Sahib b. 'Abbad

Edit links
Priority: b, Quality: c
Without navbox
From wikishia
Sahib b. 'Abbad
Full NameAbu l-Qasim Isma'il b. Abbad b. al-Abbas
TeknonymAbu l-Qasim
EpithetSahib, Kafi al-Kufat
Well-known AsSahib
Religious AffiliationTwelver Shi'a
BirthDhu l-Qa'da, 326/August-September, 938
Place of BirthTaleqan in Daylam or Istakhr in Fars
Death385/995
Burial PlaceIsfahan, Iran
Notable rolesScribe and a vizier in the Buyid government
Worksal-Muhit fi l-lugha,
ActivitiesSahib held scholarly and literary assemblies, particularly in Rey and Isfahan


Ṣāḥib b. ʿAbbād (Arabic: صاحب بن عَبّاد) (b. 326/938 - d. 385/995) was a scribe and a vizier in the Buyid government (in the eras of Mu'ayyid al-Dawla and Fakhr al-Dawla). He was a Shiite scholar and man of Persian and Arabic literature. His name was "Isma'il" but he was known as "Sahib" and "Kafi l-Kufat." His best-known work concerning literature was "al-Muhit fi l-lugha". Sahib held scholarly and literary assemblies in which he gathered scholars together, particularly in Rey and Isfahan. After eighteen years and one month of serving as a vizier, Sahib died in Rey and was buried in Isfahan.

Biography

Birth and Titles

  • Birth: Sahib b. Abbad was born in an Iranian family[1] in Dhu l-Qa'da,[2] 326[3] (August-September, 938) in Taleqan in the area of Daylam[4] or in Istakhr in Fars.[5] His name was "Isma'il" and his teknonym was "Abu l-Qasim", and his titles were "Sahib",[6] "Kafi al-Kufat",[7] "al-Kafi al-Awhad",[8] and "Amin".[9]
  • The title of "Sahib": Ibn Abbad is said to be trained by Abu l-Fadl b. 'Amid (Rukn al-Dawla's vizier), and since he was a constant companion (in Arabic, "sahib") of ibn 'Amid, he came to be called "Sahib." Nobody had the title before him, so he is the first vizier who had the title. After that, all viziers were given the title of "Sahib." Some others believe that he was dubbed "Sahib" because of his companionship with Mu'ayyid al-Dawla since his childhood; thus, he was known as "Sahib" when he was a child.
  • The title of "Kafi l-Kufat": another title given to Sahib b. Abbad was "Kafi l-Kufat" (sufficient or the most competent). The appellation goes back to Mu'ayyid al-Dawla who gave him the title because of Sahib's competence as a scribe. On another account, he was given the title by Fakhr al-Dawla. In some historical books, he is mentioned as "al-Sahib al-Kafi" as well. In 378/988-9, Sahib b. Abbad minted a one-thousand-mithqal (4250 grams) coin for Fakhr al-Dawla marked with titles such as the King of Kings for Fakhr al-Dawla as well as the title of Kafi al-Kufat for himself.

From serving as a scribe to serving as a vizier

Sahib b. Abbad went to Rey in 335/946-7,[10] when it was conquered by Rukn al-Dawla in the month of Muharram/August 946.[11] In his youth, Sahib began to work for Abu l-Fadl b. Amid, Rukn al-Dawla's vizier.[12] In 347/958-9, when Rukn al-Dawla went to Baghdad (during the caliphate of al-Muti' li-llah), he was accompanied by Ibn 'Amid as a vizier and Ibn 'Abbad as a scribe.[13] Shortly before his death in 366/976, Rukn al-Dawla divided his realm between his two sons, Mu'ayyid al-Dawla (Isfahan) and Fakhr al-Dawla (Rey and Hamadan) provided that they obeyed their older brother, Adud al-Dawla al-Daymali (the ruler of Fars and Kerman).[14] Mu'ayyid al-Dawla, the Buyid ruler of Isfahan, appointed Sahib b. Abbad as his vizier in 367/977-8 (during the caliphate of al-Ta'i' li-llah) after the murder of his vizier, Ibn Amid.[15]

On another account, Sahib b. Abbad was appointed as Mu'ayyid al-Dawla's vizier in 368/978-9. During his service as Mu'ayyid al-Dawla's vizier, ibn Abbad accompanied him in Baghdad and then in Isfahan. When Adud al-Dawla died in Baghdad in Shawwal 372/March-April 983, because of epilepsy, Mu'ayyid al-Dawla took over and wisely administered the whole Iraq al-'Ajam, Gorgan, and Tabaristan. One year after Adud al-Dawla's death, Mu'ayyid al-Dawla died in Sha'ban 373/January-February 984 in Gorgan at the age of forty-three because of diphtheria, and since he had not appointed a successor, at the suggestion of Sahib b. Abbad, high-ranking figures of the government invited Fakhr al-Dawla who was in Neyshabur at the time to rule the country. When Fakhr al-Dawla took over the government, he kept Sahib b. Abbad as a vizier, despite Sahib's desire for resignation. Sahib remained his vizier until his own death. Sahib served as a vizier for eighteen years, or on another account, eighteen years and one month.

His Father and Children

Sahib b. Abbad's father was also a scholar.[16] He studied with scholars of Baghdad, Isfahan, and Rey, and was a defendant of I'tizal. Sahib and Ibn Mardawayh al-Isfahani transmitted hadiths from him.[17] Abbad died in 385/995-6, the year in which his son, Sahib, died.[18]

Sahib only had one daughter.[19] The lineage of some Sadat in Hamadan go back to Imam al-Hasan (a) through Sahib b. Abbad's daughter.[20]

Demise

Sahib b. Abbad died while he was Fakhr al-Dawla's vizier on Safar 24, 385/March 30, 995.[21] His corpse was moved to Isfahan[22] and was buried in a building in Bab Dariyya neighborhood there.[23] After his death and at the command of Fakhr al-Dawla, Sahib's house and property were transferred to him.[24]

Islamic Denomination

According to al-Hamawi, Sahib b. Abbad was an advocate of the denomination of Ushnani.[25] This was taken as evidence that Sahib was a Shi'a.[26] In al-Hamawi's view, Sahib was a Zaydi in the principles of his beliefs and was a Hanafi in the ancillaries of the religion.[27] According to A'yan al-shi'a, Sahib was undoubtedly a Twelver Shi'a.[28] Al-Hamawi characterizes ibn Abbad as a pious person who worked for the sake of his afterlife, contrary to ibn Amid who worked for the sake of this world.[29] Qadi Abd al-Jabbar al-Mu'tazili, a scholar contemporary with Sahib b. Abbad who was appointed by Sahib as a judge in Rey[30] is quoted as saying that he did not take Sahib to be qualified for the divine mercy[31] because he died before he repented to God.[32] Because of these remarks, Abd al-Jabbar was said to be unfaithful to Sahib.[33]

Personal and Political Ethics

In historical books and accounts, ibn Abbad is characterized as a generous person.[34] According to al-Hamawi, despite Sahib's occasional stupidities, there are accounts of his good moral characteristics.[35] The editor of Rawdat al-jannat fi awsaf madina Herat (a book on the city of Herat) says that Sahib b. Abbad had inherited moral virtues, great characteristics, beneficence, altruism, generosity, and public service from his great ancestors; he welcomed all his visitors and people in need with a smile and open arms.[36] Mu'jam al-udaba' points to Sahib's authority, strictness, stringency when interrogating and reproaching, and mercilessness in his occupation as a vizier.[37] Abu Hayyan al-Tawhidi who was very hostile to ibn 'Amid wrote a book under Mathalib al-wazirayn (the vices of the two viziers) in which he reprehends ibn Amid and his pupil (Sahib).[38]

Scholarly Position

Sahib b. Abbad was a brilliant scholar knowledgeable of the sciences of his time, and he was a man of literature and an author.[39] During Sahib b. Abbad's stay in Rey and Isfahan, a great number of scholars and poets gathered around him.[40] Ibn Abbad had a strong memory, was eloquent in speech, composed poetry, and was competent in Arabic prosodic and rhymes.[41] He had such a huge personal library that four hundred camels were needed to carry the books it contained.[42] According to al-Hamawi, Sahib's main expertise was theology in the Mu'tazili style, and he was hostile to practitioners of wisdom and its associated sciences such as geometry, medicine, music, logic, and arithmetic, and he did not know anything about the theology part of the wisdom (that is, divine philosophy).[43] Ibn Razi al-Ilaqi, a Shiite muhaddith and jurisprudent of the fourth/tenth century, was contemporaneous with al-Shaykh al-Saduq and Sahib b. Abbad, and transmitted hadiths from both.[44]

Scholarly Works

according to the editor of al-Muhit fi l-lugha, Muhammad Husayn Al Yasin, early scholars have attributed eighteen works and more recent scholars have attributed thirty to thirty-seven works to Sahib.[45] He listed fourteen books by Sahib with places and years of their publications.[46] Sahib's written work, according to Al Yasin's survey, includes the following:[47]

  • Al-Ibana an madhhab ahl al-adl
  • Al-Iqna' fi l-urud wa takhrij al-qawafi
  • Al-Amthal al-sa'ira min shi'r al-mutanabbi
  • Al-Tadhkira fi l-usul al-khamsa
  • Diwan al-Sahib b. Abbad
  • Risalat fi ahwal Abd al-Azim al-Hasani
  • Risalat fi l-tibb
  • Risalat fi l-hidayat wa l-dalala
  • Unwan al-ma'arif wa dhikr al-khala'if
  • Al-Fusul al-adabiyya
  • Al-Kashf an masawi' shi'r al-mutanabbi
  • Jawharat al-jumhura
  • Kitab al-Hajar

Thirty books are attributed to Sahib in A'yan al-shi'a.[48] The editor of Rawdat al-jannat has attributed the following books to Sahib b. Abbad: Kitab al-a'yad wa fada'il nawruz (the book of Eids [or celebrations] and the virtues of Nowruz) and Kitab al-imama wa tafdil Ali b. Abi Talib wa tashih imamat man taqaddamah (the book of the Imamate and the superiority of 'Ali b. Abi Talib and the correction of the imamate of those preceding him).[49]

Scholarly Services

In the period of Sahib b. Abbad, many scholars and people of literature from different rankings and with different occupations migrated or visited Rey which was then the largest city in central and western Persia and was the political, scholarly, and religious capital of the time.[50]

Relationships with Shiite scholars

Buyid sultans and their viziers propagated Shiism, and supported and sponsored Shiite scholars.[51] For example, al-Shaykh al-Saduq went from Qom to Rey at the command of Rukn al-Dawla,[52] and dedicated his book, Uyun akhbar al-Rida (a), to Sahib b. Abbad to acknowledge Sahib's qasida in the praise of Imam al-Rida (a).[53] He points to this in the preface of his book. Al-Shaykh al-Saduq attended and debated in, scholarly assemblies held by Rukn al-Dawla and Sahib b. Abbad.[54] Some of these debates are cited by Qadi Nur Allah Shushtari in his Majalis al-mu'minin.[55] Al-Shaykh al-Saduq's brother, Husayn b. Ali, dedicated his book, Nafy al-tashbih, to Sahib b. 'Abbad. He was respected by Sahib and invited by him to sit in the high stage of his meetings.[56]

Influence on Persian poetry

Sahib is counted as a prominent Arabic rhetorician and a rival of his contemporary Shams al-Ma'ali Qabus.[57] He was a bilingual poet since he composed poems both in Arabic and Persian.[58] Buyid Sultans supported Arabic literature and poetry but with the efforts and support of Sahib b. Abbad, Persian poets also emerged in that period, such as Mansur b. Ali al-Razi (with the penname, Mantiqi), Bindar, and Muhammad b. 'Ali al-Sarakhsi (with the penname, Khusrawi).[59] When Sahib was the vizier of Mu'ayyid al-Dawla in Isfahan, he supported the development of literature and poetry.[60] As per the conventions of the time, Abu Mansur al-Tha'alibi al-Niyshaburi dedicated his Lata'if al-ma'arif to Isma'il b. Abbad.[61] However, the editor of Rawdat al-jannat fi awsaf madinat Herat believes that Sahib b. Abbad was a biased advocate of the Arabic language in Iran and an opponent of the Persian language and other national elements.[62]

According to al-Sayyid Muhsin al-Amin, although Sahib was originally Persian, his religion and literature were Arabic. Thus, his tendency to Islam, his knowledge of religious sciences, and his competence in Arabic literature outweighed his national biases. Moreover, al-Amin goes on, that he loved Arabs and despised racism, which is reflected in his poems too.[63]

Developmental and Constructive Services

The Buyid Era was significant with regard to the development of Iran, because, unlike the preceding era in which Iran was governed by Baghdad, in this era, Arabic regions surrounding Euphrates and Tigris were partly governed by Iran. Thus, with the coexistence of the two nations under a unified government, Iran was culturally, officially, and economically developed.[64] Sahib made efforts for such development in his capacity as the vizier of the Buyid government. The author of Tarikh Qom (the history of Qom) was contemporaneous with Sahib. With regard to Sahib's services in the development of Qom, he points to the lack of water supply, improvement of water wells,[65] and taxes of Qom.[66] In another example, Jean Chardin writes that in 364/974-5 when a great part of the enclosure of Qazvin was destroyed, it was reconstructed at the command of Isma'il b. Abbad in his capacity as the chancellor of Fakhr al-Dawla.[67]

Notes

  1. ↑ Dihkhudā, Lughatnāma, "Sahib b. Abbad".
  2. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 171.
  3. ↑ Ibn al-Athīr, al-Kāmil fī l-tārīkh, vol. 8, p. 352; Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 171.
  4. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 168; Amīn, Aʿyān al-Shīʿa, vol. 3, p. 329.
  5. ↑ Amīn, Aʿyān al-Shīʿa, vol. 3, p. 329.
  6. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 168.
  7. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 168.
  8. ↑ Abū ʿAlī Miskawayh, Tajārub al-umam, vol. 7, p. 309.
  9. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 170.
  10. ↑ Dihkhudā, Lughatnāma, "Sahib b. Abbad".
  11. ↑ Abū ʿAlī Miskawayh, Tajārub al-umam, vol. 6, p. 139.
  12. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 171; Dihkhudā, Lughatnāma, "Sahib b. Abbad".
  13. ↑ Abū ʿAlī Miskawayh, Tajārub al-umam, vol. 6, p. 207.
  14. ↑ Pīrniā, Tārīkh-i Iran az āghāz tā inqirāḍ-i silsila-yi Qājāriyya, p. 178.
  15. ↑ Mustawfī Qazwīnī, Tārīkh-i guzīda, p. 417; Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 172; Sajādī, Tārīkh-i jāmi'-i Iran, vol. 8, p. 34.
  16. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 172.
  17. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 171.
  18. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 172.
  19. ↑ Amīn, Aʿyān al-Shīʿa, vol. 3, p. 329.
  20. ↑ Mujmal al-tawārīkh wa al-qaṣaṣ, p. 459.
  21. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 171.
  22. ↑ Ibn al-Athīr, al-Kāmil fī l-tārīkh, vol. 21, p. 226.
  23. ↑ Amīn, Aʿyān al-Shīʿa, vol. 3, p. 329.
  24. ↑ Ibn al-Athīr, al-Kāmil fī l-tārīkh, vol. 21, p. 225.
  25. ↑ Ḥamawī, Muʿjam al-udabaʾ, 1400, vol. 6, p. 170.
  26. ↑ Ḥamawī, Muʿjam al-udabaʾ, 1381, vol. 1, p. 296.
  27. ↑ Ḥamawī, Muʿjam al-udabaʾ, 1400, vol. 6, p. 174; Ḥamawī, Muʿjam al-udabaʾ, 1381, vol. 1, p. 298.
  28. ↑ Amīn, Aʿyān al-Shīʿa, vol. 3, p. 337.
  29. ↑ Ḥamawī, Muʿjam al-udabaʾ, 1400, vol. 6, p. 170.
  30. ↑ Ibn al-Athīr al-Jazarī, Tārīkh-i Kāmil-i buzurg-i Islām wa Iran, vol. 21, p. 226.
  31. ↑ Ḥusaynī Khātunābādī, Waqāyiʿ al-sinīn wa l-aʿwām, p. 250.
  32. ↑ Ibn al-Athīr al-Jazarī, Tārīkh-i Kāmil-i buzurg-i Islām wa Iran, vol. 21, p. 226.
  33. ↑ Ibn al-Athīr al-Jazarī, Tārīkh-i Kāmil-i buzurg-i Islām wa Iran, vol. 21, p. 226.
  34. ↑ Ibn al-Athīr al-Jazarī, al-Kāmil fī l-tārīkh, vol. 9, p. 110; Ibn al-Athīr al-Jazarī, Tārīkh-i Kāmil-i buzurg-i Islām wa Iran, vol. 21, p. 225.
  35. ↑ Ḥamawī, Muʿjam al-udabaʾ, 1400, vol. 6, p. 173; Ḥamawī, Muʿjam al-udabaʾ, 1381, vol. 1, p. 298.
  36. ↑ Zamchī, Rawḍāt al-jannāt, vol. 1, p. 532.
  37. ↑ Ḥamawī, Muʿjam al-udabaʾ, 1400, vol. 6, p. 174, 175; Ḥamawī, Muʿjam al-udabaʾ, 1381, vol. 1, p. 298.
  38. ↑ Sajādī, Tārīkh-i jāmiʿ-i Iran, vol. 8, p. 31; Amīn, Aʿyān al-Shīʿa, vol. 3, p. 330-7.
  39. ↑ Ibn al-Athīr al-Jazarī, al-Kāmil fī l-tārīkh, vol. 9, p. 110; Tārīkh-i Kāmil-i buzurg-i Islām wa Iran, vol. 21, p. 225; Jan Rypka, Tārīkh-i adabiyyāt-i Iran az dawrān-i bāstān ta Qājāriyya, p. 169.
  40. ↑ Pīrniā, Tārīkh-i Iran az āghaz ta inqirāḍ-i silsila-yi Qājāriyya, p. 179.
  41. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 174; Ḥamawī, Muʿjam al-udabaʾ, 1381, vol. 1, p. 298.
  42. ↑ Ibn al-Athīr al-Jazarī, al-Kāmil fī l-tārīkh, vol. 9, p. 110; Tārīkh-i Kāmil-i buzurg-i Islām wa Iran, vol. 21, p. 225; Jan Rypka, Tārīkh-i adabiyyāt-i Iran az dawrān-i bāstān ta Qājāriyya, p. 214; Khundmīr, Maʾāthir al-mulūk, p. 118.
  43. ↑ Ḥamawī, Muʿjam al-udabaʾ, vol. 6, p. 174-5; Ḥamawī, Muʿjam al-udabaʾ, 1381, vol. 1, p. 298.
  44. ↑ Burūjirdī, Jāmiʿ aḥādīth al-shīʿa, vol. 25, p. 23.
  45. ↑ Ṣāḥib, al-Muḥīṭ fī al-lugha, vol. 1, Perace, p. 12.
  46. ↑ Ṣāḥib, al-Muḥīṭ fī al-lugha, vol. 1, Perace, p. 12-14.
  47. ↑ Ṣāḥib, al-Muḥīṭ fī al-lugha, vol. 1, Perace, p. 12-16.
  48. ↑ Amīn, Aʿyān al-Shīʿa, vol. 3, p. 351-2.
  49. ↑ Zamchī Asfirārī, Rawḍāt al-jannāt, vol. 1, p. 535-6.
  50. ↑ Ṣadūq, al-Mawāʿz, Perface, p. 10.
  51. ↑ Ṣadūq, al-Mawāʿz, Perface, p. 10.
  52. ↑ Ṣadūq, al-Khiṣāl, 1377 Sh, vol. 1, p. 20.
  53. ↑ Ṣadūq, al-Khiṣāl, 1377 Sh, vol. 1, p. 19-23.
  54. ↑ Ṣadūq, al-Khiṣāl, 1361 Sh, vol. 1, Perface, p. 6.
  55. ↑ Ṣadūq, al-Khiṣāl, 1361 Sh, vol. 1, Perface, p. 6.
  56. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 1, p. 19.
  57. ↑ Jan Rypka, Tārīkh-i adabiyyāt-i Iran az dawrān-i bāstān ta Qājāriyya, p. 179.
  58. ↑ Jan Rypka, Tārīkh-i adabiyyāt-i Iran az dawrān-i bāstān ta Qājāriyya, p. 214.
  59. ↑ Jan Rypka, Tārīkh-i adabiyyāt-i Iran az dawrān-i bāstān ta Qājāriyya, p. 169; Brown, Tārīkh-i adabiyyāt-i Iran az Firdawsī tā Saʿdī, vol. 1, p. 134.
  60. ↑ Dehkhodā, Lughatnāma, "Sahib b. 'Abbad".
  61. ↑ Brown, Tārīkh-i adabiyyāt-i Iran az Firdawsī tā Saʿdī, vol. 1, p. 145.
  62. ↑ Zamchī Asfirārī, Rawḍāt al-jannāt, vol. 1, p. 534.
  63. ↑ Amīn, Aʿyān al-Shīʿa, vol. 3, p. 357.
  64. ↑ Spuler, Tārīkh-i Iran dar qurūn-i nukhustīn-i islāmi, p. 170-171.
  65. ↑ Qummī, Tārīkh-i Qom, p. 31.
  66. ↑ Qummī, Tārīkh-i Qom, p. 369.
  67. ↑ Jean Chardin, Safarnāma-yi Shardin, p. 509-510.

References

  • Amīn, al-Sayyid Muḥsin al-. Aʿyān al-Shīʿa. Edited by Ḥasan Amīn. Beirut: Dār al-Taʿāruf li-l-Maṭbūʿāt, 1406 AH.
  • Abū ʿAlī Miskawayh, Aḥmad b. Muḥammad. Tajārub al-umam. Edited by Abu l-Qāsim Imāmī. Tehran: Intishārāt-i Surūsh, 1379 Sh.
  • Brown, Edward. Tārīkh-i adabiyyāt-i Iran az Firdawsī tā Saʿdī. Translated by Fatḥ Allāh Mujtabāʾī and Ghulām Ḥusayn Ṣadrī Afashār. Fourth edition. Tehran: Intishārāt-i Murwārīd, 1367 Sh.
  • Burūjirdī, Ḥusayn. Jāmiʿ aḥādīth al-shīʿa. First edition. Tehran: Intishārāt-i Farhang-i Sabz, 1386 Sh.
  • Chalabī, Muṣṭafā b. Abd Allāh. Taqwīm al-tārīkh. Edited by Mīr Hāshim Muḥaddith. Tehran: Iḥyāʾ-i Kitāb, 1376 Sh.
  • Dihkhudā, ʿAlī Akbar. Lughatnāma. "Ṣāḥib b. ʿAbbād"
  • Ḥusaynī Fasāʾī, Mīrzā Ḥusayn. Farsnāma naṣīrī. Edited by Manṣūr Rastigār Fasāʾī. Tehran: Intishārāt-i Amīr Kabīr, 1382 Sh.
  • Ḥusaynī Munshī, Muḥammad Mīrak b. Masʿud. Riyād al-firdaws khānī. Edited by Iraj Afshār and Firishtā Sarrāfan. Tehran: Bunyād-i Mawqufāt-i Dr. Maḥmūd Afshār, 1385 Sh.
  • Ḥusaynī Khātūnābādī, ʿAbd al-Ḥusayn. Waqāyiʿ al-sinīn wa l-aʿwām. Edited by Muḥammad Bāqir Bihbūdī. First edition. Tehran: Kitābfurūshī-yi Islāmiyya, 1352 Sh.
  • Ḥamawī, Yāqūt b. ʿAbd Allāh al-. Muʿjam al-udabaʾ. Beirut: Dār al-Fikr, 1400 AH.
  • Ḥamawī, Yāqūt b. ʿAbd Allāh al-. Muʿjam al-udabaʾ. Translated by ʿAbd al-Muḥammad Āyatī. Tehran: Surūsh, 1381 Sh.
  • Ibn al-Athīr al-Jazarī, ʿAlī b. Abī l-Karam. Al-Kāmil fī l-tārīkh. Beirut: Dār Ṣādir, 1385 AH.
  • Ibn al-Athīr al-Jazarī, ʿAlī b. Abī l-Karam. Tārīkh-i Kāmil-i buzurg-i Islām wa Iran. Translated to Farsi by Abu l-Qāsim Ḥālat and ʿAbbās Khalīlī. 1st edition. Tehran: Muʾassisa Maṭbūʿātī ʿIlmī, 1371 SH.
  • Jean Chardin. Travels of Sir John Chardin. Translated into Farsi by Iqbāl Yaghmāʾī. First Edition. Tehran: Intishārāt-i Ṭūs, 1372 Sh.
  • Jean Chardin. Safarnāma-yi Shardin. Translated to Farsi by Iqbāl Yaghmāʾī. 1st Edition. Tehran: Intishārāt-i Ṭūs, 1372 Sh.
  • Jan Rypka. Tārīkh-i adabiyyāt-i Iran az dawrān-i bāstān ta Qājāriyya. Translated to Farsi by ʿĪsā Shahābī. Tehran: Intishārāt-i ʿIlmī wa Farhangī, 1387 Sh.
  • Khundmīr, Ghiyāth al-Dīn. Maʾāthir al-mulūk. Edited by Mīr Hāshim al-Muḥaddith. 1st edition. Tehran: Intishārāt-i Rasā, 1372 Sh.
  • Pīrniā, Ḥasan and Iqbāl Ashtiyānī, Abbās. Tārīkh-i Iran az āghaz ta inqirāḍ-i silsila-yi Qājāriyya. Ninth edition. Tehran: Khayyam, 1380 Sh.
  • Qummī, Ḥusayn b. Muḥammad b. Ḥasan. Tārīkh-i Qom. Translated to Farsi by Ḥasan b. Alī b. Ḥasan Abd al-Malik Qummī. Edited by Muḥammad Riḍā Anṣārī Qummī. Qom: Kitābkhāna-yi Ayatullāh Marʿashī Najafī, 1385 SH.
  • Spuler, Bertold. Tārīkh-i Iran dar qurūn-i nukhustīn-i islāmi. Translated by Jawād Falātūri and Maryam Mīr Aḥmadī. Fourth edition. Tehran: Intishārāt-i ʿIlmī wa Farhangī, 1373 Sh.
  • Sajādī, Ṣādiq. Tārīkh-i jāmiʿ-i Iran. Fourth Edition. Tehran: Markaz-i Dāʾirat al-Maʿārif-i Buzurg-i Islāmī, 1394 Sh.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Al-Mawāʿz. Translated to Farsi by ʿAzīz Allāh Aṭārudī. 1st edition. Tehran: Murtaḍawī, [n.d].
  • Ṣadūq, Muḥammad b. ʿAlī al-. Al-Khiṣāl. Translated to Farsi by Murtaḍā Mudarris Gīlānī. 1st edition. Tehran: Intishārāt-i Jāwīdān, 1362 Sh.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Al-Khiṣāl. Translated to Farsi by Muḥammad Bāqir Kamaraʾī. 1rt Edition. Tehran: Kitābchī, 1377 Sh.
  • Ṣāḥib, Ismāʿil b. ʿIbād. Al-Muḥīṭ fī al-lugha. Edited by Muḥammad Ḥasan Āl-i Yāsīn. 1st Edition.Beirut: Ālam al-Kutub, 1414 AH.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Man lā yaḥḍuruh al-faqīh. Edited by ʿAlī Akbar Ghaffārī. [n.p], 1367 Sh.
  • Zamchī Asfirārī, Muʿīn al-Dīn Muḥammad. Rawḍāt al-jannāt fī awṣāf madīnat Harat. Edited by Sayyid Muḥammad Kāzim Imām. Tehran: Intishārāt-i Dānishgāh-i Tehran, 1338 Sh.
Retrieved from "https://en.wikishia.net/w/index.php?title=Sahib_b._%27Abbad&oldid=180873"