Evolution of the Fatimid state
|Religion||Islam (Isma'ili Shia)|
• 909–934 (first)
|Abdullah al-Mahdi Billah|
• 1160–1171 (last)
|Historical era||Early Middle Ages|
• Overthrow of the Aghlabids
|5 January 909|
• Fatimid conquest of Egypt and foundation of Cairo
|17 September 1171|
|969||4,100,000 km2 (1,600,000 sq mi)|
| Caliphate |
|Historical Arab states and dynasties|
Part of a series on the
|History of Egypt|
The Fatimid Caliphate was an Ismaili Shia caliphate that spanned a large area of North Africa, from the Red Sea in the east to the Atlantic Ocean in the west. The dynasty of Arab originruled across the Mediterranean coast of Africa and ultimately made Egypt the center of the caliphate. At its height the caliphate included in addition to Egypt varying areas of the Maghreb, Sudan, Sicily, the Levant, and Hijaz.
The Fatimids (Arabic : الفاطميون, romanized: al-Fāṭimīyūn) claimed descent from Fatimah, the daughter of the prophet Muhammad. The Fatimid state took shape among the Kutama, Berbers located in the west of the North African littoral (now Algeria), in 909 conquering Raqqada, the Aghlabid capital. In 921, the Fatimids established the Tunisian city of Mahdia as their new capital. In 948 they shifted their capital to al-Mansuriyya, near Kairouan in Tunisia. In 969 they conquered Egypt and established Cairo as the capital of their caliphate; Egypt became the political, cultural, and religious centre of their empire that developed a new, indigenous Arabic culture.
The ruling class belonged to the Ismai'li branch of Shi'a Islam, as did the leaders of the dynasty. The existence of the caliphate marked the only time the descendants of Ali and Fatimah were united to any degree (except for the final period of the Rashidun Caliphate under Ali himself from 656 to 661) and the name "Fatimid" refers to Fatimah. The different term Fatimi or “Fatimite” by orientalist authors are sometimes used to refer to the caliphate's subjects.
After the initial conquests, the caliphate often allowed a degree of religious tolerance towards non-Shia sects of Islam, as well as to Jews, Maltese Christians, and Copts.However, its leaders made little headway in persuading the Egyptian population to adopt its religious beliefs.
During the late eleventh and twelfth centuries the Fatimid caliphate declined rapidly, and in 1171 Saladin invaded its territory. He founded the Ayyubid dynasty and incorporated the Fatimid state into the Abbasid Caliphate .
|Part of a series on Shīa Islam |
The Fatimid Caliphate's religious ideology originated in an Ismaʻili dawah (movement) launched in the ninth century in Salamiyah, Syria by the eighth Ismaili Imam, Ahmad al-Wafi 813 – c. 840) and ʻAbdullāh al-Raḍī (died 881), remained hidden and worked for the movement against the rulers of the period.(766–828). He claimed descent through Isma'il ibn Jafar, the seventh Ismaili Imam, from Fatimah and her husband ʻAli, the first Shiʻi Imam, whence his name al-Fāṭimiyy "the Fatimid". The eighth to tenth Ismaili Imams, (Ahmad al-Wafi, Muhammad at-Taqi (c.
Together with his son, the 11th Imam Abdullah al-Mahdi Billah (lived 873–934), in the guise of a merchant, made his way to Sijilmasa(now in Morocco), fleeing persecution by the Abbasid Caliphate, who found Ismaʻili beliefs heretical and also a political threat. According to legend, 'Abdullah and his son were fulfilling a prophecy that the Mahdi would come from Mesopotamia to Sijilmasa. They hid among the population of Sijilmasa, then an independent emirate, ruled by Prince Yasa' ibn Midrar (r. 884–909).
Abdullāh al-Mahdi's control soon extended over all of the Maghreb, an area consisting of the modern countries of Morocco, Algeria, Tunisia, and Libya, : المنصورية), near Kairouan, Tunisia, served as the capital of the Fatimid Caliphate during the rule of the Imams Al-Mansur Billah (r. 946–953) and Al-Mu'izz li-Din Allah (r. 953–975).which he ruled from Mahdia. The newly built city of Al-Mansuriya, or Mansuriyya (Arabic
In 969 the Fatimid general Jawhar the Sicilian conquered Egypt, where he built near Fusṭāt a new palace city which he also called al-Manṣūriyya. Under Al-Mu'izz li-Din Allah the Fatimids conquered the Ikhshidid Wilayah (see Fatimid Egypt), founding a new capital at al-Qāhira (Cairo) in 969. : القاهرة), meaning "the Vanquisher" or "the Conqueror", referenced the planet Mars, "The Subduer", rising in the sky at the time when the construction of the city started. Cairo was intended[ by whom? ] as a royal enclosure for the Fatimid caliph and his army - the actual administrative and economic capitals of Egypt were cities such as Fustat until 1169. After Egypt, the Fatimids continued to conquer the surrounding areas until they ruled from Tunisia to Syria, as well as Sicily.The name al-Qāhirah (Arabic
Under the Fatimids, Egypt became the centre of an empire that included at its peak parts of North Africa, Sicily, Palestine, Jordan, Lebanon, Syria, the Red Sea coast of Africa, Tihamah, Hejaz, Yemen, with its most remote territorial reach being Multan (in modern-day Pakistan). r. 960–1279), eventually determined the economic course of Egypt during the High Middle Ages. The Fatimid focus on agriculture further increased their riches and allowed the dynasty and the Egyptians to flourish under the Fatimid rule. The use of cash crops and the propagation of the flax trade allowed Fatimids to import other items from various parts of the world.Egypt flourished, and the Fatimids developed an extensive trade network both in the Mediterranean and in the Indian Ocean. Their trade and diplomatic ties, extending all the way to China under the Song Dynasty (
While the ethnic-based army was generally successful on the battlefield, it began to have negative effects on Fatimid internal politics. Traditionally the Berber element of the army had the strongest sway over political affairs, but as the Turkish element grew more powerful, it began to challenge this, and by 1020 serious riots had begun to break out among the Black African troops who were fighting back against a Berber-Turk Alliance.
By the 1060s, the tentative balance between the different ethnic groups within the Fatimid army collapsed as Egypt suffered an extended period of drought and famine. Declining resources accelerated the problems among the different ethnic factions, and outright civil war began, primarily between the Turks under Nasir al-Dawla ibn Hamdan and Black African troops, while the Berbers shifted alliance between the two sides.The Turkish forces of the Fatimid army seized most of Cairo and held the city and Caliph at ransom, while the Berber troops and remaining Sudanese forces roamed the other parts of Egypt.
By 1072, in a desperate attempt to save Egypt, the Fatimid Caliph Abū Tamīm Ma'ad al-Mustansir Billah recalled general Badr al-Jamali, who was at the time the governor of Acre, Palestine. Badr al-Jamali led his troops into Egypt and was able to successfully suppress the different groups of the rebelling armies, largely purging the Turks in the process. Although the Caliphate was saved from immediate destruction, the decade long rebellion devastated Egypt and it was never able to regain much power. As a result, Badr al-Jamali was also made the vizier of the Fatimid caliph, becoming one of the first military viziers ("Amir al Juyush", Arabic : امير الجيوش, Commander of Forces of the Fatimids) who would dominate late Fatimid politics. Al-Jam`e Al-Juyushi (Arabic : الجامع الجيوشي, The Mosque of the Armies), or Juyushi Mosque, was built by Badr al-Jamali. The mosque was completed in 478 H/1085 AD under the patronage of then Caliph and Imam Ma'ad al-Mustansir Billah. It was built on an end of the Mokattam Hills, ensuring a view of the Cairo city. This Mosque/mashhad was also known as a victory monument commemorating vizier Badr's restoration of order for the Imam Mustansir. As the military viziers effectively became heads of state, the Caliph himself was reduced to the role of a figurehead. Badr al-Jamali's son, Al-Afdal Shahanshah, succeeded him in power as vizier.
In the 1040s, the Berber Zirids (governors of North Africa under the Fatimids) declared their independence from the Fatimids and their recognition of the Sunni Abbasid caliphs of Baghdad, which led the Fatimids to launch the devastating Banū Hilal invasions of North Africa. After about 1070, the Fatimid hold on the Levant coast and parts of Syria was challenged first by Turkic invasions, then the Crusades, so that Fatimid territory shrank until it consisted only of Egypt. The Fatimids gradually lost the Emirate of Sicily over thirty years to the Italo-Norman Roger I who was in total control of the entire island by 1091.
The reliance on the Iqta system also ate into Fatimid central authority, as more and more the military officers at the further ends of the empire became semi-independent.
After the decay of the Fatimid political system in the 1160s, the Zengid ruler Nūr ad-Dīn had his general, Shirkuh, seize Egypt from the vizier Shawar in 1169. Shirkuh died two months after taking power, and rule passed to his nephew, Saladin.This began the Ayyubid Sultanate of Egypt and Syria.
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There is the place known as "Al-Mashhad al-Hussaini" (Masjid Imam Husain, Cairo), wherein lie buried underground Twelve Fatimid Imams from 9th Taqi Muhammad to 20th Mansur al-Āmir. This place is also known as "Bāb Mukhallafāt al-Rasul" (door of remaining part of Rasul), where Sacred Hairof Muhammad is preserved.
Al-Mahdiyya, the first capital of the Fatimid dynasty, was established by the first caliph of the Fatimid dynasty, ʿAbdullāh al-Mahdī (297–322/909–934) in 300/912–913. The caliph had been residing in nearby Raqqada but chose a new and more strategic location to establish his dynasty. The city of al-Mahdiyya is located on a narrow peninsula along the coast of the Mediterranean Sea, east of Kairouan and just south of the Gulf of Hammamet in modern-day Tunisia. The primary concern in the city's construction and locale was defense. With its peninsular topography and the construction of a wall 8.3 m thick, the city became impenetrable by land. This strategic location together with a navy that the Fatimids had inherited from the conquered Aghlabids, the city of Al-Mahdiyya became a strong military base where ʿAbdullāh al-Mahdī consolidated power and established the roots of the Fatimid caliphate for two generations. The city included two royal palaces – one for the caliph ‘Abdullāh al-Mahdī and one for his son and successor the caliph al-Qāʾim – a mosque, many administrative buildings, and an arsenal.
Al-Manṣūriyya was established between 334 and 336/945-8 by the third Fatimid caliph al-Manṣūr (334-41/946-53) in a settlement known as Ṣabra, located on the outskirts of Kairouan in modern-day Tunisia. The new capital was established in commemoration of the victory of al-Manṣūr over the Khārijite rebel Abū Yazīd at Ṣabra. Like Baghdad, the plan of the city of Al-Manṣūriyya is round, with the caliphal palace at its center. Due to a plentiful water source, the city grew and expanded a great deal under al-Manṣūr. Recent archaeological evidence suggests that there were more than 300 ḥammāms built during this period in the city as well as numerous palaces. When al-Manṣūr's successor, al-Muʿizz moved the caliphate to Cairo, his deputy stayed behind as regent of al-Manṣūriyya and usurped power for himself, marking the end of the Fatimid reign in al-Manṣūriyya and the beginning of the city's ruin (spurred on by a violent revolt). The city remained downtrodden and more or less uninhabited for centuries afterward.
Cairo was established by the fourth Fatimid caliph al-Muʿizz in 359/970 and remained the capital of the Fatimid caliphate for the duration of the dynasty. Cairo can thus be considered the capital of Fatimid cultural production. Though the original Fatimid palace complex, including administrative buildings and royal residents, no longer exists, modern scholars can glean a good idea of the original structure based on the Mamluk-era account of al-Maqrīzī. Perhaps the most important of Fatimid monuments outside the palace complex is the mosque of al-Azhar (359-61/970-2) which still stands today, though little of the building is original to its first Fatimid construction. Likewise the important Fatimid mosque of al-Ḥākim, built from 380-403/990-1012 under two Fatimid caliphs, has been rebuilt under subsequent dynasties. Cairo remained the capital for, including al-Muʿizz, eleven generations of caliphs, after which the Fatimid Caliphate finally fell to Ayyubid forces in 567/1171.
Unlike western European governments in the era, advancement in Fatimid state offices was more meritocratic than based on heredity. Members of other branches of Islam, like the Sunnis, were just as likely to be appointed to government posts as Shiites. Tolerance was extended to non-Muslims such as Christians and Jews, [ citation needed ] There were exceptions to this general attitude of tolerance, however, most notably by Al-Hakim bi-Amr Allah, though this has been highly debated, with Al-Hakim's reputation among medieval Muslim historians conflated with his role in the Druze faith.who occupied high levels in government based on ability, and tolerance was set into place to ensure the flow of money from all those who were non-Muslims in order to finance the Caliphs' large army of Mamluks brought in from Circassia by Genoese merchants.
The Fatimids were also known for their exquisite arts. A type of ceramic, lustreware, was prevalent during the Fatimid period. Glassware and metalworking was also popular. Many traces of Fatimid architecture exist in Cairo today; the most defining examples include the Al-Azhar University and the Al-Hakim Mosque. The madrasa is one of the relics of the Fatimid dynasty era of Egypt, descended from Fatimah, daughter of Muhammad. Fatimah was called Az-Zahra (the brilliant), and the madrasa was named in her honour.The Fatimid palace in Cairo had two parts. It stood in the Khan el-Khalili area at Bayn El-Qasryn street.
The Fatimid military was based largely on the Kutama Berber tribesmen brought along on the march to Egypt, and they remained an important part of the military even after Tunisia began to break away. [ citation needed ]After their successful establishment in Egypt, local Egyptian forces were also incorporated into the army, so the Fatimid Army were reinforced by North African soldiers from Algeria to Egypt in the Eastern North. (and of succeeding dynasties as well).
A fundamental change occurred when the Fatimid Caliph attempted to push into Syria in the latter half of the 10th century. The Fatimids were faced with the now Turkish-dominated forces of the Abbasid Caliph and began to realize the limits of their current military. Thus during the reign of Abu Mansur Nizar al-Aziz Billah and Al-Hakim bi-Amr Allah, the Caliph began incorporating armies of Turks and later black Africans (even later, other groups such as Armenians were also used). [ citation needed ]The army units were generally separated along ethnic lines, thus the Berbers were usually the light cavalry and foot skirmishers, while the Turks were the horse archers or heavy cavalry (known as Mamluks ). The black Africans, Syrians, and Arabs generally acted as the heavy infantry and foot archers. This ethnic-based army system, along with the partial slave status of many of the imported ethnic fighters, would remain fundamentally unchanged in Egypt for many centuries after the fall of the Fatimid Caliph.
The Fatimids focused their military toward the defence of the empire whenever it was menaced by dangers and threats, which they were able to repel. During his reign, the Byzantine Empire was ruled by Nikephoros II Phokas, who had destroyed the Muslim Emirate of Chandax in 961 and conquered Tartus, Al-Masaisah, 'Ain Zarbah, among other areas, gaining complete control of Iraq and the Syrian borders as well as earning the sobriquet, the "Pale Death of the Saracens". With the Fatimids, however, he proved less successful. After renouncing his payments of tribute to the Fatimid caliphs, he sent an expedition to Sicily, but was forced by defeats on land and sea to evacuate the island completely. In 967, he made peace with the Fatimids and turned to defend himself against their common enemy, Otto I, who had proclaimed himself Roman Emperor and had attacked Byzantine possessions in Italy.[ citation needed ]
After Al-Mustansir Billah, his sons Nizar and Al-Musta'li both claimed the right to rule, leading to a split into the Nizari and Musta'li factions respectively. Nizar's successors eventually came to be known as the 'Aga Khan . While Musta'li's followers eventually came to be called as the Dawoodi bohra
The Fatimid dynasty continued under Al-Musta'li until Al-Amir bi-Ahkami'l-Lah's death in 1132. Leadership was then contested between At-Tayyib Abu'l-Qasim, Al-Amir's two-year-old son, and Al-Hafiz, Al-Amir's cousin whose supporters (Hafizi) claimed Al-Amir died without an heir. The supporters of At-Tayyib became the Tayyibi Isma'ilis. At-Tayyib's claim to the imamate was endorsed by Arwa al-Sulayhi, Queen of Yemen. In 1084, Al-Mustansir had designated Arwa designated a hujjah (a holy, pious lady), the highest rank in the Yemeni Da'wah. Under Arwa, the Da'i al-Balagh (the imam's local representative) Lamak ibn Malik and then Yahya ibn Lamak worked for the cause of the Fatimids. After At-Tayyib's disappearance, Arwa named Dhu'ayb bin Musa the first Da'i al-Mutlaq with full authority over Tayyibi religious matters. Tayyibi Isma'ili missionaries (in about 1067 AD(460AH)) spread their religion to India,leading to the development of various Isma'ili communities, most notably the Alavi, Dawoodi, and Sulaymani Bohras. Syedi Nuruddin to Dongaon went to look after India's southern part and Syedi Fakhruddin to East Rajasthan.
Abū ʿAlī Manṣūr, better known by his regnal title al-Ḥākim bi-Amr Allāh, was the sixth Fatimid caliph and 16th Ismaili imam (996–1021). Al-Hakim is an important figure in a number of Shia Ismaili religions, such as the world's 15 million Nizaris, in addition to the 2 million Druze of the Levant whose eponymous founder ad-Darazi proclaimed him as the incarnation of God in 1018.
Abdullāh al-Mahdi Billah, was the founder of the Ismaili Fatimid Caliphate, the only major Shi'a caliphate in Islam, and established Fatimid rule throughout much of North Africa, Hejaz, Palestine and the Levant.
The Musta‘lī are a sect of Isma'ilism named for their acceptance of al-Musta'li as the legitimate nineteenth Fatimid caliph and legitimate successor to his father, al-Mustansir Billah. In contrast, the Nizari—the other living branch of Ismailism, presently led by Aga Khan IV—believe the nineteenth caliph was al-Musta'li's elder brother, Nizar. Isma'ilism is a branch of Shia Islam.
Abu Tamim Ma'ad al-Muizz li-Din Allah was the fourth Fatimid Caliph and 14th Ismaili imam, reigning from 953 to 975. It was during his caliphate that the center of power of the Fatimid dynasty was moved from Ifriqiya to Egypt. The Fatimids founded the city of al-Qāhirah (Cairo) "the Victorious" in 969 as the new capital of the Fatimid caliphate in Egypt.
The Kutama were a major Berber tribe in northern Algeria classified among the Berber confederation of the Bavares. The Kutama are attested much earlier, in the form Koidamousii by the Greek geographer Ptolemy.
El-Mansuriya or Mansuriya, near Kairouan, Tunisia, was the capital of the Fatimid Caliphate during the rule of the Ismaili Shia Muslim Imams al-Mansur Billah and al-Mu'izz li-Din Allah.
Abu Tahir Isma'il, better known by his regnal name al-Mansur Billah, was the third Caliph of the Fatimid Caliphate in Ifriqiya, ruling from 946 until his death. He presided over a period of crisis, having to confront the large-scale Kharijite rebellion of Abu Yazid. He succeeded in suppressing the revolt and restoring the stability of the Fatimid regime.
Abu'l-Qasim Muhammad ibn al-Mahdi, better known by his regnal name al-Qa'im bi-Amr Allah or bi-Amri 'llah, was the second caliph of the Fatimid Caliphate in Ifriqiya and ruled from 934 to 946. He is the 12th Imam according to the Isma'ili faith.
Abū'l-Qāsim Aḥmad al-Musta‘lī bil-Lāh was the ninth Fatimid caliph, and believed by the Musta'li sect of Isma'ilism to be the nineteenth Imam.
Al-Husayn ibn Ahmad ibn Muhammad ibn Zakariyya, better known as Abu Abdallah al-Shi'i, was an Isma'ili missionary (dāʿī) active in Yemen and North Africa, mainly among the Kutama Berbers. He was successful in converting and unifying a large part of the Kutama, leading them to the conquest of Ifriqiya in 902–909 and the overthrow of the Aghlabid dynasty. This allowed the establishment of the Fatimid Caliphate in Ifriqiya under the imam–caliph Abdullah al-Mahdi Billah, but the latter quickly fell out with Abu Abdallah, and had him executed on 28 February 911.
The Hafizi Ismaili or Majidiyyah was a branch of Mustaali Ismailism that believed that the current ruler of the Fatimid Caliphate after the reign of Al-Amir Bi-Ahkamillah, Al-Hafiz was also the Imam of the Time as well as his descendants. The Hafizi sect disappeared completely after the collapse of the Fatimid Caliphate in 567 AH/1171 CE as they joined the Taiyabi sect. The sect was suppressed by the Ayyubid Dynasty that had overthrown the Fatimid Dynasty. The Hafizi sect had followers in Yemen in the form of the Zurayids and the Hamdanids (Yemen). The Hafizi sect lived on into the 14th century CE with adherents in Northern Egypt and Syria but had died out by the 15th century CE.
Al-Mu'ayyad fid-din Abu Nasr Hibat Allah b. Abi 'Imran Musa b. Da'ud ash-Shirazi was an 11th-century Isma'ili scholar, philosopher-poet, preacher and theologian of Persian origin. He served the Fatimid Caliph-Imām al-Mustansir Billah as a Da'i in varying capacities, eventually attaining the highest rank of Bab al-Abwab "The Gate of Gates" and Da‘i al-Du‘at "Chief Missionary" in the Fatimid Da‘wah. In his theological and philosophical writings he brought the Isma'ili spiritual heritage to its pinnacle.
Abū Ḥanīfa al-Nuʿmān ibn Muḥammad ibn Manṣūr ibn Aḥmad ibn Ḥayyūn al-Tamīmiyy (Arabic: النعمان بن محمد بن منصور بن أحمد بن حيون التميمي, generally known as al-Qāḍī al-Nu‘mān or as ibn Ḥayyūn was an Isma'ili jurist and the official historian of the Fatimid Caliphate. He was also called Qaḍi al-Quḍāt "Jurist of the Jurists" and Dāʻī al-Duʻāt "Missionary of Missionaries" (داعي الدعاة.
Da'a'im al-Islam is an Ismaili Shia Islam Muslim book of jurisprudence.
The History of Nizari Isma'ilism from the founding of Islam covers a period of over 1400 years. It begins with Muhammad's mission to restore to humanity the universality and knowledge of the oneness of the divine within the Abrahamic tradition, through the final message and what the Shia believe was the appointment of Ali as successor and guardian of that message with both the spiritual and temporal authority of Muhammad through the institution of the Imamate.
The Fatimid architecture that developed in the Fatimid Caliphate (909–1167 CE) of North Africa combined elements of eastern and western architecture, drawing on Abbasid architecture, Byzantine, Ancient Egyptian, Coptic architecture and North African traditions; it bridged early Islamic styles and the medieval architecture of the Mamluks of Egypt, introducing many innovations.
Aḥmad ibn Ibrāhı̄m al-Nı̄sābūrı̄ or al-Naysābūrı̄ was an Isma'ili scholar from Nishapur, who entered the service of the Fatimid caliphs al-Aziz Billah and al-Hakim bi-Amr Allah in Cairo. His life is relatively obscure, and is known chiefly from references in his works. Among them three stand out as highly important for Fatimid and Isma'ili history: the Istitār al-imām, a historical work that offers unique information on the early history of the Isma'ili movement and the rise of the Fatimid Caliphate, the Risāla al-mūjaza, which contains an exposition on the qualities and duties of the ideal Isma'ili missionary, and the Ithbāt al-imāma, an influential analysis of Isma'ili conceptions of the imamate, combining rationalist philosophical argument with Islamic theology.
In the course of the later eleventh and twelfth century, however, the Fatimid caliphate declined rapidly, and in 1171 the country was invaded by Ṣalāḥ ad-Dīn, the founder of the Ayyubid dynasty. He restored Egypt as a political power, reincorporated it in the Abbasid caliphate and established Ayyubid suzerainty not only over Egypt and Syria but, as mentioned above, temporarily over northern Mesopotamia as well.
The Fatimid caliphate at its height included Egypt, Syria, the Hejaz, the Yemen, North Africa, and Sicily, and commanded the allegiance of countless followers in the eastern lands still subject to the Abbasids of Baghdad.
Originally based in Tunisia, the Fatimid Dynasty extended their rule across the Mediterranean coast of Africa and ultimately made Egypt the center of their caliphate. At its height, in addition to Egypt, the caliphate included varying areas of the Maghreb, Sicily, the Levant, and the Hijaz.
Nevertheless, the Seljuqs of Syria kept the Crusaders occupied for several years until the reign of the last Fatimid Caliph al-Adid (1160–1171) when, in the face of a Crusade threat, the caliph appointed a warrior of the Seljuq regime by the name of Shirkuh to be his chief minister.
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