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Ibrāhīm Dunbulī Khūyī
Personal Information
Well-Known AsMirza Ibrahim Khuyi
Religious AffiliationShia
Well-Known RelativesMirza Yahya Khuyi (nephew)
Place of BirthKhoy, Iran
ResidenceKhoy, Najaf
Studied inKhoy, Najaf
Scholarly Information
Permission for Hadith
Transmission From		Mahdi Al Kashif al-Ghita' • Muhammad Husayn Kazimi
Permission for
Ijtihad From		 
Permission for Hadith
Transmission to		 
Permission for
Ijtihad to		 
Scholarly
Activities		 
Socio-Political Activities
Socio-Political
Activities		 
Official Website 


Ibrāhīm Dunbulī Khūyī (Persian: ابراهیم دُنبُلی خویی) (1247/1831-32 – 1325/1907) was a prominent Shia jurist and scholar of the Qajar era based in the city of Khoy. A distinguished student of Shaykh Murtada al-Ansari and Sayyid Husayn Kuhkamari, Khuyi possessed deep expertise in jurisprudence, principles of jurisprudence, hadith, and theology. His scholarly contributions include a marginal commentary (hashiya) on Fara'id al-usul and al-Durra al-Najafiyya fi sharh Nahj al-balagha al-Haydariyya, a commentary on Nahj al-balagha.

Despite possessing vast landholdings, estates, and villages, Dunbuli Khuyi maintained an ascetic lifestyle, dedicating his substantial wealth to charity, alms, public services, and religious initiatives. In his will, he endowed his entire estate, designating the majority of his assets for religious affairs and mourning rituals for Imam al-Husayn (a). He is widely venerated for his moral rectitude and has been described by contemporaries as pious, a devout worshipper ('abid), and an ascetic.

Although Dunbuli Khuyi maintained a stance of neutrality during the Constitutional Revolution, he was assassinated by a constitutionalist partisan amidst the political turmoil in Khoy. His remains were subsequently transferred to Najaf for interment.

Status

Ibrahim Dunbuli Khuyi was a preeminent scholar of the 13th/19th and 14th/20th centuries,[1] commanding mastery over jurisprudence, principles of jurisprudence, hadith, theology, mysticism, and philosophy.[2] He was celebrated for his high ethical standards, sense of justice, and generosity.[3] Mudarris Tabrizi characterizes him as a "devout worshipper, ascetic, pious, and a polymath in both rational and transmitted sciences."[4] Eugene Aubin, a French diplomat in Iran during the constitutional period, referred to him as the "Grand Mujtahid of the city who enjoys the extraordinary respect of the public."[5]

Driven by a profound devotion to the Ahl al-Bayt (a),[6] Dunbuli Khuyi undertook the pilgrimage to Mecca multiple times[7] and traveled to the 'Atabat biennially.[8] During one such visit to Samarra, he engaged in a scholarly debate with Mirza Shirazi; Shirazi ultimately conceded to Khuyi's viewpoint.[9]

Biography

Ibrahim Dunbuli Khuyi was born in 1247/1831-32 in Khoy into the prominent Dunbuli tribe of Azerbaijan, Iran.[10] His lineage traced back to the city's khans and nobility.[11] After completing his preliminary religious studies in Khoy,[12] he migrated to Najaf at the age of twenty in 1267/1850-51[13] to pursue advanced studies.[14] There, he studied under luminaries such as Shaykh Murtada al-Ansari and Sayyid Husayn Kuhkamari.[15] He received permission for hadith transmission from scholars including Mahdī Āl Kāshif al-Ghaṭāʾ (d. 1288/1871) and Muhammad Husayn Kazimi (d. 1308/1891).[16]

Following his tenure in Najaf, Ibrahim Dunbuli returned to his hometown to engage in religious propagation.[17] His activities in Khoy included teaching, writing, leading congregational prayers, aiding the impoverished, and arbitrating local disputes.[18] Notable among his students were Ibrahim Salmasi Kazimi and his nephew, Mirza Yahya Khuyi.[19]

Martyrdom

In 1325/1907,[20] amidst the Constitutional Revolution, Dunbuli Khuyi was assassinated in his home by a constitutionalist, despite having avoided involvement in the conflict between the constitutionalists and their opposition.[21] Given the chaotic atmosphere in Khoy, no public funeral procession was held; Sayyid Ali Akbar Khuyi, the father of Sayyid Abu l-Qasim al-Khu'i, performed the funeral prayer.[22] His body was later transported to Najaf and interred in Wadi al-Salam at a location he had previously designated.[23]

Endowment of All Assets

Text of the Endowment Deeds of Mirza Ibrahim Khuyi

Ibrahim Dunbuli was the wealthiest landowner in Khoy during his lifetime, possessing numerous villages and extensive properties.[24] Yet, he lived with remarkable simplicity and contentment, channeling the revenue from his estates into charity, alms,[25] public works,[26] and religious causes.[27] In his will, he endowed his entire estate. The details of these endowments and their designated expenditures have been published in a volume titled Waqfnama.[28] Key provisions include:

Some critics have noted that Dunbuli Khuyi's endowments did not allocate resources for civil or cultural infrastructure, such as bridges, schools, or hospitals, which would have contributed to the city's secular development.[30]

Works

Ibrahim Dunbuli was a prolific writer in the fields of jurisprudence, principles, and Hadith.[31] His works include:

  • Hashiya 'ala Fara'id al-usul (Marginal commentary on Fara'id al-usul), a seminal work by Shaykh Murtada al-Ansari.
  • Sharh al-arba'un haditha (Commentary on Forty Hadiths).[32]
  • Mulakhkhas al-maqal fi tahqiq ahwal al-rijal (Summary of Discourse on the Investigation of Narrators).
  • Talkhis Bihar al-anwar (Summary of the seventh volume of Bihar al-anwar).[33][34]
  • Al-Da'awat (Supplications).
  • A treatise on the principles of jurisprudence.[35]
  • A commentary on Shara'i' al-Islam.
  • Jung (Miscellany), covering various topics in jurisprudence, principles, literature, and theology.[36]

Al-Durra al-Najafiyya

Al-Durra al-Najafiyya fi sharh Nahj al-balagha al-Haydariyya is a concise commentary on Nahj al-balagha.[37] The book is divided into two sections: the first details the virtues of Imam 'Ali (a), while the second provides an exegetical explanation of Nahj al-balagha.[38] Al-Durra al-Najafiyya was lithographed in Tabriz during the author's lifetime and is considered a selection derived from the commentary of Ibn Maytham al-Bahrani.[39]

Monograph

  • Waqfnama (Deed of Endowment), researched and edited by Muhammad Alwansaz Khuyi, reviews the biography and spiritual persona of Mirza Ibrahim Dunbuli Khuyi and elucidates several of his endowment deeds.

Notes

  1. ↑ Ḥirz al-Dīn, Ma'ārif al-rijāl, 1405 AH, vol. 1, p. 36; Mudarris Tabrīzī, Rayḥānat al-adab, 1369 SH, vol. 2, p. 194.
  2. ↑ Amīn, Shuhadāʾ al-faḍīla, 1352 SH, p. 342; Mudarris Tabrīzī, Rayḥānat al-adab, 1369 SH, vol. 2, p. 194.
  3. ↑ Ḥirz al-Dīn, Ma'ārif al-rijāl, 1405 AH, vol. 1, p. 36; Amīn, Shuhadāʾ al-faḍīla, 1352 SH, p. 342.
  4. ↑ Mudarris Tabrīzī, Rayḥānat al-adab, 1369 SH, vol. 2, p. 194.
  5. ↑ Aubin, Iran Today, 1362 SH, p. 84.
  6. ↑ Anṣārī Qummī, Akhtarān-i faqāhat, 1387 SH, vol. 1, p. 413.
  7. ↑ Aubin, Iran Today, 1362 SH, p. 85.
  8. ↑ Āghā Buzurg al-Tihrānī, Nuqabāʾ al-bashar, 1404 AH, vol. 1, p. 14.
  9. ↑ Amīn, Shuhadāʾ al-faḍīla, 1352 SH, p. 343; Ṣadrāyī Khūyī, Sīmā-yi Khūy, 1373 SH, p. 180.
  10. ↑ Mudarris Tabrīzī, Rayḥānat al-adab, 1369 SH, vol. 2, p. 194; Amīn, Shuhadāʾ al-faḍīla, 1352 SH, p. 342; Ḥirz al-Dīn, Ma'ārif al-rijāl, 1405 AH, vol. 1, p. 36.
  11. ↑ Ṣadrāyī Khūyī, Sīmā-yi Khūy, 1373 SH, p. 178; Anṣārī Qummī, Akhtarān-i faqāhat, 1387 SH, vol. 1, p. 408.
  12. ↑ Ṣadrāyī Khūyī, Sīmā-yi Khūy, 1373 SH, p. 179.
  13. ↑ Āghā Buzurg al-Tihrānī, Nuqabāʾ al-bashar, 1404 AH, vol. 1, p. 13; Anṣārī Qummī, Akhtarān-i faqāhat, 1387 SH, vol. 1, p. 409.
  14. ↑ Riyāḥī, Tārīkh-i Khūy, 1372 SH, p. 249.
  15. ↑ Ḥirz al-Dīn, Ma'ārif al-rijāl, 1405 AH, vol. 1, p. 37.
  16. ↑ Āghā Buzurg al-Tihrānī, Nuqabāʾ al-bashar, 1404 AH, vol. 1, p. 13; Ḥirz al-Dīn, Ma'ārif al-rijāl, 1405 AH, vol. 1, p. 37.
  17. ↑ Anṣārī Qummī, Akhtarān-i faqāhat, 1387 SH, vol. 1, p. 410.
  18. ↑ Anṣārī Qummī, Akhtarān-i faqāhat, 1387 SH, vol. 1, p. 410.
  19. ↑ 'Arabshāhī, "Dunbulī Khūyī Mīrzā Ibrāhīm".
  20. ↑ Ḥirz al-Dīn, Ma'ārif al-rijāl, 1405 AH, vol. 1, p. 36; Amīn, Shuhadāʾ al-faḍīla, 1352 SH, p. 342.
  21. ↑ Riyāḥī, Tārīkh-i Khūy, 1372 SH, p. 250.
  22. ↑ Ṣadrāyī Khūyī, Sīmā-yi Khūy, 1373 SH, p. 182.
  23. ↑ Āghā Buzurg al-Tihrānī, Nuqabāʾ al-bashar, 1404 AH, vol. 1, p. 14; Amīn, Shuhadāʾ al-faḍīla, 1352 SH, p. 347.
  24. ↑ Thiqat al-Islām Tabrīzī, Mirʾāt al-kutub, 1414 AH, vol. 1, p. 110; Riyāḥī, Tārīkh-i Khūy, 1372 SH, p. 249.
  25. ↑ Āghā Buzurg al-Tihrānī, Nuqabāʾ al-bashar, 1404 AH, vol. 1, p. 13; Aubin, Iran Today, 1362 SH, p. 85.
  26. ↑ Amīn, Shuhadāʾ al-faḍīla, 1352 SH, p. 344.
  27. ↑ Mudarris Tabrīzī, Rayḥānat al-adab, 1369 SH, vol. 2, p. 194; Ṣadrāyī Khūyī, Sīmā-yi Khūy, 1373 SH, p. 181.
  28. ↑ Riyāḥī, Tārīkh-i Khūy, 1372 SH, p. 249; Ṣadrāyī Khūyī, Sīmā-yi Khūy, 1373 SH, p. 181.
  29. ↑ Anṣārī Qummī, Akhtarān-i faqāhat, 1387 SH, vol. 1, p. 412.
  30. ↑ Riyāḥī, Tārīkh-i Khūy, 1372 SH, p. 249.
  31. ↑ Ṣadrāyī Khūyī, Sīmā-yi Khūy, 1373 SH, p. 182.
  32. ↑ Amīn, Shuhadāʾ al-faḍīla, 1352 SH, p. 343; al-Ṭihrānī, Al-Dharīʿa, 1408 AH, vol. 1, p. 409.
  33. ↑ The section on Imamate from the twenty-five-volume set of old prints, corresponding to volumes 23 to 27 of the 110-volume set of Biḥār al-anwār by 'Allama Majlisi.
  34. ↑ Ṣadrāyī Khūyī, Sīmā-yi Khūy, 1373 SH, p. 183.
  35. ↑ Mudarris Tabrīzī, Rayḥānat al-adab, 1369 SH, vol. 2, p. 195.
  36. ↑ 'Arabshāhī, "Dunbulī Khūyī Mīrzā Ibrāhīm".
  37. ↑ Āghā Buzurg al-Tihrānī, Nuqabāʾ al-bashar, 1404 AH, vol. 1, p. 13; Amīn, Shuhadāʾ al-faḍīla, 1352 SH, p. 343.
  38. ↑ 'Arabshāhī, "Dunbulī Khūyī Mīrzā Ibrāhīm".
  39. ↑ Burūjirdī, "Nagāhī bi sharḥ-hā-yi Nahj al-balāgha", p. 132.

References

  • 'Arabshāhī, Fāṭima, "Dunbulī Khūyī Mīrzā Ibrāhīm", Dānishnāma-yi Jahān-i Islām, vol. 18, Tehran, Bunyād-i Dā'irat al-Ma'ārif-i Islāmī, 1393 SH.
  • Āghā Buzurg al-Tihrānī, Muḥammad Muḥsin, Nuqabāʾ al-bashar fī l-qarn al-rābi' 'ashar, Mashhad, Dār al-Murtaḍā, 1404 AH.
  • Al-Ṭihrānī, Āghā Buzurg, Al-Dharīʿa ilā taṣānīf al-shīʿa, Beirut, Dār al-Aḍwāʾ, 1408 AH.
  • Amīn, 'Abd al-Ḥusayn, Shuhadāʾ al-faḍīla, Qom, Maktabat al-Ṭabāṭabā'ī, 1352 SH.
  • Anṣārī Qummī, Nāṣir al-Dīn, Akhtarān-i faqāhat: barrasi-yi zindigī-yi 'ilmī wa siyāsī-yi gurūhī az 'ulamā-yi sada-yi akhīr, Qom, Dalīl-i Mā, 1387 SH.
  • Aubin, Eugene, Iran Today, translated by 'Alī Aṣghar Samī'ī, n.p, Kitābfurūshī-yi Zawwār, 1362 SH.
  • Burūjirdī, Muṣṭafā, "Nagāhī bi sharḥ-hā-yi Nahj al-balāgha", Qabasāt, no. 19, Spring 1380 SH.
  • Ḥirz al-Dīn, Muḥammad, Ma'ārif al-rijāl fī tarājim al-'ulamāʾ wa l-udabāʾ, Qom, Kitābkhāna-yi 'Umūmī-yi Āyatullāh Mar'ashī Najafī, 1405 AH.
  • Mudarris Tabrīzī, Muḥammad 'Alī, Rayḥānat al-adab fī tarājim al-ma'rūfīn bi-l-kunya aw al-laqab, Tehran, Kitābfurūshī-yi Khayyām, 1369 SH.
  • Riyāḥī, Muḥammad Amīn, Tārīkh-i Khūy, Tehran, Tūs, 1372 SH.
  • Ṣadrāyī Khūyī, 'Alī, Sīmā-yi Khūy, n.p, Sāzmān-i Tablīghāt-i Islāmī, 1373 SH.
  • Thiqat al-Islām Tabrīzī, 'Alī b. Mūsā, Mirʾāt al-kutub, Qom, Maktabat Āyatullāh al-'Uẓmā al-Mar'ashī al-Najafī, 1414 AH.
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