Who is Al Tugrai in History | Biography Of Tugrai

Who is AL Tugrai in History | Biography Of Tugrai

Al Tugrai (الطغرائی) was born in 453 (1061) in Isfahan. Due to his profession, he became known as Tugrai in relation to the tugra (turre) written on the basmala in official correspondence and containing the ruler's name, nicknames and attributes. Although it is tried to be attributed to Ebü'l-Esved ed-Dueli from Basra and to emphasize his Arab identity (Rezzûk Ferec Rezzûk, XIV/4 [1985], p. 169), this should be met with caution. Because Tugrai's devotion to Isfahan, where he was born, is emphasized in his poems, and in some sources it is recorded that he came from a family of Persian origin. Tuğrâî began to study language and literature at an early age. In addition, he trained himself in philosophy, nature and religion, especially in chemistry. He was influenced by Mütenebbî and Şerîf er-Radî, whom he liked very much in poetry. First, the Seljuk Vizier Muînülmülk Muhammed b.

Tugrai entered the service of Fazlullah and received close attention from him. Thanks to the vizier, he met Nizamülmülk, the vizier's father-in-law, and served the Seljuks during the time of Alparslan's son Melikşah (1072-1092). He rose to the position of chief clerk of Melikşah's son Muhammed Tapar (1105-1118) with the titles of “munşî, mutavellî dîvânî't-tuğrâ, sâhibü dîvâni'l-inşâ”. This title meant the person who came after the vizier in the civil administration of the Seljuk State. With his very ambitious personality, Tuğrâî, whose ultimate goal was to become a vizier, was dismissed several times during the reign of Sultan Muhammed Tapar by the order of his rivals; When he was dismissed from his duty in Baghdad soon after, he went into isolation in Isfahan and started to deal with the science of chemistry. Finally, in 509 (1115), he was given the task of tughra in Isfahan.He was dismissed from his duty with the intrigue of Vizier Nizameddin es- Sümeyrimi , the owner of Divan-ı İstîf, who was his fierce enemy because he included condescending statements and insults about him in Lamiyya.

Extra History Of Tugrai:

Tugrai then went to Mosul, where Gıyâseddin Mesud, the other son of Muhammed Tapar, ruled, and served as a vizier with him for more than a year; meanwhile, he tried to provoke the people against Sultan Mahmud. Sultan Muhammed Tapar reported that Mugīsüddin Mahmud, the other son of the Vizier Sümeyrimî sultan, who was in Isfahan when he died in Mosul, was the new ruler of the Seljuk State. Two years later, Gıyâseddin Mesud, who was in Mosul, rebelled against his brother Mahmud and declared his reign. This situation caused a war between the two brothers near Hamadan and Gıyâseddin Mesud was defeated. Although Mugīsuddin Mahmud forgave his brother, he ordered Tugrai, who had provoked him against him, to be killed. While the order was being fulfilled, Tugrai said, The ruler allowed him to be released after he recited a poem that he had nothing but love in his heart (for the poem, see Yakūt, X, 59). However, Vizier Nizameddin es-Sumeyrimi, who had always regarded Tugrai as a great rival for him, accused him of heresy after a while, probably because he was dealing with chemistry/alchemy and philosophy, praising the sultans with attributes worthy of divinity, or being Shiite. In the meantime, he found many false witnesses and, according to the unanimous opinion of historians, in Rebîülevvel 515 (May-June 1121), he had Tuğrâî executed unjustly. But Tugrai's revenge did not take long.

Who is Al Tugrai in History | Biography Of Tugrai

According to rumors, Sümeyrimî was killed the following year as a result of the assassination of one of Tugrai's former slaves near the Baghdad Nizamiye Madrasa. However, Vizier Nizameddin es-Sumeyrimi, who had always regarded Tugrai as a great rival for him, accused him of heresy after a while, probably because he was dealing with chemistry/alchemy and philosophy, praising the sultans with attributes worthy of divinity, or being Shiite. In the meantime, he found many false witnesses and, according to the unanimous opinion of historians, in Rebîülevvel 515 (May-June 1121), he had Tuğrâî executed unjustly. But Tugrai's revenge did not take long. According to rumors, Sümeyrimî was killed the following year as a result of the assassination of one of Tugrai's former slaves near the Baghdad Nizamiye Madrasa. However, Vizier Nizameddin es-Sumeyrimi, who had always regarded Tugrai as a great rival for him, accused him of heresy after a while, probably because he was dealing with chemistry/alchemy and philosophy, praising the sultans with attributes worthy of divinity, or being Shiite.

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In the meantime, he found many false witnesses and, according to the unanimous opinion of historians, in Rebîülevvel 515 (May-June 1121), he had Tuğrâî executed unjustly. But Tugrai's revenge did not take long. According to rumors, Sümeyrimî was killed the following year as a result of the assassination of one of Tugrai's former slaves near the Baghdad Nizamiye Madrasa. In the meantime, he found many false witnesses and, according to the unanimous opinion of historians, in Rebîülevvel 515 (May-June 1121), he had Tuğrâî executed unjustly. But Tugrai's revenge did not take long. According to rumors, Sümeyrimî was killed the following year as a result of the assassination of one of Tugrai's former slaves near the Baghdad Nizamiye Madrasa. In the meantime, he found many false witnesses and, according to the unanimous opinion of historians, in Rebîülevvel 515 (May-June 1121), he had Tuğrâî executed unjustly. But Tugrai's revenge did not take long. According to rumors, Sümeyrimî was killed the following year as a result of the assassination of one of Tugrai's former slaves near the Baghdad Nizamiye Madrasa.

Tuğrâî became famous with the title of master because of his numerous books and treatises in the field of chemistry. The most prominent among his works is Ḥaḳāʾiḳu'l-istişhâd , which is an answer to Avicenna's views on chemistry.is . In one of his treatises, Ibn Sînâ stated that each mineral belongs to a different species with its own characteristics, therefore it is not possible to transform a mineral into another mineral; In this work, Tugrai responds to Avicenna's rejection of classical chemistry (alchemy). While accepting the uniqueness of each mineral, he argues that the alchemist can prepare matter for a divine mixture that can transform one mineral into another. Although the sources praise the beauty of Tugrai's handwriting as well as the perfection of his style, no example has survived from his official correspondence.

Tugrai Major Works :

1. Divan: There are two versions of the divan that Tuğrâî left behind, one arranged by him and arranged alphabetically according to his rhymes, and the other arranged according to the subjects of a grandchild. His divan, which was his own arrangement, was first published in Istanbul (1300) by removing some ghazal fragments, and its scientific publication was carried out by Ali Cevâd et-Tâhir and Yahyâ el-Cübûrî (Bağdat 1396/1976; Küveyt 1403/1983). In the divan, there are eulogies for Sultan Mesud, Sultan Muhammed Tapar, Nizamülmülk, another vizier of Melikşah, Muînülmülk and others, as well as elegies to his wife, whom he lost at a young age, poems on the themes of shekva, honor, hikemiyat, description and ghazal.

2. Lâmiyyetü'l-ʿAcem: He is the famous of the two odes known as Lâmiyye and Bâʾiyye , which he wrote after his first dismissal from his duty in Dîvân-ı Tuğrâ and Dîvân-ı İnşâ . Despite the wise couplets it contains, it owes its fame to the name similarity with the eulogy Lâmiyyetü'l-ʿArab by Şenferâ, one of the poets of the Age of Ignorance. Contrary to what its name suggests, there are no couplets in the eulogy about Persian bigotry against Arabs. In addition, this name was not given to the work by the poet. The name Lâmiyyetü'l-ʿAcem mentions the poet's own virtues, the time and the disloyalty of the people of the time, and because of the rich parable and wisdom it contains, Lâmiyyetü'l-ʿArabIt was used for the first time by Yâkūt al-Hamavi (d. 626/1229) because it resembles , and then Safadi continued it in his famous commentary. It seems possible that this name was given to the ode by those who loved the poet, as a reference to his Arab rivals in Baghdad, because he immigrated to Isfahan after he was dismissed from his duty in Baghdad. Lâmiyyetü'l-ʿAcem was first published by Jacobus Golius with its Latin translation (Leiden 1629).

Along with a Latin version, Edward Pococke's edition (Oxford 1661) is probably the first major work on Arabic poetry to become famous in the West. Johann Jacob Reishe translated the work into German (Dresden 1756). Specimens of Arabic Poetry by JD CarlyleThere is an English translation of the poem in the book (Oxford 1796). Published by Lâmiyyetü'l-ʿAcem İsmail Hatip Erzen (Ankara 1945), Nurettin Ceviz and M. Sadi Çöğenli translated the work into Turkish and translated it into Arabic with the text Lâmiyyetu'l-Arab, Unvânu'l-Hikem, Lâmiyyetu'l-Acem ve Tercümesi. published in the work (Erzurum 2000). Many commentaries have been written on Lamiyya , the oldest of which is the commentary of Abu'l-Bekā al-Ukberî (d. 616/1219) (nşr. Muhammad Ubeyd Abdulvahid Gurman, Beirut 1404/1984), the most famous of which is Safadi's in Cairo, Alexandria and al-Ġays̱ü'l-müseccem fî şerḥi Lâmiyyeti'l-ʿAcem , which was published many times in Beirutis an annotation. Various works have been written on this annotation, such as abridgement, annotation and refutation. Apart from this, Lebîb Efendi's Turkish commentary (Istanbul 1271), Bahrak (Cairo 1283, 1309), Yûsuf al-Maliki (Bulak 1288, 1303, 1321), Muhammad al-Minyavi (Cairo 1324/1906), Muhammad al-Makki ( Morocco 1346) and Yusuf Şelfûn annotations were published. Many odes were written in the form of Lâmiyyetü'l-ʿAcem'e nazîre (muâraza), taştir and tahmîs, and the eulogies of Sayyid al-Mersafî (Bulak 1312), Muhammed el-Cenbihî (Bulak 1318) and Mahmûd Kamil (Cairo 1344) were published.

Tugrai Works On Chemistry, Philosophy & Nature:

Tugrâî's works on classical chemistry, philosophy and nature, most of which are in writing, are as follows: Dîvânü'l-maḳāṭîʿ fi'ṣ-ṣanʿati'l-ḥikemiyya fi'l-kîmiyâʾ (Hermes, Heraklios, Rûsimus, Mariyye, Khalid b. Yezîd). It consists of the transmission of the information that constitutes the ancient chemistry culture, inherited from people such as b. Muaviye, Câbir b. Hayyân, Zünnûn al-Misrî, İbn Wildeyye, in 100 eulogies and pieces of poetry close to continents; Rezzûk Ferec Rezzûk published an article about the work [see bibl.] ); Ḥaḳāʾiḳu'l-istişhâd (nşr. Rezzûk Ferec Rezzûk, Baghdad 1981; Amman 1982); Ẕâtü'l-fevâʾid fi'l-kîmiyâʾ (nşr. Rezzûk Ferec Rezzûk, al-Mevrid , III/3 [Baghdad 1974], pp. 195-206); Mefâtîḥu'r-raḥme ve meṣâbîḥu'l-ḥikme(his work that influenced chemists the most); Câmiʿu'l-esrâr ve terâkîbü'l-envâr ; Ṣırrü(Eṣrârü)'l-ḥikme fî şerḥi Kitâbi'r-Raḥme (li-Câbir b. Ḥayyân) ; al-Esrâr fî ṣıḥati ṣınâʿati'l-kîmiyâʾ ; al-Cevherü'n-naḍîr fî ṣınâʿati'l-iksîr ; er-Risâletü'l-Ḫâtime ; Vaṣiyyetü'ṭ-Ṭuġrâʾî min Tedâbîri Jabir ; Risale fi'ṭ-ṭabîʿa; al-Irshad ile'l-evlâd (for manuscripts of the works, see Brockelmann, I, 288). M. Emîn Mahmûd eṭ-Ṭuġrâʾî: He prepared a doctoral thesis named Ḥayâtühû ve şi'ruhû (1408, Câmiatü'l-İmâm Muhammed b. Suûd el-İslâmiyye [Riyad]).

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