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 challenge) poetry" that flourished after him for one thousand years in the course of the succeeding ?ayyib? da?wa and keeps to thrive this day. This research examines the style during which al-Mu?ayyad's undertaking proficient the cultured principles, motifs, buildings, genres, explanations, addressees, and aspirations of his poetry. It analyzes the features of al-Mu?ayyad's verse that render it special, peculiarly, its use of a distinct type of esoteric t?w?l-based non secular symbolism—metaphor, in truth, as manifestation, the place what seems to be metaphor is the theological fact of the Imam. This ebook incorporates a huge variety of unique translations.

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24). 26 #40, pp. 284–85, vv. 36–38. The ˇayyibì dà'ì and historian Idrìs 'Imàd alDìn cites another two verses in the same vein by al-Mu"ayyad and endorses his claim: “His forefathers before him had been in the forefront of the da'wa towards the Imams of the Progeny of Mu˙ammad—upon them be peace—from the time of the concealment, until God made the sun of the caliphate rise from the West and the lands were lit up brightly by it; and on this [theme] the dà'ì al-Mu"ayyad says, addressing the Imam al-Mustanßir bi-Allàh, in a poem in which he says ‘As for Ibn Mùsà and his forefathers, the abodes of their claims are flourishing, for they served you when an unfurling hand had not yet unfurled the banner of the conquests’ ” ('Uyùn, vol.

197 & 204). After his appointment as dà'ì al-du'àt in 450/1058, there are numerous attestations of his title “al-Mu"ayyad”. , the decree of his investiture as dà'ì al-du'àt ('Uyùn alakhbàr, vol. 7, pp. 79–82) and two epistles of al-Mustanßir (d. 487/1094, Sijillàt, #55, pp. 180–81, and #61, pp. 200–1, 461/1069). 22 Al-Mu"ayyad’s first audience with the Imam in 439 (1048) might have provided an alternative occasion for the bestowing of the title “al-Mu"ayyad,” except for the fact that al-Mu"ayyad himself provides us with a detailed description of the audience in which he does not mention the bestowing of a title (Sìra, p.

29–30), #58 (p. 309, v. 24). 26 #40, pp. 284–85, vv. 36–38. The ˇayyibì dà'ì and historian Idrìs 'Imàd alDìn cites another two verses in the same vein by al-Mu"ayyad and endorses his claim: “His forefathers before him had been in the forefront of the da'wa towards the Imams of the Progeny of Mu˙ammad—upon them be peace—from the time of the concealment, until God made the sun of the caliphate rise from the West and the lands were lit up brightly by it; and on this [theme] the dà'ì al-Mu"ayyad says, addressing the Imam al-Mustanßir bi-Allàh, in a poem in which he says ‘As for Ibn Mùsà and his forefathers, the abodes of their claims are flourishing, for they served you when an unfurling hand had not yet unfurled the banner of the conquests’ ” ('Uyùn, vol.

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