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A SHORT HISTORY OF THE FATIMID KHALIFATE
A SHORT HISTORY OF THE FATIMID KHALIFATE
BY DE LACY O’LEARY, D.D. Lecturer in Aramaic and Syriac, Bristol University Author of “Arabic Thought and its Place in History” LONDON: KEGAN PAUL, TRENCH, TRUBNER & CO., LTD. NEW YORK: E. P. DUTTON & CO. 1923 Printed in Great Britain by John Roberts Press Limited, London....
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II THE ISMAʿILIAN SECT
II THE ISMAʿILIAN SECT
From the beginning the neo-Ismaʿilian sect showed all the characteristics of the ultra Shiʿite bodies: it accepted the ʿalim l-batin , or the principle of allegorical interpretation which is especially associated with Jaʿfar as-Sadiq, the doctrine of incarnation, and of the transmigration of the Imam’s soul. But underneath all this, borrowed from current Shiʿite ideas, it had a strong element of agnosticism, a heritage of the philosophical ideas borrowed from Greek scientists, and developed in c
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III THE QARMATIANS
III THE QARMATIANS
We turn now to the formation of the important branch of the Ismaʿilian sect known as the Qarmatians, which is particularly interesting as we have detailed accounts of its formation which show how the propaganda worked, and illustrate the ease with which an armed group could set up an independent robber state in this period of the decay of the Khalifate. Of the history of their founding there are two leading narratives slightly divergent in details,—which De Goeje (pp. 13-17) calls A. and B. A. g
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IV ESTABLISHMENT OF THE FATIMIDS IN NORTH AFRICA
IV ESTABLISHMENT OF THE FATIMIDS IN NORTH AFRICA
The political career of the Fatimids centres in North Africa and Egypt, and commences with the activity of Ibn Hawshab, who himself never visited those parts. This man, whom Maqrizi calls Abu l-Kasam Hasan b. Farash b. Hawshab, and Abu l-Fera and Bibars Mansuri, referred to as Rustam b. Husayn b. Hawshab b. Zadam an-Najjar (“the carpenter”), was a follower of Ahmad whom we have seen as succeeding his father ʿAbdullah, and accompanied him on a pilgrimage to the sacred sites of the Shiʿites, the t
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V THE FATIMID KHALIFS OF KAIRAWAN
V THE FATIMID KHALIFS OF KAIRAWAN
Led by religious enthusiasms, the Berber tribes had succeeded in sweeping away the Arab government of the province of Ifrikiya. To a very large extent, however, this was as much a racial and anti-Arab movement of the Berbers as a religious one: of course, very much the same has been true of every Mahdist movement in Africa. The history of Islam is full of similar revolts, for the most part either with a religious motive, or at least a religious pretext. Now the destructive work was finished and
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VI THE SECOND FATIMID KHALIF, AL-QAʾIM
VI THE SECOND FATIMID KHALIF, AL-QAʾIM
The new Khalif, al-Qaʾim, had already shown himself an efficient leader in the two expeditions against Egypt, and in the vigour with which he repressed the simmering revolts in Africa. His accession was marked by two expeditions; a naval attack on the south of France, the coast of Genoa and Calabria, which resulted in the bringing home of many slaves and plunder: and another attempt on Egypt, which, however, was promptly checked by the Ikhshid’s brother, ʿUbayd Allah. At the moment Egypt was too
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VII THE THIRD FATIMID KHALIF, AL-MANSUR
VII THE THIRD FATIMID KHALIF, AL-MANSUR
The stability of the Fatimid Khalifate was problematical when al-Qaʾim died at the height of Abu Yazid’s rebellion. The first task of the new Khalif al-Mansur was to relieve Susa, and he was fortunate enough to inflict a severe defeat on Abu Yazid, and to drive him back to the mountains of Kiana in the extreme west of Ifrikiya. There a stubborn struggle followed which lasted a whole year, but was terminated by the final defeat and complete rout of the insurgent Berbers, Abu Yazid himself being m
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VIII THE FOURTH FATIMID KHALIF, AL-MOʿIZZ
VIII THE FOURTH FATIMID KHALIF, AL-MOʿIZZ
The new Fatimid Khalif was of a type somewhat different from his predecessors. Like them, indeed, he proved an able and efficient ruler, but unlike them he was a man of cultured tastes and of considerable literary ability. His heart was set on the conquest of Egypt, the great dream ever present before his father and grandfather, which seemed now coming within the bounds of possibility. To understand this we must turn for a while to the course of events in Egypt. The Ikhshid Muhammad b. Tughj had
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IX THE FIFTH FATIMID KHALIF, AL-ʿAZIZ
IX THE FIFTH FATIMID KHALIF, AL-ʿAZIZ
Al-Moʿizz was succeeded by his son Nizar, who took the name al-Imam Nizar Abu Mansur al-ʿAziz bi-llah , and so is generally known as al-ʿAziz. Although his father’s death took place in the early part of 365, it was concealed for some time until it seemed that the succession was secure, and the formal proclamation was deferred until the Feast of Sacrifice on Thursday, the 4th of Rabiʿ II. 365. The traditional picture of al-ʿAziz represents him as humane, generous, a fearless hunter, and a success
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X THE SIXTH FATIMID KHALIF, AL-HAKIM
X THE SIXTH FATIMID KHALIF, AL-HAKIM
Al-Mansur Abu-ʿAli al-Hakim bi-amri-llah (“ ... ruling by God’s command”), commonly known as Al-Hakim, was only eleven years old when he was saluted as Khalif at Bilbays on Tuesday, the 23rd of Ramadan 386 (October, 996 A.D. ). Next day he proceeded to Cairo with all the court. Before him went his father’s body in a litter borne on a camel, the two feet protruding. The young prince was clothed in a woollen shirt split up the front and adorned with buttons and button holes, and on his head was th
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XI THE SEVENTH FATIMID KHALIF, AZ-ZAHIR
XI THE SEVENTH FATIMID KHALIF, AZ-ZAHIR
On the “Day of Sacrifice,” 411, seven days after Hakim’s disappearance, his son Abu l-Hasan ʿAli az-Zahir li-ʿizazi-dini-llah (“the triumphant in strengthening God’s religion”), then a boy of sixteen years of age, was recognised as Khalif. The heir designated by Hakim, ʿAbdu r-Rahim, was still in Damascus, but the Princess wrote to him ordering his immediate return to Egypt. Instead of obeying this summons he declared himself the independent ruler of Damascus, and made himself popular amongst th
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XII THE EIGHTH FATIMID KHALIF, AL-MUSTANSIR
XII THE EIGHTH FATIMID KHALIF, AL-MUSTANSIR
Abu Tamin al-Mustansir bi-llah (“the seeker of aid from God”) was proclaimed Khalif at his father’s death on Sunday, the 15th Shaban, 427 (14 June, 1035). His reign has the distinction of being the longest of all the Khalifates either in Egypt or elsewhere. Again we find the influence of a woman of the royal family predominant in the state, this time of a black ex-slave woman. In Cairo there were two Jewish merchants, Abu Saʿd Abrahim and his brother Abu Nasr Saʿd ad-Dahir, sons of Sahl. The Kha
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XIII THE NINTH FATIMID KHALIF, AL-MUSTALI
XIII THE NINTH FATIMID KHALIF, AL-MUSTALI
As soon as al-Mustansir was dead the wazir al-Afdal al-Juyush entered the palace and placed Abu l-Kasim Ahmad al-Mustali, a youth of eighteen years of age and the youngest son of the late Khalif on the throne. At the same time he sent for the other sons of Mustansir who were near at hand, Nizar the eldest son, and his brothers ʿAbdullah and Ismaʿil, bidding them come quickly. As soon as they entered the room where the wazir awaited them and saw their youngest brother enthroned they were filled w
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XIV THE TENTH FATIMID KHALIF, AL-AMIR
XIV THE TENTH FATIMID KHALIF, AL-AMIR
At Mustali’s death al-Afdal at once proclaimed Abu ʿAli al-Mansur al-Amir bi-ahkami-llah (“the ruler by the decrees of God”), then only in his fifth year, as Khalif, retaining the government in his own hands as had now become the established custom at the Fatimid court. Al-Afdal was an able and efficient ruler, whilst the young Khalif was of the type so common in oriental courts, a mere votary of pleasure and an idler. The wazir restrained the indulgence of his tastes and kept him closely confin
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XV THE ELEVENTH FATIMID KHALIF, AL-HAFIZ
XV THE ELEVENTH FATIMID KHALIF, AL-HAFIZ
The Khalif al-Amir left no son, but at the time of his death one of his wives was pregnant, and it was possible that she might give birth to an heir. Under these circumstances Abu l-Maymun ʿAbdu l-Hamid al-Hafiz li-dini-llah (“the guardian of the religion of God”), son of Muhammad, one of the brothers of Mustali, and consequently cousin to the late Khalif, was declared regent, and as such received the oath of allegiance from the citizens of Cairo on the very day of al-Amir’s murder, and on the s
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XVI THE TWELFTH FATIMID KHALIF, AZ-ZAFIR
XVI THE TWELFTH FATIMID KHALIF, AZ-ZAFIR
At the death of Hafiz in October, 1149, i.e. , A.H. 543, his youngest son Abu Mansur Ismaʿil az-Zafir li-ʾAdai dini-llah (“the conqueror of the enemies of God’s religion”) was proclaimed Khalif in accordance with the late sovereign’s orders. The new Khalif was then only sixteen years of age, frivolous in his tastes, and much given to the society of concubines and to listening to vocal music. One of his first acts was to select Najm ad-Din b. Masal as his chief minister, thus displacing the Emir
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XVII THE THIRTEENTH FATIMID KHALIF, AL-FAʿIZ
XVII THE THIRTEENTH FATIMID KHALIF, AL-FAʿIZ
In spite of ʿAbbas’ attempt to throw the guilt of the Khalif’s murder upon his two brothers, it was well known both in the palace and in the city that the wazir was the culprit, and both were aroused to the deepest indignation. The emirs in the palace almost at once began to conspire against the wazir, and decided to appeal to as-Salih b. Ruzzik the Armenian, who was then governor of Munya Bani Kharib in Upper Egypt. The letter they sent was coloured black as a sign of their deep mourning, and w
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XVIII THE FOURTEENTH FATIMID KHALIF, AL-ʿADID
XVIII THE FOURTEENTH FATIMID KHALIF, AL-ʿADID
At the death of al-Faʿiz at the age of eleven years his cousin Abu Muhammad ʿAbdullah al-ʿAdid, son of Jibril, one of the murdered brothers of az-Zafir, and then a child of nine, was proclaimed Khalif. He was treated simply as a prisoner of state, as indeed had been the case with his predecessor, and the government was entirely in the hands of the wazir as-Salih. But as-Salih was not a good ruler; he forestalled provisions and artificially raised prices, levied frequent fines, and managed to con
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(i) The Formation of the Fatimid Khalifate. (A.H. 260-356 = A.D. 873-966.)
(i) The Formation of the Fatimid Khalifate. (A.H. 260-356 = A.D. 873-966.)
This was the period during which the Ismaʿilian sect was founded, spread to North Africa, and a Khalifate was established at Kairawan. It was a time during which the Khalifate of Baghdad was passing through a course of rapid decay: under no other circumstances would such progress on the part of the Ismaʿilis have been possible. The Khalif Harunu r-Rashid died in 193 (= 808) whilst actually proceeding against a rebellious son in Khurasan. His death was followed by a civil war at the end of which
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(ii) The Golden Age of the Fatimids. (A.H. 356-469 = A.D. 966-1076.)
(ii) The Golden Age of the Fatimids. (A.H. 356-469 = A.D. 966-1076.)
During the period of the decay of the Abbasid Khalifate the Fatimids were able to seize an important part of the Abbasid dominions and make themselves rulers of Palestine and Syria, with more or less intermittent control over Arabia. At this time the three leading powers in the Near East were the Khalifate of Baghdad, the Fatimid Khalifate of Egypt, and the Byzantine Empire, but of these three the Fatimid Khalifate of Egypt was the most vigorous and aggressive. Under Karl the Great the Western E
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(iii) Third Period. Fatimid decline. (A.H. 469-564 = A.D. 1076-1168.)
(iii) Third Period. Fatimid decline. (A.H. 469-564 = A.D. 1076-1168.)
When Urban II. became Pope in 1087 events had moved forward with startling rapidity. In 1076 Jerusalem had fallen into the hands of the Saljuqs, and the Byzantine Empire was practically deprived of all its Asiatic possessions, so that both Egypt and Byzantium were at bay. In this desperate crisis the Greeks made an appeal to the West, and this was laid before two councils assembled in the year 1095, the one at Piacenza in March, the other at Clermont-Ferrand in November, and from these councils
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XX. THE LATER HISTORY OF THE ISMAʿILIAN SECT
XX. THE LATER HISTORY OF THE ISMAʿILIAN SECT
The Fatimid Khalifate had its origin in a religious sect which professed to represent the true Islam transmitted through a line of seven Imams who alone understood the real meaning of the religion proclaimed by the Prophet Muhammad: the first of these was the Prophet’s son-in-law ʿAli, and the last Ismaʿil the son of Jaʿfar as-Sadiq or his son Muhammad, with whom, according to the earlier teaching, the line ended as the Imam passed into concealment, the leaders of the sect keeping the teaching a
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(A.) Original authorities accessible in translations or extracts.
(A.) Original authorities accessible in translations or extracts.
Liber expugnationis regionum. Lugd. Batav. 1863-6 (in 3 parts). Nicholson: Account of the establishment of the Fatemite dynasty (translation), Tübingen and Bristol, 1840. (The history goes down to the end of al-Muqtadir’s reign, A.H. 320.) Edition in Arabic, by de Goeje. (Supplement to Tabari’s history.) Dozy: Hist. Abbadidarum, vol. ii. Jornberg: Ibn-el-Athir’s Chronika. Lund. 1851. Vita Saladini. Ed. Schultens. Lugd. Batav. 1732. In Migne, Patrologia Graeca, vol. ci. pp. 889, etc. Edit. in Cor
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(B). Modern Writers.
(B). Modern Writers.
De Goeje: Mémoires sur les Carmathes du Bahrain et les Fatimides. Leide, 1886. Dozy: Essai sur l’histoire de l’Islamisme. Leide, 1879. Dussand, R.: Histoire et religion des Nosairis. Paris, 1900. Guyard: Fragments relatifs à la doctrine des Ismaélis. Paris, 1874. Von Kremer: Kulturgeschichte des Orients unter den Chalifen. 1875-7. Lane Poole: Story of Cairo. Lond., 1906. ” History of Egypt. Middle Ages. Lond. New ed. 1914. ” Moslem Dynasties. 1894. ” Art of the Saracens in Egypt. 1886. ” Coinage
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