al-ʿAllama Sayyid Mehmed Efendi, known as Shaykhī, was born in Istanbul and belonged to a Sufi family that had migrated from Iran to the Ottoman Hamid Sanjak. He taught in various schools and later assumed the position of judge in different regions of the Ottoman Empire, eventually becoming the head of the Nakib al-Ashraf. The famous scholar al-Naqīb was one of the scholars of the Ottoman Empire who wrote in various fields including literature and language. He was renowned for his profound mastery of the Arabic language and literature. Regarding his life, it appears that al-ʿAllama al-Naqīb had a close connection with the Arab lands and their scholars. The first poem in his collection is dedicated to expressing his emotions during his pilgrimage to Mecca, and in his Turkish collection, he frequently mentions the city of Jerusalem, where he served as a judge. In his letters, he also recounts his gatherings with the Arabs and mentions verses he composed about his writings. Additionally, it is clear that al-Naqīb possessed knowledge of medicine, as he referred to his illness, consultations with doctors, and the lack of improvement in his health despite strictly following their advice. This led him to read medical books and conduct experiments to find a cure for his illness. Notably, references to food and drink occupy a considerable space in his poetry.

His contributions, particularly in Arabic poetry and his numerous treatises, confirm his scholarly depth and eloquence. Among his significant works is the treatise Selb al-Taghlīb ‘an Bayt al-Mutanabbī bi-Taqrīb Gharīb (The Removal of Taghlīb from al-Mutanabbī’s Verse through an Unusual Approach). This treatise examines the rhetorical and grammatical concept of taghlīb (preference or predominance of one element over another in paired terms) within a verse by the celebrated Arab poet al-Mutanabbī a subject extensively analyzed by prominent scholars such as Ibn Jinnī, al-Jurjānī, al-Tibrīzī, and Ibn Hishām.

This research seeks to provide a scholarly edition of al-Naqīb’s treatise, complete with critical annotations and footnotes, which aim to enrich the reader’s understanding of this complex topic. Additionally, the life and works of al-Naqīb are thoroughly contextualized, drawing on Arabic and Turkish sources. Here, it should be noted that most of these treatises remain in manuscript form; therefore, little is known about them. Researchers who have addressed this scholar in their works have not referenced the existence of most of these contributions.

This study explores the style, content, and argumentation of his treatise while documenting the manuscript sources consulted, including two principal copies:

1. Murad Molla Library (Catalog No. 010-1833): This manuscript contains multiple works by Shaykh Muhammad al-Naqīb, written in Arabic. On the first page, a dedication indicates it was an endowment of Damatzade Muhammad Murad, situating the treatise between pages 116 a and 123a. Additionally, a note at the beginning indicates that it belongs to the library of Sultan Murad IV.

2. Damat İbrahim Pasha Library (Catalog No. 005-0273): This manuscript was an endowment of Grand Vizier İbrahim Pasha, advisor to Sultan Ahmed. The treatise under discussion is located between pages 158b and 164a. For this study, the Murad Molla manuscript was the primary source, while the Damat İbrahim Pasha manuscript provided comparative references, with differences highlighted in the footnotes.

The manuscript from the Murad Molla Library was used as the basis for the critical edition, and the differences between it and the manuscript from the Damat İbrahim Pasha Library, referred to as (D), are highlighted. The symbol (-) was used to indicate omissions, and (+) was used to indicate additions. Additionally, we benefited from the work of Muhammad Ibn Mahfuz al-Sanhūrī al-Misri, who lived in the 11th century AH and included portions of the mentioned text in his book titled Kitāb Muḍḥik Dhawī al-Dhawq wa-l-Niẓām fī Ḥall Shaẓrah min Kalām Ahl al-Rīf al-ʿAwām.

In his analysis, al-Naqīb argues that there is no evidence of taghlīb in the verse of al Mutanabbī in question. He asserts that Arabs traditionally liken women to the moon rather than the sun; the comparison of women to the sun, he contends, only became prevalent in Arabic poetry after the advent of Islam. Al-Mutanabb posits that al-Mutanabbī, an adherent to the style of classical poets, rarely mimicked the newer conventions that he viewed as stylistic deviations from the original Arabic tradition. According to al-Naqīb, al-Mutanabbī’s preference for rare and unconventional expressions supports his argument; he notes that the poet would have found it more striking to portray two moons together, rather than a sun and a moon a comparison that, in his view, aligns more closely with the poet’s tendency toward novelty. 

The evidence cited by al-Naqīb to support his viewpoint indicates his deep understanding of Arabic literature and its traditions.

Al-Naqīb’s position is in contrast to the views of several esteemed scholars, including Ibn Jinnī, al-Jurjānī, and Ibn Hishām. His analysis extends to the interpretation of al-Fanārī’s opinions, attributing his ideas to Ibn Hishām and al-Damāmīnī, rather than being the original thought of al-Fanārī. Here, al-Naqīb emphasizes that his aim is not to discredit his scholarly predecessors but to shed light on what he considers to be the truth regarding taghlīb in al Mutanabbī’s poetry.

The language of al-Naqīb’s treatise reflects an ornate style, with both lexical and rhetorical embellishments, demonstrating his deep engagement with classical Arabic. His writing is replete with verbal and semantic devices, frequent intertextual references to Quranic verses, proverbs, and poetic excerpts, all of which exhibit his rich cultural literacy and command over Arabic rhetorical techniques. However, one critique of his style is his overreliance on these stylistic flourishes, which sometimes obscure the clarity of his argument. It seems plausible that this stylistic density was intentional, serving as a display of his linguistic prowess and literary acumen.

By engaging in a rigorous textual analysis, this research not only offers an academically sound edition of al-Naqīb’s treatise but also enhances the scholarly discourse on taghlīb and its application in classical Arabic poetry. Through a careful examination of the primary sources, including Arabic manuscripts and Ottoman historical records, this study situates al-Naqīb’s work within a broader intellectual context, illustrating his influence and standing within the Ottoman and Arabic scholarly traditions.