicle is the fact that he was embroiled in a scholarly dispute on that occasion. In a fatwa, he allowed the building to be repaired, while other scholars protested and warned against tampering with the sacred building. The night after this argument, his house burned down with all the objects and books that were in it. In a notebook quoted by Hamad Jāsir, Qutb al-Dīn dates the event to the 19th Rabīʿ I 959 (= March 15, 1552) and reports that the fire took place while he was with some friends at the Majin pond in the lower Part of Mecca for a walk. Although he did not know how the fire came about, it had spread from the hall ( qāʿa ) in which his things and books were located. A total of 1,500 books, some of which he inherited from his father, were lost in the fire. His wives and children, who were on the roof at the time of the fire, could only save themselves by climbing onto the roof of the neighboring house. The books that were destroyed in the fire also included two unfinished works by himself, namely one on the history ( ṭabaqāt ) of the Hanafites and a hadeeth that summarized the Six Books of the Sunnah ( al-Ǧāmiʿ li-kutub as-sunna as-sitta ).

As the Egyptian scholar al-Jazīrī (d. 1570) reports, it was claimed at that time that the reason for the fire in the house was the fatwa about the admissibility of necessary demolition work on the Kaaba. According to the report of al-Jazīrīs, Qutb ad-Dīn was also put into the mouth of things in this regard that he had never said. R. Blackburn suspects that the fire was set on purpose and that the local scholars' envy of the immigrant scholar's success may also have played a role.

After the repair of the Kaaba was completed, Qutb ad-Dīn was commissioned to write the text for a building inscription providing information about it . He concluded this text, which he reproduces in his Mecca chronicle, with a sentence which, like a chronogram , dated the construction work to the year 960 of the Hijra .

Second trip to Istanbul

On 5 Muharram 965 (= October 28, 1557) Qutb ad-Dīn set out on a second trip to Istanbul on behalf of the Sherif Hasan ibn Abī Numaiy . The aim of the trip was to apply to the Sublime Porte for the replacement of an Ottoman official named Delü Pīrī, who was in command of the Ottoman garrison stationed in Medina and who challenged the political authority there with his disrespect for the Sherif. Qutb ad-Dīn wrote a very detailed report about his trip, which he recorded in his notebook al-Fawāʾid al-sanīya fī r-riḥla al-Madanīya wa-r-Rūmīya (see below), so that we can be sure of the individual stations are informed. The journey, on which he took six camels and two mules with him and was accompanied by his servants, took him via Medina, Syria and Anatolia to Istanbul. In Damascus, where he arrived on Safar 15 (December 7) and spent the winter, he lived in the al-Qarāmānī district below the citadel and met numerous scholars, including Badr ad-Dīn al-Ghazzī, the father by Nadschm ad-Dīn al-Ghazzī (d. 1651). However, he did not take a good impression of Damascus. As he noted in his diary, he found her rude, rude and closed to strangers, so that he did not become close friends with any of them.

On 12 Rabīʿ II (February 1, 1558) Qutb ad-Dīn traveled via Homs and Hamah to Aleppo, where he had contact with the local historian Radī ad-Dīn Ibn al-Hanbalī (d. 1563), who was in contact with him devoted a separate entry to his personal lexicon Aleppo. On 2 Jumādā I (February 20), Qutb ad-Dīn set out from Aleppo and traveled to Istanbul via Adana and Akşehir . He also had some interesting encounters in Anatolia. At the beginning of the month of Jumādā II (= end of March) he visited the Ottoman prince Bayezid, who had fallen out with his father in a village near Kütahya . He spoiled him with delicious dishes and tried to win him over with promises. As Qutb ad-Dīn only later noticed, the bag with his notebook was stolen from him in the village, which is why he sent a Sipahi back to Bayezid. He had the bag looked for in the village. After they were found on a woman, Bayezid Qutb ad-Dīn had her sent to Istanbul with the sipahi.

At the end of March 1558, Qutb ad-Dīn arrived in Istanbul. There he visited numerous representatives of the Ottoman court, to whom he presented gifts from the Sherif. So on April 5 he met the second vizier ʿAlī Pasha. He told him a lot about his campaigns, whereupon Qutb ad-Dīn remarked that all of this would be forgotten with the death of the persons involved if it were not recorded in writing, whereby he used the work of Abū Shāma as a model of historical representation Nūr ad-Dīn Zengi and Saladin referred. As a result, the vizier is said to have given the ministerial secretary ʿAlī Tschelebī the order to write the war history of the Turks, which was not carried out. Other significant experiences were a meeting with the well-known Sheikh al-Islām Ebussuud Efendi and the funeral of Hürrem Sultān in mid-April 1558. The audience with the Sultan on May 6, for whom Qutb ad-Dīn also brought numerous gifts, was disappointing, however. because the sultan did not comply with the Sherif's request to withdraw the Ottoman officials. A conversation that followed the next day with the Grand Vizier Riistem Pasha , during which Qutb ad-Dīn presented a letter from the Sherif in which he promised the withdrawal of the Sherif's troops from Medina, also did not bring the desired success. This meant that his mission had failed, which Qutb ad-Dīn traces back in his diary to the intrigues of Arabs from the Hejaz who slandered him before the Ottoman Grand Vizier.

At the beginning of June, Qutb ad-Dīn started his journey home from Istanbul, this time choosing the sea route. The journey took him via the island of Rhodes , which he describes in detail in his travel report, to Egypt and from there to Mecca, where he arrived on the 3rd Dhū l-Hiddscha in 965 (= 17th September 1558).

In Ottoman service in Mecca

Following his second trip to Istanbul, Qutb ad-Dīn received a professorship at the Kanbaitīya Madrasa in Mecca, where his father had already worked. Overall, the trip seems to have steered his loyalty away from the sheriffs of Mecca to the Ottoman sultan's family. As Qutb ad-Dīn reports in his Mecca story, Sultan Selim II gave him presents annually during his time as heir to the throne, i.e. before 1566, and continued this custom even after his accession to the throne. Qutb ad-Dīn was also able to use his Ottoman contacts to secure his brother Muhibb ad-Dīn in 1561 the Qādī office in the Yemeni city of Djibla . However, the brother had to flee in 1567 during a Zaidite uprising, leaving behind some of Qutb ad-Dīn's precious manuscripts.

After Qutb ad-Dīn had taught at the Kanbaitīya Madrasa for a few years, this building was demolished on the orders of Sultan Suleyman I to make way for a larger madrasa complex, which provided chairs for all four law schools . After the completion of the construction, Qutb ad-Dīn in the middle of Dschumādā I 975 (= middle of November 1567) was transferred to the Hanafi chair, a very prestigious position, which was connected with a daily salary of 50 thUthmānī . Qutb ad-Dīn had his students read a section from the Kaššāf of az-Zamachscharī and from the Hidāya of al-Marghinānī as well as part of the Koran commentary by Ebussuud and gave lessons in medicine, hadith and hadith theory.

When the Ottoman Grand Vizier Koca Sinān Pascha (d. 1596) came to Mecca for the Hajj after conquering Yemen , Qutb ad-Dīn served him as a pilgrim guide. The Grand Vizier provided him with detailed information about his 18-month campaign and commissioned him to write a history about it, which Qutb al-Dīn was able to complete in 1573. Qutb ad-Dīn also built a friendly relationship with the Ottoman heir to the throne Murad III during this time . who regularly gave him presents. Murad III maintained this habit even after his accession to the throne in 1574 and increased his salary for the professorship at the Sulaimānīya school to 60 Akçe per day. As Qutb ad-Dīn reported in his Mecca Chronicle, a certain Ahmad Qādizāde Efendi had campaigned for this increase in salary, whose additions to the Hidāya commentary by Ibn al-Humām (d. 1457) were based on Qutb ad-Dīn in his teaching.

It is reported that Qutb ad-Dīn liked to take long walks in the gardens and often drove to at-Tā'if in the company of other scholars and writers , where he then paid for the whole group. With the Ghazzī family that Qutb ad-Dīn had met in Damascus, he remained lifelong friendly. As Nadschm ad-Dīn al-Ghazzī reports, Qutb ad-Dīn ordered his father Badr ad-Dīn al-Ghazzī in 977 (= 1569/70) to give him and his sons an extensive ijāza . Qutb al-Dīn also had contact with West African scholars. In 1580/81 a group of scholars from Takrūr and Timbuktu stayed with him, and he gave Ahmad Bābā's father an ijāza.

Death and offspring

Al-ʿIsāmī dated Qutb ad-Dīn's death on the 26th of Rabīʿ II 990 (= 20 May 1582). He was buried in the al-Muʿallā cemetery . According to a note on the title page of a copy of his Mecca chronicle, Qutb al-Dīn left two sons. One of them, Husain Efendi, married the daughter of a respected man in Girga in Lower Egypt, practiced agriculture there and acted as the deputy of the local Qādī until his death in 1013 (= 1604/05 AD) . The other son held the position of qadi in a city of Yemen. The greatest fame among the younger relatives of Qutb ad-Dīn, however, achieved the nephew ʿAbd al-Karīm ibn Muhibb ad-Dīn al-Qutbī (1554-1606), who also followed him in the position of the Hanafi Mufti of Mecca.

Works

The notebook

al-Fawāʾid as-sanīya fī r-riḥla al-Madanīya wa-r-Rūmīya ( The sublime teachings on the Medinan and Anatolian journeys ) is a 300-sheet Qutb ad-Dīn notebook containing several travelogues. At the beginning there are the reports of seven trips that he undertook to Medina between 1552 and 1572/73, followed by the report on his missionary trip to Istanbul from 1557/58 on behalf of the Sherif Hasan ibn Abī Numaiy. The notebook, which is only preserved in a single manuscript that is kept in Istanbul, also contains notes on various other topics, selected poems by other scholars and Qutb ad-Dīn himself, excerpts from books, maxims, Koranic aphorisms, etc. The report from the trip to Istanbul, which takes up a total of 45 pages (foll. 123b to 168b), was translated into English by Richard Blackburn under the title Journey to the Sublime Porte . The report reflects the loyalty of the author to the sheriffs of Mecca at the time, reports on the various events and encounters during the trip and also reflects the failure to achieve the mission's goal.

The Mecca Chronicle

al-Iʿlām bi-aʿlām bait Allāh al-ḥarām ("The Notice of the Marks of the Holy House of God") is a chronicle of the Kaaba and the Holy Mosque in Mecca, completed on 8th Rabīʿ al-auwal 985 (May 26, 1577) , dedicated to the Ottoman Sultan Murad III. The work is divided into a preface ( muqaddima ), ten chapters and a final part ( ḫātima ):

• In the preface the author names the works from which he has obtained his information for the earlier period, namely the older Meccan chronicles of al-Azraqī , al-Fākihī (9th century), Taqī ad-Dīn al-Fāsī (d . 1429) and Muhibb ad-Dīn Ibn Fahd (d. 1480), and the chain of narrators through which he received these works.
• Chapter 1: Mecca in general, the rules for buying and renting houses in the city and for staying near the sanctuary ( muǧāwara ),
• Chapter 2: the construction of the Kaaba,
• Chapter 3: the state of the Holy Mosque in the Jāhilīya and in the early days of Islam
• Chapter 4: the Abbasid expansions of the Holy Mosque ,
• Chapter 5: the two extensions of the Holy Mosque after the new four -sided construction ordered by the caliph al-Mahdī ,
• Chapter 6: what the Circassian rulers built in the Holy Mosque,
• Chapter 7: the appearance of the Ottoman rulers,
• Chapter 8: the reign of Sultan Suleyman I ,
• Chapter 9: the reign of Sultan Selim II ,
• Chapter 10: the sultanate of Sultan Murad III,
• Final part: the blessed spots and historical places in Mecca.

The work not only provides information on the construction work in Mecca itself, but also on the history of the various dynasties that successively ruled Mecca ( Umayyads , Abbasids , Mamluks , Ottomans ). The author goes over to rhyming prose at passages "in which a heightened mood is expressed" . In some places he has woven verses and poems into the text.

The work has survived in numerous manuscripts, as shown by catalogs of libraries in Berlin, Gotha , Tübingen, Leiden, Paris, London, Cambridge, Uppsala, Istanbul, Damascus, Cairo, Tunis, and Algiers evaluated by Carl Brockelmann . Ferdinand Wüstenfeld created a first print edition in 1857 based on the manuscripts in Gotha, Leiden and Berlin, which appeared in his series Chronicles of the City of Mecca . In the fourth volume of his Notices et Extraits, Silvestre de Sacy provides a very detailed French summary of the work, which, however, mostly ignores the information specifically related to Mecca.

The Ottoman-Turkish poet Bāqī translated the work into Turkish as early as the 16th century. There are manuscripts of this Turkish translation in Gotha and Vienna. A print edition prepared by Joseph ME Gottwaldt was published in Kazan in 1869. Qutb ad-Dīn's brother son ʿAbd al-Karīm ibn Muhibb ad-Dīn al-Qutbī (1554-1606) compiled an excerpt from the work of his uncle under the title IʿIām al-ʿulamāʾ al-aʿlām bi-bināʾ al-masǧid al-ḥarām own additions.

The story of the Ottoman conquest of Yemen

al-Barq al-Yamānī fī al-fatḥ al-ʿUṯmānī ("The Yemeni lightning bolt over the Ottoman conquest") is a story of Yemen held in rhyming prose from the year 900 of the Hijra (= 1494 AD) until the Ottoman conquest in the years 1569 to 1571, which the author prepared on behalf of the Ottoman vizier Mehmed Pasha and the Ottoman Sultan Murād III. dedicated. It is a revision of an earlier work in simple prose, which Qutb ad-Dīn had written on behalf of the Ottoman Grand Vizier Koca Sinān Pasha for Sultan Selim II and completed on Ramadan 1,  981 (= May 3, 1573). This original work was entitled al-Futūḥāt al-ʿUṯmānīya li l-aqṭār al-Yamanīya .

The work begins with a "resounding Qasīda ", is divided into four chapters and ends with a final word ( ḫātima ):

• Chapter 1 covers the rulers of Yemen from the beginning of the 10th century hijra to the first Ottoman conquest.
• Chapter 2 deals with the first Ottoman conquest of Yemen by the vizier Suleyman Pasha (1538) and is divided into 37 sections.
• Chapter 3, which is the actual main part of the work, deals with the return of the Zaidite rulers and the second Ottoman conquest of Yemen by the vizier Koca Sinān Pascha and is divided into 60 sections. Section 60 describes the handover of Yemen by the vizier to the Beglerbegi Bahrām Pascha and his own return journey from there to the Ottoman heartlands with stops in Mecca and Medina, during which he performs Hajj and Ziyāra to the Prophet's grave and does good to the two holy places .
• Chapter 4 deals with the governors of Yemen after the Ottoman conquest and is designed to be continued by later historians.
• The final word with 5 sections deals with Sinān Pasha's onward journey to Egypt and to the Sublime Porte , his subsequent conquest of Tunis , his jihad against the Christians, the capture of La Goulette and his victorious return to Istanbul.

In describing the second Ottoman conquest of Yemen, the author essentially relies on the Turkish verse epic about this event by Mustafā Rumūzī Beg, which Sinān Pasha had procured for him. Qutb ad-Dīn expresses himself in this work very negatively about the Arabs.

Manuscripts of the work can be found in libraries in Berlin, Gotha, Vienna, Paris, London, Istanbul and Tunis, among others. A print edition prepared by Hamad al-Jāsir was published in Riyadh in 1967. As early as 1579, Chosrevzāde Mustafā Efendi (died 1591) made a Turkish translation. In the fourth volume of his Notices et extraits, Silvestre de Sacy provides a very detailed French summary of the work. Clive Smith has translated the third chapter of the work after the edition by Hamad Dschāsir under the title Lightning over Yemen: a history of the Ottoman Campaign (1569–1571) into English.

Other works

Qutb al-Dīn wrote an undated collection of word puzzles under the title Kanz al-asmāʾ fī fann al- muʿammā. It is preserved in manuscripts in Berlin, Cairo, Istanbul and in the Escorial .

Furthermore, Qutb ad-Dīn produced a version of the biographical lexicon Dustūr al-iʿlām by Ibn ʿAzm (d. 1486) with his own additions . Qutb ad-Dīn still intended to describe the history of the Ottomans in a separate work, but this plan obviously did not come to fruition.

Qutb ad-Dīn has also composed numerous Qasīd , including some in praise of the Ottoman state and one in praise of the Sherif Hasan ibn Abī Numaiy . Nadschm ad-Dīn al-Ghazzī praises his poetry for its extreme delicacy ( ġāyat ar-riqqa ). Both he and other authors of biographical lexicons provide long samples of his poetry in their entries on Qutb ad-Dīn.

literature

Arabic sources

• Muḥyī d-Dīn ʿAbd al-Qādir ibn Shaiḫ al-ʿAidarūs: an-Nūr as-sāfir ʿan aḫbār al-qarn al-ʿāšir . Dār Ṣādir, Beirut, 2001. pp. 499–505. Digitized
• Naǧm ad-Dīn al-Ġazzī : al-Kawākib as-sāʾira bi-aʿyān al-miʾa al-ʿāšira . 3 Vol. Dār al-Kutub al-ʿilmīya, Beirut, 1997. Vol. III, pp. 40–43. Digitized
• Raḍī ad-Dīn Ibn al-Ḥanbali: Durr al-Ḥabab fī tārīḫ aʿyān Ḥalab . Ed. Maḥmūd Muḥammad al-Fāḫūrī et al. Yaḥyā Zakarīya al-ʿAbbāra. Wizārat a-ṯaqāfa, Damascus, 1973. Vol. II, pp. 439-441. Digitized
• aš-Šaukānī : al-Badr aṭ-ṭāliʿ bi-maḥāsin man baʿd al-qarn as-sābiʿ . Dār al-kitāb al-islāmī, Beirut, approx. 1995. Vol. II pp. 57f. Digitized
• ʿAbd al-Haiy al-Kattānī: Fihris al-fahāris wa-l-aṯbāt wa-muʿǧam al-maʿāǧim wa-l-mašyaḫāt wa-l-musalsalāt . Ed. Iḥsān ʿAbbās. Dār al-Ġarb al-islāmī, Beirut, 1982. pp. 944-961. Digitized

Secondary literature

• Franz Babinger : The historians of the Ottomans and their works . Harrassowitz, Leipzig, 1927. pp. 89-91.
• Richard Blackburn: "al-Nahrawālī" in The Encyclopaedia of Islam. New Edition . Vol. VII, pp. 911b-912b.
• Richard Blackburn: Journey to the Sublime Porte: the Arabic memoir of a Sharifian agent's diplomatic mission to the Ottoman imperial court in the era of Suleyman the Magnificent; the relevant text from Quṭb al-Dīn al-Nahrawālī's al-Fawāʾid al-sanīyah fī al-riḥlah al-Madanīyah wa al-Rūmīyah . Ergon, Würzburg, 2005. pp. XI-XVI. Digitized
• Carl Brockelmann : "al-Nahrawālī" in Encyclopedia of Islam . Brill, Leiden, 1913-1936. Vol. III, pp. 902b-903b. Digitized
• Carl Brockelmann: History of Arabic Literature . Volume II. 2nd ed. Brill, Leiden 1949. pp. 500f. - Supplementary volume II. Brill, Leiden, 1943. pp. 514f.
• Ḥamad al-Ǧāsir: Ġazawāt al-Ǧarākisa wa-l-Atrāk fī ǧanūb al-ǧazīra . Dār al-Yamāma, Riyadh, 1967. pp. 11–59 Digitized
• ʿAbd al-Ḥaiy ibn Faḫr ad-Dīn al-Ḥasanī: Nuzhat al-ḫawāṭir wa-bahǧat al-masāmīʿ wa-n-nawāẓir . Dār Ibn Ḥazm, Beirut, 1999. Vol. I, pp. 405a-406a. Digitized
• Muḥammad al-Ḥabīb al-Hīla: At-Tārīḫ wa-l-muʾarriḫūn bi-Makka: min al-qarn aṯ-ṯāliṯ al-hiǧrī ila 'l-qarn aṯ-ṯāliṯ ʿašar . Muʾassasat al-Furqān li-t-turāṯ al-islāmī, Mekka, 1994. pp. 242-253. Digitized
• Aiman ​​Fu'ād Saiyid: "Nehrevâlî" in Türkiye Diyanet Vakfı İslâm Ansiklopedisi Vol. XXXII, pp. 547a – 548b. Digitized
• Ferdinand Wüstenfeld : The chronicles of the city of Mecca . Brockhaus, Leipzig, 1857. Vol. III., Pp. V – XIII. Digitized
• Ferdinand Wüstenfeld: The historians of the Arabs and their works . Dieterich, Göttingen, 1882. pp. 249-251. Digitized

Individual evidence

1. ↑ Al-Hīla: At-Tārīḫ wa-l-muʾarriḫūn bi-Makka . 1994, p. 242.
2. ↑ Ḥāǧǧi Ḫalīfa: Kašf aẓ- ẓunūn ʿan asāmī al-kutub wa-l-funūn . Ed. Gustav Leberecht grand piano . Leipzig, 1835. Vol. I, p. 215, no. 323. Digitized
3. ^ Blackburn: Journey to the Sublime Porte . 2005, p. XI.
4. ↑ al-Kattānī: Fihris al-fahāris . 1982, p. 945.
5. ↑ Al-Hīla: At-Tārīḫ wa-l-muʾarriḫūn bi-Makka . 1994, p. 242.
6. ^ Blackburn: Journey to the Sublime Porte . 2005, p. XI.
7. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al- Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, p. 338f - See the summary of the report in the introduction to Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, pp. V-VI.
8. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, p. VI.
9. ↑ Wüstenfeld: The historians of the Arabs and their works . 1882, p. 250.
10. ↑ al-Ḥasanī: Nuzhat al-ḫawāṭir . 1999, Vol. I, p. 405a.
11. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, p. VII.
12. ↑ al-Ḥasanī: Nuzhat al-ḫawāṭir . 1999, Vol. I, p. 405a.
13. ^ Blackburn: Journey to the Sublime Porte . 2005, p. XII.
14. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, p. VII.
15. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, pp. VII-VIII.
16. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, vol. III, p. VIII.
17. ↑ aš-Šaukānī: al-Badr aṭ-ṭāli' . 1995, Vol. II, p. 57.
18. ↑ Raḍī ad-Dīn Ibn al-Ḥanbali: Durr al-Ḥabab fī tārīḫ aʿyān Ḥalab . 1973, p. 439.
19. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, vol. III, p. VIII.
20. ↑ Raḍī ad-Dīn Ibn al-Ḥanbali: Durr al-Ḥabab fī tārīḫ aʿyān Ḥalab . 1973, p. 439.
21. ↑ al-Ǧāsir: Ġazawāt al-Ǧarākisa wa-l-Atrāk fī ǧanūb al-ǧazīra . 1967, p. 28f.
22. ↑ Raḍī ad-Dīn Ibn al-Ḥanbali: Durr al-Ḥabab fī tārīḫ aʿyān Ḥalab . 1973, p. 439.
23. ↑ ʿAbd al-Qādir ibn Muḥammad al-Ǧazīrī: Durar al-fawāʾid al-munaẓẓama fī aḫbār al-ḥāǧǧ wa-ṭarīq Makka al-muʿaẓẓama . Dār al-kutub al-ʿilmīya, Beirut, 2002. Vol. I, p. 45. Digitized .
24. ^ Blackburn: Journey to the Sublime Porte . 2005, p. XIII.
25. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, vol. III, p. VIII.
26. ^ Blackburn: Journey to the Sublime Porte . 2005, p. 2f.
27. ^ Blackburn: Journey to the Sublime Porte . 2005, p. IX.
28. ^ Blackburn: Journey to the Sublime Porte . 2005, pp. 35-66.
29. ↑ al-Ġazzī: al-Kawākib as-sāʾira . 1997, Vol. III, p. 40.
30. ^ Blackburn: Journey to the Sublime Porte . 2005, p. 40.
31. ↑ Raḍī ad-Dīn Ibn al-Ḥanbali: Durr al-Ḥabab fī tārīḫ aʿyān Ḥalab . 1973, p. 439.
32. ^ Blackburn: Journey to the Sublime Porte . 2005, pp. 99-106.
33. ^ Blackburn: Journey to the Sublime Porte . 2005, pp. 140-153.
34. ^ Blackburn: Journey to the Sublime Porte . 2005, p. 168f.
35. ↑ Wüstenfeld: The historians of the Arabs and their works . 1882, p. 250.
36. ^ Blackburn: Journey to the Sublime Porte . 2005, pp. 176-180.
37. ^ Blackburn: Journey to the Sublime Porte . 2005, pp. 200-202.
38. ^ Blackburn: Journey to the Sublime Porte . 2005, p. 202f.
39. ^ Blackburn: Journey to the Sublime Porte . 2005, p. 204f.
40. ^ Blackburn: Journey to the Sublime Porte . 2005, pp. IX-X, 205f.
41. ^ Blackburn: Journey to the Sublime Porte . 2005, p. 210.
42. ^ Blackburn: Journey to the Sublime Porte . 2005, p. 300.
43. ^ Blackburn: Journey to the Sublime Porte . 2005, p. XIII.
44. ↑ al-Ḥasanī: Nuzhat al-ḫawāṭir . 1999, Vol. I, p. 406a.
45. ^ Blackburn: Journey to the Sublime Porte . 2005, p. XV.
46. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, pp. IX-X.
47. ↑ Quṭb ad-Dīn an-Nahrawālī: Kitāb al- Iʿlām bi-aʿlām bait Allāh al-ḥarām . 1857, p. 353.
48. ↑ al-Ḥasanī: Nuzhat al-ḫawāṭir . 1999, Vol. I, p. 406a.
49. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, SX
50. ↑ aš-Šaukānī: al-Badr aṭ-ṭāli' . 1995, Vol. II, p. 57.
51. ↑ al-Ġazzī: al-Kawākib as-sāʾira . 1997, Vol. III, p. 40.
52. ↑ al-Kattānī: Fihris al-fahāris . 1982, p. 946.
53. ↑ aš-Šaukānī: al-Badr aṭ-ṭāli' . 1995, Vol. II, pp. 57f.
54. ↑ al-Ḥasanī: Nuzhat al-ḫawāṭir . 1999, Vol. I, p. 406b.
55. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, SX
56. ↑ Al-Hīla: At-Tārīḫ wa-l-muʾarriḫūn bi-Makka . 1994, p. 252.
57. ^ Blackburn: Journey to the Sublime Porte . 2005, p. XVII.
58. ^ Richard Blackburn: Journey to the Sublime Porte: the Arabic memoir of a Sharifian agent's diplomatic mission to the Ottoman imperial court in the era of Suleyman the Magnificent; the relevant text from Quṭb al-Dīn al-Nahrawālī's al-Fawāʾid al-sanīyah fī al-riḥlah al-Madanīyah wa al-Rūmīyah . Ergon, Würzburg, 2005. Digitized
59. ^ Blackburn: Journey to the Sublime Porte . 2005, p. XIV.
60. ↑ See the description in Wilhelm Ahlwardt: Directory of Arabic manuscripts in the Royal Library of Berlin. A. Asher & co., Berlin 1887. Vol. V, p. 385f (No. 6065). Digitized
61. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, p. XI.
62. ↑ Brockelmann: "History of Arabic Literature". 1949, Vol. II, p. 501, Supplement-Vol. II, 1943, p. 515.
63. ^ Digitized by Menadoc .
64. ↑ Silvestre de Sacy: Notices et extraits des manuscrits de la Bibliothèque Nationale, Vol. IV (Year 7 of the Republic), pp. 538-591. Digitized
65. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, p. XI.
66. ↑ Brockelmann: "History of Arabic Literature". 1949, Vol. II, p. 501, Supplement-Vol. II, 1943, p. 515.
67. ↑ Saiyid: "Nehrevâlî" in TDVİA XXXII, 547c.
68. ↑ Babinger: The historians of the Ottomans . 1927, p. 90.
69. ↑ al-Hīla: At-Tārīḫ wa-l-muʾarriḫūn bi-Makka . 1994, p. 247.
70. ↑ See the description in Wilhelm Ahlwardt: Directory of Arabic manuscripts in the Royal Library of Berlin. A. Asher & co., Berlin 1887. Vol. IX, p. 250f. (No. 9742). Digitized
71. ^ Blackburn: Journey to the Sublime Porte . 2005, p. XIV.
72. ↑ al-Ǧāsir: Ġazawāt al-Ǧarākisa wa-l-Atrāk fī ǧanūb al-ǧazīra . 1967, p. 37.
73. ↑ Brockelmann: "History of Arabic Literature". 1949, Vol. II, p. 501.
74. ↑ It is available online as a digitized version.
75. ↑ Babinger: The historians of the Ottomans . 1927, p. 90.
76. ↑ Silvestre de Sacy: Notices et extraits des manuscrits de la Bibliothèque Nationale, Vol. IV (Year 7 of the Republic), pp. 412–504. Digitized
77. ^ Clive Smith: Lightning over Yemen: a history of the Ottoman Campaign (1569-71) . Tauris, London, New York, 2002.
78. ↑ Brockelmann: "al-Nahrawālī" in Enzyklopaedie des Islam Vol. III, p. 903a.
79. ↑ Al-Hīla: At-Tārīḫ wa-l-muʾarriḫūn bi-Makka . 1994, pp. 250f.
80. ↑ Wüstenfeld: The Chronicles of the City of Mecca . 1857, Vol. III, pp. XI-XII.
81. ↑ al-Ḥasanī: Nuzhat al-ḫawāṭir . 1999, Vol. I, p. 406b.
82. ↑ See Muḥammad ibn ʿAlī at-Tabarī: Taʾrīḫ Makka: Itḥāf fuḍalāʾ az-zaman bi-taʾrīḫ wilāyat banī al-Ḥasan . Ed. Muḥsin Muḥammad Ḥasan Salīm. Dār al-Kitāb al-ǧāmiʻī, Cairo, 1996. Vol. I, pp. 553-555.
83. ↑ Naǧm ad-Dīn al-Ġazzī: al-Kawākib as-sāʾira bi-aʿyān al-miʾa al-ʿāšira . 1997, Vol. III, p. 41.