Fatimid Research Articles

وصف المقريزي (ت845هـ) الاحتفال بالمناسبات والأعياد الدينية في العصر الفاطمي وأثر ذلک في الدعوة إلى الله

فقد احتل المقريزي مرکزا عاليا بين المؤرخين المصريين في النصف الاول من القرن التاسع الهجري ، وتکمن أهميته التاريخية في ارتياده أنواع جديدة لم تکن مألوفة في أسلافه من المؤرخين في البحث التاريخي، فقد وجه اهتمامه شطر (التاريخ الاجتماعي ) وعادات الناس وتقاليدهم – وخاصة الشعب المصري-والباحث المتصفح لکتب المقريزي الکثيرة المتنوعة سيضع يده علي وفرة وغزارة من المعلومات التاريخية ذات الطابع الإجتماعي ،وعند البحث في هذا الکتاب لاحظت احتوائه علي عده موضوعات تصلح للبحث في علم التاريخ فاخترت بتوفيق من الله موضوع عن الاحتفال بالمناسبات الدينية والأعياد لدى اليهود والنصارى والمسلمين ، ونظرا لاهتمام المقريزي البالغ بهذا الموضوع وخاصة في عصر الخلفاء الفاطميين ،فقد کانت لهم أعياد ومواسم کثيرة ، يحتفلون بها علي مدار السنة حتي قيل ان أيامهم کلها أعياد. تم تقسيم هذا البحث الي مقدمة ، وتمهيد ،وثلاث مباحث وخاتمة وقائمة بأهم المصادر المبحث الأول: وصف المقريزي الاحتفال بالمناسبات والأعياد لدى اليهود.والثاني : وصف اعياد النصارى ، والثالث: وصف أعياد المسلمين. ومن خلال البحث توصلت إلى نتائج أهمها: من خلال وصف المقريزي الاحتفال بالمناسبات الدينية والاعياد لدي المسلمين وأهل الذمة ظهر لنااختلاف العادات والتقاليد في الاحتفال بالمناسبات بين أطياف المجتمع، فلکل من المسلمين واليهود والنصاري طقوسه الدينية وعاداته الاجتماعية وأعياده التي تنسجم مع ما يؤمن به من معتقد . Abstract: Al-Maqrizi occupied a high position among Egyptian historians in the first half of the ninth century AH, and its historical importance lies in the pioneering new types that were not familiar in his predecessors of historians in historical research. The topic of celebrating religious occasions and holidays among Jews, Christians and Muslims, and due to the keen interest of Al-Megrazi on this subject, especially in the era of the Fatimid caliphs, they had many festivals and seasons, celebrated throughout the year until it was said that their days are all holidays. This research has been divided into an introduction, a preface, three investigations, a conclusion, and a list of the most important sources. The first topic: Al-Maqrizi described the celebration of the events and holidays of the Jews. Through the research I reached the most important conclusions: by describing al-Maqrizi celebrating religious occasions and holidays for Muslims and dhimma people, we appeared to differ customs and traditions in celebrating the events among the spectrum of society, for both Muslims, Jews and Christians, his religious rituals, social customs and holidays that are consistent with his beliefs. Keywords: Description, Celebration, Maqrizi, Events, Holidays, Fatimid Period.

The Life and Legend of the Sultan Saladin. By Jonathan Phillips (London, The Bodley Head, 2019) 496 pp. $32.50

<i>The Life and Legend of the Sultan Saladin</i>. By Jonathan Phillips (London, The Bodley Head, 2019) 496 pp. $32.50

Dinasti Fatimiyah Di Mesir (909-1172): Kajian Pembentukan dan Perkembangannya

The discussion of the Fatimid Dynasty was an interesting discussion, because the controversy caused by the dynasty was enough to stir the Islamic world. Some author said this kingdom has a great contribution to introduce Muslims to science, because they build the University of al-Azhar. On the other hand, this kingdom is said to be an intolerant extremist kingdom, suppressing Sunni Muslims or Ahlussunnah wal Jamaah. The history of the kingdom filled with oppression, deceit, and deviation from the teachings of Islam is also another side that needs to be raised and discussed. Before discussing the political power of the Fatimid dynasty, we first discuss the ideology of this kingdom, because this is the underlying political movement. Fatimid dynasty was a Shiite-ideological kingdom, more precisely the Ismailis. Isma’ili Shi’ah is a Shi’ite sect who believes that Ismail bin Ja’far is the seventh priest, as for the majority of Shia (Shi’a Itsna Asyriyah) believes that Musah bin Ja’fa was the seventh imam after Ja’far ash-Sadiq. The differences in this subject matter then evolved into other doctrinal principles that increasingly distinguished Ismaili Shiite teachings from mainstream Shiite, Shiite Asna Asyriyah, so this teaching became a separate sect. Ismailis have beliefs that deviate far from the teachings and creeds of Islam. Like other Shiite sects, Isma’ilis Shiites also believe that priests are awake from sinful deeds, they are perfect figures, and there is no gap at all

The Epistemology of Al-Ghazali’S Thought on Khabar Mutawatir And Khabar Ahad

Some scholars regarded al-Ghazali as not a well-known expert of the hadith. They even stated that the weakness of al-Ghazali lies in the science of hadith. This article aims to refute those opinions by providing al-Ghazali’s thoughts on hadith, mainly on khabar mutawatir and khabar ahad, as well as the epistemic paradigm that construct his idea on hadith. I argue that al-Ghazali’s thought on hadith has a wide approach i.e. the use of logical and philosophical approach. This shows that al-Ghazali tends to be more inclusive in understanding h}adi&gt;th. Besides, I also argue that the use of logical and philosophical approach has to do with the political milieu where the Sunnite dynasty of Seljuq was in respond against the Shi‘ite Fatimid power of Egypt. The very intellectual milieu of the Fatimid dynasty was flourished by logic and Greek philosophy. As a Sunni defender of the Seljuq, it is a must to fight the intellectual Shi‘ite Isma’ilite of the Fatimid by mastering logic and philosophy. Thus, al-Ghazali’s usage of both approaches in the science of h}adi&gt;th was to justify and defend the authority of the Sunni Ash‘ari of the Seljuq dynasty.

Fatimids Fighting over Jerusalem: An Interreligious or Intrareligious Matter?

ABSTRACT This study presents an Islamic vision of Jerusalem marked not so much by interreligious conflict but by intrareligious or sectarian concern. It does so by reexamining the decision of the Ismāʿīlī Fāṭimid caliph al-Ḥākim to destroy the Church of the Holy Sepulchre in the year 1009 as recorded in al-Maqrīzī’s Lessons for True Believers in the History of the Fatimid Imams and Caliphs. In the process, it considers the influence that a mosque built in honor of the second caliph ʿUmar b. al-Khaṭṭāb, conqueror of Jerusalem, may have had during the Fāṭimid era. The article also considers another significant event in Jerusalem recorded by the Crusader-era bishop William of Tyre, in which the Fāṭimid caliph al-Mustanṣir, fearing a Sunnī Saljūq advance on the city, forced the Christians of Jerusalem to build part of the city wall in the early 1060s. The work also looks briefly at the The Pillars of Islam, the main legal work of the formative Fāṭimid jurist al-Qāḍī al-Nuʿmān, to help demonstrate the connection between intrareligious and interreligious tension present in Fāṭimid thought. More generally, this article engages with and adds to a growing body of literature on religious identity formation, which seeks to understand the process of how a community goes about forming its religious identity in the context of surrounding influences as well as through its internal development.

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In modern conditions, the armed struggle against terrorism creates a problematic situation which involves the lack of the unified form of control system of law-enforcement forces of state law enforcing agencies in the conditions of the development of asymmetric armed confrontation.The solution to the problem situation depends on resolving the contradiction between the traditional hierarchical form of management of state law enforcing agencies and the need to create a multi-functional network of a central form of operational management of the interdepartmental group of law-enforcement forces in conducting anti-terror activities.The practice of applying a unified command in the armed conflict in Syria by uniting armed groups the Desert Gerfalcons, the Islamic Revolutionary Corps, units of the 5th Assault Corps of the Syrian Army, Hezbollah and Fatimid units under the single command of General Sukhela points that separate armed units received effective control through synchronization (coordination, interaction and management) during hostilities.Management of interagency grouping in real time requires timely solution of information and operational tasks with the use of communication and informatization systems, which provides for the communication system of law-enforcement forces to unite with the main communication operators of the state and requires a single special management body.Therefore, for the effective command of law-enforcement forces during a special operation (conducting anti-terrorist and combat operations) were defined a single special governing body - Special Operational Command of interdepartmental group, which in the future should be entrusted with responsibility for operational planning and general management of anti-terrorist activities in the conditions of deployment of asymmetric armed confrontation.Deployment of the network system of the Special Operational Command of the interdepartmental group is a set of measures that provide for the preparation and deployment of a system of control points and organization of management, preparation and deployment of communications and information to ensure both centralized and decentralized forces of law-enforcement achievement of the assigned goal at coordination of military and anti-terrorist actions according to the unified concept and the plan of large-scale special operation.

FEATURES OF JUDICIAL CASES INVOLVING WOMEN IN THE FATIMID CALIPHATE IN THE 10TH–12TH CENTURIES (historical and legal analysis)

The article deals with the rights of women in the Fatimid Caliphate (10th to 12th centuries) by analysing the judicial practice of the time, the decisions of the Sharia and Mazalim courts. The author focuses on the legal status of women in the sphere of marriage, family and criminal law in the Ismaili tradition. Historical-legal and comparative-legal methods are used in the analysis of sources. The study begins with a short digression into the history of the Fatimid Caliphate. The features of the judicial system, the role of the cadi and its competence are described. There are a number of court cases, one of the parties to which was a woman. Based on the analysis, the author makes a conclusion about the specifi city of the Fatimid approach to marriage, in comparison with the Sunni and Imamite legal schools. The special role of guardians at the conclusion of the marriage contract and restriction of freedom of its termination is noted. Attention is drawn to the fact of extremely negative attitude to marriage between Muslim women and representatives of other religious movements, as well as to such an institution of family law as temporary marriage, legalised in the Imamite school of law. The fi nal part deals with criminal cases in which a woman is both the victim and the accused. Based on these precedents, it is a non-trivial conclusion that the judges of the Fatimid Caliphate did not always rely on Sharia norms when making decisions against women, which is completely atypical for Muslim traditions in general. At the same time, any crimes against this group of the population were punished rather severely. Particular attention is drawn to the state’s approach to women plaintiffs, depending on the degree of their personal participation in the judicial process.

Shiite Sunni Struggle in the Process of the Zirid's Abandonment of the Fatimid Caliphate by Recognizing the Abbasid Caliphate

İlk Kuzey Afrika fetihlerinden itibaren Berberîlerin merkezî yönetimle sıkıntılar yaşadığı bilinmektedir. Başlarda irtidat etmeye meyilli olan Berberîler, zaman içerisinde irtidattan vazgeçip muhalif siyasî-dinî fırkalara intisap etmeyi tercih ettiler. 8. yüzyılda Hâricîliğin etkili olduğu Kuzey Afrika'da 10. yüzyılda diğer bir muhalif fırka olan İsmailî Şiîlik Berberîler arasında yayılma imkânı buldu. Fâtımîlerin, Kutâme kabilesinin desteğiyle Ağlebî emaretini yıkmaları ve İfrikiye'de devletlerini kurmaları bölgede önemli hadiselerin de fitilini ateşledi. Hem Hâricîler hem de Sünnîler bu yeni otoriteye itaat etmeyeceklerini gösterdiler. Fâtımîler zor da olsa bu isyanları bastırmayı başardılar. Ancak başşehrin İfrikiye'den Mısır'a taşınması bir süre sonra Fâtımîlerin Kuzey Afrika'daki hâkimiyetlerini zayıflatmaya başladı. Kendilerine bağlı olarak Kuzey Afrika'yı yöneten Zîrî hanedanının müstakil olma teşebbüslerini farklı siyasî manevralarla uzun bir dönem engelleyen Fâtımîler, 11. yüzyılın ortalarına gelindiğinde artık Zîrîleri kontrol edemez hâle gelmişti. Hanedandan Muiz b. Bâdis, Sünnî âlimlerin de desteğiyle Fâtımîlerden bağımsız olmak siyasetini dinî alana da taşıdı ve Şiîlere karşı Sünnîleri destekledi. Bu makâlede Zîrî Emiri Muiz döneminde (406-454 | 1016-1062) özellikle Mâlikî âlimlerin halk ve emir üzerindeki nüfuzu ile bu nüfuzun Şiî-Sünnî mücadelesindeki etkisi siyasî ve içtimaî yansımaları açısından ele alınacaktır.

Makuria in the middle of the 12th century

In the middle of the 12th century, the King of Dotawo (Makuria) and Arwa, referred to as Mouse Georgios in many Old Nubian documents and in studies on the subject, was the eparch of Palaga, a province of the Kingdom of Arwa, and in all likelihood the official heir of King Paulos of Arwa. He was crowned King of Makuria (Dotawo) in 1155, following mediation by the Fatimid caliph between the two kings, Georgios V of Makuria and Paulos of Arwa. The crisis was triggered by David, a presumed member of the Arwa royal family, usurping the throne of Makuria. The paper marshals the evidence for a hypothetical reconstruction of the political situation in the region in 1155 and considers the reasons for King Mouse being called Mouse Georgios in Old Nubian documents from Qasr Ibrim.

صناعة السفن فی مصر الإسلامیة فی ضوء أوراق البردی العربیة (21– 923 هـ / 641–1517م)

ألقت أوراق البردي العربية شعاعا من النور علي صناعة السفن في مصر الإسلامية، فقد أصبحت مصر بعد الفتح العربي الإسلامي مرکزا لصناعة السفن اللازمة لأسطول الخلافة، وکانت تمد هذا الأسطول بخيرة الملاحين والعمال المصريين، کما کانت الخلافة تستخدم العمال والملاحين المصريين في دور الصناعة التى أنشأتها فى المشرق والمغرب، وأشارت أوراق البردي العربية إلى أن صناعة السفن في مصر الإسلامية کانت تحتاج إلى قدر معين من الأدوات والآلات المختلفة اللازمة لصناعة السفن، مثل: الحديد والقار والحبال والسلاسل والمسامير وآلات الأساطيل والکتان والمنجنيقات. وتفنن المصريون في صنع سفنهم وزخرفتها، وکانت لها أشکال الحيوانات کالأسد والفيل والفرس، کما کانت تأخذ أشکال الطيور، أو يصنعونها علي أشکال الأسماک کالبطس، أو علي شکل الحيوانات البحرية مثل الحوت. وانقسمت السفن في مصر الإسلامية إلى نوعين، النوع الأول: السفن النيلية، وهي إما سفن تجارية لنقل البضائع فى النيل، أو سفن تخصص للاحتفالات بتخليق عمود المقياس وکسر الخليج ولنزهة الخلفاء الفاطميين، والنوع الثاني: السفن الحربية، وهي سفن الأسطول تصنع خاصة لغزو العدو. وأظهرت أوراق البردي العربية أن صناعة السفن کانت تضم طوائف کثيرة، مثل: النشارين والنجارين والمقلفطين والحدادين والنفاطين والنواتية والقذافين وصانعي الحبال والقلوع إلى جانب بناة السفن، کما بينت أوراق البردي العربية بعض مراکز صناعة السفن منها: جزيرة الروضة والقلزم والأسکندرية ورشيد والفرما ودمياط. The Arabic papyrus leaves a ray of light on the shipbuilding industry in Islamic Egypt. After the Arab Islamic conquest, Egypt became a center for the manufacture of ships for the fleet of the caliphate. The fleet provided the best Egyptian navigators and workers. The caliphate used Egyptian workers and navigators in the role of the industry. Orient and Morocco, the Arabicpapyrus pointed out that the ship industry in Islamic Egypt needed a certain amount of different tools and machines needed for the manufacture of ships suchas: iron, bitumen, ropes, chains, nails, fleets, linens and catapults. The Egyptians were skilled in making their ships and decorations, and had the forms of animals such as lion, elephant and horse, as they take the forms of birds, or make them on the forms of fish such as bass, or in the form of marine animals such as Pisces. The ships in Islamic Egypt were divided into two types, Type 1: Nile ships: They are either commercial ships for the transport of goods in the Nile, or vessels dedicated to the celebrations of the creation of the meter column and break the Gulf and the Fatimid caliphs, and the second type of warships: the fleet ships are made especially for the invasion of the enemy. The Arabian papyrus showed that the shipbuilding industry included many sects, such as: Sharks, carpenters, mandalins, blacksmiths, Psychiatry, vegetarians, thieves, rope makers and castors, as well as ship builders. The Arabic papyrus also showed some shipbuilding centers such as: Al-Rawda, Al-qulzam, Alexandria, Rashid, Faramah and Damietta.

Islamic Archaeology in the Comoros: The Swahili and the Rock Crystal Trade with the Abbasid and Fatimid Caliphates

Dembeni was one of the largest and richest archaeological sites in East Africa during the early Islamic period. At its height, between the 9th and the 12th centuries, there was a period of intense trading activity, initially with the Abbasids in the Persian Gulf, and then with the Fatimid Caliphate in the Red Sea. Dembeni has yielded archaeological finds indicating an unprecedented degree of wealth for the time, including a large amount of early Chinese and Persian ceramics, as well as glassware from all over the Islamic world. This accumulation of goods did not happen by chance, and since the first excavations at Dembeni archaeologists have sought the origin of the site’s wealth. Recent excavations at Dembeni suggest that the prosperity of the site was linked to the lucrative rock crystal trade, which accounts for the ubiquity of imported goods. Of Malagasy origin, the rock crystal was exported to Mayotte, where Muslim tradesmen exchanged ceramics, fabric, beads, and glass for the precious rock crystal, with only the highest-quality pieces being exported to Baghdad and Cairo. Evidence points to Dembeni as a major distribution centre for the Malagasy rock crystal in the Indian Ocean.

Amid-El-Mülk Etkisi, Nizamülmülk Ve Muhammed Gazali’nin Politik Performansı, Abbasi Halifesinin Otoritesindeki Düşüşün Sebepleri Ve Selçuklu Hanedanlığının Otoritesinin Artışı

Despite the fact that Abbasi Caliphate had had lost its socio-military power throughout the Islamic territory even prior to the advent of Saljuqi dynasty, it still preserved a great deal of its spiritual authority. However, some events happened which caused the diminution of Abbasi Caliphate’s spiritual authoritative status in a way that the risk of Caliphate’s collapse seemed highly tangible, while the Saljuq were gaining preliminary ruling strength. As the basis of Al Qaem bi Amrellah Abbasid was undermined because of the rise of Arsalan Basasiri, a warlord planned to dominate Abbasid territory and was supported by Fatimid Caliph Al-Mustansir Billah, Sultan Toghrol the first, the leader of Seljuk Turks, supported Abbasid Caliph. When Sultan Toghrol was sending troops to Baghdad and was battling Arsalan Basasiri, he was considering saving Sunni Caliphate of Abbasid from Ismaili Fatimid Caliphate’s domination. After that Seljuk Sultan defeated Arsalan Basasiri, he gained a favorable position, but then he gradually dominated Abbasid Caliph. After him, other powerful Seljuk Sultans also attempted to decrease the power of Abbasid Caliphs by utilizing instructions and performances of Iranian viziers like Amid al-Mulk and Nizam al-Mulk. To do so, some of the literati and faqihs’ opinions, like Imam Muhammad Ghazali, on the limitations of Abbasid Caliph’s ruling power were also employed by Seljuk rulers. The current study utilizes descriptive-analytic method to explore the issue that Khawaja Amid al-Mulk Kondori, Khawaja Nizam al-Mulk Tusi and Imam Muhammad Ghazali played especial and determining roles in the significant decrease in the authority of Abbasid Caliphate and the increase in the authority of Seljuk Dynasty through their political thought and performance

Walāyah in the Fāṭimid Tradition, written by Elizabeth R. Alexandrin

Walāyah in the Fāṭimid Tradition, written by Elizabeth R. Alexandrin

Remarks on the Blacks in the Fatimid Army, Tenth–Twelfth Century CE

AbstractIn this article, I revisit some aspects of the organization of the Fatimid army, and more specifically to the role played by its black contingents, who are still often considered the most faithful supporters of the dynasty. Wherever they came from and regardless of their social and legal status, black soldiers, whose Egyptian-ness was indisputable, were major players in the history of the Fatimid Caliphate. Medieval authors, who sometimes conveyed negative representations linked with racial bias, and who are not necessarily accurate in dealing with other races, even acknowledged this role.

Intellectual Life and Its Effects on Construction Renaissance in Egypt during the Periods of the Two Caliphs Al-Āmir Bi-Aḥkām Allah and Al-Ḥāfiẓ Li-Dīnillāh (1101-1149 AD)

This study sheds light on Fatimid society and administration, with a focus on architecture and intellectual life. I argue that the distinctiveness of Fatimid culture led to the development of religious and intellectual institutions that represent an enlightened period of Islamic construction history.This study presents the intellectual, social and political changes that occurred in the religious ideological philosophy during the era of the two caliph's al-Ä€mir bi-Aḥkām Allah and al-Ḥāfiẓ li-Dīnillāh (1101-1149). Ideological tolerance prevailed across the Fatimid caliphate during this period. The study also focuses on the special distinction of religious, educational and social life, investigating how it had an effect on the architectural renaissance, and the development of ornaments for religious and intellectual institutions. How did religious, educational and social life have a role in the design of mosques, Mashads, educational institutions and their architectural style? And how did the innovative construction and its design play a role in the religious, social and intellectual life in this era?

Social Life during the Fatimid Caliphate 1101-1149

Social Life during the Fatimid Caliphate 1101-1149

The identity of one of the Ismaili dā‛īs sent by the Fatimids to Ibn Ḥafṣūn

No disponible

HYDRAULIC INFRASTRUCTURES IN SOUTH-WESTERN IRANDURING THE SASANIAN PERIOD:SOME ARCHAEOLOGICALREMARKS

HYDRAULIC INFRASTRUCTURES IN SOUTH-WESTERN IRANDURING THE SASANIAN PERIOD:SOME ARCHAEOLOGICALREMARKS

THE BIRD-SHAPED FINIAL ON ISLAMICROYAL PARASOLS:A GHAZNAVID OR FATIMIDINNOVATION?

This paper aims at investigatingwhen and why the bird-shaped finial made its appearance on Islamic parasolsthrough the analysis of written sources andminiature paintings. Evidenceattest to the trans-regional and diachronic use of the parasol as a royal insignia whose meaning and value grew widerto symbolisethe seatof government, was it the royal tent, palace orthrone.

Messaging and Memory: Notes from Medieval Ifrīqiya and Sicily

This essay examines the practice of messaging and the sending of note-form missives. It does so from the particular perspective of the medieval western Mediterranean where evidence for messages not only shows their importance as fast and direct forms of communication, but also points to their formative role in later historical memory. The article has a dual focus: first it examines the notes sent between the Fatimid caliph and his chief minister, Jawdhar, before turning to explore the use of messaging during the Norman conquest of Sicily.