The Role of the Alusi Family in Salafism’s Rise in the 19th-century Ottoman Baghdad
Halil OcakSalafism, which typically emerges during periods when Islamic societies undergo political and social upheavals, is considered a paradigm of crisis periods because of its characteristics. In the crisis atmosphere prevalent in various regions of the Islamic world during the 18th and 19th centuries, Salafi thought experienced a resurgence, including in Iraq. Many studies claim that during the process of establishing influence in Iraq, Salafism, one of Baghdad’s prominent scholarly families, the Alusi family, played significant roles. However, upon examining these studies, it was observed that the role played by the Alusi family is limited to certain narratives and specific events. This study aims to elucidate the origins and extent of the Alusi family’s relationship with Salafism and determine its contribution to the development of this movement in Iraq. This study also addresses which faction of Salafism the Alusi family was associated with and which members of the family this attribute encompassed. Additionally, the extent to which the Alusi family embraced and developed the attitudes and ideas that characterised Salafism in the 19th century is one of the focal points of this study. This study compares the ideas and views of the members of the Alusi family with those of the Salafist movement and concludes that a uniform understanding of Salafism was not adopted among Alusi family members.
19. Yüzyıl Osmanlı Bağdat’ında Âlûsî Ailesinin Selefîliğin Yükselişindeki Rolü
Halil Ocakİslam toplumlarının genellikle siyasi ve ictimâi olarak zor süreçlerden geçtiği dönemlerde öne çıkan Selefîlik, bu özelliği sebebiyle kriz dönemi paradigması olarak değerlendirilir. 18. ve 19. yüzyılda İslam dünyasının içinde bulunduğu kriz atmosferinde muhtelif bölgelerde tekrar yükselişe geçen Selefî düşünce, Irak’ta da varlık göstermiştir. Birçok çalışma, Selefîliğin Irak’ta etkinlik kurma sürecinde, Bağdat’ın önde gelen ulema ailelerinden biri olan Âlûsîler’in, önemli roller üstlendiğini iddia eder. Ancak bu çalışmalar incelendiğinde Âlûsîler’in oynadığı rolün, bazı anlatı ve örnek hadiselerle sınırlı kaldığı görülmüştür. Bu çalışma ise Âlûsî ailesinin Selefîlik ile ilişkisinin kökenini ve boyutunu ortaya koymayı ve Irak’ta bu akımın gelişimine katkısını belirlemeyi amaçlamaktadır. Yine Âlûsîler’in Selefî akımın hangi fraksiyonuyla ilişkili oldukları ve bu yakıştırmanın ailenin hangi üyelerini kapsadığı hususları da çalışmada ele alınmıştır. Bunların yanında Alûsî ailesinin 19. yüzyıl Selefîliğini karakterize eden tutum ve fikirleri ne oranda benimsediği ve geliştirdikleri, çalışmanın odaklandığı noktalardandır. Çalışmada Âlûsî ailesi üyeleri ile Selefîlik akımının fikir ve görüşleri arasında mukayeseler yapılmış ve aile üyeleri arasında tek tip bir Selefîlik anlayışının benimsenmediği sonucuna varılmıştır.
In Islamic thought history, Salafism is generally regarded as a crisis paradigm, often associated with the rise of Muslim societies during politically and socially challenging periods. In the 18th and 19th centuries, the political and intellectual crises in the Islamic world created favourable conditions for the resurgence of Salafism. During this period, Salafi thought reemerged in various tones across different parts of the Islamic world. In Iraq, which stands out as one of the points where Salafi thought emerged, the development process is often explained in many studies by focusing on the efforts of the Alusi family, an important scholarly family in Baghdad. However, the extent to which the Alusi family’s association with which faction of the Salafi movement and which members of the family are encompassed by this attribution remain unclear. Clarifying the extent to which the Alusi family embraced the attitudes and ideas that characterise 19thcentury Salafism is a point that this study seeks to address. Furthermore, efforts have been made to analyse the claim of a relationship between the Alusi family and the Wahhabi movement, which emerged in a region near Baghdad and quickly expanded its sphere of influence. In addition, the study focuses on the activities and relationships of Numan, the son of Abu al-Sana al-Mahmud al-Alusi, who is also labelled as Salafi, along with his son Mahmud Shukri al-Alusi, to examine the relationship between the Alusi family and Salafism as a whole.
One common mistake in many studies on this family is the generalisation of all its members into a single category using an oversimplified approach. In this study, it is highlighted that while Mahmud al-Alusi exhibited a topic-based and relatively narrow and vague Salafi stance, his son Numan and grandson Mahmud Shukri abandoned this vague stance and embraced and defended the strict interpretation of Salafism, which aligns with the Wahhabi line. Many studies have pointed out, through examples, that the extension of the Wahhabi line adopted by some members of the Alusi family, including Mahmud al-Alusi, does not align with the available data and creates inconsistencies. This study also aims to highlight Mahmud al-Alusi’s attitudes and ideas that do not align with the emerging and reshaping Salafism, thus emphasising the difference between him and the later generations of the family. This difference is grounded on various factors such as his approach to Sufism and Sufi orders, his loyalty to the Ottoman Empire, his moderate stance in matters of jurisprudence, creed, and adherence to traditional schools of thought, and his balanced approach in combating innovations (bid‘ah) and superstitions. When examining the environment in which Mahmud al-Alusi was raised, his works, and his choices, it becomes apparent that contrary to these claims, he exhibited a discordant appearance with the Salafi/Wahhabi interpretation of his century in various aspects. It is noteworthy that Mahmud al-Alusi’s preferences were not significantly influenced by his rigid and uncompromising stance towards certain Sufi teachings and orders, which became a characteristic feature of late-period Salafism. During a period when the strict interpretation of Salafism, particularly Wahhabism, was gaining influence and power, Mahmud al-Alusi’s affiliation with Sheikh Khalid al-Baghdadi, a prominent Shaafi-Ashari Sufi of the Naqshbandi order, and his status as a leading sincere disciple, along with his advice to his own children to approach Sufi elders and their teachings with goodwill, complicated his belonging to the Salafi movement. Upon a general examination of his works, it is evident that he sometimes included Ash’ari and Hanafi/Maturidi views on religious and theological matters, while at other times he incorporates Sufi explanations, indicating his endorsement of these perspectives. However, concerning certain issues of theology and attributes, he held that adhering to the Salaf was a more appropriate approach than resorting to interpretation, indicating a preference for a more literal interpretation. In areas where he emphasised the Salafi methodology, it can be observed that he did not display conservatism or bigotry, and he avoided statements that could incite polemical sentiment. Furthermore, his frequent references to Sufi discourse and explanations in his works demonstrate his strong connection to Sufism. Furthermore, the study emphasises that during the period of Numan’s son and grandson Mahmud Shukri, the Salafi-Wahhabi perspective gained prominence, departing from Mahmud al-Alusi’s approach. It is also highlighted that during the periods of Numan and Mahmud Shukri, there was an increasing dose of interaction with the Salafi school, characterised by direct and intense engagement. Numan and Mahmud Shukri al-Alusi, on the other hand, have written numerous works with the aim of revitalising and making Salafism visible and known once again. The Alusi family’s strongest interaction with Salafi-Wahhabi movements occurred during the period of Mahmud Shukri. The repercussions of this interaction are prominently observed in his scholarly works, discourse, and preferences, sometimes directly and sometimes indirectly. Another significant step that reveals Mahmud Shukri’s relationship with Wahhabism is his commentary on some works by Muhammad ibn Abdul Wahhab, the founder of Wahhabism. Following these works, which unequivocally demonstrated his interest in Wahhabism, allegations that he was a Wahhabi gained prominence. It is observed that the cautious and sensitive approach of the Alusi family to the Ottoman Empire was weakened during the period of Mahmud Shukri, particularly after the death of Numan al-Alusi. The criticisms of Sufism and Sufi orders, the critique directed towards blind adherence to religious schools of thought and bigotry, as well as the expansion of the scope of innovation and polytheism, which were characteristic features of the Salafi movement in the 19th century, are also found in Mahmud Shukri’s works with similar content and style. In addition to his engagement with Wahhabi movements, Mahmud Shukri was also in extensive contact with thinkers who promoted reformist ideas in various regions of the Islamic world. A project he sought to implement was to reintroduce and popularise the works of prominent figures in the Salafi tradition. Despite the challenges of his time, he made significant efforts to discover and prepare for publication numerous limited works by central figures in Salafi thought, such as Ibn Taymiyyah and Ibn Qayyim, ensuring their authenticity and readiness for publication. The students Mahmud Shukri further developed his Salafi line in the works they authored and endeavoured to spread Salafism in Baghdad.
This study also highlights the existence of certain similar attitudes within the Alusi family alongside the numerous different internal stances and ideas. One of the most noteworthy aspects is the uninterrupted relationship and loyalty to the Ottoman Empire. One of the points highlighted in the study is that despite the numerous problems and difficulties between the Alusi family and the Ottoman administration in Baghdad, the Alusi family never turned to alternative sources of solutions outside the central Ottoman government. Another similarity that can be noted between Mahmud al-Alusi and the Alusi family is their efforts to find solutions to the removal of established innovations and superstitions in society through scholarly refutations instead of resorting to coercion and hasty measures.
