The biography of Saheb Ibn Obbad

Name and nickname :
there is no disagreement regarding the name and nickname of Saheb Ibn Obbad and the historians believe that his name was Ismael and his nickname was Abu Al Qasem and his nickname has been Saheb so, there are three argument regarding his nickname as Saheb .
First and the second: that is, from his childhood he has been the accompany of Azad AL Dawle Dailami and these two Amirs has called him “Saheb”
The third: after coming to Ostad, Abu Alfazl Mohammad Hussein Amid and dedication himself to sit with that scholar minister people called him Saheb. The second argument seems to be more correct because Azadol Dowle in 338 by his uncle, Emadol Dawle, was summoned to Fars and was chosen to Velayat Ahd and also, if Saheb have had any companionship with him it has been in his childhood in Isfahan and maybe for sometime it has been in Ray, too and this concept firstly, is not in accordance with what they have narrated from his celebrations and dialogues and secondly, he has not the importance and the time durance to have tendency to Saheb. The allocation to accompany with Ibn Abid is also the room for doubt because, Saheb Ibn Ebad when entering to serve Ibn Amid has been very young and according to historians has been small writer and as will be said in his 23, he has entered in to serving Mo’ayed Al Dowle and has gone to Bagdad with him and according to this history has nearly been 51 and it is something difficult a sixteen or seventeen young man during 3 or 4 years is so welcomed by his old master that he later became known as Saheb. But, in his friendship and speaking with Mo’ ayed al Dowle, since his childhood up to his maturity , there is no obstacle and problem because , Moayed al Dawle in 330 has been born and 4 year was younger than Saheb and before becoming Isfahan’s ruler , was helping his father in Ray and on that time Saheb was also busy studding or writhing for Ibn Baeed and later on , he formally became the writer of Moayed al Dowle and followed him to Bagdad and then Isfahan therefore, from these evidences , we can guess that his talking and friendship in childhood and his young time was mostly with Moayed al Dowle and he has been calling him his Saheb and anyway , the nickname of Saheb attached to him and gradually kept its importance and became as the Ministers’ nicknames even, the next Ministers also called him Saheb but, the nickname of “ Kafi Al Koffat” is out of the innovators of Moayed al Dowle and as the historians has written , Moayed al Dowle has called him on by this nickname because of his loyalty and honesty he had in the days of his writing and ministry.
Family:
Saheb was from an Iranian gentle and original family and in his dynasty there is no conflict among historians and generally they have listed the names of his father and his antecedents up to Edris as Ismael Ibn Ebad Ibn Abbas Ibn Ahmad Ibn Edris. The father and antecedent of Saheb has been of the most respectable, scholars and the greatest of his time and Obad and his father Abbas have had the advantage for ministry however, Abu Saeed Rostami who has been out of courtiers and eulogist of Saheb, in one of his eulogies has pointed to the dignity of his ancestors and originality of his family.
Abu Hassan, his father, was out of the writers and the ministers of Rocknol Dowle and they called him Honest Sheik and, he in his era, was known as scholar, pious, honest and kind amongst people and, was continually was solving the people’s problems in any class and rank and mostly people liked him and after his death, for long they remembered him and they were sorry missed him. Yagout in his book says, Obad has learned form Abu Caliph and a group of Bagdad scholars and Abul Fazl says, in the library of his son, Ismael, I have found a book of his which has been written about Quran and in supporting Motazele had well made argumentations on the other hand, Obad had connection with Hassan Ibn Abdul rahman and its origin is also known. In religious science and Hadith he was as a reference to his contemporaries and in the science of speech he was skillful and also an upper hand in discussions and reasoning. Ibn Khalkan, has written Vafat Ebad in 335 and the second volume of Saheb named Ebad and some of the poets has mentioned him to the name of Abdullah such as ABU Saeed Rostami. The historians and writers has disagreed regarding his birthday and his land such as Ibn Khaldan who writes: his birth place has been Stakhr and some has said it is Talegan and later on discuses that the goal is Gazvin and not Khorasan nevertheless, Yagout in Majam al Odaba has called him as Talegan people and has said that Talegan is an area between Gazvin and Abhar and in Khorasan is also a town naming Talegan and he belongs to this Talegan so, Nezami Aruozi through four paper has connected him to Ray and Ibn Shahr called him an Isfahani. Abdolmaleck Salabi who has been his contemporary, writes in the third chapter of Yatimia Dahr, Talegan to which they related Saheb belongs to one villages of Isfahan and this comment which the best one removes some of the contraries and clarifies the mistakes of some of the writers that’s why, because they were unaware of Isfahan’s Talegan they made a mistake and connected him to Talegan of Gazvin. The clearest reason for his nationality as Isfahan is his own statements in his poems such as those poems according to Ma Froukhi Narration after victory of Gorgan in comparing that city with Isfahan. But, the reason of his belonging to Isfahan is a narrative that Sa’alabi writes to the Saheb’s cousin that the poets have poetized congratulating messages that like Abu Al Hassan Jouhari said an ode and in that ode narrated a Hadith which implies that there is tangible reasons for Saheb’s belonging to Isfahan. And this area is apparently a village which is known as Taleganche and they have been writing in the old papers as Talegan so, it is know located in Lanjan Block and it is a known village and enough population. But, Dimrit that Saheb in his poems reminds of his staying time there, has been regarded as known settings of Isfahan and now, it is close to local road which is known as village of man that they were writing it as Marratin village and it is likely that Saheb have had house and garden near here and something which confirms it, is close to Saheb’s tomb and as others have stated Saheb was buried in his own land, in Isfahan. Saheb Kafi Al KafatAbul Gasem Ismael Hassan Ebad Ibn Abdullah Ibn Ahmad Ibn Edris Talegan Isfahani in the day of Soroush of Shahrivar on the sixteenth of Zel Qade in 326 of Hejri in coincidence with September 938, was born in Taleganche of Isfahan. His father, Abul Hassan Ebad was writing for Rockn Al Dowle and it was when that Rockn Al dowle, Isfahan and Jabal countries were in dispute for this land. Ebad (his father) passed away in 335 Hejri and he was brought up by his mother when he was only 9 years old. sahebs’ life in his childhood is that to teach how to read Holy Quran he went to the mosque and each day his mother paid him one Dinar and told him to pay it to the first poor on his way to whom he came across to and Saheb did not kick this tradition through his life and regarding this they have narrated a story that we will discuss it. For example, Saheb after graduation continued studding literature, jurisprudence, Hadith, interpretation and religious principals and he was still young when he tried to serve Abul Fazl Ibn Amid, the minister of Rockn Al Dowle, and regarded him as his writers nevertheless, under the training of that known minister as well as his own aptitude completed the techniques of respect and in writing, and clarity in ode and prose became unique. The date in which Saheb has left Isfahan is not clear and what is clear is that his transition has been after 335 because, in this year that Rockn Al Dowle completely overcame the invaders to Ray and made that country as his capital. Saheb in Ray was busy knowledge attainment as well as writing in the bureau of Ibn Amid was busy writing and by the children of Rockn Al Dowle especially Mo’ayed Al Dowle was speaking and correct information got from his moods is that he before 347 or at least this year was chosen as writer of Mo’yed Al Dowle and the reason for this is the letter of Ibn Amid that Yaguot has narrated. Abu Hyan, because he had used to scoff at Saheb , claimed that Saheb himself had made letter to the name of Ibn Abid so that he reads it in the meeting and honor to it but, imagine that this claim is true , it is not harming our claim but, confirms it because , if there was no selection , there was no a fake letter , too . As it is implied that Saheb have denied accepting the book of Mo’ayed Al Dowle and he has ordered to Ibn Amid to force him to accept but, the location of commission has not ben mentioned in the letter however, its content show that Mo’ayed Al Dowle when he was very young; he was chosen as local commander and for helping him they wanted a writer to be his consultant in the affairs. But, the place of mission from references to histories appears that it has been Isfahan because, the news of Mo’ayed Al Dowle shows that he has been living in fathers’ house for long time on the other hand, Saheb’s news also shows that he has been doing the governmental affairs. But, the history of mission as pointed out later has been before 347 or at least it has been in this year and the reason is that Ibn Moskoye in his book, Tajarob Al Omam, writes and also in this year Abu Mansur by his minister and his writer went to Bagdad and in Bagdad he got married his aunt’s daughter and took her to Isfahan. this news uncovered the uncertainty and vague from part of Saheb’s life and give us the right to say that Saheb Ibn Ebad in service of ibn Amid became popular in short time in knowledge attainment, skill, and writing and near 347 Ibn Amid by Rockn Al Dowle recommendation who was a candidate for Isfahan ruling, was chosen and moved to Isfahan so, from Saheb’s life there are many stories and issues in the history books during this time. As said before, he went to Bagdad with Mo’ayed Al dowle and there , associated with scholars, officials , juries , Motakalemin, and Sophists and entered into teaching circles and settings and with some of scholars started to discuss about issues such as grammar, discussion and negotiations and after returning to Isfahan presented that work to his master and send it to him. Saheb developed science and literature in Isfahan and scrambled to plant knowledge and urge the scholars and literate and gathered known writers and chose their temperament and gradually he became popular and the poets from different areas moved toward him and poetized to his favor different Arabic and Persian odes and his place became the focus of the scholars’ meetings and discussions and by describing his eloquence and generosity in Islamic countries and his prose and poems which was known as eloquent Arabic verses of in 4th century , it published every where and the students, scholars and science enthusiasts welcomed his teachings warmly and it was on this time that Saheb built a perfect architect in Isfahan that later became known as Sahebi area and on the day of conveyance to new architect , ordered the present poets of gentleman or Hazrat to compose an ode modifying it and it will discussed. From the reasons of Sahebs’ forgiveness is that on the time of Isfahan’s governance and authority including all its dignity and dominance and respect to its own master and, Abul Fazl, he treated with modesty and despite the fact that he was praised by the poets, he praised the master by eloquent odes and when the master entered or left Isfahan, Saheb poetized some poems about his respect which was associated with thanksgiving and theology. Saheb, in Isfahan, also scrambled to develop his creed and as result, he discussed with scholars about justice and theism and usually he overcame them. Gazi Noor Allah, in his work, Majalles Al Momenin, has narrated a story in this regard which implies on Saheb’s popularity in Isfahan as well as religion of fair that we will discuss it.
The time of staying and authority of Saheb in Isfahan since 347 – 366 which is the first year of his ruling is 19 years and as it is understood from some stories and news, Saheb has travelled to Bagdad, Ray and Fars but, there is no clear evidences regarding his travel details.
The ministry introduction:
In 359, Abulfazl Ibn Abid, who was the master and tutor of Saheb, as written in history, after 60 years and some months living and 32 years of living in Hamadan died and Rockn AL dowle seated his son, Abu Alfath , who was a literate young man and experienced writer but, novice and proud and, he ruled up to 366 on the seat. And during this time, due to some movements which is not good to say here in this paper, they offended Azadl Dowle and Mo’ayed Adowle and they kept his hatred in the heart but, since he was alone, they could not harm him however, in 360 Moayed Al Dowle who had writing position, selected as his minister and this is except all authority which offered him in 366. In 365 Rockn al Dowle who had become feeble and aged and was near the grave ,for uniting his children, went from Ray to Isfahan where it was his son’s ruling so, Assad Aldowle, came from Fars to Isfahan and as historians write , he divided the governance among his sons and then returned back to Ray and there he died.
After the death of Rockn Al Dowle, Mo’ayed Al Dowle went to Ray from Isfahan in order to record that Velayat and rule instead of the father and, in this trip he took Saheb to Ray in order to rule there as representative of Azadol Dowle but, Abul Fath Ibn Amid found Saheb who was special writer and special minister of Mo’ayed Al Dowle very heavy and thought that Saheb interfere in his job. Then, the corps stimulated Daylam who loved him by heart and revolted against Saheb and tortured him. Moayed Al Dowle who saw Saheb under the torture , recommended him to go back Isfahan but, kept Abulfath’s grudge in his heart and finally he and Azad Al Dowle cooperated to kill Abul Fath , took him , imprisoned and after capturing his assets severely tortured him and his ministry period was seven years. In this year, when Moayed Al Dowle captured Ibn Amid and imprisoned him pleaded Saheb From Isfahan to Ray and offered him his ministry and opened his hand in state affairs so, Saheb could deal with his affairs as he wanted and in developing justice and the countries’ renewal as well as important works such as knowledge development and art that was his goal, he didn’t neglect. And established its scientific and literary domain in Ray and the stars of dignity and literary surrounded him and Ray became the location for the poets, writers and the center of knowledge and culture.
Years of 369-370
In 369 Azad Al Dowle attacked to Hamadan and took the land of Jabal from his brother , Fakhr Al Dowle, Fakhr Al Dowle escaped to Gorgan and was refuged to Shamsolma’ali and Azad Al Dowle entered into Hamadan and till the fifth month of 370 stayed in that city and then returned back to Bagdad and after that in month of Safar since 370 Saheb Ibn for doing some of the important missions went from Ray to Hamadan to serve Azad Al Dowle and Azad al Dowle personally welcomed the entrance of Saheb and respected him a lot. Saheb stayed in Hamadan till Rabi Al Sani and did his missions perfectly. In Rabi Al Sani Azad Al Dowle, aimed to go back to Bagdad, came out the tent and Saheb headed to go back to Ray. Azad Al Dowle ordered that to the Chador which was connected to his own neighborhood they fixed a seat and sat him on it and then offered him some lands of Fars to him and then allowed him to go back and sent many gifts to Moayed Al Dowle. Out of Saheb’s news which is related to the his days of staying in Hamadan is that when Azad Al Dowle thought that to capture Saheb and no one was aware of his plan except Abu bakr Shah vie but, this secret as written in Tajarob Al Omam, is ended to the policy of teaching one of the companionship of Azad Al Dowle and rejection of Gazi Tanoukhi
Year of 371:
In this year, Azad AL Dowle sent Abu Harb Ziar with money, weapons and the army to Mo’Ayed Al Dowle and commissioned him to Almaly Qaboos to make war with Shams. Mo’ayed Al Dowle with those Revolutionary Guards and its army attacked to Gorgan and Tabarestan and conquered that province and Gaboos and Fakhr Al Dowle escaped to Nyshabour and were refuged to Amir of Sasani , the ruler of Khorasan. But, Mo’ayed Al Dowle stayed with Saheb Ibn Ebad in Gorgan and sent Ziar and and Abu Nasr with letter of victory and war prisoners to Bagdad to Azad Al dowle and Azad Al dowle in this trip ignored and belittled Ziar who in this trip had got off to meet Saheb and had lowered the dignity of his lord and after a while captured him due to a reason and imprisoned him. Out of the events occurred in this year is moving of Khorasan corps and the detail of event is that because Fakhr Al Dowle went to Nyshabour , Hesam Al Dowle till he was the ruler of Khorasan , prepared a corps and by that corps and by that corps and help of Gaboos and Fakhr Al Dowle went to Gorgan and besieged that city for two month and blocked the way of provision to the citizens and ultimately, Dailaman starved and forcibly, broke the siege and the secret for their victory was Saheb’s technique. Faaeq escaped when Khorasanians were about to come to victory and his escape. It was narrated when the corps of Khorasan was coming toward Jorjan; Saheb sent a spy to get the situation of them; when the spy came back Saheb asked him that how many old persons did you see among them? He said I did not see any old, but some elephants I saw. Saheb said, I afraid of deceiving olds not the brave warriors however, Saheb after this victory sent advisors around the country as well as letters of victory and the poets and courtiers described it. They have narrated that Khorasan corps carried an elephant which was pure heart and at the time of scape went down the muds and whatever they scrambled was of no use and they forcibly left him. Saheb ordered the poets to poetize regarding that elephant and every one said an ode.
In year of 373
In Shaban moth of this year, Mo’yed Al Dowle, because of Khaniq illness died and his lifespan was 43 and his ruling after Rock Nal Dowle was 7 years however, Saheb after his death summoned his brother with several trustees with letter to Khorasan in order to take his promise that if he is selected as ruler, he must treat people fairly and with goodness. After sending the messengers, Saheb ruled over the government and paid the corps and in order to suppress the riots Abu Abass khosrou Firooz seated the brother of Moayed Al Dowle as empire but, Fakhrol Dowle when the messengers came to him suddenly went to Gorgan. As the news of his arrival spread , Saheb told to the heads of the Dailam corps that the promise I got you for Khosrou Firooz was mean that he is the representative of his brother and now that his brother , Fakhr Al Dowle , has come , it is the goal that all run to him and obey and respect him. Therefore, the senior heads sent Abu Al Hassan Arez as a represent to him to get the allegiance for them so, after Abu Al Hassan going, people hurried to welcome him in groups and Fakhr Al Dowle treated each one fairly based on his position in this time, Saheb Ibn Ebad came to him by Amir Khosrou Firooz and the senior heads of the corps. Fakhr al dowle , fully praise and urge Saheb and exaggeratedly praise his dignity and then, entered the palace of the king and people pleaded allegiance to him and because he was offered kingdom Saheb went to him and said that I did my best service and achieved my wishes and now I beg you to allow me give up the job so that I want to worship in a corner for the last world so, Fakhr Al Dowle answered I want kingdom just for you and if you think it is not good for you to help me in doing aristocratic affairs , tell me to give it up , too and return to my own place the king said; in this governance as kingdom is our heritage so is ministry yours and every one must keep himself . Saheb, thanked Fakhr Al Dowle, bowed and Fakhrol Dowle, ordered to wear him ministry robe and Saheb, occupied to do ruling affairs and by autocracy and capabilities which he was expected as a deserved minister patiently conducted the affairs and overcame the enemies of Fakhrol Dowle and caused reconciliation between he and his enemies such as Noah Ibn Mansour, Amir of Khorasan and Semsam the son of Azaz Al Dowle. Fakh rol Dowle after achieving kingdom did not stay in Jorjan and in this year went to Ray along with Saheb Ibn Ebad and according to this period, his staying in Gorgan was nearly 3 years. In this year Saheb Ibn Ebad, based on the command of Fakhrol Dowle went from Ray toward Tabarestan and they defeated and overcame the riots and recorded their assets and achieved victory i8n getting some known architect and areas such as Garim and, the same year he retuned back to Ray.
Year of 378:
At the beginning of the Moharam in this year, Saheb Ibn Ebad gifted a golden coin of Boozan which has been coined in Jorjan to Fakhr Al Dowle. on one side of the coin the Surah of Toohid and the names , nicknames of Fakhrol Dowle and Jorjan name had been carved and on the others side, some poems .
In this year, Fakhrol Dowle summoned to Bagdad and it was because he, for long, wished to conquer Bagdad and was continually looking for chance when Sharaf Al Dowle died and his brother, Baha Al Dowle sat to his seat. In this time, Saheb commanded some of the corps commanders and they urged Fakhrol Dowle to attack to Iraq and facilitated invasion to Iraq for Saheb and Fakhr Al Dowle consulted with Saheb in this regard. Saheb, because did not want to shoulder this responsibility said that it is the command of the empire and Bagdad, as every one knows is a huge land and capturing it is dangerous act but, it is the command of the empire and whatever he orders I obey by all my capabilities, at last, Fakhrol Dowle made his mind and for this sake , he went to Hamadan and for a while in that city tried to prepare war equipment in this city and ponded over attacking to Bagdad and finally, decided to divide his corps in to two groups as result, one group of the army under the command of Saheb, Badr Ibn Hassanoye moved toward Iraq and he , harnessed the second group himself from the way of Ahvaz so, based on this plan , Saheb Ibn Ebad moved with his Corps and after his going some said to Fakhrol Dowle that you made a mistake when you separated Saheb because it is likely that the offspring of Azadal Dowle seduced and attracted him toward themselves. Fakhrol Dowle frightened requested Saheb who had gone two areas further and they both headed to Ahvaz. Saheb got Ahvaz earlier than Fakhrol Dowle and conquered that city and Fakhr After 20 day joined him and because of the jealousy he had , did not pay the army and this later disinterested them and, after Ahvaz they went to Khozestan and close to Khozestan the forces of Baha Al Dowle got to them and war broke out. The corps of Fakhrol Dowle which was hopeless and demotivate defeated and retreated to Ahvaz. In Ahvaz, Saheb told to Fakhrol Dowle, if you hear me and forgive and pay for them I guarantee to compensate the defeat but, Fakhrol Dowle because he loved his gold and money rejected his comment and forcibly, left him and mostly joined to the corps of Baha Al Dowle , and, Fakhro Dowle when saw the situation went to Bagdad and gave up the idea of conquering Bagdad. They have narrated that Saheb in Bagdad suffered a killing illness and came close to death but, finally, he survived death and to thank for improvement commanded the poor to come to his house and took what they found and as narrated on that day nearly five thousand Dinar given to the poor as cloth and wearing .
In 384
In this year, according to what Yagout in Majam Al Odaba has narrated from Abu Mansour, Saheb’s mother died in Isfahan and when he received the news of his mothers’ death; he sat in grief on Thursday fifteen of Moharam Al haram in 384. His sultan, Fakhrol Dowle, went to sympathies him and stayed with him for some minutes and offered him condolence and they exchanged the dialogue in Arabic because Fakhr preferred Arabic. The commanders and the army heads such as Manoucher Ibn Gabouos and Foulad Ibn Nader all and all were presented in his mourning meeting and Saheb after three days he got up form morning and also, Yaguot narrates from Abu Saeed history that Saheb proposed the daughter of Abul Fazl Ibn Daee for his grandson and marriage ceremony was held on Thursday Rabi Aval the fourth in 384 so, Saheb on this day decorated a luxurious setting and spent huge amounts of Dinar for people moreover, Fakhrol Dowle more than one hundred net gold offered to his ceremony and Foolad and Nadiie were also present in his meeting. And also, Yagout narrates from history of Abu sa’ad that Naser Ibn Hassan Firouzan the aunt of Fakhrol Dowle who was brave and reckless man rioted and overcame over one of the areas and by plot defeated the individuals of Fakhrol Dowl. Finally , Fakhrol Dowle, sent many forces and Nasr Ibn Hassan could not stand them and inevitably escaped to Khorasan and went to Isfarayen and in Isfarayen he changed his plan and from desert he went Ray and got there on Friday night on Shaval 24 in 384 and continuously went to Saheb’s house to refuge to him . Saheb despite all his begging and requests did not allow him to enter and ultimately, took him to one house of Fakhrol Dowle and imprisoned him nevertheless, peopled censured Saheb and blamed him in not sheltering a refugee.
Death
When Saheb got to his sixty the impacts of age appeared on him. In 385 Saheb Ibn Ebadd suffered death and his illness got worse so, the commanders and authorities of the city visiting his house each day and bi anxiety and encouragement were asking his health and were prying for him. From his strange mood is that even in these situations he was not inattentive to ruling and governmental affairs and when his illness was suppressed, he tried to think about solving the problems. For example once he felt in ease in his health called the people and investigated their needs and wrote several letters eloquently for his writers and poetized, too. On the last day of his life, Fakhrol Dowle went to visit him and opened tongue of advice and told him” Hey Amir as far as I could I served this government and I treated in a way that make you as popular as a fair ruler. If after me the affairs are in accordance with my plans , people will considered all those as benefits of your government and, you will became known an I am being forgotten but, if my plans and rules do not fall effective then, there will be discrepancies in ruling affairs and people consider those advantages as the accomplishments of mine and would say that it was because of Saheb and when he went out, all the hopes were dashed and as result of these talks your name will be unpopular one. Fakhrol Dowle accepted Saheb’s comment and promised not to change his good and promising plans. Saheb on the night of that day – Friday night Safar 24th in 385 which coincided with March 385 – passes away to the eternal world. Abu Mohammad Khazen who was with Saheb and in reality he was the spy of Fakhrol Dowel, emergently gave the news of his death to Fakhr and Fakhrol Dowle sent a group of his trustworthy to monitor and record all of his assets and then buried him. In the morning the people of Ray closed their shops and all of them gathered on the entry of his palace and, Fakhrol Dowle , the commanders , courtiers and all of the authorities also took part and Abu Abbas sat to say the pray . As soon as his coffin appeared over the carries’ hands suddenly ,all the population burst into cry and all of them fell on the floor and kissed ground facing the body and then took his body to the pray yard and prayed to him and hanged up the coffin to the ceiling of a room. And after some days, by dignity and respect carried his body to Isfahan and in a location which named “Bab Daria’ in tomb built for him was buried. Fakhrol Dowle after his death, captured and recorded all his assets , treasures, and also, captured all his relatives wherever they were and according to historians captured their properties however, such treatments toward a minister like Saheb by Fakhrol Dowle was weird and people learned a lot from this and narrated many stories and talks.
Saheb’s tomb
Ibn Khalkan says in Vafiat says that we bury Saheb in Bob’s location. Therefore, Ibn Khalkan adds that his tomb is still new and his offspring take care of it and rebuild it annually. The owner of Rozat Al Janan says that his tomb because of passing had been partly destroyed and Haji Ibrahim said that they reconstructed it again and he despite of his age and disability visited it twice a month. The writer says close to Tougchi gate of Isfahan is a tomb and a hall which the tomb of Saheb Ibn Ebad is there. Close to the tomb of Alvah a line is hanged up to the walls and the written list of some of the scholars that confirmed the existence of his tomb amongst them has been written. The tomb of Saheb is also considered as a shrine for people around that mosque.
Lifespan
Saheb’s lifetime from sixteenth of ZelQadeh in 326 up to 24th of Safar 385 was fifty eight year and tree month and eight days and the time of his writing and ministry in Isfahan for Moayed Al Dowle has been since 366 up to 373 and the time of his ministry for Fakhrol Dowle has been since 373 up to his death time.