Abu Umar, Ahmad ibn Muhammad ibn Abd Rabbih, comes from Cordoba in the Andalus. Originally he was a servant of Hisham, the son of Abdurrahman, the founder of the Omayad rule in the Andalus, or Islamic Spain. Ibn Abd Rabbih was born in the year 246 of the Islamic era, corresponding roughly to 848 A.D. His education was extensive, comprising all branches of knowledge known at his time, including Islamic studies of Fiqh, Hadith and Qur’anic commentary, linguistics, poetry, history and literature. While he acquired thorough knowledge in practically all these fields, he was also a man of the world, keen on music, fine style, refined poetry, etc. Ibn Abd Rabbih was in the entourage of Prince Abdullah, who was enthroned as the ruler of Cordoba in 275. Ibn Abd Rabbih wrote several poems extolling the personal qualities and characteristics of the prince. When he died in 300, the throne was assumed by Abdurrahman An-Nassir, the first ruler in Andalus to assume the title of Ameer Al-Mumineen, which was the preserve of caliphs in Baghdad. Ibn Abd Rabbih was again in An-Nassir’s entourage and praised him in superb poems. Ibn Abd Rabbih died in 327, at the age of 81.
As a man of letters, Ibn Abd Rabbih was a poet and prose writer of the highest caliber. Al-Fatth ibn Khaqan, an authority in this field, describes him as, “the ultimate authority in literature, who wrote poetry of the finest order.” Another scholar named Ibn Saeed describes him as, “the top literary personality in the fourth century and the leading poet throughout the Maghrib.”
Ibn Abd Rabbih is best known for his book, Al-Iqd Al-Fareed, which we will describe presently. Before we do that we need to point out that in pre-Islamic days, when illiteracy was the order of the day in Arabia, despite the high position enjoyed by poets and poetry, the circulation of poetry and fine prose was verbal. Poets recorded all events and made of their talent a means to preserve the history of their tribes and their larger community. There were many gifted reporter who memorized whatever they heard of fine poetry and transmitted it as they traveled from place to place. As the Muslim state was well established, poetry and fine prose thrived and circulated widely. When we come to the second and third centuries of the Islamic era, with the great position of Baghdad, the Islamic capital as the world center of learning and culture, we find a new source added to the great flow of Arabic literature. That is the translations of Indian, Persian and Greek literature and philosophy. The translators might have been mere linguists who were good in Arabic as well as the languages from which they translated. But the concepts, ideas, and literature that were expressed newly in Arabic were subsequently rewritten by poets and literary figures in fine Arabic style. This has led to the availability of a great volume of literary works in various forms: poetry, speeches, prose, proverbs, wise comments, fine stories, funny anecdotes, etc.
This led to the rise of a form of writings which was based on selections from all this mass. As time passed, the methods of selection and collection were soon refined, with selection following certain rules. These rules were established by the selector himself who wished to classify his selection by topic. Some of the best known literary figures like Al-Jahith and Al-Mubarrad were among those who made fine selections. These two, however, concentrated on Arabic literature and did not include anything from other literary works. Others chose to have a wider spectrum. Needless to say, the character and interests of the selector were clearly reflected in his selection.
Ibn Abd Rabbih’s book, Al-Iqd Al-Fareed, is one of the best known of such literary selections. It is a treasury of the fines sort. The title means, The Unique Necklace. Ibn Abd Rabbih’s conception of his book is that it is a necklace made of 25 fine jewels, 12 pairs and a larger middle one. Under each one of these jewels he includes poetry, proverbs, anecdotes, fine prose, etc. speaking about the same topic. Yet the two topics of a pair of jewels need not have anything in common. Thus the first pearl speaks about government and governors, while the second pearl is devoted to anecdotes and funny incidents.
Unlike most scholars of the Andalus, Ibn Abd Rabbih did not travel to the eastern parts of the Muslim world to read under scholars in Cairo, Damascus, Kufah and Baghdad. Yet his book, Al-Iqd Al-Fareed, is a treasury of eastern literature. In fact that was the main criticism leveled at the author and the book at the time. Yet such criticism is not valid. The man wrote his book primarily for the benefit of people in government and high position, and those were more interested in the literature and reports of the east, where the main centers of the Muslim world stood. They did not wish to read the literature produced at their own doorstep, because they were aware of it already. They wanted to learn about the more powerful state of the eastern parts. Needless to say, Ibn Abd Rabbih made his collection and selection from what he learnt from his many teachers in the Andalus who had traveled to the east and spent long periods of time there learning and improving their education.
Ibn Abd Rabbih mentions in his introduction that he made his selection from the finest forms of speech and the best literary works, claiming no credit for himself other than collection and harmonious selection, combining what comes under each sub-heading. He says that he wants his selection to be comprehensive, answering the needs of all students.
If we try to picture Ibn Abd Rabbih’s character on the basis of his selection in this book, we find him a man of discerning literary talent and fine taste, even though he includes a few vulgarities. However, these might have been acceptable in his time. We also discern a person with profound religious education, fully aware of what is permissible and what is forbidden, and having an in-depth knowledge of sectarian differences. He was sympathetic toward the Shia, fond of music and singing. He was a fine poet, speaking at length on its meters and cadence. He was also deeply interested in history which he relates with clear interest. He includes numerous reports of delegations traveling to meet the Prophet, and attending other rulers, as well as reports on the main events in Arab history.
What distinguishes Al-Iqd Al-Fareed is the fact that Ibn Abd Rabbih does not merely make the selection. He also has something to say on each topic he includes in his book, giving a fine introduction to each main heading. He concludes each chapter, or jewel, with a poem he writes on its subject matter. He also makes critical comments on some of what he includes. Furthermore, he comes out in the book as a literary critic of great merit.
The book was published several times in the late 19th and early 20th centuries, but all these editions suffer from much inaccuracy. Subsequently it was edited by three well known academic figures from Egypt and published in 7 large volumes in Cairo and Beirut in the late 1950s. This new edition is free of much of the errors of earlier editions. Thus the book is back in its place as a major work of high importance in Arabic studies. May God bless Ibn Abd Rabbih’s soul.
