ʿAlī al-Qārī

Nūr ad-Dīn ʿAlī ibn Sultān al-Qārī al-Harawī ( Arabic نور الدين علي بن سلطان القاري الهروي, DMG Nūr ad-Dīn ʿAlī ibn Sulṭān al-Qārī al-Harawī , born in Herat ; died 1606 in Mecca ), known as Mullā ʿAlī al-Qārī , was a Meccan Quran reciter , calligrapher , Quran , Hadith and jurist of the Hanafi discipline and one of the most prolific Arabic-speaking authors and commentators during the time of the Ottoman Empire . He belonged to the Naqshbandīya order .

Life

education

Al-Qari's family relationships are unclear. In one of his writings he mentions a certain Muʿīn ad-Dīn as his teacher ( Ustādh ) for Koran recitation (ʿilm al-qirāʾa) . He was the son of Hāfiz Zain ad-Dīn Ziyāratgāhī, a Heratian scholar who was executed when the Kizilbash took Herat under Shāh Ismāʿīl . Since Muʿīn ad-Dīn is not mentioned among the Meccan scholars, it is likely that al-Qārī did not attend his classes in Mecca, but rather before he moved to Herat.

It is not known when al-Qari emigrated to Mecca. His teachers there included Ibn Hajar al-Haitamī (d. 1567) from Egypt and ʿAlī ibn Husām ad-Dīn al-Muttaqī (d. 1567) from Gujarat . Both were key figures in the pious circles in Mecca around the mid-16th century. Another Sufi from India, Zakarīyā ibn Ahmad al-Bihārī, introduced him to the Naqshbandīya order . He was also in a close relationship with the Egyptian family of the so-called Bakrīya Sheikhs (mašāyiḫ Bakriyya) . Through ʿAtīya as-Sulamī (d. 1576), a member of the Shafiite elite of Mecca, he was an indirect disciple of Abū l-Hasan al-Bakrī (d. 1545), the founder of the Bakrīya tradition.

Commenting on Ǧazarīya of Ibn al-Jazari al-Qari two other scholars cites as his teachers: Abū al-Haram al-Madanī, head of the Koranrezitatoren (Shaykh al-qurrā') in Medina , and Sirādsch ad-Din ash-Umar Shawāfī al-Yamanī, head of the Koran reciters in Mecca.

Activity as a calligrapher and Koran reciter

Koran manuscript created by al-Qārī in Mecca from the year 976 of the Hijra (= 1568/69 AD), ink and gold on paper, today in the König Faysal Center for Research and Studies in Riyadh

Al-Qari seems to have made his living in Mecca as a calligrapher. Mirdād Abū l-Ḫair (d. 1916/17) quotes in his collection of biographies of Meccan personalities a commentator of al-Qārī's prayer collection al-Ḥizb al-aʿẓam with the statement that al-Qārī had tirelessly researched knowledge until his death ( ʿIlm) and litanies (aurād) and lived by the work of his hands. He was said to have had a wonderful handwriting (ḫaṭṭ min ʿaǧāʾib ad-dunyā) and every year he created a copy of the Koran with calligraphic emblems (ṭurar) and commentary texts, through which he secured a living for a year. It was also said that he made and sold two copies of the Koran a year, donating the proceeds of one to the poor in the house and of the other to finance his own life. The Ottoman scholar Müstaqīmzāde (d. 1788), who wrote an encyclopedia of calligraphers, is also familiar with the report that al-Qārī was able to live for a whole year on the yield of one copy of the Koran. In his entry on al-Qari, he praised its beautiful Thuluth and Nashi script . There have been regular pilgrimages to copies of the Koran and the Dīwān of Ibn al-Fārid written down in his writing . Initially, his writing was even thought to be that of the famous calligrapher Sheikh Hamdallāh (d. 1520). Müstaqīmzāde also reports that al-Qārī was unparalleled in terms of his fear of God and self-mortification (riyāḍa) .

Some of the copies of the Koran made by al-Qari have survived to this day. Al-Qari may even have come from a well-known family of calligraphers. In the Persian artist lexicon of Qādī Ahmad, a recognized Heratian artist named Maulānā Sultān Muhammad ibn Maulānā Nūrullāh, who was known as Sultān Muhammad Nūr and had a certain Maulānā Sultān ʿAlī , is mentioned among the calligraphers of the Nastaʿlīq style in the 16th century . Perhaps this was the father of Ali al-Qari.

In addition, al-Qari worked as a teacher of Koran recitation. In one of his early writings he describes himself as a "recitation teacher at the venerated Haram of Mecca" (al-muqriʾ bi-l-ḥaram al-muḥtaram al-Makkī) . It is also known that two high-ranking Meccan personalities of the time were apprenticed to al-Qārī: ʿAbd al-Qādir at-Tabarī (d. 1623), the Shafiite imam of Mecca, and ʿAbd ar-Rahmān al-Murschidī, the 1611 became a Hanafite Mufti of Mecca. The lessons given by al-Qari referred to the recitation of the Koran (taǧwīd) .

Müstaqīmzāde explains in his biographical entry about al-Qārī that he took his name because of his relationship to the art of recitation and the Koran. Accordingly, al-Qārī does not represent a nisba for a name Qār , but is derived from the Arabic word qāriʾ ("reader, reciter"). Although the Hamza has been omitted due to the Middle Arabic spelling customary at that time , it is striking that al-Qari, when he introduces himself in the preface of his works, likes to refer to the divine name al-Bari ("the creator") ) rhymes, which is also originally spelled with Hamza.

His arguments with other scholars

Al-Qari was an ardent proponent of the Hanafi madhhab , but initially had a relatively good relationship with the Shafiites of Mecca. The relationship deteriorated, however, when he criticized his Sheikh Ibn Hajar in some of his commentary works. His conflict with the Meccan Shafiites intensified around 1601 when he wrote a controversial commentary on the anti-Hanafi polemic Muġīṯ al-ḫalq fī bayān al-ḥaqq by al- Juwainī (died 1085), in which he mocked the Shafiite rules of prayer and himself made fun of the poor Arabic pronunciation of ʿAbd al-Qādir at-Tabarī. The book has the martial title Tašyīʿ al-fuqahāʾ al-Ḥanafīya fī tašnīʿ as-sufahāʾ aš-Šāfiʿīya (" Strengthening the discreet Hanafis and insulting the foolish Shafiites"). In an appendix, al-Qari reports that after the publication of the work he was attacked by the followers of at-Tabari and had to seek refuge with the Ottoman authorities.

A new line of conflict emerged around 1602 when al-Qari began to write a number of works against the followers of Muhyi d-Din Ibn ʿArabi and their teaching on the teaching of Wahdat al-vujud . The first text he dedicated to this topic was his writing al-Martaba aš-šuhūdīya fī l-manzila al-wuǧūdīya . At the end of this text he explicitly urged the rulers of the Islamic world (al-ḥukkām fī dār al-islām) to burn the followers of Ibn ʿArabī together with their books, a demand that has never been seen before in the long history of Ibn-ʿArabī -Controversy has been raised. The writing brought him a denunciation to the Ottoman Qādī of Mecca, who summoned him and asked him to do a tauba .

In his final years, al-Qārī also caused a stir in Mecca by calling for moderation within the Sunni - Shiite conflict and advocating the thesis that the killing of Shiites who abuse the Sahāba has no basis in Sharia because Shiites are not unbelievers . His advocacy of rapprochement between Sunnis and Shiites provoked the protest of one of his students, who moved away from him and publicly defamed him. In response to this student's allegations, al-Qari wrote a tract (26th) in which he defended his position on the Shiites, emphasized his position as a respected scholar and claimed to be the innovator at the beginning of the 11th Islamic century .

Works

Carl Brockelmann lists a total of 182 titles in his History of Arabic Literature under al-Qari. Many of the works listed here are, however, double or triple names of one and the same font. These multiple names are mainly due to the fact that al-Qārī's shorter works have largely come down to us in collective manuscripts and there, in addition to their actual titles, have been given internal manuscript names that have also been included in the manuscript catalogs. If you subtract the duplicates, about 120 works remain. All of these scriptures are written in Arabic.

Tabular overview

No.	title	Text genre	discipline	Dating	Manuscripts (selection)	length	Printouts
1.	al-Baiyināt fī tabāyun baʿḍ al-āyāt	treatise	Koran exegesis	Before 188.	Berlin Lbg. 295/6	6 sheets	Dubai 2015
2.	(al-Faiḍ as-samāwī fī) taḫrīǧ qirā'āt al-Bayḍāwī	Tachrīdsch	Koran readings	Safar 1010	Istanbul Nuruosmaniye 61	146 sh.
3./1	Anwār al-Qurʾān wa-asrār al-furqān (1st part)	comment	Koran exegesis	E Dhū l-Qaʿda 1009	Konya Yusuf Aga 5192	306 sheets	Beirut 2013
3rd / 2nd	Anwār al-Qurʾān wa-asrār al-furqān (2nd part)	comment	Koran exegesis	27. Ramadan 1010	Konya Yusuf Aga 5192	276 sheets	See No. 3./1
4th	al-Aḥādīṯ al-Qudsīya al-arbaʿīnīya	Traditional collection	Hadith	in front of No. 187	Berlin Lbg 295/12	3 sheets	Jeddah 1992
5.	Al-Hibāt as-sanīya al-ʿalīya ʿalā abyāt aš-Šāṭibīya ar-Rāʾīya	comment	Koran orthography	?	Cairo Azhar 286/22293	76 sheets	Mecca 2001
6th	al-Minaḥ al-fikrīya ʿalā l-Muqaddima al-Ǧazarīya	comment	Quran recitation	according to No. 16	Manisa Hk 4559/1	120 sheets	Kazan 1887 Medina 1999 Damascus 2012
7th	Arbaʿūna ḥadīṯan fī ǧawāmiʿ al-kalim	Traditional collection	Hadith	in front of No. 17	Berlin Lbg. 295/13	1 sheet	Beirut 2013
8th.	Ǧamʿ al-arbaʿīn fī faḍl al-Qurʾān al-mubīn	Traditional collection	Quranic knowledge	?	Berlin Lbg. 295/14	2 sheets	Tanta 1992
9.	Rafʿ al-ǧunāḥ wa-ḫafḍ al-ǧanāḥ bi-arbaʿīna ḥadīṯan fī bāb an-nikāḥ	Traditional collection	Hadith	M Ramadan 1010	Berlin Lbg. 295/45	2 sheets	Riyadh 1988 Beirut 1991
10.	(al-Asrār al-marfūʿa fī l-aḫbār al-mauḍūʿa)	Traditional collection	Hadith	?	Berlin Pm 390/2	49 sheets	Beirut 1971
11.	(al-Maṣnūʿ fī maʿrifat al-mauḍūʿ)	Traditional collection	Hadith	?	Berlin Lbg 295/75	9 sheets	Aleppo 1969
12.	al-Birra fī ḥubb al-hirra	treatise	Linguistic	in front of No. 17	Berlin Lbg. 295/71	2 sheets	London 1969
13.	Iʿrāb al-Qārī ʿalā auwal bāb Ṣaḥīḥ al-Buḫārī	comment	Hadith	A Shābān 1007	Berlin Lbg 295/10	3 sheets	Baghdad 2012
15th	(Masnad al-anām) šarḥ Musnad (al-imām)	comment	Hadith	1012	Istanbul Feyzullah Ef. 519	167 sh.	Delhi 1894 Beirut 1985
16.	Šarḥ Šarḥ an-Nuḫba	Great comment	Hadith	1006	Berlin Pm 390/1	107 p.	Istanbul 1909 Beirut 1995
17th	Mirqāt al-mafātīḥ li-Miškāt al-maṣābīḥ	comment	Hadith	10. Rabīʿ II 1008	Manisa 45 Hk 4667	1416 pp.	Cairo 1891/2 Multan 1972 Beirut 1994, 2001
18./1	(Fatḥ al-Wafāʾ) li-šarḥ aš-Šifāʾ (1st part)	comment	Prophetology	A Jumādā II 1010	Istanbul Feyzullah Ef. 372	669 p.	Istanbul 1847 Bulaq 1858/9) Beirut 2001
18./2	(Fatḥ al-Wafāʾ) li-šarḥ aš-Šifāʾ (2nd part)	comment	Prophetology	M Ramadan 1011	Istanbul Feyzullah Ef. 373	669 p.	See No. 18./1
20th	Šarḥ Risālat Alfāẓ al-kufr	comment	dogmatics	?	Berlin Pet. 217/3	39 p.	Asyut 1998 Riad 2002 Beirut 1998 (as part of No. 184.)
21st	Tašyīʿ al-fuqahāʾ al-Ḥanafīya fī tašnīʿ as-sufahāʾ aš-Šāfiʿīya	Controversial comment	Fiqh	after No. 88. before No. 18/2	Berlin Lbg. 295/58	17 sh.
39.	al-Mašrab al-wardī fī maḏhab al-Mahdī	treatise	not clear	1013	Berlin Lbg. 295/53 Istanbul Esad Ef. 1446/6	17 sh.	Cairo 1861 (omissions)
46.	Shifāʾ as-sālik fī irsāl Mālik	treatise	Fiqh	Before or in Rabīʿ al-awwal 1007	Berlin Lbg. 295/19	1.5 sheets	Beirut / Amman 1990
47.	Tazyīn al-ʿibāra li-taḥsīn al-išāra	treatise	Fiqh	1007	Berlin Lbg. 295/20	5 sheets	Lahore 1872 Cairo 1894/5 Taif 1990
48.	at-Tadhīn li-t-tazyīn ʿalā waǧh at-tabyīn	replica	Fiqh	after 47.	Berlin Lbg. 295/21	3 sheets	Taif 1990
51.	al-Ḥizb al-aʿẓam wa-l-becomes al-afḫam	Prayer collection	Hadith, Manāsik	in front of No. 52	Berlin Hs. Or. 13540 (full text)	29 sh.	Istanbul 1846 Lucknow 1847 Cairo 1864/5 Mecca 1889/90 Delhi 1892
52.	al-Ḥirz aṯ-ṯamīn li-l-Ḥiṣn al-ḥaṣīn	comment	Hadith	Second half of Jumādā II 1008	Berlin Lbg 293	344 sheets	Lucknow 1877 Mecca 1886 Riyadh 2012
54.	at-Tibyān fī faḍl lailat niṣf Šaʿbān wa-lailat al-qadr fī Ramaḍān	treatise	not clear	?	Berlin Lbg. 295/44 Cairo Azhar 2068	11 sh.	Istanbul 1889/90
60.	al-Ḥaẓẓ al-aufar fī l-ḥaǧǧ al-akbar	treatise	Manāsik	1007	Berlin Lbg. 295/32 Cairo Azhar 856/4174	6 sheets	Bulaq 1870/71 (at the edge)
69.	ad-Durra al-muḍīya fī z-ziyāra (al-Muṣṭafawīya) ar-raḍīya	treatise	Manāsik	after 1000 before number 73	Berlin Lbg. 295/29 Cairo Maǧmūʿa 10/23	32 sheets	Beirut 2008
73.	al-Maslak al-mutaqassiṭ fī l-mansak al-mutawassiṭ	comment	Manāsik	1009	Vienna 1678	189 sheets	Bulaq 1871/72 Mecca 1910 Beirut 1970
84.	Farāʾid al-qalāʾid ʿalā aḥādīṯ Šarḥ al-ʿAqāʾid	Tachrīdsch	dogmatics	1004	Berlin Lbg. 295/9	5 sheets	Beirut-Amman 1990
97.	al-Maʿdin al-ʿadanī fī (faḍl) Uwais al-Qaranī	Traditional collection	hagiography	after No. 187 before No. 188	Berlin Lbg. 295/55	7 sheets	Istanbul 1889/90 Riyadh around 1990
98	Nuzhat al-ḫāṭir al-fātir fī tarǧamat aš-ayḫ ʿAbd al-Qādir	Traditional collection	hagiography	according to No. 39	Cairo Maǧmūʿa 10/50	23 sh.	Istanbul 1889/90 (omissions)
123.	al-Aṯmār al-ǧanīya fī (asmāʾ) al-Ḥanafīya	Compilation	biography	after No. 15 before No. 139	Istanbul Şehid Ali Paşa 1841/1	101 sheets	Baghdad 2009
128.	(Fatḥ Bāb al-ʿināya bi-) šarḥ an-Nuqāya	comment	Fiqh	1003	Istanbul Atıf Ef. 948	683 p.	Kazan 1902 Karachi 1908 Delhi 1932/3 Beirut 1997
135.	Šarḥ aš-Šāṭibīya	comment	Koran readings	1013	Istanbul Hüsnü Paşa 68	599 sheets	Cairo 1884/5 Delhi 1929
138.	Ḍauʾ (al-maʿālī li-Badʾ) al-amālī	comment	dogmatics	M Schauwāl 1010	Berlin We 1825	40 sheets	Bombay 1879 Delhi 1884/5 Cairo 1891/2 Istanbul 1901/2 Damascus 1959/60
139.	Fatḥ al-muġaṭṭā fī šarḥ al-Muwaṭṭā	comment	Fiqh	a Friday M Jumādā II 1013	Istanbul Suleymaniye 289	474 sheets	no
140	Šarḥ ʿAyn al-ʿilm	comment	ethics	Evening before Lailat ar-raghā'ib 1014	Manisa 45 Hk 4965	366 sheets	Kazan 1856 Istanbul 1875/6 Lahore 1891/2 Cairo 1989
177.	Faiḍ al-fāʾiḍ šarḥ ar-Rāʾiḍ fī l-farāʾiḍ	comment	Fiqh	?	Patna 2784/1	38 sheets	Riyadh 2012
183. *	Ǧamʿ al-wasāʾil fī šarḥ aš-Šamāʾil	comment	Hadith, ethics, prophetology	M Shaʿbān 1008	Princeton Garrett 632	340 sheets	Istanbul 1873 Cairo 1899 Cairo 1900
184. *	Minaḥ ar-rauḍ al-azhar fī šarḥ al-Fiqh al-akbar	Compilation	dogmatics	?	Berlin Mon 373	165 sheets	Delhi 1890 Cairo 1909/10 Beirut 1998
187. *	al-Mubīn al-muʿīn li-fahm al-Arbaʿīn	comment	Hadith	25th Ramadan 1010	Berlin Pm 385	278 sh.	Cairo 1910

Text genres

51 works of al-Qārī are treatises on a specific problem. Most of the works in this group are referred to as Risāla in the cross-references . A characteristic of this type of genre is the high proportion of discursive passages. They serve to support certain positions with arguments.

40 works can be referred to in the broader sense as comments . They deal with certain basic texts and provide ongoing explanations and comments on them. The largest part of this group consists of comments on basic works on a specific field of knowledge. They are referred to as šarḥ in the cross-references . In addition, al-Qari wrote individual glosses (2nd, 189th, 191st) and a super commentary (16th). Both text forms are commentaries on comments, the difference, however, is that in the glossary only individual passages from the commentary and basic text are picked out, while the super commentary completely covers the text composed of basic text and commentary. Al-Qari referred to as Super comment Sharḥ Sharḥ (as at 16) and the gloss as ḥāšiya (as at 189). Another special form of comment is the controversial comment, in which the text of the commented work is not only explained but also refuted. Two texts (21st, 86th) can be assigned to this type of genre in al-Qārī's complete works. In two other texts (134th, 177th) he comments on texts he has produced himself. So they represent personal comments.

The third most important group in al-Qari's oeuvre, to which 20 texts can be assigned, are the collections of traditions. In them, hadiths and traditions selected according to certain criteria are loosely strung together in lists, while the proportion of discursive passages is relatively low.

Disciplines

Koran Studies

The Koranic studies are represented in al-Qari's complete works with more than a dozen writings. He dealt with the art of reciting the Koran primarily in his commentary on the didactic poem by Ibn al-Jazari (6th) called al-Muqaddima . In a broader sense, the collection of 40 traditions on the excellence of the Koran and those who recite it free of charge (8th) can also be assigned to this area. Two commentaries (119th and 135th) deal with the different readings of the Koran . The well-known didactic poem Ḥirz al-amānī wa-waǧh at-tahānī on the seven types of Koran by Abū l-Qāsim asch-Shātibī (d. 1194), which is still considered one of the most important works of the discipline, al-Qārī has two works Dedicated to: Commentary No. 135. and Special Treatise No. 197., which deals with the abbreviations used in this didactic poem. The Tachrīdsch al-Faiḍ as-samāwī (2nd), one of the readings mentioned in the Koran commentary Anwār at-tanzīl wa-asrār at-taʾwīl by al-Baidāwī (d. 1290), belongs to this discipline.

The Koranic orthography is the subject of al-Qaris comment to al-Schātibīs 'Aqīlat Atrab al-qaṣā'id fī ASNA l-maqasid , a versification of Ra ' for Kitaab al-Muqni' fī ma'rifat rasm masahif al-amsar of Abu Amr ad-Dani (died . 444/1053).

On the exegesis of the Koran, al-Qārī has two long works to show, a gloss on the well-known Koran commentary Tafsīr al-Jalālain (189.) and its own two-part Koran commentary (3rd), which takes up five volumes in the modern print edition. The three short treatises No. 1., 29. and 83., which are based on individual explanations in al-Baidāwī's commentary on the Koran, also belong to the Koran exegesis.

Hadith

Thirteen works by al-Qārī deal with traditional science. This also includes his longest work, the commentary on Miškāt al-maṣābīḥ (17th) by Walī ad-Dīn Muhammad ibn ʿAbdallāh al-Chatīb at-Tabrīzī (d. 1340), an adaptation and expansion of the traditional collection Maṣābīḥ as-sunna by al -Baghawī (d. 1117), which itself is a compilation from the contents of the Six Books . While he comments with his Miškāt commentary on a collection of traditions which, as it were, deals with all subject areas of Islamic norms in an encyclopedic manner and is very extensive, he has dedicated other commentaries to collections in which a few hadiths selected according to certain criteria are put together. In 187. he comments on the Kitāb al-Arbaʿīn of an-Nawawī (d. 1277), a collection of 42 hadiths which are said to contain the most important rules of Islam. He dedicated a further comment (15th) to the so-called Musnad Abī Ḥanīfa , a collection of around 500 hadiths compiled by Mūsā ibn Zakarīyā al-Haskafī (d. 650/1252), in whose Isnād Abū Hanīfa appears.

The discipline of Usūl al-Hadīth, i.e. the hadith theory, is represented in al-Qārī's oeuvre by an extensive work, namely his commentary on Šarḥ Šarḥ an-Nuḫba (16.). It is a super commentary on Ibn Hajar al-ʿAsqalānī's commentary on Nuzhat an-naẓar fī tauḍīḥ Nuḫbat al-fikar on his own excerpt with the title Nuḫbat al-fikar fī muṣṭalaḥāt ahl al-aṯarmar from the so-called Muqaddima nU Umar -Salāh (d. 1245), which is now considered to be one of the most important manuals on this discipline.

Another topic of great interest to al-Qari within the science of hadith is the mauḍūʿ hadith. These are hadiths which, as is well known, do not come from the prophet, but rather through invention or - to come even closer to the basic meaning of the Arabic word - "settlement" (waḍʿ) . Al-Qari has put together two collections of such fictional hadiths sorted alphabetically according to the initial words (10th, 11th). Both go back in their basic structure to the collection of al-Maqāṣid al-ḥasana fī bayān al-aḥādīṯ al-muštahara ʿalā l-alsina of Shams ad-Dīn as-Sachāwī . The field of hadith science also includes several collections of 40 traditions, including one with traditions of the hadīth-qudsī type (4.), one with particularly succinct sayings (ǧawāmiʿ al-kalim) of Muhammad , each consisting of only two words ( 7th), and one with traditions about marriage (9th).

To tradition science in the broader sense finally also includes the knowledge of the recirculated to the Prophet invocations , the so-called ad'iya ma'ṯūra . Al-Qārī covers this area of ​​knowledge primarily with his commentary on the manual al-Ḥiṣn al-ḥaṣīn min kalām saiyid al-mursalīn by Ibn al-Jazarī (52.), which is a collection of devotional formulas (aḏkār) and supplication (ad'iya) contains for all situations. In addition to his commentary on this work, al-Qārī has also compiled his own collection of around 500 traditional supplications (51st) under the title al-Ḥizb al-aʿẓam wa-l-is al-afḫam . In his Ḥiṣn-ḥaṣīn commentary, he sets them apart from earlier collections, which in his opinion only contain prayers of dubious origin.

dogmatics

A very central text in al-Qari's work is his dogmatic compilation (184.), the main part of which contains a commentary on the confessional al-Fiqh al-akbar . This is the script known in Islamic literature as al-Fiqh al-Akbar II. The script is usually attributed to Abū Hanīfa by Muslim scholars. Al-Qārī also makes it unmistakably clear that he considers Abū Hanīfa to be the author of the work he is commenting on, because he introduces the text with the words: "The greatest Imam Abū Ḥanīfa said" ( qāla al-Imāmu l-aʿẓam ... Abū Ḥanīfa al-Kūfī ) and occasionally refers to “the greatest Imam” (al-Imām al-a'ẓam) as the author of the work The commentary on al-Fiqh al-akbar II follows in the collective work 184. an outline on various questions concerning matters of faith (iʿtiqādiyāt) . This outline ends in a commentary on the Alfāz-al-kufr collection by Muhammad ibn Ismāʿīl Badr ar-Raschīd (d. 1366), a work that deals with sayings and gestures that turn Muslims into unbelievers. Al-Qari's commentary on this collection has also come down to us as a separate work (No. 20).

Another commentary by al-Qārīs (138.) deals with the Qasīda Badʾ al-amālī , which rhymes with Lām , a creed of the Hanafi scholar Abū l-Hasan Sirādsch ad-Dīn ʿAlī ibn ʿUthmān al-alschī al-Farghī according to 11 ). Al-Qārī justifies the drafting of this second dogmatic commentary at the beginning of the work with the fact that he originally planned the Fiqh-akbar commentary as a floor plan (muḫtaṣar) "with the help of which the beginner can ascend and from which the advanced can benefit" , but then the discussion turned to the Kalām and overshot the duly pursued goal (ṯumma inǧarra al-kalām ilā l-kalām ḥattā ḫaraǧa ʿan intiẓām al-marām) , so that he thought it useful to make a brief comment on the called Qasīda afterwards.

In a sense, between dogma and tradition science is standing the Tachrīdsch -Werk Farā'id al-qalā'id (84), has listed in the al-Qari the tradition chains to the 72 hadiths that in the commentary of at-Taftazani (d. 1390) to the confession al-ʿAqāʾid by Nadschm ad-Dīn Abū Hafs an-Nasafī (d. 1142) occur.

Ethics / behavior

Al-Qārī's most important ethical work is his commentary (140.) on the work ʿAyn al-ʿilm wa-zain al-ḥilm , which chronologically stands almost at the end of his text production. The basic work, which enjoyed great popularity in the pious circles of Mecca, is an anonymous excerpt from al-Ghazālīs ethical encyclopedia Ihyāʾ ʿulūm ad-dīn . Al-Qari writes about the author of the basic work: “According to what Sheikh Ibn Hajar said in his commentary on the preface, he belongs to the noble pious India. It has also been said that it is attributed to one of the scholars and sheikhs of Balkh . God knows what the right intention he (the author) had in concealing his biography. ”Al-Qari's commentary on the Kitab aš-Shamāʾil of Muhammad ibn ʿĪsā at-Tirmidhī (183.) can also be assigned to religious ethics. The thematic spectrum ranges from inner moral characteristics to issues of affect control (laughing, crying) to external things such as clothing, eating, sleeping, hygiene, the use of cosmetic products and the like.

Biography / Hagiography

In his Miškāt commentary (17th), al-Qārī not only provides explanations of hadiths, but also biographical abstracts (tarǧamāt) of various personalities who are of great importance for traditional science , including, for example, Abū Huraira and al-Buchārī . Although the basic work gives no direct reason for this, al-Qārī has also included a detailed hagiographical outline of Abū Hanīfa at the beginning of his Miškāt commentary. On Abū Hanīfa and the Hanafites, he has written a separate hagiographic-biographical compilation (123). This begins with an excerpt from the Manāqib Abī Ḥanīfa by al-Kardarī (d. 1427), contains in the main part a summary of the well-known Hanafi personal lexicon al-Ǧawāhir al-muḍīʾa by Ibn Abi l-Wafā (d. 1373) and ends with a short excerpt from the Ṭabaqāt work of a certain ʿAlī ibn al-Hasan al-Jazarī al-Shāfiʿī with biographies of Hanafi scholars in Yemen.

In addition to this long compilation, al-Qārī has compiled three short hagiographic collections with news and fadā'il of well-known Islamic personalities, such as ʿAbdallāh ibn ʿAbbās (96th), Uwais al-Qaranī (97th) and ʿAbd al-Qādir al-Jīlānī (98.).

Fiqh

A number of texts can be assigned to the area of Fiqh , i.e. the Islamic doctrine of norms. His long commentary (128.) on the book an-Nuqāya by Sadr al-Sharīʿa ʿUbaidallāh ibn Masʿūd al-Mahbūbī (d. 1344/45), which was written in the tradition of the Hidāya by al-Marghīnānī (d. 1197), has a systematic character . and treats the individual provisions of Islamic norms. The Nuqāya is an excerpt from the Wiqāyat ar-riwāya fī masāʾil al-Hidāya by Sadr al-Sharī Großa's grandfather Tādsch-Sharīʿa Mahmūd al-Mahbūbī, which in turn is a summary of the most important questions from the Hidāya . Another work that can be assigned to jurisprudence is al-Qārī's commentary (139) on Muhammad asch-Shaibānī's review of the Muwaṭṭā by Mālik ibn Anas (d. 796).

Fiqh also includes the rules for ritual prayer . Al-Qari did not write a systematic work on this subject, but several of his short treatises deal with individual problems (21st, 22nd, 43rd, 48th) and special forms (49th, 50th) of ritual prayer. Even the controversial comment 21 to the anti-Hanafi font Muġīṯ al-ḫalq fī Bayān al-Haqq of Al-Juwayni deals with issues of prayers: al-Qari defended in its central passage, the Hanafi prayer rules against the attacks of schafiitischen scholar al -Qaffāl al-Marwazī (d. 1026) and paints a consciously negative picture of the way in which ignorant Shafiites perform ritual prayer. The collection of traditions about cleaning teeth with the Siwāk wood (77th) also belongs indirectly to the topic of ritual prayer, because it revolves around the question of whether teeth cleaning is a prerequisite for the purity required during prayer .

Al-Qārī's treatise on the compulsory portions (farāʾiḍ) in inheritance law (107.) and his commentary on it (177.) also belong to the doctrine of norms, but are completely isolated in the entire work .

Pilgrimage doctrine ( Manāsik )

A separate part of Fiqh is the doctrine of the so-called Manāsik , the rites of pilgrimage. Al-Qārī's most important work on this area of ​​knowledge is his commentary al-Maslak al-mutaqassiṭ (73.) on the Lubāb al-manāsik wa-ʿubāb al-masālik by the Indian scholar Rahmatallāh as-Sindī (d. 1585). The basic work is the middle of a total of three manāsik manuals of various lengths by the same author. His commentary, which is dated to the year 1009h, is the starting point of a whole bundle of cross-references that lead to individual treatises in which al-Qārī deals with detailed questions of the pilgrimage (60th, 63rd, 64th, 67th, 69th centuries). ). Treatise 69th deals with the visit to the tomb of the prophets in Medina.

His collection of Koranic and prophetic supplications is also related to ritual doctrine, because it was conceived for the Wuqūf on ʿArafa day . In his commentary on Rahmatallāh as-Sindīs Manāsik Handbook, the description of this ceremony is accompanied by the following note: “I have compiled the Qur'anic supplications and prophetic prayer with the request that this great litany (ḥizb aʿẓam) be quoted in that glorious location will". According to A. Özel, the text was read out in the Chutba on ʿArafa day during the Ottoman rule over Mecca .

Others

Prophetology

One of the most important works of al-Qārī on the teaching of the Prophet is his commentary on the Kitāb aš-Šifāʾ fī taʿrīf ḥuqūq al-Muṣṭafā by al-Qādī ʿIyād (d. 1149).

Linguistics

Al-Qari has also devoted a number of writings to the linguistic disciplines. These works also include the short treatise al-Birra fī ḥubb al-hirra (12th) on the fictional hadith Ḥubb al-hirra min al-īmān ("Cat love is part of faith") and the well-known controversy between al-Jurdjānī (d . 1413) and at-Taftāzānī (d. 1390) on the question of whether the genitive connection ḥubb al-hirra ( love of cats ) should be understood as love of the cat ( genetivus subjectivus ) or love of the cat ( genitivus objectivus ). Al-Qari sides with the position of at-Taftazani, who claimed the latter.

Forms of intertextuality

Cross references

A special feature of the writings of al-Qari is that they are linked together by a large number of cross-references. The analysis of al-Qari's works by Patrick Franke has brought to light a total of over 350 cross-references. The cross-reference relationship between the individual works varies in intensity. Some are linked by multiple cross-references. There is also a special relationship between two fonts when the reference is already included in the foreword of the text, i.e. where the program and the intention of a font are presented. This is the case with Commentary 138th, which is presented in the foreword as a “short version” (muḫtaṣar) of Commentary 184th, as well as with the three texts 21n., 40th and 48th, which in the foreword are replicas of votes against earlier Writings (21st, 41st, or 47th) are presented.

Work title

With regard to their names, the works of al-Qārī are divided into two groups, namely those with succinct and unpretentious names that are more like a description of the work (e.g. No. 20. Šarḥ Risālat Alfāẓ al-kufr "Commentary on Risālat Alfāẓ al- kufr ”, No. 16. Šarḥ Šarḥ an-Nuḫba “ Super Commentary on Nuḫba ”), and those with real book titles that are written in rhyming prose and show a greater degree of literary elaboration. The latter, which make up the overwhelming majority of the work names, have the typical two-part structure of premodern Arabic book titles: They consist of a leading phrase "which does not communicate any information about the content of the work and is only intended to encourage a positive attitude towards the reader in question Buche bring about ”, and an introductory theme phrase that rhymes with the lead phrase and forms a kind of subtitle. The two-part structure is explained here using two examples:

No.	Guiding phrase	Subject phrase	translation
2.	al-Faiḍ as-samāwī	fī taḫrīǧ qirāʾāt al-Baiḍāwī	"The heavenly outpouring - regarding the evidence of the readings of al-Baiḍāwīs"
50.	Ṣilāt al-ǧawāʾiz	fī ṣalāt al-ǧanāʾiz	"Honorary gifts - regarding the funeral prayer"

However, it is certain that only 42 of the 97 rhymed titles can be traced back to the author himself. 24 of these 42 titles are mentioned in the opening lines of the works themselves, 18 are mentioned in cross-references. In the case of the other titles that appear in the manuscripts only in the context of the text, it cannot be ruled out that they were only subsequently assigned to the works by a third party.

Four work titles contain allusions to his own author's name in the lead phrase. Two of them refer to the epithet al-Qārī (13. Iʿrāb al-Qārī ʿalā auwal bāb Ṣaḥīḥ al-Buḫārī “The syntactic breakdown of al-Qārīs for the first chapter heading of the Sahīh al-Buchārī ”, 160. Taʿlī āt al-Qalīrīrīr al-Qalīrī -Buḫārī “Comments al-Qārīs on the Ṯulāṯīyāt al-Buḫārīs”), two more on the first name ʿAlī (199. aṣ-Ṣilāt al-ʿAlawīya šarḥ aṣ-Ṣalawāt al-Muḥammadīya “The explanations of the gifts from MohammedAlī used by Mohammed Prayers ”, 200. al-Midrāǧ al-ʿalawī fi l-miʿrāǧ an-nabawī “ The path taken by ʿAlī (sc. Al-Qārī) regarding the prophetic ascension to heaven ").

Quotes

Al-Qari's works contain numerous unmarked quotations. For example, his Medina script (69th) is almost completely copied from the work al-Ǧawhar al-munaẓẓam of his teacher Ibn Hajar.

Think

Time conceptions

The look to the future

In the writings of al-Qari, the ideas of the future are essentially limited to the end times with the apocalyptic omens that introduce them. At one point in his treatise on the Mahdi (No. 39) there is the most compact presentation of this eschatological program:

“The first sign is the appearance of the Mahdī, then comes the Dajāl , then Jesus , then Gog and Magog emerge, and the last sign is the rising of the sun in the west. Then the first trumpet for the evil people who do not hear the Tawheed confess, then the second trumpet (the resurrection of the dead) sounds, where the time between the first and second fourty years "

- Al-Qārī: al-Mašrab al-wardī , Ms. Istanbul, p. 20.

In the commentary on al-Fiqh al-akbar , some details are added: God will completely destroy Gog and Magog through the blessing of his prayer, then follow the death of the believers, the rising of the sun in the west and the removal of the Koran from the earth The short treatise al-Baiyināt fī tabāyun baʿḍ al-āyāt (1.) deals with the question specifically related to this eschatological program . It deals with the question at what point in this program the "gate of reversal" (bāb at-tawba) will be closed, i.e. from what point in time no more tauba is possible. Al-Qari takes the view that the eschatological sign mentioned in Sura 6: 158, which is supposed to bring about the closing of the gate of conversion, means the rising of the sun in the west.

The treatise al-Mašrab al-wardī fī maḏhab al-Mahdī , presented in response to a question from a notable, deals specifically with the Mahdī (39.). The Muhammad al-Mahdī promised for the end times was a very popular topic in al-Qārī's time. Both his indirect teacher as-Suyūtī and his direct teacher Ibn Hajar al-Haitamī had previously written treatises on this eschatological figure.

The Islamic course of the year

In his works, Al-Qari shows great interest in the system of highlighted days, nights and months, which give the Islamic course of the year its special profile. He has dedicated his own writings to several of these times, such as the Prophet's birthday on the 12th Rabīʿ II (94th), the month of Rajab and the rites of fasting associated with it (53rd), as well as the difference between the night of the full moon in the middle of the month of Shabān and the Lailat al-Qadr in Ramadan (54th). A number of writings (63rd, 64th, 71st, 72nd) deal with the Hajj , which is linked to the pilgrimage month of Dhū l-Hijah .

Al-Qari also shows a strong awareness of holy times in his own writing. The writing on the birthday of the Prophet (94th) is obviously written in the month of Rabīʿ al-auwal . He completed his Šamāʾil commentary (183.) in the middle of the month of Shābān , and his ʿAin-al-ʿilm commentary (140th) on the evening before Lailat ar-raghā'ib . Seven texts (3rd / 2nd, 9th, 18th / 2nd, 66th, 88th, 187th, 191st) are dated to a Ramadan , and in another five scriptures (9th, 66th, 139th, 189th) ., 196.) Al-Qari indicates in the colophon that he completed it on a Friday .

In addition, al-Qari was convinced of the high rank of ʿArafa day , which falls on a Friday . In his Miškāt comment, he quotes an earlier commentator who said: “When asked which is the best of the days, one said: Friday and one said: ʿArafa day. This is when one talks about it in a general way. But if you ask about the best day of the year, it is ʿArafa day. And if you ask about the best day of the week, it is Friday ”. He notes on this: “And when Friday and rafArafa day coincide, this represents the most excellent day on which the work is more excellent and godly (abarr) . Hence the expression al-Ḥaǧǧ al-akbar ”. Al-Qārī was of the opinion that the Qur'anic expression“ the day of the great pilgrimage ” (yaum al-ḥaǧǧ al-akbar) in Sura 9: 3 refers to such a ʿArafa day that falls on a Friday refers to. He also wrote his own treatise on this (No. 60). In it he quotes a hadith according to which ʿArafa day, if it falls on a Friday, is supposed to be better than seventy pilgrimages that fall on another day.

Dogmatic level

The condemnation of the followers of Ibn ʿArabī

Al-Qārī defended the views of the two Hanbalites Ibn Qaiyim al-Jschauzīya and Ibn Taimiya with regard to the attitude towards Sufism , especially its scholar ibn Arabi . He declared this to be an unbeliever ( Kāfir ) on the basis of his doctrine of the "unity of being" ( Wahdat al-wudschūd ). ibn Arabi had transferred the properties (sifat) of God to creation and the properties of creation to God, and he put belief in doctrine on the same level as converting to Christianity and Judaism. Furthermore, he said that Ibn ¡Arab∆ with his teaching of aʿyān thābita ascribed a separate existence to this "teaching" and thus violated the Islamic dogma of Tawheed . He also argued that accepting such pre-existent beings would unduly restrict God's omnipotence . In his writing on Wujūdīya he formulated: "Anyone who has doubts that the Jews, the Christians and the followers of ibn Arabis are not unbelievers - he is himself an unbeliever. This is a fact, a truth that cannot be denied. The judgment is final and without a doubt. "

Position on the prophet's parents problem

In the case of the prophet's parents problem , he took the Hanafi Maturidic view: "The parents of the Messenger of God died as infidels" (wa-wālidā rasūli Llāhi (s) mātā ʿalā l-kufr) . In his work Minaḥ ar-rauḍ al-azhar fī šarḥ al-Fiqh al-akbar , which is a commentary on the Fiqh al Akbar , a work ascribed to Abu Hanifa, he explicitly emphasizes that this was undoubtedly the opinion of Abu Hanifa He rules out translation errors and interpretations of other views. Al-Qari affirmed his view of the Prophet's parents not only in this commentary, but also in a monographic treatise, which was conceived as a refutation of the treatises of the Ashʿaritic as-Suyūtī , as well as in several other texts of his extensive works. This in turn triggered a whole flood of counter-writings, some of which have Hanafis as their author, which were contrary to the orthodox teaching of their school of law and faith.

One of the differences between the Ashʿaritic and the Hanafi-Māturīdite teachings was that the former emphasized the breadth of divine grace, while the latter, based on Abu Hanifa's position, excluded non-adherence to the divine promise (ḫulf al-waʿīd) among unbelievers and thus excluded also denied the prophet's parents a posthumous divine pardon.

Contrary to the general attitude of the Māturīdīya and also the Athari, al-Qārī stated that he believed in the continued life of the Chidr . As an argument against Chidr's continued existence, opponents of this thesis, including the Hanbalit Ibn al-Jschauzī , cite Quran verse 21:34, in which it says: “ And no one before you has given eternity. If you die now, should they live forever? “Al-Qari has written his own Chidr treatise, in which he dealt with Ibn al-Jawzi's arguments individually and refuted them from his point of view.

Reminder to restrain the takfīr

Al-Qārī's commentary on the Alfāz-al-kufr collection by Badr ar-Rashīd (No. 20) shows that he accepted the doctrine of the Alfāz al-kufr in principle. However, he rejected the implication, in Badr al-Rashid collection in many cases Takfir back. For example, he opposes the judgment of the Hanafi scholar al-Bazzāzī, according to which whoever says Bi-smi Llāh ("In the name of God") instead of wāḥid ("one") when counting becomes an unbeliever and points out that that this is a perfectly permissible “shortening in speech” (īǧāz fi l-kalām) , in which one must think of the verb form abtadiʾu or ibtadaʾtu (“I begin”) (ie: “I begin in the name of God”). It should also be possible to use the Basmala instead of an imperative for reasons of courtesy, for example by the hosts towards their guests at the beginning of the meal. “This question,” he explains, “arises very often today. The hereticization of these people would be a great restriction in the religion. ”In addition, it should be possible to describe the ritual prayer as arduous or to express surprise at the voice of a strange muezzin without having to be regarded as an unbeliever. Anyone who expresses their love for wine and says that they cannot do without it should only become an unbeliever if they want to express that they consider wine to be allowed. Al-Qari also questions the statement that the magician must be killed immediately with no possibility of repentance. In general, al-Qārī urges restraint in takfīr. After all, the one who takes pleasure in the unbelief of a third party should become an unbeliever himself.

In his comment, Al-Qārī also protests against the view that the Muslim who asks about the nature of Islam (ṣifat al-islām) does not know the answer, is an unbeliever. He explains that if a person has accepted the faith in his heart and has known it with his tongue, then by consensus he is a Muslim. His ignorance of the nature of Islam did not let him fall out of Islam, because otherwise only a few believers remained in the world, namely those who have mastered the Kalām science. Rather, such a question is a distress for Muslims because it entangles the ignorant in errors; But the Prophet had forbidden trick questions (uġlūṭāt) .

The Madhhab Plain

Al-Qari's attachment to the Hanafi madhhab

Al-Qari clearly expresses his attachment to the Hanafi madhhab in almost all of his works . He describes the Hanafis in several places as as-sāda al-Ḥanafiyya ("the Hanafi lords"), an honorary title that he withholds from the followers of other disciplines. His own Hanafi identity is also expressed in the fact that he provides all things that have to do with the Hanafis with the personal suffix of the first person plural. Al-Qārī also often speaks of "our Hanafite companions" (aṣḥābu-nā al-Ḥanafiyya) .

Hanafi identity is reflected in al-Qaris texts in the fact that when he met the legal basis of ijma argues, first of all means the consensus among the members of the Hanafi Madhhhabs. Therefore, a large part of his discussions on the problems dealt with in each case consists of the presentation of the doctrines of earlier Hanafi scholars, as they are recorded in "the books of Madhhab" (kutub al-ma )hab) . Despite his frequent appeal to the consensus among the Hanafis, al-Qari does not ignore the internal Hanafi dissent . In several of his writings he deals with internal Hanafi debates and sometimes even takes his opinion against well-known Hanafi scholars. An example is his treatise Tazyīn al-ʿibāra li-taḥsīn al-išāra (47.), which demonstrates the need to hold out the right index finger while praying while speaking the confessional formula (tašahhud) in the seated posture (qaʿda) . It is directed against the Hanafite Lutfallāh al-Kaidānī (around 1349), who had declared it forbidden to stretch the index finger on this occasion. Since this treatise had met with criticism from a contemporary scholar because of the attacks it contained on al-Kaidānī, al-Qārī wrote another reply to it (48.).

Relationship with Shafiites and Malikites

While al-Qari mentions differences in his own teaching direction with the Shafiite madhhab in numerous places in his works, his relationship with the Maliki madhhab seems to have been much friendlier. This is particularly noticeable in the fact that he has written a defense of the Maliki hand position during ritual prayer (46.). The background is the old conflict about the hand position of the person praying in the standing position (qiyām) after the takbīr when entering the state of consecration (takbīr al-iḥrām) . While the majority of Muslims put their arms in front of their bodies at this point, the Malikites and Shiites let their hands hang down. Al-Qari argues in his treatise that the great authority and high esteem of the founder of the law school, Mālik ibn Anas, were sufficient to justify the special hand-holding of the Malikites. The Malikit Ahmad ibn ʿAbd al-Latīf ibn Mukaina wrote a praise (taqrīẓ) for his treatise . It shows that this work was gratefully acknowledged by the Maliki side.

Against the zealots in their own ranks

Al-Qari shows a pronounced Hanafi self-confidence, but this did not lead to his acceptance of pro-Hanafi traditions without hesitation. For example, he rejected the hadith according to which the Messenger of God once said: “Abū Hanīfa is the lamp of my community” (Abū Ḥanīfa sirāǧ ummatī) as well as the alleged prophet's saying: “ One day there will come a man named Muhammad ibn Idrīs (sc. Asch -Shāfiʿī ). He will be more harmful to my community than Iblis . ”He said that this latter hadith was launched by one of the great forgers and deceivers.

In addition, al-Qari wrote his own treatise on the Mahdi’s legal school , in which he rejected the view that he belonged to the Hanafi school of law (39). In this book, al-Qari deals with a detailed, very bizarre narrative that suggests that Jesus , too , would follow the Hanafi school of law during his end-time rule. According to this story, it was one of Abu Hanīfa's gracious miracles (min karāmāti-hī anna ...) that al- Khidr took lessons in Sharia and Tarīqa from him for thirty years , first five years in the ordinary way, then after the death of Teacher's grave for another 25 years. Later, al-Chidr is said to have passed on the knowledge he had received in private lessons to the well-known Sufi al-Quschairī , who was denied regular education due to the concern for his mother. It is said that through Chidr's teaching, al-Qushairī became a famous sheikh. Then one day al-Qushairī put all his writings in a box and had one of his disciples throw them into the Oxus ; a hand came out and pulled the box into the river. Only at the end of time should this box reappear. Jesus, who will one day descend from heaven to Jerusalem in order to rule the world according to Islamic law, should search in vain for the "scriptures of the Mohammedan revelation" (kutub aš-šar al-Muḥammadī) after the end of the eschatological battles , however, find none of it. God would then send the angel Gabriel down to him with the request that he should go to the Oxus in order to receive the box there after performing a certain ritual. Jesus will obey the order, go to the Oxus, take the box and find a thousand books in it. “With these books”, it says at the end of the story, “he will revive Revelation.”

Al-Qārī characterizes this story, which he quotes from a book entitled Anīs al-ǧulasāʾ , as "the speech of a heretic who seeks the ruin of religion". He then points out several errors in the story to show that it is fictitious and has no claim to truth. He also expresses concern that this story, with its easily comprehensible errors, could embarrass his school of law: “If the scholars of the Shafiites, Hanbalites and Malikites found out about this evil report, they would make fun of it and use it as evidence of the weaknesses of reason of the Hanafis in case they do not know that either of them does not agree with this matter. ”Al-Qari apparently saw it as his duty to reject the narration of Abu Hanifa, al-Kidr and Jesus in order to to avert an embarrassment from his law school.

reception

First page of the table of contents of the manuscript Landberg 295 in the Berlin State Library , which is the most extensive collective manuscript with al-Qari's works.

More than half of al-Qari's works, around 70 texts, have come down almost exclusively in collective manuscripts . This includes all short (up to ten sheets) as well as the majority of medium-length (up to 100 sheets) works. The most extensive collective manuscript of this type, which contains a total of 73 works by al-Qārī, is the manuscript Landberg 295 of the Berlin State Library . It was compiled between 1175h (= 1761 AD) and 1184h (= 1770 AD) by a certain Ahmad ibn Chalīl ibn Mustafā, known as Qādīzāde, and later by the Swedish Arabist Carlo Landberg (1848-1924 ) acquired. In contrast to most other collective manuscripts, its arrangement is very systematic. The works are mainly put together in thematic series: The works on ritual teaching take positions 17–39 (ritual prayer nos. 17–26, pilgrimage teaching nos. 27–39), the dogmatic works in which al-Qārī is deals with Ibn ʿArabī, places No. 66-70, and in places No. 47-49 there are three writings on ethics / behavior. The extent to which the collection, which is preceded by a detailed table of contents, is designed as a textual unit, can be seen from the fact that at its beginning (nos. 1–4) works by al-Qari were compiled which deal with the praises of God and the Prophet , i.e. those doxological elements that usually appear in the opening credits of a work. In 1st place is the treatise 28th, which deals with the Basmala , in 2nd place an excerpt from 17th on the Hamdala , in 3rd place al-Qari's praise of the Prophet with his own commentary (134th) and in 4th place the treatise on the eulogy of the prophets (56.). Another special feature of the Landberg 295 manuscript is that the rhyming syllables of rhyming prose are marked with thick, raised dots.

Al-Qari's attacks on the Shafiites have not gone unanswered in Mecca. He himself already wrote a pamphlet in defense of those who accused him of vilifying Imam al-Shafiʿī. ʿAbd al-Malik ibn al-Husain al-ʿIsāmī (d. 1699), who briefly portrays al-Qārī in his world chronicle under the year 1014 of the hijra, notes there that many scholars and friends of God read al-Qārī's writings because of his Opposition to the other law schools would have forbidden.

literature

Arabic and Ottoman-Turkish sources

• Muṣṭafā Ibn-Fatḥallāh al-Ḥamawī: Fawāʾid al-irtiḥāl wa-natāʾiǧ as-safar fī aḫbār al-qarn al-ḥādī ʿašar . Ed. ʿAbdallāh Muḥammad al-Kandarī. Dār an-Nawādir, Beirut, 2011. Vol. V, pp. 442–446.
• ʿAbdallāh Mirdād Abū l-Ḫair: al-Muḫtaṣar min kitāb Našr an-naur wa-z-zahr fī tarāǧim afāḍil Makka min al-qarn al-ʿāšir ilā l-qarn ar-rābiʿ ʿašar. Edited by Muḥammad Saʿīd al-ʿĀmūdī, and Aḥmad ʿAlī. 2nd Edition. ʿĀlam al-maʿrifa, Jeddah 1986. pp. 365-369. Digitized
• Muḥammad al-Amīn ibn Faḍl Allāh al-Muḥibbī: Ḫulāṣat al-aṯar fī aʿyān al-qarn al-ḥādī ʿašar. 4 vols. Cairo 1284h (Reprint Beirut undated). Vol. III, pp. 185f. Digitized
• Suleyman Saʿd ad-Dīn Efendī Müstaqīmzāde: Tuḥfet al-Ḫaṭṭāṭīn. Ed. Ibn al-Emīn Maḥmūd. Istanbul 1928. p. 324.

Secondary literature

• Carl Brockelmann : History of Arabic Literature. Leiden 1937–1949. Vol. II, pp. 517-523, Supplement-Volume II, pp. 539-543, Supplement-Volume III, pp. 1295f.
• Patrick Franke : "The Ego of the Mullah: Strategies of Self-Representation in the Works of the Meccan Scholar ʿAli al-Qārī (d. 1606)" in Ralf Elger and Yavuz Köse (eds.): Many Ways of Speaking about the Self . Middle Eastern Ego-Documents in Arabic, Persian, Turkish (14th-20th century). Wiesbaden 2010. pp. 185-200.
• Patrick Franke: "Cross-reference as self-testimony - individuality and intertextuality in the writings of the Meccan scholar Mullā ʿAlī al-Qārī (st. 1014/1606)" in St. Reichmuth u. Fl. Schwarz (Ed.): Between everyday life and written culture: horizons of the individual in Arabic literature of the 17th and 18th centuries. Beirut texts and studies 110. Beirut-Würzburg 2008. pp. 131–163.
• Patrick Franke: “ʿAlī al-Qārī”, in: Encyclopaedia of Islam, THREE , Edited by: Kate Fleet, Gudrun Krämer, Denis Matringe, John Nawas, Everett Rowson. First published in 2014, doi : 10.1163 / 1573-3912_ei3_COM_24859
• Ahmet Özel: "Ali el-Kārî" in Türkiye Diyanet Vakfı İslâm ansiklopedisi Vol. II, pp. 403b – 405a. PDF
• Ḫalīl Ibrāhīm Qūtlāy: al-Imām ʿAlī al-Qārī wa-aṯaru-hū fī ʿilm al-ḥadīṯ. Beirut 1987.
• Abdulbaki Turan: Aliyyu'l-Kari'nin Hayatı, Eserleri ve Envaru'l-Kur'an ve Esraru'l-Furkan adlı tefsirindeki metodu. Konya 1981 (doctoral thesis Ataturk Üniversitesi Erzurum , İslami İlimler Fakanschesi).

Individual evidence

1. ↑ Müstaqīmzāde: Tuḥfet al-Ḫaṭṭāṭīn. Ed. Ibn al-Emīn Maḥmūd. Istanbul 1928. p. 324.
2. ↑ Al-Qārī: Šamm al-awāriḍ . 2004, pp. 41-43.
3. ↑ Al-Qārī: al-Minaḥ al-fikrīya . 2012, p. 266.
4. ↑ Mirdād Abū l-Ḫair: al-Muḫtaṣar min kitāb Našr an-naur . 1986, p. 320.
5. ↑ ^{a b} Müstaqīmzāde: Tuḥfet al-Ḫaṭṭāṭīn. 1928, p. 324.
6. ↑ Cf. the reproduction of the copy of the Koran designed by al-Qārī from the year 1000h (= 1591/92 AD) in Bernhard Moritz : Arabic Paleography. A Collection of Arabic Texts from the First Century of the Hidjra till the Year 1000. Cairo and Leipzig 1906. Pl. 94.
7. ^ Qadi Ahmad: Calligraphers and Painters: A Treatise by Qadi Ahmad, Son of Mir-Munshi (approx. AH 1015 / AD 1606) . Transl. V. Minorsky. Washington DC, 1959. p. 134.
8. ↑ Al-Qārī: Sharḥ Ḥizb al-Fatḥ . Ms. Istanbul Hüsnü Paşa 604, fol. 21b.
9. ↑ Mirdād Abū l-Ḫair: al-Muḫtaṣar min kitāb Našr an-naur . 1986, pp. 207f, 223f.
10. ↑ Cf. Franke: "Cross-reference as self-testimony". 2008, p. 134.
11. ↑ The numbering follows the list of works in Brockelmann. Many of the titles listed by Brockelmann are duplicates. Therefore not all numbers are assigned here. Titles in brackets are not mentioned by Brockelmann, but only appear in the modern text editions or in cross-references. Titles with an asterisk (*) are additions according to Franke: "Cross-reference as self-testimony". 2008, p. 134f.
12. ↑ Titles in brackets do not appear in Brockelmann's, but only in the modern text editions.
13. ↑ Absolute times according to the Islamic calendar . Unless otherwise stated, the drafting date is taken from the colophon of the work. A stands for the beginning, M for the middle and E for the end of the month. Relative times are based on cross-references.
14. ↑ The number of pages of the handwritten testimonies shown here is given in accordance with the manuscript catalog. If only one page number is given there, only half the numerical value has been included in the table to ensure comparability.
15. ↑ Dates according to the Islamic calendar are converted to the Christian calendar.
16. ↑ See the cross-reference in No. 188, fol. 63b wa-hāḏihi l-āya min al-muškilāt wa-auḍaḥtu-hā fī risāla sammaitu-hā al-Baiyināt .
17. ↑ Title as in Qūtlāy: al-Imām ʿAlī al-Qārī . 1987, pp. 141, 143.
18. ↑ Turan: Aliyyu'l-Kari'nin Hayatı . 1981, p. 151.
19. ↑ Turan: Aliyyu'l-Kari'nin Hayatı . 1981, p. 152.
20. ↑ See cross-reference in 187. p. 20 of the print edition: wa-qad ǧamaʿtu bi-ḥamd Allāh wa-ḥusn tawfīqi-hī arbaʿīna fī l-aḥādīṯ al-qudsiyya .
21. ↑ See the cross-reference to No. 16 in the 1999 edition of Medina, p. 30
22. ↑ See cross-reference in No. 17., Vol. X, p. 14 of the Beirut print edition from 1994 ( wa-qad ǧamaʿtu arbaʿīna ḥadīṯan min al-ǧawāmiʿ al-wārida ʿalā l-kalimatain )
23. ↑ See the colophon on page 59 of the print edition.
24. ↑ See the cross-reference in 17., Vol. II, p. 188 of the Beirut text edition of 1994 ( wa-ẓ-ẓāhir aṯ-ṯānī ka-mā baiyantu-hū fī risālatin mustaqilla )
25. ^ G. Rex Smith: "Al-Birra fī ḥubb al-hirra - a 10th / 16th century text on pussy cats" in R. Bidwell et al. GR Smith: Arabian and Islamic studies presented to RB Serjeant. London 1983. pp. 134-145.
26. ↑ The additions to the title can be found in cross-references in 123.1b and 139.3b.
27. ↑ See the reference in the work itself, p. 274: fa-innā naḥnu l-āna fī sanati iṯnai ʿašara baʿda l-alf ("We are now in the year 12 after 1000.")
28. ↑ The manuscript comprises three volumes: Volume 1  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. , 2nd vol.  ( Page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. , 3rd vol.  ( Page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice.      
29. ↑ This addition to the title can be found in the cross-reference in Masnad al-anām (15.), p. 31.
30. ↑ See the colophon of the first part of the work on p. 438 of the Istanbul print edition from 1847.
31. ↑ See the cross-reference to no. 88 on fol. 451b of the Berlin manuscript.
32. ↑ See the cross-reference in No. 18/2, Istanbul edition 1847, p. 452.
33. ↑ See the statement on p. 20 in the reproduction of the Istanbul manuscript: wa-qad taʿaddā ʿan al-alf ṯalāṯata ʿašar sana fī hāḏā al-awān ("The year 1000 has already been exceeded by 13 years").
34. ↑ Cf. the praise ( taqrīẓ ) for this work by Ahmad ibn ʿAbd al-Latīf ibn Mukaina, which is dated to this month, see Ahlwardt no.46 .
35. ↑ See the cross-reference to fol. 41a of the Berlin manuscript of No. 52: (wa-qad ǧamaʿtu l-adʿiya […] fī karārīs wa-sammaitu-hū bi-l-Ḥizb al-aʿẓam wa-l-becomes al-afḫam) .
36. ↑ Cf. Qūtlāy: al-Imām ʿAlī al-Qārī . 1987, p. 388.
37. ↑ In the print version of 1307h the title is Fatḥ ar-raḥmān bi-faḍāʾil Šaʿbān .
38. ↑ See the statement on fol. 112b in the Cairin manuscript: wa-mā abʿada anna l-malā'ika ilā mā baʿda alf sana yaḍrubūna aṭ-ṭabl ʿibṯan fī barrīya lā maṣlaḥa fī-hi ("how improbable it is that the angels after the year 1000 are still pointless drumming around in the steppe ")
39. ↑ See the cross-reference in No. 73, Beirut edition, p. 335 ( kamā bayyannā-hā fī d-Durra al-muḍīya ).
40. ^ So the colophon of the Viennese manuscript.
41. ↑ See the cross-reference to No. 187 on fol. 393b of the Berlin manuscript.
42. ↑ See the cross-reference in No. 188, fol. 128b-129a (ka-mā baiyantu-hū fī risālatin musammātin bi-l-Maʿdin al-ʿadanī)
43. ↑ See the cross-reference to no. 39 on fol. 248a.
44. ↑ This results from the cross-references to this work on fol. 1b, 2a, 2b, 7b.
45. ↑ This follows from the fact that the work is mentioned in No. 139, cf. Qūtlāy: al-Imām ʿAlī al-Qārī . 1987, p. 320.
46. ↑ Cf. Qūtlāy: al-Imām ʿAlī al-Qārī. 1987, pp. 142f.
47. ↑ See Ph. Hitti: Descriptive Catalog of the Garrett Collection, Arabic manuscripts. Princeton 1938. p. 209. No. 632.
48. ↑ No. 1. 12., 14., 21n., 22., 24., 25., 26., 27., 28., 29., 32., 33., 34., 35., 36., 38th, 39th, 41st, 42nd, 43rd, 44th, 45th, 46th, 47th, 48th, 49th, 50th, 53rd, 54th, 56th, 60th, 63rd , 64., 66., 67., 69., 70., 72., 76., 78., 79., 80., 82., 83., 89., 91., 94., 107., 197 . and 200.
49. ↑ No. 2., 3., 5., 6., 13., 15., 16., 17., 18., 20., 21., 52., 59., 73., 86., 99. , 128., 134., 135., 138., 139., 140., 141., 160., 177., 183., 184., 185., 186., 187., 188., 189., 190 ., 191., 192., 193., 195., 195n., 198., 199.
50. ↑ On the function of personal commentary as a means of self-staging cf. Aleida Assmann: "The personal commentary as a means of traditional literary foundation" in Jan Assmann , Burkhard Gladigow: text and commentary. Archeology of literary communication IV. Wilhelm Fink, Munich, 1995. pp. 355–373.
51. ↑ These include nos. 4., 7., 8., 9., 10., 11., 51., 57., 68., 71., 77., 85., 93., 96., 97., 98., 118., 201., 202., 203.
52. ↑ Cf. al-Ḥirz aṯ-ṯamīn , Berliner Manschrift , fol. 41a-b.
53. ↑ See AJ Wensinck: The Muslim Creed. Its Genesis and Historical Development . Cambridge University Press, Cambridge, 1932. pp. 188-247.
54. ^ So in the Beirut print edition, p. 43
55. ↑ So z. B. on pages 89, 242, 244 of the Beirut print edition.
56. ↑ In Brockelmann's list of works, this part is shown as an independent work with the number 19.
57. ↑ See page 2 of the printed edition Istanbul 1319h
58. ↑ See al-Qari's Commentary, Vol. I, p. 3.
59. ↑ These biographical abstracts are the target of several cross-references (e.g. 18.11; 52.8b; 160.103a).
60. ↑ Mirqāt al-mafātīḥ . Vol. I, pp. 76-81.
61. ↑ Cf. al-Maslak al-mutaqassiṭ (73.), Beirut text edition 1970, p. 134.
62. ^ Özel: "Ali el-Kārî" in TDVİA Vol. II, p. 404c.
63. ^ Franke: The Ego of the Mullah . 2010, p. 188.
64. ↑ Arne A. Ambros: “Observations on the structure and functions of the rhyming classical Arabic book titles” in the Wiener Zeitschrift für die Kunde des Morgenlandes 80 (1990) 13–57. Here p. 13.
65. ↑ For example, No. 1., 17., 27., 33., 47., 51., 52., 59., 60., 84., 86., 88., 94., 97., 138., 160., 177., 183., 185., 187., 189., 191., 194., 195. In Nos. 1., 88., 97. and 177. only the leading phrase is mentioned.
66. ↑ No. 15., 18., 24., 41., 53., 69., 70., 76., 80., 82., 97., 99., 123., 193., 199., 200. , 201., 202. In No. 80. only the leading phrase is reproduced.
67. ↑ Al-Qārī: Minaḥ ar-rauḍ al-azhar . 1998, p. 326.
68. ↑ Sura 6: 158
69. ↑ See No. 17., Beirut 1994 edition, Vol. III, p. 444.
70. ↑ Sura 9: 3
71. ↑ See the Būlāqer edition of al-Ḥaẓẓ al-aufar (60.) p. 11.
72. ↑ Cf. Alexander Knysh : Ibn 'Arabī in the Later Islamic tradition. The Making of a Polemical Image in Medieval Islam. Albany 1999. pp. 101f.
73. ↑ See Ali al-Qārī, Vahdet-i Vucud Risalesi, p. 216.
74. ↑ 8. Mustafa Aksay, Hz. Peygamber'in Anne Babasının (Ebeveyn-i Resûl) Dînî Konumuna Dair Ebû Hanîfe'ye Atfedilen Görüş Etrafındaki Tartışmalar, Sakarya Üniversitesi İlahiyat Faküllei Dergisi 19/2009, 1-27.
75. ↑ Minah ar-Rawḑ al-azhar fī Sharḥ al-Fiqh al-akbar. Ed. WS Ġāwǧī. Beirut 1419/1998. P. 310f.
76. ↑ On the main differences between Ash'ariyya and Māturīdiyya cf. Montgomery Watt et al. Michael Marmura: Islam II. Political developments and theological concepts. Translated from d. Engl. By S. Höfer. Stuttgart u. a. 1985. pp. 315-318, on the question of ḫulf al-waʿīd cf. the monographic treatise of ʿAlī al-Qārī: al-Qaul as-sadīd fī ḫulf al-waʿīd . Tanta 1412/1992.
77. ↑ ^{a b} Šarḥ Risālat Alfāẓ al-kufr . 1998, p. 463.
78. ↑ Šarḥ Risālat Alfāẓ al-kufr . 1998, pp. 467, 495.
79. ↑ Šarḥ Risālat Alfāẓ al-kufr . 1998, p. 502.
80. ↑ Šarḥ Risālat Alfāẓ al-kufr . 1998, p. 524.
81. ↑ E.g. Šarḥ Risālat Alfāẓ al-kufr . 1998, pp. 445, 490.
82. ↑ Šarḥ Risālat Alfāẓ al-kufr . 1998, p. 491.
83. ↑ Šarḥ Risālat Alfāẓ al-kufr . 1998, p. 479.
84. ↑ For example in Tazyīn al-ʿibāra (47.), Berliner Manschrift, fol. 88b.
85. ↑ For example in Fatḥ abwāb ad-dīn , Berliner Manschrift, fol. 29a.
86. ^ For example, al-Maslak al-mutaqassiṭ (73.), Beirut 1970, pp. 239 and 279.
87. ↑ Cf. Ahlwardt No. 46 .
88. ↑ See No. 10. al-Asrār al-marfūʿa, p. 101 and No. 140. Šarḥ ʿAin al-ʿilm, vol.
89. ↑ See No. 21., fol. 260a.
90. ↑ See the reproduction of the Istanbul manuscript of No. 39 al-Mašrab al-wardī, pp. 22–24.
91. ↑ ^{a b} Al-Qārī: al-Mašrab al-wardī , Ms. Istanbul, p. 24.
92. ↑ Al-Qārī: al-Mašrab al-wardī , Ms. Istanbul, p. 25.
93. ↑ It is now available digitally here .
94. ↑ On Landberg cf. Thomas Schmieder-Jappe: The collection of oriental manuscripts in the Berlin State Library. History, inventory structure and task-oriented importance in the national framework . Berlin 2004. p. 15.
95. ↑ It can be seen in the overview of works above, when the works in the table are sorted by handwriting.
96. ↑ ʿAbd al-Malik ibn al-Ḥusain al-ʿIṣāmī: Samṭ an-nuǧūm al-ʿawālī fī Anbāʾ al-awāʾil wa-t-tawālī . Dār al-Kutub al-ʿIlmīya, Beirut, 1998. Vol. IV, p. 402. Digitized