|Caliph of the Fatimid Dynasty|
|Reign||18 December 975 – 13 October 996|
|Predecessor||al-Mu'izz li-Din Allah|
|Successor||al-Hakim bi-Amr Allah|
|Born||10 May 955|
|Died||13 October 996 41)(aged|
|Issue||al-Hakim bi-Amr Allah, Sitt al-Mulk|
|Father||al-Mu'izz li-Din Allah|
|Mother||Durzan (al-Sayyida al-Mu'izziya)|
|Religion||Isma'ili Shia Islam|
|Part of a series on Shīa Islam |
Abu Mansur Nizar (Arabic : أبو منصور نزار, romanized: Abū Manṣūr Nizār; 10 May 955 – 14 October 996), known by his regnal name as al-Aziz Billah (Arabic : العزيز بالله, romanized: al-ʿAzīz biʾllāh, lit. 'the mighty through God'), was the fifth caliph of the Fatimid dynasty, from 975 to his death in 996.
Nizar, the future al-Aziz Billah, was born on 10 May 955, the third son of the fourth Fatimid Caliph, al-Mu'izz li-Din Allah (r. 953–975). His mother, Durzan, usually known as al-Sayyida al-Muʿizzīya ("the Lady of al-Mu'izz") was the chief concubine of al-Mu'izz, and likely of Bedouin origin. She was known for her beautiful singing voice, which earned her the nickname Taghrīd ("Twitter"). . She is also recorded as the first Fatimid female patron of architecture (Cortese and Calderini). She died in 995.
In 974 his older brother Abdallah ibn al-Mu'izz —who had been the designated heir in preference to the oldest of al-Mu'izz's sons, Tamim—died, and Nizar found himself as his father's designated successor (walī al-ʿahd).The succession was not confirmed in front of the members of the dynasty and court, however, until a day before al-Mu'izz's death on 18 December 975. His official proclamation as caliph was delayed until 9 August 976.
According to the sources, al-Aziz Billah was "tall, with red hair and blue eyes, generous, brave, fond of horses and hunting and very humane and tolerant in disposition".He was marked for his skill as an administrator, reforming the finances of the Fatimid state, standardizing and streamlining the payment of officials, and taking steps to ensure their integrity. At the same time, he was known for his extravagant lifestyle and obsession for precious objects and materials, rare animals and delicacies; it is said that on one occasion, he had carrier pigeons bring him cherries from Ba'albek. The Egyptian economy was also nurtured, and tax revenue thereby increased, through the expansion of streets and canals and the establishment of a stable currency. The general economic well-being was also apparent in an elaborate building programme.
The most influential official during most of his reign was Ya'qub ibn Killis, who was the first in Fatimid history to be designated as "vizier", in 979. Apart from two brief periods when Ibn Killis fell into disgrace—in 979 and 984—he remained al-Aziz's chief minister until his death in 991.Just like his master, Ibn Killis lived in great luxury, facilitated by a salary of 100,000 gold dinars. Ibn Killis is credited with the capable administration of the public finances, which ensured a full treasury despite the vast sums expended by the luxury-loving Caliph, but also for his role as a patron of men of letters, and the author of a book that codified Fatimid laws. In contrast, his successors did not long remain in office, and in the short space of five years, the post of vizier was occupied by six men: Ali ibn Umar al-Addas, Abu'l-Fadl Ja'far ibn al-Furat, al-Husayn ibn al-Hasan al-Baziyar, Abu Muhammad ibn Ammar, al-Fadl ibn Salih, and Isa ibn Nasturus ibn Surus.
Al-Aziz also undertook major military reforms. Berbers, and especially the Kutama tribe, were traditionally the mainstay of the Fatimid armies, and had played the main role in the takeover of Ifriqiya and the conquest of Egypt and the southern Levant under al-Aziz's predecessors.Until the 970s, the Kutama provided the cavalry, with the infantry composed of Slavic ( Ṣaqāliba ), Greek ( Rūm ) and Black African (Sūdān or ʿabīd) slaves.
However, the forays into the Levant revealed the inadequacies of an army based solely on the Kutama, and from 978, al-Aziz began to introduce mercenaries from the Islamic East, especially Turks and Daylamites. The adoption of the ghilmān system had far-reaching repercussions, as the Turkish ghilmān assumed senior positions in the state and began to rival the Kutama for influence, especially as the flow of new recruits from the Kutama homeland ebbed after c. 987/88. Consequently, a fierce antagonism developed between the two groups, termed Maghāriba ("Westerners") and Mashāriqa ("Easterners") respectively, which would erupt in open warfare after al-Aziz's death.
The employment of the Christian Ibn Nesturus, just as that of the Jew Manashsha as Secretary for Syria, was a prominent example of the Fatimids' tolerance in religious matters, further encouraged under al-Aziz by his Melkite Christian wife. Two of her brothers, Orestes and Arsenius, were appointed as Patriarch of Jerusalem and metropolitan bishop of Cairo, respectively.The Coptic Christians also benefited from the Caliph's favour: for example, in allowing them to rebuild the Saint Mercurius Church despite Muslim opposition, or in refusing to punish a Muslim man who converted to Christianity. This leniency, crowned by the appointment to high office of Ibn Nesturus and Manashsha, was resented by the Muslim populace, incensed by hostile tracts circulating among them. The Caliph was briefly forced to depose his two ministers and imprison them, but soon their undoubted skill ensured their release and reinstatement. Anti-Christian animus was most evident in 996, when merchants from Amalfi were suspected of being responsible for a fire that destroyed the arsenal at Cairo; in a city-wide anti-Christian pogrom, the Amalfitans were murdered and churches were ransacked.
This tolerance did not extend towards the Sunni Muslim population, however, as al-Aziz followed a fervently Isma'ili agenda: he erected inscriptions denouncing the Companions of the Prophet, abolished the Tarawih prayers in 982, and initiated the celebration of the Ashura festival in Cairo. In 991, a man found in possession of the Sunni legal treatise Muwatta Imam Malik was executed.
The reign of Al-Aziz was also culturally significant. Ibn Killis founded the al-Azhar University in Cairo (988) which went on to become the most important centre of learning in the Islamic world. Likewise a library with 200,000 volumes was built in Cairo.
According to Professor Samy S. Swayd Fatimid missionaries made their Dawah in China during the reign of Al-Aziz.
In foreign affairs, al-Aziz concentrated on the extension of Fatimid control over Syria,the conquest of which had begun immediately after the Fatimid conquest of Egypt in 969.
Possession of Syria, and particularly Palestine, was a constant foreign policy objective for many rulers of Egypt both before and after the Fatimids, to foreclose the most likely invasion route into the country by the powers of Western Asia.In the Fatimid case, this drive was given additional impetus by their ambitions to lead the entire Islamic world and unseat the Abbasid Caliphate by conquering Iraq and the eastern Islamic lands, which was possible only via Syria. At the same time, the balance of power in the region was altered with the simultaneous expansion of the Byzantine Empire into northern Syria against the Hamdanid Emirate of Aleppo, culminating in the capture of Antioch in 969. The Fatimids used the Byzantine advance as a major item in their propaganda, claiming to be the only power capable of championing the jihad against the "infidel" threat. However, Fatimid policy with regard to Syria during the early part of al-Aziz's reign was dominated by the vizier Ibn Killis, who, according to historian Hugh N. Kennedy, "believed that the Fatimids should concentrate on controlling Palestine and southern Syria, while leaving the north of the Hamdanids and their successors to form a buffer state against the Byzantines, with whom the caliph should try to keep on good terms".
Despite initial successes, the initial Fatimid invasion of Syria, under the Kutama general Ja'far ibn Fallah, quickly came to a halt through a combination of rebellions by the citizens of Damascus and the Bedouin tribes of the Syrian Desert.In August 971, the Fatimids were defeated in battle against the Bedouin and their Qarmatian allies, leading to the near total collapse of Fatimid control in southern Syria and Palestine, and even a short-lived Qarmatian invasion of Egypt.
When al-Aziz came to power, Damascus was ruled by the Turk Alptakin, who with only 300 of his fellow Turks had taken power by exploiting the unpopularity of the Fatimids' Kutama troops, gained popular support by restoring order in the city, and held it against the Fatimids, recognizing Abbasid suzerainty.Further south, Palestine was under Fatimid control, but the powerful Bedouin chieftain of the Banu Tayy tribe, Mufarrij ibn Daghfal ibn al-Jarrah, was opposed to them and held the provincial capital Ramla.
Advice of Ya'qub ibn Killis to al-Aziz on his deathbed.
In 975 al-'Aziz took control of Baniyas in an attempt to subdue the anti-Fatimid agitation of the Sunni Mahammad b. Ahmad al-Nablusi and his followers.
In 976, the Fatimid general Jawhar, the conqueror of Egypt, campaigned against Damascus, but after two months of clashes before the city he had to retreat due to the arrival of Alptakin's Qarmatian allies.Followed by Alptakin's forces, Jawhar was pushed back to Tiberias, Ramla and finally Ascalon, where he was besieged. The siege lasted for seventeen months and ended in early 978 with a negotiated agreement, which abandoned the entire territory from Ascalon to Damascus to Alptakin. Only Gaza remained under direct Fatimid control, although Alptakin was prepared to acknowledge the nominal suzerainty of al-Aziz over the territories he ruled. Jawhar and his men had also to undergo the humiliation of passing under a sword and lance in token of their defeat while departing Ascalon for Egypt.
The Fatimid court could not accept this humiliating agreement, which not only left Egypt vulnerable to attack, but also deprived senior members of the Fatimid elite—including Ibn Killis himself—of important properties around Damascus.As a result, al-Aziz took the field in person and, at the head of an enormous army, defeated and captured Alptakin in August 978. The Qarmatians were bribed with promises of an annual payment of tribute to retreat to Bahrayn, thus bringing an end to their incursions into Syria. The events of the previous years also demonstrated to Ibn Killis the dangers of continuing to rely on the Kutama. As a result, the Caliph unexpectedly showed clemency to Alptakin, taking him and his Turkish followers into Fatimid service. Alptakin himself was taken to Cairo, where he was lavishly honoured by the Caliph, arousing the envy of Ibn Killis, who had Alptakin poisoned. Nevertheless, as noted before, this event was of momentous importance and marked a major departure from previous Fatimid practice; especially in Syria, the Turkish ghilmān remained influential and often occupied the position of governor of Damascus.
Damascus itself was taken over by one of Alptakin's lieutenants, Qassam, with the support of the local population and the city militia ( aḥdāth ), who wished to avoid a renewed Berber occupation.The Fatimid general al-Fadl ibn Salih, a protégé of Ibn Killis, was sent with a Berber army against Qassam, but other than a show of force against the coastal cities failed to achieve anything and retreated to Palestine. Matters became complicated with the arrival of Abu Taghlib, the ousted Hamdanid ruler of Mosul, who contacted al-Aziz with an offer to capture the city if they supported him with troops. This was opposed by Ibn al-Jarrah, lest the Hamdanid and his followers from the Banu Uqayl tribe, rivals to the Tayy, threaten his own position, particularly his possession of Ramla and the pasture lands of his tribe. Al-Fadl apparently played a duplicitous game, encouraging Abu Taghlib in his designs on Ramla in an effort to sow dissension among the Arab tribes and strengthen Fatimid authority; however, in August 979, when Ibn al-Jarrah attacked Abu Taghlib and his men at Ramla, al-Fadl came to his aid with his own troops. Abu Taghlib was taken captive and executed. This battle established Ibn al-Jarrah and his Tayy as a major player in the region's power politics: despite his recognition of Fatimid suzerainty, the Tayy chieftain was a virtually independent ruler and remained a constant nuisance for the Fatimid government for decades.
Damascus continued to resist Fatimid attempts to capture it, notably under the Kutama chieftain Sulayman ibn Ja'far ibn Fallah in 979/80,while, despite al-Fadl's efforts to use the Uqayl to contain them, the Tayy and their unchecked depredations grew to be a menace to the settled and agricultural districts of southern Syria: Ramla was "reduced to a ghost town", in the words of Kennedy, and the Ghuta plain around Damascus and the Hawran region were so devastated that Damascus faced famine, alleviated only through supplies sent from Homs, ruled by the Turk Bakjur for the Hamdanids of Aleppo. As a result of the successive failures of Berber commanders to capture Damascus and restore order in the province, the Fatimid court appointed a Turk, Baltakin, a former follower of Alptakin, as commander of the next expedition into Syria. Baltakin defeated Ibn al-Jarrah, who fled north to Antioch and the protection of the Byzantines, while Qassam was finally forced to surrender Damascus in early 983, albeit under generous terms that allowed him to remain in control under a Fatimid-appointed governor.
After securing Fatimid rule in central and southern Syria, Caliph al-Aziz aimed to capture Aleppo as well, but was restrained by Ibn Killis while he lived. r. 967–991), resented this dependence, but was forced to abide with it in order to prevent an outright Fatimid conquest. As a result, his policy vacillated between the two powers. Nevertheless, the Fatimids benefited from the weakness of the Hamdanids, as many Hamdanid supporters began entering Fatimid service. For example, Raja al-Siqlabi defected with 300 of his men, and was appointed governor of Acre and Caesarea.The question of Aleppo was complicated, as it risked provoking a direct confrontation with Byzantium. Since 969, the Hamdanid emirate had been tributary to the Byzantines. Its ruler, Sa'd al-Dawla (
The most important such defection was that of the Hamdanid governor of Homs, Bakjur, in 983. Bakjur contacted al-Aziz directly and offered to enter Fatimid service against Aleppo in exchange for the governorship of Damascus. r. 976–1025) for help, who sent his general Bardas Phokas the Younger to assist Aleppo. Forewarned of the Byzantines' approach by the exiled Ibn al-Jarrah, Bakjur raised the siege and fled to Fatimid territory. The Byzantines proceeded to sack Homs in October, and returned the city to Hamdanid control. In 987/8, a seven-year truce was concluded with the Byzantines. It stipulated an exchange of prisoners, the recognition of the Byzantine emperor as protector of Christians under Fatimid rule and of the Fatimid Caliph as protector of Muslims under Byzantine control, and the replacement of the name of the Abbasid caliph with that of the Fatimid caliph in the Friday prayer in the mosque at Constantinople.Attracted by the possibility of taking over not only Homs but possibly Aleppo as well, al-Aziz agreed to Bakjur's offer over the vehement opposition of Ibn Killis, who was briefly deposed and imprisoned in conjunction with a harvest failure that led to famine in the capital. The Caliph provided Bakjur with an army, with which he attacked Aleppo in September. Sa'd al-Dawla was forced to appeal to the Byzantine emperor Basil II (
Despite his failure, Bakjur was named governor of Damascus by al-Aziz, and was joined by Ibn al-Jarrah. Ibn Killis, who was released and restored to his office after barely two months, immediately began working against the two. Bakjur gradually made himself unpopular to the Damascenes due to his cruelty, and after several failed efforts, in 989 Ibn Killis finally persuaded al-Aziz to replace Bakjur with one of the vizier's personal ghilmān, Ya'qub al-Siqlabi. Bakjur fled to Raqqa, from where he continued his unsuccessful attacks on Aleppo.At the same time, Baltakin was sent to pacify the Bedouin tribes who were raiding the Hajj caravans, leading to the establishment of a Fatimid garrison at Wadi al-Qura, north of Medina.
Ibn Killis' death in 991 freed al-Aziz to pursue a more aggressive stance in the Aleppo question. Immediately he dismissed Ibn Killis' protégé and appointed the Turk Manjutakin as governor of Damascus.Manjutakin's use of Damascus as his base during the subsequent campaigns shows the consolidation of Fatimid control in the area, but also, as Hugh Kennedy remarks, the changes it brought to the "political and economic geography of Syria": given the continued insecurity of the overland routes due to the depredations of the Bedouin, the Fatimids supplied their forces in Syria by sea—notably via Tripoli—and as a result the chief coastal towns rose in importance, as centres of Fatimid control and administration as well as commerce, experiencing a revival which continued into the 12th century.
Manjutakin invaded the Hamdanid emirate, defeated a Byzantine force under the doux of Antioch, Michael Bourtzes, in June 992, and laid siege to Aleppo. However, he failed to pursue the siege with vigour and the city was easily able to resist until, in the spring of 993, after thirteen months of campaigning, Manjutakin was forced to return to Damascus due to lack of supplies.In spring 994, Manjutakin launched another invasion, again defeated Bourtzes at the Battle of the Orontes in September and again besieged Aleppo. The blockade was far more effective this time and soon caused a severe lack of food, but the city's defenders held out until the sudden arrival of the Byzantine emperor, Basil II, in person in April 995. Basil crossed Asia Minor in only sixteen days at the head of an army; his sudden arrival, and the exaggerated numbers circulating for his army, caused panic in the Fatimid army. Manjutakin burned his camp and retreated to Damascus without giving battle.
The Byzantines besieged Tripoli but failed to capture it; nevertheless, the Fatimids lost control of the city, which became independent under its qadi .The Byzantine emperor then occupied and fortified Tartus. Al-Aziz himself now prepared to take the field against the Byzantines himself, beginning large-scale preparations at Cairo. Byzantine and Hamdanid embassies carrying proposals for a truce were received in September 995, but rejected. Al-Aziz's preparations were set back when the fleet being prepared at Cairo was destroyed by a fire, which set off an anti-Christian pogrom in the city. Manjutakin was ordered to recapture Tartus, but its Armenian garrison was able to fend off his attacks; and a Fatimid fleet sent to assist the siege was lost in a storm off the coast. Al-Aziz died on 14 October 996, before setting out on his campaign. The Byzantine–Fatimid conflict continued under his successor until the conclusion of a ten-year truce in 1000.
Along with Syria, al-Aziz presided over an expansion of Fatimid influence in the Arabian peninsula. The Hajj—at least those caravans setting off from Cairo with the pilgrims of the western Islamic world—was placed under Fatimid control and protection, despite the considerable cost.The emirs of Mecca, although de facto autonomous, recognized the Fatimids' suzerainty, in token of which the Fatimids enjoyed the prestigious privilege of furnishing each year the new cover of the Kaaba (the kiswa ). Finally, in 992 the Fatimids were acknowledged as caliphs in the Yemen, and even their old enemies, the Qarmatians of Bahrayn, came around to acknowledge their claims. According to Kennedy, these diplomatic victories were the result of the more energetic foreign policy pursued by al-Aziz, particularly after the death of Ibn Killis, which bolstered his credentials by demonstrating "his ability and willingness to undertake the two major public responsibilities of a caliph, to safeguard the Hajj and to lead the Muslims against the infidel Byzantines".
On the other hand, North Africa, including the former Fatimid heartland of Ifriqiya, was mostly neglected. r. 972–984), who was confirmed in office by al-Aziz, as was his son al-Mansur (r. 984–996). In 992, al-Aziz even confirmed al-Mansur's son Badis as heir-apparent, thereby strengthening the Zirids' claim to dynastic succession. Indeed, as Kennedy remarks, "nothing is more striking than the speed with which [the Fatimids] were prepared to allow North Africa to go its own way"; apart from diplomatic exchanges of gifts, the Zirids governed their domains increasingly independently from the Fatimid court, even to the point of warring with the Kutama, the erstwhile mainstay of the Fatimid regime. In a similar manner, al-Aziz contended himself with recognizing the succession of the Kalbid emirs of Sicily after the event. Nearer to Egypt, the governor of Barqa (Cyrenaica) is known to have brought presents to the court of Cairo, but otherwise there are no indications of the Fatimids' exercising any control over him.Effective power there had passed to the Zirid viceroy of Ifriqiya, Buluggin ibn Ziri (
Al-Aziz died on 13 October 996. His son Al-Hakim bi-Amr Allah (996-1021) succeeded him as Caliph.
Information about al-Aziz's consorts is unclear.His oldest surviving child was a daughter, Sitt al-Mulk, born in 970. Her mother is designated as an umm walad in the sources, indicating that at some point she also bore al-Aziz a son, who apparently died in infancy. She is commonly identified with the Sayyida al-ʿAzīzīya ("the Lady of Aziz") who is frequently mentioned in the sources, and died in 995. In 979, al-Aziz married a cousin of his (the precise relation is unknown). He also had a third wife, a Byzantine Greek Christian, who was the mother of his successor, al-Hakim.
Abū Bakr Muḥammad ibn Ṭughj ibn Juff ibn Yiltakīn ibn Fūrān ibn Fūrī ibn Khāqān, better known by the title al-Ikhshīd after 939, was an Abbasid commander and governor who became the autonomous ruler of Egypt and parts of Syria from 935 until his death in 946. He was the founder of the Sunni Ikhshidid dynasty, which ruled the region until the Fatimid conquest of 969.
Abu Ali Salih ibn Mirdas, also known by his laqabAsad al-Dawla, was the founder of the Mirdasid dynasty and emir of Aleppo from 1025 until his death in May 1029. At its peak, his emirate (principality) encompassed much of the western Jazira, northern Syria and several central Syrian towns. With occasional interruption, Salih's descendants ruled Aleppo for the next five decades.
The Battle of Apamea was fought on 19 July 998 between the forces of the Byzantine Empire and the Fatimid Caliphate. The battle was part of a series of military confrontations between the two powers over control of northern Syria and the Hamdanid emirate of Aleppo. The Byzantine regional commander, Damian Dalassenos, had been besieging Apamea, until the arrival of the Fatimid relief army from Damascus, under Jaysh ibn Samsama. In the subsequent battle, the Byzantines were initially victorious, but a lone Kurdish rider managed to kill Dalassenos, throwing the Byzantine army into panic. The fleeing Byzantines were then pursued, with much loss of life, by the Fatimid troops. This defeat forced the Byzantine emperor Basil II to personally campaign in the region the next year, and was followed in 1001 by the conclusion of a ten-year truce between the two states.
Manjutakin was a military slave (ghulam) of the Fatimid Caliph al-Aziz. Of Turkic origin, he became one of the leading Fatimid generals under al-Aziz, fighting against the Hamdanids and the Byzantines in Syria. He rebelled against the Berber-dominated regime of the early years of al-Hakim, but was defeated and died in captivity.
Abu Muhammad Lu'lu', surnamed al-Kabir and al-Jarrahi al-Sayfi, was a military slave (ghulam) of the Hamdanid Emirate of Aleppo. Under the rule of Sa'd al-Dawla, he rose to become the emirate's chamberlain, and on Sa'd al-Dawla's death in 991 he was appointed guardian of his son and successor, Sa'id al-Dawla. The able Lu'lu' soon became the de facto ruler of the emirate, securing his position by marrying his daughter to the young emir. His perseverance and aid from the Byzantine emperor Basil II preserved Aleppo from repeated Fatimid attempts to conquer it. Upon Sa'id al-Dawla's death in 1002—possibly poisoned by Lu'lu'—he became the ruler of the emirate, disinheriting Sa'id al-Dawla's sons. He ruled with wisdom until his death in 1008/9. He was succeeded by his son, Mansur, who managed to retain the throne until deposed in 1015/16.
Sa'd al-Dawla Abu 'l-Ma'ali Sharif, more commonly known by his laqab, Sa'd al-Dawla, was the second ruler of the Hamdanid Emirate of Aleppo, encompassing most of northern Syria. The son of the emirate's founder, Sayf al-Dawla, he inherited the throne at a young age and in the midst of a major Byzantine offensive that within two years conquered the western portions of his realm and turned Aleppo into a tributary state. Facing a multitude of rebellions and desertions until 977, Sa'd was unable even to enter his own capital, which was in the hands of his father's chief minister, Qarquya. By maintaining close relations with the Buyids, he managed to re-establish his authority in parts of the Jazira, but his rule was soon challenged by the rebellion of his governor Bakjur, who was supported by the Fatimids of Egypt. In turn, Sa'd came to rely increasingly on Byzantine assistance, although he continued to fluctuate in his allegiance between Byzantium, the Buyids, and the Fatimids.
Abu'l-Fada'il Sa'id al-Dawla was the third Hamdanid ruler of the Emirate of Aleppo. He succeeded his father Sa'd al-Dawla in 991, but throughout his reign real power rested in the hands of Sa'd al-Dawla's former chamberlain, Lu'lu', to whose daughter Sa'id was wed. His reign was dominated by the Fatimid Caliphate's repeated attempts to conquer Aleppo, which was prevented only by the intervention of the Byzantine Empire. Warfare lasted until 1000, when a peace treaty was concluded guaranteeing Aleppo's continued existence as a buffer state between the two powers. Finally, in January 1002 Sa'id al-Dawla died, possibly poisoned by Lu'lu', and Lu'lu' assumed control of Aleppo in his own name.
Bakjur was a Circassian military slave who served the Hamdanids of Aleppo and later the Fatimids of Egypt. He seized control of Aleppo in 975 and governed it until 977, when the rightful Hamdanid ruler, Sa'd al-Dawla, regained it. Given the governorship of Homs, in 983 he went over to the Fatimids and launched an attack on Aleppo, which was defeated through the intervention of Byzantine troops. Bakjur then became governor of Damascus for the Fatimids until 988. He made a last attempt to capture Aleppo in 991, which again was defeated thanks to Byzantine assistance. Bakjur was captured by Sa'd al-Dawla and executed.
Mufarrij ibn Daghfal ibn al-Jarrah al-Tayyi, in some sources erroneously called Daghfal ibn Mufarrij, was an emir of the Jarrahid family and leader of the Tayy tribe. Mufarrij was engaged in repeated rebellions against the Fatimid Caliphate, which controlled southern Syria at the time. Although he was several times defeated and forced into exile, by the 990s Mufarrij managed to establish himself and his tribe as the de facto autonomous masters of much of Palestine around Ramlah with Fatimid acquiescence. In 1011, another rebellion against Fatimid authority was more successful, and a short-lived Jarrahid-led Bedouin state was established in Palestine centred at Ramlah. The Bedouin even proclaimed a rival Caliph to the Fatimid al-Hakim, in the person of the Alid Abu'l-Futuh al-Hasan ibn Ja'far. Bedouin independence survived until 1013, when the Fatimids launched their counterattack. Their will to resist weakened by Fatimid bribes, the Bedouin were quickly defeated. At the same time Mufarrij died, possibly poisoned, and his sons quickly came to terms with the Fatimids. Among them, Hassan ibn Mufarrij al-Jarrah managed to succeed to his father's position, and became a major player in the politics of the region over the next decades.
Alptakin was a Turkish military officer of the Buyids, who participated, and eventually came to lead, an unsuccessful rebellion against them in Iraq from 973 to 975. Fleeing west with 300 followers, he exploited the power vacuum in Syria to capture several cities, including Damascus. For the next three years, Alptakin withstood attempts by the Fatimid Caliphate to capture Damascus, until he was defeated and captured by Caliph al-Aziz Billah. Taken to Egypt and incorporated into the Fatimid army, he was poisoned by the vizier Ibn Killis shortly after this.
The navy of the Fatimid Caliphate was one of the most developed early Muslim navies and a major military force in the central and eastern Mediterranean in the 10th–12th centuries. As with the dynasty it served, its history can be distinguished into two phases. The first period, from c. 909 to 969, when the Fatimids were based in Ifriqiya, and the second period, lasting until the end of the dynasty in 1171, when the Fatimids were based in Egypt. During the first period, the navy was employed mainly in the constant warfare with the Byzantine Empire in Sicily and southern Italy, where the Fatimids enjoyed mixed success, as well as in the initially unsuccessful attempts to conquer Egypt from the Abbasids and the brief clashes with the Umayyad Caliphate of Córdoba.
Ja'far ibn Fallah or ibn Falah was a Berber general of the Kutama tribe in the service of the Fatimid Caliphate. He led the first Fatimid attempt to conquer Syria in 970–971, but his attack on Byzantine-held Antioch was repulsed, and he lost his life in June 971 fighting against the Qarmatians.
The Jarrahids were an Arab dynasty that intermittently ruled Palestine and controlled Transjordan and northern Arabia in the late 10th and early 11th centuries. They were described by historian Marius Canard (1888–1982) as a significant player in the Byzantine–Fatimid wars in Syria who "created for themselves, in their own best interests, a rule of duplicity, treason and pillage". They were the ruling family of the Tayy tribe, one of the three powerful tribes of Syria at the time; the other two were Kalb and Kilab.
Sharaf al-Maʿālī Abu Manṣūr Anūshtakīn al-Dizbarī was a Fatimid statesman and general who became the most powerful Fatimid governor of Syria. Under his Damascus-based governorship, all of Syria was united under a single Fatimid authority. The historians of his day, including Ibn al-Qalanisi and Ibn al-Adim, noted Anushtakin's wealth, just rule and fair treatment of the population, with whom he was popular.
Al-Ḥasan ibn ʿAmmār al-Kalbī, usually called simply Ibn Ammar in the Arabic sources, was an Arab commander for the Fatimid Caliphate. A member of the Kalbid family, he was active in the wars with the Byzantine Empire in Sicily in the 960s, leading the capture of Taormina and Rometta, which completed the Muslim conquest of Sicily.
Abū'l-Futūh Barjawān al-Ustādh was a Shia Muslim eunuch palace official who became the prime minister (wāsiṭa) and de facto regent of the Fatimid Caliphate in October 997, and held the position until his assassination. Of obscure origin, Barjawan became the tutor of heir-apparent al-Hakim bi-Amr Allah, who became caliph in 996 with the death of al-Aziz Billah. On al-Hakim's coronation, power was seized by some Shia soldiers, who tried to monopolize government and clashed with their rivals, the Circassian Turkic slave-soldiers. Allied with disaffected the Shia Muslim soldiers, Barjawan was able to seize the reins of government for himself in 997. His tenure was marked by a successful balancing act between the Berbers and the Turks, as well as the rise of men of diverse backgrounds, promoted under his patronage. Militarily, Barjawan was successful in restoring order to the Fatimids' restive Levantine and Libyan provinces, and set the stage for an enduring truce with the Byzantine Empire. The concentration of power in his hands and his overbearing attitude alienated al-Hakim, however, who ordered him assassinated and thereafter assumed the governance of the caliphate himself.
Abū'l-Faḍl Rifq al-Khādim was a black African eunuch in the court of the Fatimid caliph al-Mustansir and a commander of the Fatimid army. In 1024, during the reign of Caliph al-Zahir, Rifq led policing expeditions in the Egyptian countryside, earning him a reputation of loyalty. In 1049, he was appointed governor of Damascus in place of Nasir al-Dawla al-Hamdani, and headed a 30,000-strong expedition to assert Fatimid control over Aleppo, then held by the Mirdasid emir Thimal ibn Salih. His army consisted of Berbers, Turks, black Africans and, after it entered Syria, local Bedouin tribes. These diverse and often antagonistic factions quarreled frequently, weakening Rifq's army. After initial clashes with Thimal's troops outside Aleppo, many Bedouin defected and Rifq's officers ultimately deserted him for refusing their counsel. Rifq was captured, received a head injury and died in Mirdasid custody.
The Fatimid conquest of Egypt took place in 969, as the troops of the Fatimid Caliphate under the general Jawhar captured Egypt, then ruled by the autonomous Ikhshidid dynasty in the name of the Abbasid Caliphate.
Abu Ali al-Hasan al-A'sam ibn Ahmad ibn Bahram al-Jannabi was a Qarmatian leader, chiefly known as the military commander of the Qarmatian invasions of Syria in 968–977. Already in 968, he led attacks on the Ikhshidids, capturing Damascus and Ramla and extracting pledges of tribute. Following the Fatimid conquest of Egypt and the overthrow of the Ikhshidids, in 971–974 al-A'sam led attacks against the Fatimid Caliphate, who began to expand into Syria. The Qarmatians repeatedly evicted the Fatimids from Syria and invaded Egypt itself twice, in 971 and 974, before being defeated at the gates of Cairo and driven back. Al-A'sam continued fighting against the Fatimids, now alongside the Turkish general Alptakin, until his death in March 977. In the next year, the Fatimids managed to overcome the allies, and concluded a treaty with the Qarmatians that signalled the end of their invasions of Syria.
Quṭb al-Dawla Abū al-Ḥasan ʿAlī ibn Jaʾfar ibn Fallāh was a Fatimid commander and governor in the service of Caliph al-Hakim.
The fifth caliph, al-'Aziz bi-Allah (r.975-996). . . In his time, the Fatimi "Call" or "Mission" (Da'wa) reached as far east as India and northern China.
Al-Aziz BillahBorn: 9 May 955 Died: 13 October 996
al-Mu'izz li-Din Allah
| Caliph of the Fatimid Caliphate |
21 December 975 – 13 October 996
al-Hakim bi-Amr Allah