By Tahera Qutbuddin
Al-Mu?ayyad al-Sh?r?z? was once a medieval Arabic-Islamic pupil and poet dedicated to the Fatimid religio-political ideology. leader missionary for his or her Caliph-Imams, he based the dynamic culture of "Fatimid da?wa (religious project) poetry" that flourished after him for one thousand years in the course of the succeeding ?ayyib? da?wa and keeps to thrive this present day. This examine examines the way within which al-Mu?ayyad's challenge expert the classy ideas, motifs, buildings, genres, explanations, addressees, and aspirations of his poetry. It analyzes the features of al-Mu?ayyad's verse that render it unique, especially, its use of a special kind of esoteric t?w?l-based spiritual symbolism—metaphor, in reality, as manifestation, the place what seems to be metaphor is the theological fact of the Imam. This booklet incorporates a huge variety of unique translations.
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Additional info for Al-mu'ayyad Al-shirazi And Fatimid Da'wa Poetry: A Case Of Commitment In Classical Arabic Literature (Islamic History and Civilization)
Al-Mu"ayyad’s claim about his forefathers’ pre-empire services for the Fatimid da'wa is veriﬁed by al-Mustanßir in his decree of alMu"ayyad’s investiture as dà'ì al-du'àt. The Imam writes:28 . . and you [O Mu"ayyad] come from a family of Godly dà'ìs, who “spent [their money for the cause] since before the conquest, and fought”29 before the ﬁrst heralds of dawn; and they conducted the da'wa for the concealed Imams, forefathers of the Commander of the Faithful [al-Mustanßir], when no banner had yet been unfurled for them.
It may be that the time is more delicate. (c) Perhaps Ibn al-Muslima has Umayyad ancestry. 99 In his Majàlis (vol. 4, majlis 49), al-Mu"ayyad describes the †awàghìt (plural of †àghùt) as the enemies of the prophets and Imams, those who claim the spiritual stations of the prophets and Imams. He presents them as the bà†in (inner meaning) of the idols (aßnàm) that take the outer form of God but are not God. Elsewhere (majlis 342) he deﬁnes them as the selfstyled scholars who direct their students towards ignorance and invalidate the merit of knowledge and rationality; he asserts that these false scholars are the ones about whom God has informed us saying “God is the master of those who believe .
81 82 83 “It” refers to al-Mu"ayyad’s guiding Abù Kàlìjàr to the Fatimid madhhab. #62, p. 320, vv. 93–94. #62, p. 320, vv. 95–107. chapter one 38 Was I not the clariﬁcation of every darkness, pitch-dark, of the confusing aspects of religion? Did I not always solve every [secret] sign from which the cleverest people turn away unable? I nourish minds with healing knowledge so that they obtain well-being in the Returning. Why have you deprived your noble mind, O intelligent person, of its sublime nourishment?
Al-mu'ayyad Al-shirazi And Fatimid Da'wa Poetry: A Case Of Commitment In Classical Arabic Literature (Islamic History and Civilization) by Tahera Qutbuddin