Friday, August 14, 2015

Fatimid

Migration of Fatimid Caliph Mehdi http://flip.it/zZ1j7

The Fatimids-An Empire of Faith http://flip.it/eeBbk

The Fatimid Dynasty in Egypt & the return of Europe http://flip.it/rjFDy

The Fatimid Caliphate (Arabic: الفاطميون‎, al-Fāṭimīyūn) (909-1171) a Shia Islamic caliphate, spanned a large area of North Africa, from the Red Sea in the east to the Atlantic Ocean in the west. The dynasty ruled across the Mediterranean coast of Africa and ultimately made Egypt the centre 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 Fātimiyyūn are descent from Fatima bint Muhammad (فاطمة بنت محمد), the daughter of prophet Muhammad. The Fātimiyyūn conquered North Africa and their Fatimid state took shape among the Kutama, in the West of the North African littoral, particularly Algeria, in 909 conquering Raqqada, the Aghlabid capital. In 921 the Fātimiyyūn established the Tunisian city of Mahdia as their new capital. In 948 they shifted their capital to Al-Mansuriya, 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.

The ruling class belonged to the Ismaili branch of Shi'ism, as did the leaders of the dynasty. The name "Fatimid" refers to Fatimah. The different term Fatimite is sometimes used to refer to the caliphate's subjects.

After the initial conquests, the caliphate often allowed a degree of religious tolerance towards non-Ismaili sects of Islam, as well as to Jews, Maltese Christians, and Egyptian Coptic Christians. The Fatimid caliphate was also distinguished by the central role of Berbers in its initial establishment and in helping its development,
Rise of the Fātimiyyūn
Origins
The Fatimid Caliphate's religious ideology originated in an Ismaili Shia movement launched in Syria by the eighth Imam, Abd Allah al-Akbar.[5] He claimed descent through Ismail, the seventh Ismaili Imam, from Fatimah and her husband ʻAlī ibn-Abī-Tālib, the first Shīʻa Imām. Thus his name was al-Fātimiyyūn "Fatimid".[6] The eighth to tenth Imams, (Abadullah, Ahmed and Husain), remained hidden and worked for the movement against the period's time's rulers.

The 11th Imam Ubayd Allah al-Mahdi Billah, under the guise of being a merchant, and his son had made their way to Sijilmasa,[5] fleeing persecution by the Abbasids, who found their Isma'ili Shi'ite beliefs not only unorthodox, but also threatening to the status quo of their caliphate. According to legend, 'Ubayd Allah 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, for four years under the countenance of the Midrar rulers, specifically one Prince Yasa' ibn Midrar (r. 884-909).[5]

Al-Mahdi was supported by dedicated Shi'ite Abu 'Abdullah al-Shi'i, and al-Shi'i started his preaching after he encountered a group of Muslim North African during his hajj. These men bragged about the country of the Kutama in western Ifriqiya (today part of Algeria), and the hostility of the Kutama towards, and their complete independence from, the Aghlabid rulers. This triggered al-Shi'i to travel to the region, where he started to preach the Ismaili doctrine. The Berber peasants, who had been oppressed for decades by the corrupt Aghlabid rule, would prove themselves to be a perfect basis for sedition. Instantly, al-Shi'i began conquering cities in the region: first Mila, then Sétif, Kairouan, and eventually Raqqada, the Aghlabid capital. In 909 Al-Shi'i sent a large expedition force to rescue the Mahdi, conquering the Khariji state of Tahert on its way there. After gaining his freedom, Abdullah al-Mahdi Billah became the leader of the growing state and assumed the position of imam and caliph.

The Fātimiyyūn existed during the Islamic Golden Age. The dynasty was founded in 909 by the eleventh Imam ʻAbdullāh al-Mahdī Billah. For the first half of its existence the empire's power rested primarily on its strength, as its army conquered northern Africa, Palestine, Syria, and for a short time, Baghdad.

A new capital was established at al-Mahdiyya. The Muslim Mahdia was founded by the Fātimiyyūn under the Caliph Abdallah al-Mahdi in 921 and made Ifriqiya their capital city.[8] It was chosen as the capital because of its proximity to the sea and the promontory on which an important military settlement had been since the time of the Phoenicians.

Expansion
The Fatimid Caliphate grew to include Sicily and to stretch across North Africa from the Atlantic Ocean to Libya.[10] Abdullāh al-Mahdi's control soon extended over all of central Maghreb, an area consisting of the modern countries of Morocco, Algeria, Tunisia, and Libya, which he ruled from Mahdia, in Tunisia. Newly built capital Al-Mansuriya,[a] or Mansuriyya (Arabic: المنصوريه ‎), near Kairouan, Tunisia, was the capital of the Fatimid Caliphate during the rules of the Imams Al-Mansur Billah (r. 946–953) and Al-Mu'izz li-Din Allah (r. 953–975).

The Fatimid general Jawhar conquered Egypt in 969, and he built a new palace city there, near Fusṭāt, which he also called al-Manṣūriyya. Under Al-Muizz Lideenillah, the Fātimiyyūn conquered the Ikhshidid Wilayah (see Fatimid Egypt), founding a new capital at al-Qāhira (Cairo) in 969.[12] The name was a reference to the planet Mars, "The Subduer",[6] which was prominent in the sky at the moment that city construction started. Cairo was intended as a royal enclosure for the Fatimid caliph and his army, though the actual administrative and economic capital of Egypt was in cities such as Fustat until 1169. After Egypt, the Fātimiyyūn continued to conquer the surrounding areas until they ruled from Tunisia to Syria, as well as Sicily.

Under the Fātimiyyūn, Egypt became the center 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, and Yemen. Egypt flourished, and the Fātimiyyūn developed an extensive trade network in both the Mediterranean and the Indian Ocean. Their trade and diplomatic ties extended all the way to China and its Song Dynasty, which eventually determined the economic course of Egypt during the High Middle Ages. The Fatimid focus on long-distance trade was accompanied by a lack of interest in agriculture and a neglect of the Nile irrigation system.

Administration and culture

The Al-Hakim Mosque in Cairo, of Al-Hakim bi-Amr Allah, the sixth caliph, as renovated by Dawoodi Bohra
Unlike western European governments in the era, advancement in Fatimid state offices was based more on merit than 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,[6] 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. 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.

The Fātimiyyūn were also known for their exquisite arts. A type of ceramic, lusterware 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 Al Azhar University was the first university in the East and perhaps the oldest in history. 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 honor. It was founded as a mosque by the Fatimid commander Jawhar at the orders of the Caliph Al-Muizz when he founded the city of Cairo. It was (probably on Saturday) in Jamadi al-Awwal in the year 359 A.H. Its building was completed on the 9th of Ramadan in the year 361 A.H. Both Al-'Aziz Billah and Al-Hakim bi-Amr Allah added to its premises. It was further repaired, renovated, and extended by Al-Mustansir Billah. Fatimid Caliphs always encouraged scholars and jurists to have their study-circles and gatherings in this mosque, and thus it was turned into a university that has the claim to be considered as the oldest still-functioning University.

Intellectual life in Egypt during the Fatimid period achieved great progress and activity, due to many scholars who lived in or came to Egypt, as well as the number of books available. Fatimid Caliphs gave prominent positions to scholars in their courts, encouraged students, and established libraries in their palaces, so that scholars might expand their knowledge and reap benefits from the work of their predecessors.

Perhaps the most significant feature of Fatimid rule was the freedom of thought and reason extended to the people, who could believe in whatever they liked, provided they did not infringe on the rights of others. Fātimiyyūn reserved separate pulpits for different Islamic sects, where the scholars expressed their ideas in whatever manner they liked. Fātimiyyūn gave patronage to scholars and invited them from every place, spending money on them even when their beliefs conflicted with those of the Fātimiyyūn. The history of the Fātimiyyūn, from this point of view, is in fact the history of knowledge, literature, and philosophy. It is the history of sacred freedom of expression.[13]

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.[15] 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 later half of the 10th century. The Fātimiyyūn 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). 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 Fātimiyyūn put all their military power toward the defense of the empire whenever it was menaced by dangers and threats, which they were able to repel, especially during the rule of Al-Muizz Lideenillah. 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, and other places, gaining complete control of Iraq and the Syrian borders as well as earning the sobriquet, the "Pale Death of the Saracens". With the Fātimiyyūn 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 Fātimiyyūn of Kairawan and turned to defend himself against their common enemy, Otto I, who had proclaimed himself Western Emperor and had attacked Byzantine possessions in Italy.

Civil war and decline

The Al-Azhar Mosque, of medieval Islamic Cairo.

Renovated Juyushi Mosque,Cairo
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 was suffering through a serious span of drought and famine. The declining resources accelerated the problems among the different ethnic factions, and outright civil war began, primarily between the Turks 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 the Fatimid Caliph Abū Tamīm Ma'ad al-Mustansir Billah in a desperate attempt to save Egypt recalled the 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 Fātimiyyūn) that 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.[18] 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.

After the eighteenth Imam, al-Mustansir Billah, the Nizari sect believed that his son Nizar was his successor, while another Ismāʿīlī branch known as the Mustaali (from whom the Dawoodi Bohra would eventually descend), supported his other son, al-Musta'li. The Fatimid dynasty continued with al-Musta'li as both Imam and Caliph, and that joint position held until the 20th Imam, al-Amir bi-Ahkami l-Lah (1132 CE). At the death of Imam Amir, one branch of the Mustaali faith claimed that he had transferred the imamate to his son at-Tayyib Abi l-Qasim, who was then two years old. Another faction claimed Amir died without producing an heir, and supported Amir's cousin al-Hafiz as both the rightful Caliph and Imam. The al-Hafiz faction became the Hafizi Ismailis, who later converted during the rule of Sultan Ṣalāḥ ad-Dīn Yūsuf ibn Ayyūbi. The supporters of Tayyeb became the Tayyibi Ismāʿīlī. Tayyeb's claim to the imamate was endorsed by the Hurratu l-Malika ("the Noble Queen") Arwa al-Sulayhi, the Queen of Yemen. Arwa was designated a hujjah (a holy, pious lady), the highest rank in the Yemeni Dawat, by al-Mustansir in 1084 CE. Under Queen Arwa, the Dai al-Balagh (intermediary between the Imam in Cairo and local headquarters) Lamak ibn Malik and then Yahya ibn Lamak worked for the cause of the Fātimiyyūn. After seclusion of Imam Taiyab Dai given independent charge by Queen Arwa, and were called Dai al Mutlaq. First Dai Mutlaq was Syedna Zoib, common Dai of all Taiybians.

Fatimid caliphs
Abū Muḥammad 'Abdul-Lāh al-Mahdī bi'llāh (909–934) founder Fatimid dynasty
Abū l-Qāsim Muḥammad al-Qā'im bi-Amr Allāh (934–946)
Abū Ṭāhir Ismā'il al-Manṣūr bi-llāh (946–953)
Abū Tamīm Ma'add al-Mu'izz li-Dīn Allāh (953–975) Egypt is conquered during his reign
Abū Manṣūr Nizār al-'Azīz bi-llāh (975–996)
Abū 'Alī al-Manṣūr al-Ḥākim bi-Amr Allāh (996–1021)
Abū'l-Ḥasan 'Alī al-Ẓāhir li-I'zāz Dīn Allāh (1021–1036)
Abū Tamīm Ma'add al-Mustanṣir bi-llāh (1036–1094)
al-Musta'lī bi-llāh (1094–1101) Quarrels over his succession led to the Nizari split.
al-Āmir bi-Aḥkām Allāh (1101–1130) The Fatimid rulers of Egypt after him are not recognized as Imams by Mustaali/Taiyabi Ismailis.

Burial place of Fatimid, Mukalafat-al-Rasool, Cairo, Egypt.
There is the place known as "Al Mashhad al Husain" (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 "B’ab Makhallif’at al Rasul" (door of remaining part of Rasul), where Sacred Hair [20][21] of Muhammad is preserved.



Many "Tayyibi groups" (Alavi, Hebtiahs, Atbai Malak, Dawoodi) lay claim to the Fatimid legacy. The Taiyabi (the Dawoodi Bohra being a majority constituent) Da`is  are successors in authority to 21st Imam Taiyab abi al-Qasim, the son of 20th Imam Mansur al-Āmir bi-Aḥkām Allāh (10th Fatimid calipha) (the office of Da`i being instituted by Sulayhid queen of Yemen Arwa al-Sulayhi). The current Dai (53rd) of Dawoodi Bohra community is Syedna Mufaddal Saifuddin


Al-Axhar Mosque
Al-Azhar Mosque, Cairo (Egypt, 900s AD)
As soon as the Fatimid dynasty took over ruling Egypt, in 908 AD, the new rulers of Egypt needed to show how important and strong they were. One way of showing that was to build impressive new buildings like the Al-Azhar Mosque in their new capital, Cairo. The Fatimid rulers named it Al-Azhar Mosque after Fatima Al-Azhar, the daughter of the Prophet Mohammed, the woman the Fatimid dynasty is named after.
Al-Hakim
Al-Hakim mosque (Cairo, 990-1013 AD)
Al-Azhar mosque, like the mosques atKairouan and Samarra, had a large open courtyard surrounded by rows of columns and a covered prayer hall with five more rows of columns in it.
After that, the Caliphs al-Aziz and his son al-Hakim built a mosque (990-1013 AD). This mosque follows generally the same pattern as the earlier mosque, with a big courtyard and a prayer hall with pointed arches. Three small domesemphasize which side the prayer hall is on. On the opposite side, there's a big entrance gate. It may be entrance gates like this that gave European architects the idea for Romanesque doorways like that of theAbbaye aux Dames in Caen (1050 AD). Like the Romanesque and later Gothic doorways, the door of Al-Hakim Mosque is in three parts, although here only the middle part actually has a door in it.
Al-Hakim
Gate of Al-Hakim mosque
The Fatimids also built a great wall around Cairo, with several impressive stone gates in it. These towers and gates, built in 1087 AD, are very similar to the castles that William the Conqueror built in Caen (his home in Normandy) about 1050 AD and in London after he had conquered England in 1066 AD.
Cairo gate
Fatimid gate of Cairo
Bad al-Futuh (1087 AD)