I.B. Tauris in association with the Institute of Ismaili Studies
A distinguished scholar, author and statesman, al-Muʾayyad fī’l-Dīn al-Shīrāzī (c.997–1078 CE) lived during one of the most turbulent periods inIslamic history. The 11th century was characterized, among other things, by an acute struggle for supremacy between the Sunni and Shiʿi branches of Islam, represented politically by the Abbasid and Fatimid caliphates. al-Muʾayyad was a Fatimid Ismaili dāʿī (missionary) who first rose to prominence in the service of Abū Kālījār, the Būyid ruler of the Fārs region in south-west Persia, which was then part of the Abbasid empire. Al-Muʾayyad’s proselytizing activities, however, incurred the hostility of the local political and religious establishment. After enduring much persecution, he was forced to flee his homeland for Fatimid Egypt, where he offered his services to the Imam-caliph al-Mustanṣir bi’llāh.
Despite initial setbacks, al-Muʾayyad’s outstanding intellectual and literary skills soon came to be recognized and he was appointed to important positions in the Fatimid administration. Eventually, he attained the highest ranks in the religious hierarchy, including that of chief dāʿī and director of the Dar al-ʿIlm (House of Knowledge) academy in Cairo. During the twenty years he served in these positions until his death at an advanced age, he won widespread acclaim for his scholarship and sagacity, as well as his authorship of a number of theological, devotional and literary works.
The Dīwān of a al-Muʾayyad al-Shīrāzī is notable for its exceptional poetic quality as well as a personal testimony of his career as a Fatimid dāʿī. Comprising a total of 62 qaṣīdas (odes) of varying length, the Dīwān covers a wide range of political and religious issues, from al-Muʾayya’s intellectual disputations and personal experience of persecution to devotions in praise of the Prophet Muḥammad and his family. In doing so, he provides a rare, first-hand description of some of the political and sectarian tensions that polarized the Muslim community of his time. Al-Muʾayyad’s poetry is rich in imagery, rhetorical techniques and symbolic allusions to the esoteric lore of the Fatimid Ismailis.This first complete English translation of the Dīwān seeks to recapture some of the poetic power and flavour of what is undoubtedly one of the masterpieces of medieval Arabic literature.
Acknowledgements
Introduction by Kutub Kassam
A Biographical Chronology of al-Muʾayyad
Dīwān al-Muʾayyad fī’l- Dīn dāʿī al-duʿāt
The Dīwān of the chief dāʿī al-Muʾayyad fī’l-Dīn
First Lines of the Qaṣīdas
1. Praise be to the Lord, the victorious Authority
2. Abundance of praise and unique thanks are due
3. Old age has eradicated the evidence of youth
4. He said: ‘Ask him, you two, if his departure was
5. He said: ‘When the load was carried for decamping
6. O two companions! May you greet your
7. May Allāh confer victory upon the banner
8. O (the way of) exile, how appalling is your malady
9. Impossible has become the separation in our love
10. Greetings to those beloved to us
11. Is it good to rejuvenate after reaching old age
12. The pen has provided me with good fortune
13. I have been tormented in my love for a long time
14. Allāh’s religion has been invigorated by al-Ẓāhir
15. O companion of the heart, near and afar
16. Welcome be to those who dwell in my heart
17. O Eastern breeze! Pass by Persia on coming back
18. May my life be sacrificed for the guide of the world
19. A glory so exalted it became a sky for the heavens
20. Verily, Egypt and Syria have come to know
21. O Lord, You are my (only)hope
22. A crescent moon appeared out of the darkness
23. O why is it that the sky does not move to and fro
24. Who is there to take pity on a body emaciated by passion
25. Who is there to take pity on an old man
26. O my Lord! I have made devotions to You, openly and secretly
27. O my God, it is my hope to receive salvation by
28. O God! If I am always complaining about
29. I swear by God, (the One) who has no partner
30. A soul whose ornaments are the engraving of its Lord’s Oneness
31. O my two companions! May you be secure
32. I permitted the sanctuary of my blood to be spilled for their sake
33. High above the stars of Ursa Major is a palace established
34. O descendants of Tāhā! May I be sacrificed for you
35. O god, how weary have I become of myself
36. I have been guided by Maʿadd to the ways of my return
37. O companions! Let us prepare the camels for departure
38. If I were a contemporary of Prophet Muhammad
39. I am pleased with the hard bitter life
40. Generous are my eyes in making the tears flow
41. May peace be upon (the Prophet’s) pure progeny
42. O inquisitor who questions me about myself
43. O You who beholds a gnat spreading its wings
44. I dissociate myself from the first Hubal
45. O Abū’l-Ḥasan! O he who is like the Warner (Muḥammad)
46. Come to the holy land, the dwelling place
47. O conspirator! Plot actively as much as you can
48. Justice has become evident in the Imam's domain
49. My love for Aḥmad and ʿAlī suffices me
50. They took my heart away when they departed
51. God's eye has taken care of you wherever you have settled
52. By (the grace of) our lord, Imam Abī Tamīm
53. Allāh alone suffices me
54. I have mounted the stallions of hope
55. She saw me when grey hair was dawning upon my head
56. O friends! Separation has become so long for us
57. O community that put up a cruel idol as her arbiter
58. The burdens of Time can be difficult or easy
59. O time, how much enmity and prejudice is there between us
60. I swear by Allāh that if you were to crown me
61. O Thursday morning, welcome be to you
62. My tongue begins with Your name, O god
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Mohamed Adra is an independent scholar of Ismaili literature based in Salamiyya, Syria. A graduate of Damascus University where he studied English language and literature, he is currently preparing an English translation of the first volume of al-Muʾayyad's al-Majālis al-Muʾayaddiya (The Counsels of al-Muʾayyad).