Ibrāhīm al-Ḥalabī

Burhān ad-Dīn Ibrāhīm ibn Muḥammad ibn Ibrāhīm al-Ḥalabī was an Islamic jurist (faqīh) who was born around 1460 in Aleppo, and who died in 1549 in Istanbul. His reputation as one of the most brilliant legists of his time chiefly rests on his work entitled Multaqā al-Abḥur, which became the standard handbook of the Ḥanafī school of Islamic law in the Ottoman Empire.

Life Not many details are known about the life of Ibrāhīm al-Ḥalabī, with the available contemporary sources offering only an outline of his career. All known facts are presented by Has (1981), virtually all of them found in a single source, the biographical dictionary al-Shaqā’iq al-Nu‛māniyya compiled by Ṭāshköpri-Zāda (d. 1561).

Al-Ḥalabī's nisba refers to his origin from Aleppo (in Arabic, Ḥalab), then part of the Mamluk Sultanate, where he was born around 1460. He received his initial education in the Islamic sciences in his hometown, and he also attended lectures in Damascus. This qualified him to work for some time as a prayer leader (imām) and orator (khaṭīb) in Aleppo.

In order to pursue his studies, late in the fifteenth century he moved to Cairo, the capital of the Mamluk Sultanate. In Cairo he probably attended lectures at the al-Azhar University, which offered a curriculum in Ḥanafī jurisprudence. He also studied with the famous scholar and prolific author Jalāl al-Dīn al-Suyūṭī (d. 1505), renowned for his studies on tafsīr and ḥadīth.

Around the year 1500, al-Ḥalabī moved to Istanbul, capital of the Ottoman Empire. His scholarly qualifications were apparently soon recognized, and he held the posts of imām and khaṭīb in various mosques, until he was finally appointed to the same posts in the prestigious Fātiḥ Mosque. He was also appointed as teacher in the new Dār al-Qurrā’ "House of Reciters" established by Shaykh al-Islām Sa‛dī Chelebī (d. 1539). It is in Istanbul that al-Ḥalabī wrote and published his most famous work, Multaqā al-Abḥur .

Having lived the greater part of his life in Istanbul, and having attained a reputation among his contemporaries as one of the greatest jurists of the age, al-Ḥalabī died at the reported age of ninety in the year 1549. He is buried in the Edirnekapı neighbourhood of Istanbul.

The Austrian diplomat and historian Joseph von Hammer-Purgstall (1774–1856) includes al-Ḥalabī in his top ten of "profound legists" of the sixteenth century, the Ottoman golden age.

Works An extensively annotated list of al-Ḥalabī's writings is presented by Has. This list contains important additions and corrections to earlier lists, in particular the one provided by Brockelmann. Apart from Multaqā al-Abḥur (on which see the next sections), the other books and treatises known to have been written by al-Ḥalabī are listed below.

Two works of al-Ḥalabī gained wide currency as school primers, because of the simple Arabic in which they are written:

Ghunyat al-Mutamallī, known in Turkish as Halebi-i Kebir "great Ḥalabī", a commentary on Munyat al-Muṣallī, a text on ritual prayer by Sadīd al-Dīn Muḥammad ibn Muḥammad al-Kāshgharī (d. 1305). Mukhtaṣar Ghunyat al-Mutamallī, an abridgement of the previous text, known in Turkish as Halebi-i Sağir "small Ḥalabī".

Three other book-length works probably originated as working notes made by al-Ḥalabī during his studies of Ḥanafī jurisprudence:

al-Fawā’id al-Muntakhaba min al-Fatāwā al-Tātārkhāniyya, an anthology of fatwās selected from a larger, authoritative collection compiled by order of Khān-i A‛ẓam Tātārkhān, a nobleman at the court of Muḥammad Shāh II (r. 1325-1351) of the Ṭughlāq dynasty in northern India. Mukhtaṣar Fatḥ al-Qadīr, a summary of Fatḥ al-Qadīr by Muḥammad ibn ‛Abd al-Wāḥid Ibn al-Humām (d. 1457), a voluminous commentary on al-Marghīnānī's Hidāya, one of the sources of al-Ḥalabī's Multaqā. Mukhtaṣar al-Jawāhir al-Muḍiyya fī Ṭabaqāt al-Ḥanafiyya, an abridgement of a work by Abū Muḥammad ‛Abd al-Qādir ibn Abī al-Wafā’ (d. 1373) containing biographical and bibliographical information on the "classes" (ṭabaqāt) of scholars belonging to the Ḥanafī school.

Other, lesser known works are:

Naẓm Sīrat al-Nabī wa-Sharḥuh, a versified biography of Muḥammad in 63 verses, with the author's own commentary. al-Ḥilya al-Sharīfa, on Muḥammad and his virtues, mainly based on the famous Kitāb al-Shifā’ by Qāḍī ‛Iyāḍ (d. 1149). Kitāb Fuṣūl al-Arba‛īn, a selection of traditions (ḥadīth) arranged in forty chapters, concerned with various aspects of Islamic ritual (attributed, authorship not certain). A commentary on an ode (qaṣīda) composed by Sharaf al-Dīn Ismā‛īl ibn Muqri’ al-Yamanī (d. 1433), a Shāfi‛ī scholar.

A notable aspect of al-Ḥalabī's conservative views is his opposition against the philosophy and works of Ibn ‛Arabī (d. 1240), the sufi mystic. This took the form of two of lengthy treatises containing hard criticisms of Ibn ‛Arabī's famous work Fuṣūṣ al-Ḥikam, and another treatise against extreme sufi practices such as dancing (raqṣ) and whirling (dawarān):

Ni‛mat al-Dharī‛a fī Nuṣrat al-Sharī‛a. Tasfīh al-Ghabī fī Tanzīh Ibn ‛Arabī. al-Rahṣ wa-l-Waqṣ li-Mustaḥill al-Raqṣ.

More conventional treatises on arcane legal matters are:

al-Qiyām ‛inda Dhikr Wilādat Rasūl Allāh, against the practise of standing up when the birth of Muḥammad is mentioned during the celebration of the mawlid. Risāla fī al-Masḥ ‛alā al-Khuffayn, on the lawfulness of the practice of rubbing footwear during ritual purification, a much debated issue at the time. Risāla fī al-Radd ‛alā man I‛taqada Islām Āzār, on the question of whether there were infidels among the ancestors of Muḥammad. Risāla fī Ḥaqq Abaway Nabiyyinā (‛alayh al-salām), on the question of whether any of the people who died before the mission of Muḥammad could be regarded as true believers. Risālat al-Himmaṣa, on the lawfulness of using a concoction of chick peas as a poultice. Risāla fī Tawjīh al-Tashbīh. Risāla fī Sharaf al-Qurashī Nabiyyinā. The following works are among those which have been wrongly attributed to Ibrāhīm al-Ḥalabī:

Silk al-Niẓām, by Ibrāhīm ibn Muṣṭafā al-Ḥalabī (d. 1776) a commentary on Jawāhir al-Kalām, a philosophical text by ‛Aḍud al-Dīn ‛Abd al-Raḥmān ibn Aḥmad al-Ījī (d. 1355). Durrat al-Muwaḥḥidīn wa-Dirrat al-Mulḥidīn by Ibrāhīm ibn Shaykh al-Islām Mūsā al-Ḥalabī, a pamphlet exhorting Sultan Bāyazīd II (r. 1481-1512) to take action against the persecution of Sunni Muslims under the Persian Safavids. Tuḥfat al-Akhyār by Ibrāhīm ibn Muṣṭafā al-Ḥalabī (d. 1776), a supercommentary on al-Ḥaṣkafī's (d. 1677) commentary al-Durr al-Mukhtār on Tanwīr al-Abṣār wa-Jāmi‛ al-Biḥār by al-Timirtāshī (d. 1595). Risāla fī Mas’alat al-Jabl min Awā’il Sharḥ Qāḍī-Zāda ‛alā Mulakhkhaṣ al-Jaghmīnī, a text composed in 1411 (i.e. before al-Ḥalabī's birth) by another, otherwise unidentified Ibrāhīm al-Ḥalabī. The text is a treatise on an issue brought up by Qāḍī-Zāda (d. 1412) in his commentary on the Mulakhkhaṣ of al-Jaghmīnī (d. 1212).

The Multaqā

Al-Ḥalabī's most famous work is entitled Multaqā al-Abḥur "Confluence of the Seas", completed by the author on 23 Rajab 923 (11 September 1517). The work is a condensation of a number of earlier standard compilations of Ḥanafī jurisprudence (the "seas" of the title). The author neatly points out where these sources agree, and where they disagree, and provides guidance by indicating which legal opinions in his estimation are most correct (aṣaḥḥ), strongest (aqwā), or preferable (arjaḥ), and indicating which opinion is preferred in formal legal opinion (al-mukhtār li-l-fatwā).

Usually referred to as the Multaqā (in Turkish, Mülteka), the work is comprehensive yet concise, and written in a simple style. These qualities earned it a reputation as a convenient reference-book among judges, and made it a standard textbook in the Ottoman madrasas from the reign of sultan Süleyman I "the Magnificent" (r. 1520-1566), replacing al-Nasafī's Kanz al-Daqā’iq. The book would retain its pre-eminence for three centuries.

The popularity of the Multaqā can be gauged from the large number of commentaries written over the following centuries, and from the fact that the text was translated into Turkish. The canonical status of the Multaqā was also noted by several European observers, with Farley remarking that "The Sultan rules over the Turks, but the Koran and the Multeka rule over Sultan."

The Multaqā retained its importance right up to the very last years of the Ottoman Empire. The Mecelle, the Ottoman civil code promulgated in 1877, incorporates more passages translated directly from the Multaqā than from any other single source. Also, twelve printed editions of the text were produced in Istanbul between 1836 and 1898.

The German-British scholar Joseph Schacht used the Multaqā as the primary source for the systematic section in his seminal Introduction to Islamic law (1964). He describes the Multaqā as "one of the latest and most highly esteemed statements of the doctrine of the [Ḥanafī] school, which presents Islamic law in its final, fully developed form".

The contents of the Multaqā are arranged according to the conventional divisions of a Ḥanafī lawbook, with the main subjects treated in 57 books (kitāb, listed below), and with further subdivisions into chapters (bāb) and sections (faṣl).