Translationbot: ترجمه خودکار از ویکی فارسی

2026-08-17T07:19:30Z

ترجمه خودکار از ویکی فارسی

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{{Infobox person
| name = Sahib ibn Abbad
| image = عالمان شیعه.jpg
| birth_name = Abu al-Qasim Ismail ibn Abbad
| other_names =
| birth_date = 326 AH (938 CE)
| birth_place =
| death_date = 385 AH (995 CE)
| death_place =
| teachers = {{plainlist|[[Ibn al-Amid]]|[[Ibn Faris]]}}
| students =
| religion =
| sect =
| notable_works =
| occupation = Prominent scholar and one of the viziers of the [[Buyid dynasty]]
| website =
}}
'''Sahib ibn Abbad:''' "Abu al-Qasim Ismail ibn Abbad (326–385 AH)" was a [[Shia Islam|Shia]] scholar and one of the viziers of the [[Buyid dynasty]].

== Birth and Early Education ==
"Abu al-Qasim Ismail ibn Abbad", son of Abbad, kunya-ed as Sahib and known as Sahib ibn Abbad, was born in Isfahan in 326 AH (938 CE). Sahib's father and ancestors were among the nobles and prominent figures of [[Isfahan]] and held the rank of vizier. His father, Abbad, had reached such a status that people called him "Shaykh Amin".

Sahib's first teacher was his father, who, in addition to being a father, was a kind and compassionate mentor to him. After learning the basics, "Sahib" pursued studies in [[Islamic jurisprudence|jurisprudence]], [[Hadith]], [[Tafsir]], [[Islamic theology|theology]], and other common sciences.

After some time, when he felt he no longer needed the professors and elders of Isfahan, he migrated to "Ray", which was one of the centers of science and literature of that time, and in that city, he joined the study circle of "Ibn al-Amid", the learned and famous vizier of the Buyids. When Ibn al-Amid observed Sahib's ability in composing literary texts, he appointed him as the scribe of the vizierate department.

== Sahib's Position Among the Buyids and His Services ==

The [[Shia Islam|Shia]] [[Buyid dynasty|Buyid]] family originated from the northern region of [[Iran]] and ruled over vast areas of [[Iran]] during a period of the country's history (320 AH (932 CE)).

During the Buyid era, many of the restrictions and hardships faced by Shias were removed. Testifying to the Wilayah of Imam Ali (peace be upon him) in the Adhan, commemorating the event of Karbala and its martyrs, and openly declaring other slogans and religious ceremonies of the Shias are among the services of this family to Islam. Mu'izz al-Dawla – one of the Buyid kings – promoted the Shia sect in Iraq. By his command, during the first ten days of Muharram, the markets of Baghdad were closed, and people would mourn in black clothing.

Commemorating Eid al-Ghadir and holding magnificent celebrations for the birth of the Infallible Imams (peace be upon them) and promoting the virtues of the Shia Imams (peace be upon them) are among the services of this family. Rebuilding the holy shrine of Imam Ali (peace be upon him) and Imam Hussein (peace be upon him) and constructing domes and sanctuaries over their tombs are among the activities of the Buyids.

In the year 347 AH (958 CE), Sahib went to Baghdad along with Mu'ayyad al-Dawla and his vizier Abu Ali ibn Abul-Fadl Kashani. In this city, which was the most important center of Islamic sciences at that time, he attended the presence of famous professors and elders. During his short stay in Baghdad, he went to the presence of men such as Sirafi, Qadi Abul-Sa'ib, Abu Bakr Ahmad ibn Kamil, Muhallabi the Caliph's vizier, Abu Bakr Zakariya Yahya ibn Alawi, and many others, and benefited greatly from them.

In the year 366 AH (976 CE), Mu'ayyad al-Dawla, the ruler of Isfahan, chose Sahib, who had been his scribe for 13 years, as vizier. Sahib spread the carpet of science and literature in that city during his residence in Isfahan and engaged in publishing and promoting virtue and knowledge and encouraging scholars and sages. Gradually, his name became famous for patronizing knowledge, and many speakers, literati, and writers went to his presence and settled in Isfahan.

During Sahib's residence in Isfahan, many great figures of science and literature emerged from this city. These individuals included: Abu Ali Marzuqi, the famous literati, Hallaj Abu Mansur Isfahani, a student of Abu Ali Farisi, Abu Abdullah Khatib Iskafi, Ibn Furak Isfahani, the famous traditionist and historian Abu Nu'aym Hafiz Isfahani, the famous traditionist, and some others.

He was famous in Isfahan for his firm belief in Shiism and also promoted his belief and sect. He exerted much effort in this path. He debated with jurists and scholars on doctrinal issues and in most cases prevailed over them. Many students attended his lecture sessions in Isfahan. Abul-Nandi Muhammad ibn Ahmad is one of the famous literati who attended one of Sahib's dictation sessions and debated with him.

After the death of Rukn al-Dawla in the year 366 AH (976 CE), his son Mu'ayyad al-Dawla took charge of the governance of Ray and Isfahan. After some time, he dismissed his father's vizier Abul-Fath ibn al-Amid, who was a young, inexperienced but arrogant man, and chose Sahib ibn Abbad as vizier. Mu'ayyad al-Dawla, who had complete knowledge of Sahib's virtues and kindness and had observed his abilities in statecraft and administration, after conferring the position of vizier upon him, granted him full authority, such that Sahib could dispose of the treasury funds in any way he deemed appropriate and apply his opinion in all matters. Also, Sahib made great efforts in spreading justice and good customs, prospering the country, public welfare, economic prosperity, and promoting knowledge and art, and established his scientific and literary circle in Ray just as in Isfahan.

In the year 370 AH (980 CE), Sahib ended the conflict between Mu'ayyad al-Dawla and Adud al-Dawla, who had marched from Baghdad to Hamadan, with his prudence and established peace and harmony between them. Also, Sahib's management and wisdom caused the troops of Adud al-Dawla and Mu'ayyad al-Dawla to defeat the soldiers of Khorasan and the army of Qabus ibn Wushmgir. This victory occurred in the year 371 AH (981 CE). After the death of Mu'ayyad al-Dawla, through Sahib's management and persistence, the government of Ray and the areas under its influence passed to Fakhr al-Dawla. Sahib's greatness and high status reached its peak during Fakhr's era. He, who still held the position of vizier, gained more freedom of action during this period. Sahib's awe and grandeur at this time was such that Fakhr al-Dawla also treated him with caution and did not dare to joke with him much.

During Fakhr al-Dawla's government, Sahib, with much pursuit, was able to conquer many regions and add to the lands under Fakhr al-Dawla's influence and suppress the seditions that had arisen in Tabaristan.

[[fa:صاحب بن عباد]]

== Religion of the Sahib ==

Many great figures have explicitly affirmed his Shi'ism, and some his Twelver Shi'ism. Sayyid Ibn Tawus, Shaykh Saduq, Allamah Majlisi, Shaykh Hurr Amili, Shaykh Bahai, Shaykh Aqa Buzurg Tehrani, Shaykh Abbas Qomi, Allamah Amini, and many others are among this group, but one cannot definitively opine regarding his sect. Even scrutinizing the poetry remaining from the Sahib, which conveys his zeal and love for the wilayah and friendship of the Infallible Imams (peace be upon them), cannot be a solid proof of his being Shi'a. For example, some Shi'a scholars such as those named above have considered the following poems as the best evidence for the Shi'ism of this great personality:
«ابا حسن لو کان حبک مدخلی * جهنم، ان الفوز عند جحیمها»
«فکیف یخاف النار من هو مؤمن * بأن امیرالمؤمنین قسیمها»
O Abu al-Hasan, if love for you causes me to enter Hell, verily the fire of Hell will bring about my salvation. How can one who considers you the divider of Paradise and Hell fear the Fire?

== Ethics and Conduct of the Sahib ==

Through his commendable ethics, the Sahib had made scholars of knowledge and literature and the general public enamored of him. Generosity and chivalry are among the most prominent moral attributes of the Sahib, regarding which many anecdotes have been narrated from him. He also benefited greatly from humility and modesty, and especially honored Sayyids and scholars. While possessing humility and modesty, the Sahib also possessed majesty and greatness. Forgiveness and leniency, insight, courage, and many other moral virtues can be found in the Sahib.

== Politics and Statecraft ==

When the Sahib reached the position of vizierate, he sought to reform affairs, and in the first step, he abolished undesirable innovations and oppressive customs. He was very diligent in implementing justice and removing oppression from the people. He also paid attention to the development of cities, repair and reconstruction of ruins, and the construction of good works; among which the prosperity of the cities of Qazvin, Qom, and Isfahan can be mentioned. The Sahib had special attention for the city of Qom, which was the main base of Shi'as at that time. The author of ''History of Qom'', who dedicated this book to the Sahib, says: "I found nothing more select for the Sahib than a composition on the news of Qom and its people".
 The Sahib prospered the country's economy during his vizierate and raised the treasury's assets to a high level. He also paid great attention to sports and encouraged athletes. He did not entrust the affairs of the divan except to people of virtue and knowledge. And whenever he became aware that a deserving and competent individual was unemployed, he would take a job from those who held multiple jobs and assign it to him.

== Sahib's Role in the Expansion of Knowledge and Establishment of the Library ==
Sahib ibn Abbad was born into an environment enamored with knowledge and literature, and until the last moments of his life, he did not neglect knowledge and science for a moment. Sahib's efforts in teaching and learning were not limited to a specific time, such that even after reaching the position of vizier, he did not forget the acquisition of knowledge and gnosis. Whether during his residence in the cities of [[Isfahan]], [[Baghdad]], and [[Ray, Iran|Ray]], or during travel, he was never separated from scholars and great men of science, and even during military missions, he held councils of discussion and dialogue.

Providing the grounds for the expansion of science among the general public was one of Sahib's important policies during his vizierate. In pursuit of this important matter, he invited scholars from [[Baghdad]] to [[Isfahan]] and [[Ray, Iran|Ray]]. Sahib knew that the prosperity of the country and the boom of the economy, in the first stage, depended on the people being freed from the chains of ignorance and unawareness, and perceiving the light of knowledge and virtue.

Sahib paid special attention to the writings of men of the pen. Whenever he became aware of the compilation of a new book, with great effort and endeavor, he procured a copy of it and placed it for study in his own library. Through his numerous efforts, he managed to form a vast and unparalleled library. Sahib's library contained most of the works and scientific compilations of that era, and numerous scholars and writers benefited from that valuable treasure. "Al-Muqaddasi", the famous and renowned geographer of the 4th century, has stated that he is among those who have benefited greatly and extensively from Sahib's great library. The list of the names of the books available in the said library alone contained ten volumes, and the number of the books themselves was countless. According to some researchers, the volume of books in this library in the 10th century CE was equal to the sum of books available in the libraries of Europe.

Sahib honored the status of the greats of religion, science, and literature, and did not refrain in the slightest from respecting them. Some of the greats appeared in his service and were counted among his companions, and others expressed devotion to him through correspondence; such as Al-Sabi, the famous writer of that era. Sayyid Radi also composed odes in [[Baghdad]] and praised Sahib.

Ibn Abbad sent five thousand dinars to [[Baghdad]] every year to be distributed among the jurists and literati of that land. Some of the scholars and literati who were companions of Sahib were as follows:
# Abul-Qasim al-Zafrani
# Abul-Qasim ibn Abi al-Ala
# Abul-Abbas al-Dabbi
# Abu Sa'id al-Rustami
# Abu Dulaf al-Khazraji
# Abu Muhammad Khan al-Isfahani
# Badi' al-Zaman al-Hamadani ... and many others.

Yaqut in ''Mu'jam al-Udaba'' writes: Five hundred poets possessing a diwan praised Sahib ibn Abbad, and it has been narrated from Sahib that he said: "Poets have praised me in one hundred thousand verses of Persian and Arabic."

He also bestowed his favors upon the scholars and greats of [[Mecca]] and [[Medina]], and every year with the Hajj caravan, he sent gifts to each of them commensurate with their status.

== Sahib's Scientific Status ==
Sahib had mastery and expertise in sciences such as Quranic sciences and exegesis, hadith, theology, lexicography, grammar, prosody, literary criticism, history, and medicine. Perseverance and enthusiasm for learning the sciences and arts common in that era compelled him to acquire various knowledge, such that he became an authority in many sciences.

== Works ==
Numerous works in the field of the above sciences remain from Sahib, which are as follows:
# ''Al-Iqna'' (on the science of prosody)
# ''Al-Amthal al-Sa'ira'' (on literary sciences)
# ''Al-Tadhkira'' (on theology and principles of religion)
# Diwan of Poems
# ''Rasa'il Sahib'' (ethical, creedal, and social discussions)
# A treatise on the virtues of Hazrat Abd al-Azim al-Hasani (peace be upon him)
# A treatise on the science of medicine
# ''Unwan al-Ma'arif''
# ''Al-Farq bayn al-Dad wa al-Za''
# ''Al-Muhit'' (on the science of lexicography)
# ''Al-Manzuma al-Farida''

== Sahib's Lost Works ==
Sahib ibn Abbad had compilations which unfortunately have not reached us:
# ''Al-Anwar''
# ''Al-Ruznamaja''
# ''Al-Imama''
# ''Tarikh al-Malik wa Ikhtilaf al-Duwal''
# ''Al-Hajar''
# ''Al-Zaydiyya''
# ''Al-Shawahid''
# ''Al-Fusul al-Muhadhdhaba lil-Qawl''
# ''Al-Qada wa al-Qadar''
# ''Al-Wuzara''
# ''Al-Waqf wa al-Ibtida''
# ''Al-Kafi fi al-Tarasul'' and some others.

== Books Dedicated to Sahib ==
# ''Uyun Akhbar al-Rida'' (peace be upon him): By the venerable Sheikh and high-ranking jurist Saduq (may God have mercy on him)
# Book of Rijal, by Husayn ibn Ali ibn Babawayh, brother of Sheikh Saduq
# ''Tarikh Qom'', by Hasan ibn Muhammad al-Qummi
# ''Lata'if al-Ma'arif'', by Al-Tha'alibi (famous literatus)
# ''Al-Sahib'', by Ibn Faris
# ''Al-Tahdhib'', by Qadi Abd al-Aziz al-Jurjani
# ''Al-Hajar'', by Abu Ja'far Ahmad ibn Abi Sulayman

== Sahib's Teachers ==
Precise information is not available regarding the specifications of all of Sahib's teachers. Some of his important teachers are as follows:
# Abbad (his father)
# Ibn Amid
# Ibn Faris
# Abul-Fadl Abbas ibn Muhammad al-Nahwi, known as Saddam
# Abu Sa'id Hasan ibn Abdullah al-Sirafi
# Abu Bakr Muhammad ibn Yaqub
# Qadi Abu Bakr Ahmad ibn Kamil
# Abu Zakariya Yahya ibn Adi
# Abu Amr al-Sabbagh

[[fa:صاحب بن عباد]]

== Students ==
The names of some of his students are as follows:
# [[AbdulQahir Jurjani|Shaykh AbdulQahir Jurjani]]
# [[Abu Bakr ibn Muqri]]
# [[Qadi Abu Tayyib Tabari]]
# [[Abu al-Fadl Muhammad ibn Ibrahim Nasawi Shafi'i]]
# [[Abu Bakr Ali Dhakwani]]

== Poetry ==
Al-Sahib composed poems in all genres and arts of poetry, such as praise, elegy, satire, admonitions, and others, demonstrating his poetic power in each art by bringing forth new meanings and fresh, precise themes. He composed numerous poems describing the [[Imams]] and [[Ali ibn Abi Talib|Imam Ali]] (peace be upon him), expressing their lofty status. Al-Sahib composed 27 odes in praise of the [[Ali ibn Abi Talib|Commander of the Faithful]] (peace be upon him), in each of which one letter was not used.
 The "art of omission" in the twenty-eighth ode, which was devoid of the letter "waw", remained unfinished. [[Ibn Shahr Ashub]], in ''Ma'alim al-Ulama'', listed al-Sahib among [[Shia Islam|Shia]] poets and quoted poems from him, considering him one of the poets who were fearless in expressing their Shia affiliation and devotion to the [[Ahl al-Bayt|Household of the Prophet]] (peace be upon him and his progeny).
 Some of his compositions are as follows:
 Love for Ali ibn Abi Talib
 He is the one who guides to Paradise
 If preferring him is an innovation
 Then may God's curse be upon the Sunnah
 Friendship with Ali ibn Abi Talib (peace be upon him) is the guide for all to Paradise.
 If preferring him over the [[Companions of the Prophet|Companions]] is an innovation and contrary to [[Sunnah]], then may God's curse be upon this Sunnah.
 And he also recites:
 A Nasibi said to me: Muawiyah is your maternal uncle
 The best of uncles and maternal uncles
 Indeed, he is the maternal uncle of all believers
 I said: Yes, he is an uncle, but empty of goodness
 A Nasibi said to me: Muawiyah is your maternal uncle, the best of uncles and maternal uncles.
 In fact, Muawiyah is the maternal uncle of all believers! I said: Yes, he is an uncle, but he is empty of goodness.

== Prose ==
Al-Sahib possessed strange skill in the art of writing and books, and in this field, he had his own style and method. [[Thaalibi]] considered al-Sahib's compositions to be near the limit of magic and miracle in terms of beauty of wording and meaning.
 Al-Sahib adorned his writings with Quranic verses, proverbs and admonitions, and words and poems of famous poets. The sentence: "O Judge of Qom, verily we have dismissed you from judgeship, so rise" is among al-Sahib's famous literary sentences. Al-Sahib's numerous decrees are also among other signs of his eloquence, rhetoric, and skill in literary arts.

== Al-Sahib and the Persian Language ==
Some suppose that al-Sahib exhibited bias by preferring Arabic literature over Persian literature, whereas examining his circumstances refutes this belief. Our best witness and evidence is al-Sahib's relationship with Persian-speaking poets such as "Bandar Razi", "Ghada'iri", and "Junaydi", and al-Sahib's special respect in honoring them.
 Investigation and reflection in what scholars have stated shows that al-Sahib was never opposed to the Persian language and Persian speakers; rather, he was hostile towards racism, disbelief, and return to [[Zoroastrianism]] that was carried out under the pretext of defending the Persian language. He was concerned about the promotion and expansion of Zoroastrianism, especially since in the [[Buyid dynasty]], some [[Daylamites]] nobles remained on the Zoroastrian faith and held important positions, and al-Sahib was displeased with them due to his commitment to his own religion and sect. Therefore, he sometimes spoke of his displeasure with them, and this stance cannot be counted as opposition to the Persian language.

== Death ==

Towards the end of his life, Sahib became ill and bedridden, yet even while confined to bed, he did not neglect the affairs of the country. During his illness, people visited him, and twice a day they would stand before his residence and pray to God for his recovery.
 Finally, on the night of Friday, 24 Safar 385 AH (June 995 CE), he surrendered his soul to his Lord and departed to the eternal abode.
 In the morning, the people of Rey learned of the passing of the loyal vizier of their land. All city markets were closed, and the gates of Rey were shut. A large crowd gathered for Sahib's funeral procession. Abu al-Abbas Dabbi, one of the scholars of Rey who was Sahib's student, led the funeral prayer over the master's body. Fakhr al-Dawla and the army commanders, wearing black garments, participated in the mourning ceremony for this learned vizier. Sahib's coffin remained in his house in Rey for a while, and was eventually transferred with honor and buried in his birthplace, Isfahan. Since then, Sahib's shrine has become a pilgrimage site for both specific devotees and the general public, and every year many enthusiasts of the Ahl al-Bayt (peace be upon them) visit Sahib's shrine (his shrine is located in Toqchi Square, next to the tomb of Ayatollah Tayyeb).
 News of the passing of the learned and religious Shia vizier spread rapidly throughout all major centers of the world, such as Baghdad and Isfahan. Those who were grieved and those who knew the depth of the tragedy expressed their inner pain and heartache through poetry, composing heart-rending elegies in mourning of this precious personality of Islam.
 Some of his contemporaries composed 112 verses of poetry in mourning of Sahib, and Abu al-Fath Uthman ibn Jinni wrote a commentary on those verses in one volume.
 Regarding the greatness of Sahib ibn Abbad's personality, it suffices that Allamah Hilli says regarding him: He is among those whom no matter how literary and eloquent a writer is, they are incapable of expressing his virtues and nobilities, and the speaker's tongue dries up in speech.

{{Islamic Scholars}}

[[Category:Personalities]]
[[Category:Scholars]]
[[Category:Iran]]

Draft:Sahib ibn Abbad - Revision history

Translationbot: ترجمه خودکار از ویکی فارسی