Draft:Amin Abbad ibn Abbas Taleqani
| Amin Abbad ibn Abbas Taleqani | |
|---|---|
| File:Shia scholars.jpg | |
| Name | Abu al-Qasim Ismail ibn Ibbad |
| Other Names |
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| Personal Details | |
| Birth Place | Isfahan |
| Death Place | Ray |
| Teachers | Template:Vlist |
| Students | Template:Vlist |
| Religion | Islam |
| Works |
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Abu al-Qasim Ismail ibn Ibbad (326–385 AH), titled Sahib and famously known as Sahib ibn Ibbad, was a man of letters, writer, poet, and a Shia vizier in the court of the Buyids (Mu'ayyid al-Dawla and Fakhr al-Dawla). His most renowned literary work is Al-Muhit fi al-Lughah.
Birth
He was the son of Abbas, titled Sahib and famously known as Sahib ibn Ibbad. He was born on the 16th of Dhu al-Qi'dah, 326 AH, in Isfahan. Although Sahib ibn Ibbad alludes to this in some of his poems, some evidence points to him being from Taleqan; proponents of this view cite an anecdote from al-Tha'alibi, recorded in the accounts of Ibbad ibn Ali (the grandson of Sahib), to substantiate their claim. It appears that reconciling these two seemingly contradictory opinions lies in the fact that there was also a place named Taleqan in Isfahan. This location is apparently a village that still exists today, known as Takunchah. In old registers, "Taqqanchah" was written to mean "Little Taleqan." Takunchah is currently situated between the districts of Lenjan and Semirom[1].
Family
Sahib's father and ancestors were among the dignitaries and notable figures of Isfahan, holding the rank of vizier. His father, Abbas, had attained such a degree of greatness and respect that people referred to him as "Shaykh Amin."
Education
After mastering the preliminaries, he pursued studies in jurisprudence, Hadith, exegesis, theology, and other prevalent sciences. After some time, feeling he no longer needed the teachers and elders of Isfahan, he migrated to "Ray," which was one of the centers of science and literature at the time. There, he joined the study circle of "Ibn al-Amid," the learned and renowned vizier of the Buyids. Ibn al-Amid observed Sahib's proficiency in composing literary texts and appointed him to a position within the vizierate. Sahib's competence and ability in discharging these duties paved the way for his advancement. Consequently, when Rukn al-Dawla appointed his son Mu'ayyid al-Dawla as the governor of Isfahan, Sahib returned to his hometown of Isfahan serving as his secretary and scribe.
Teachers
Precise information regarding the identities of all of Sahib's teachers is not available. Some of his prominent teachers include:
- Ibbad (his father), Ibn al-Amid,
- Ibn Faris,
- Abu Sa'id al-Hasan ibn Abdullah al-Sirafi,
- Abu Bakr Muhammad ibn Ya'qub,
- Qadi Abu Bakr Ahmad ibn Kamil,
- Abu Zakariyya Yahya ibn Adi,
- Abu Umar al-Sabbagh.
Students
The names of some of his students are as follows:
- Shaykh Abd al-Qahir al-Jurjani,
- Abu Bakr ibn Muqri',
- Qadi Abu al-Tayyib al-Tabari,
- Abu al-Fadl Muhammad ibn Ibrahim al-Nasawi al-Shafi'i,
- Abu Bakr Ali al-Dhakwani.
Sect
Many scholars have explicitly affirmed his adherence to Shi'ism, with some specifying that he was a Twelver Shia. Sayyid ibn Tawus, Shaykh Saduq, Allamah Majlisi, Shaykh Hurr Amili, Shaykh Baha'i, and many others are among those who have stated this. Beyond the explicit statements of these scholars, a close examination of Sahib's surviving poetry, reflecting his fervor and devotion to the wilayah (guardianship) and love for the Infallible Imams (peace be upon them), serves as the strongest testament to the Shi'ism of this great figure.
Positions
Upon attaining the rank of vizier, Sahib sought to reform affairs. As a first step, he abolished undesirable innovations and oppressive customs. He was extremely diligent in implementing justice and alleviating oppression against the people. Even after reaching the vizierate, he did not neglect the pursuit of knowledge and gnosis. Whether during his residence in the cities of Isfahan, Baghdad, and Ray, or during his travels, he was always accompanied by some scholars and men of science; he even convened councils for discussion and debate during military expeditions.
Interests
He held special regard and attention for the works of men of letters. Whenever he learned of a new book composition, he would make great efforts to obtain a copy and add it to his personal library for study. Through his tremendous efforts, he succeeded in establishing a vast and unparalleled library. Sahib's library contained most of the scientific works and compositions of that era, and numerous scholars and writers benefited from this valuable treasure. "Al-Muqaddasi," the renowned geographer of the fourth century, is one of those who explicitly stated that he derived immense benefit from Sahib's great library.
Numerous anecdotes and events concerning the good relations between Sahib ibn Ibbad and his contemporary dignitaries have been recorded in sources and references, reflecting the nobility and praise his contemporaries held for Sahib ibn Ibbad.
Sahib composed poetry in all genres and branches of poetry, including panegyric, description, elegy, satire, jest, admonition, and others. In each genre, he demonstrated his poetic power by introducing novel meanings and fresh, precise themes. He composed numerous poems praising the Imams and Imam Ali, elucidating their lofty status.
The greatness of Sahib ibn Ibbad's character is sufficiently illustrated by the words of Allamah Amini regarding him: "He is one of those whose virtues and noble traits no biographer, however eloquent and articulate, can fully express; their tongue dries in their mouth."
Works
Numerous works in the aforementioned fields have survived from al-Ṣāḥib, listed as follows[2]:
- Kitāb al-Ibāna (on theology);
- al-Iqnāʿ (on prosody);
- al-Amthāl al-Sāʾira (on literary sciences);
- al-Tadhkira (on theology and principles of religion);
- Dīwān of poems;
- Rasāʾil al-Ṣāḥib (on ethical, doctrinal, and social topics);
- A treatise on the virtues of ʿAbd al-ʿAẓīm al-Ḥasanī (peace be upon him);
- A treatise on medicine;
- ʿUnwān al-Maʿārif;
- al-Farq bayn al-Ḍād wa al-Ẓāʾ;
- al-Muḥīṭ (on lexicography);
- al-Rūznāmaja (a notebook in which al-Ṣāḥib recorded all his daily official duties)[3].
Death
In his later years, he became ill and infirm, taking to his sickbed. Even while bedridden, he remained attentive to affairs of the state and was kept informed of governmental matters. Ultimately, he surrendered his soul to his Lord on the night of Friday, 24 Ṣafar in the year 385 AH.
See also