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 venture) poetry" that flourished after him for one thousand years throughout the succeeding ?ayyib? da?wa and maintains to thrive this day. This learn examines the way within which al-Mu?ayyad's project educated the cultured ideas, motifs, constructions, genres, factors, addressees, and aspirations of his poetry. It analyzes the features of al-Mu?ayyad's verse that render it certain, mainly, its use of a distinct kind of esoteric t?w?l-based spiritual symbolism—metaphor, in truth, as manifestation, the place what seems to be metaphor is the theological fact of the Imam. This e-book incorporates a huge variety of unique translations.
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Al-Mu? ayyad al-Sh? r? z? used to be 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 throughout the succeeding ?
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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)
363/974), Kitàb Da'à"im al-Islàm wa al˙alàl wa al-˙aràm wa al-qa∂àyà wa al-a˙kàm 'an ahl bayt Rasùl Allàh 'alayh wa 'alayhim af∂al al-salàm, ed. ,1985. Trans. Fyzee, revised Ismail Poonawala, titled The Pillars of Islam, New Delhi, vol. 1: 2002, vol. 2: 2004. al-mu"ayyad’s life and career in the DA'WA 27 It is probably during this period that al-Mu"ayyad wrote his ﬁrst and only panegyric to Abù Kàlìjàr. The 'Uyùn cites this poem and prefaces it with the following lines “. . ”50 The poem begins with a prayer for the king, and goes on to praise him as a supporter of the Fatimids:51 King of kings,52 right hand of Mu˙ammad’s progeny, refuge of all people, pillar of God’s religion.
321, vv. 115–22. Placing a “ladder in the Qur"àn” probably refers to the ladder of the intel- al-mu"ayyad’s life and career in the 41 DA'WA for a single tale or part of one that they narrate—according to the dictates of the intellect. How did they teach that which they did not know? Those who gave legal edicts about what they know not, did an injustice. O the weakness of what they built based on ignorance! Did they teach it to us and forget it themselves? Verily, the Qur"àn, according to us, is the highest lineage and the philosopher has no participation in [our interpretation] of it.
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 .
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