Rg Tsme 2011

Towards a Shiì Mediterranean Empire‐Fatimid Egypt and the Founding of Cairo The reign of the Imam‐Caliph al‐Muìzz Annotated translation of al‐Maqrizi’s Ittiàz al‐hunafa’ bi‐ akhbar al‐aìmma al‐Fatimiyyin al‐khulafa’ (Lessons for the Seekers of Truth in the History of Fatimid Imams and Caliphs) Translated with an Introduction by Shainool Jiwa A Reading Guide prepared by Bashir Ladha for the Department of Community Relations, 2011. This English translation of a rare work by a fifteenth century Mamluk scholar Taqi al‐Din al‐Maqrizi documents the founding of Egypt and provides one of the most comprehensive accounts of al‐Mui’zz’s reign. Imam‐caliph al‐Mui’zz founded the city of Cairo and transformed the Fatimid state to an impressive Mediterranean Empire. This translation is the only complete history of the Fatimids written by a medieval Sunni historian. Al‐Maqrizi demonstrates a critical discernment regarding the value and limitations of his sources that is unusual amongst Muslim historians of the time. This makes a notable contribution to one of the most fascinating periods in Islamic history. Figure 1: Al-Azhar Park, Cairo, Egypt © Archnet Guide Guiding questions Christians. How does this work enable us to get a firsthand insight of how 1. How did the Fatimid Imam‐caliph al‐ these notions were negotiated by Imam Muizz li Din Allah transform the Fatimid ‐caliph al‐Muizz upon the Reading state from a North African dynasty to a establishment of Fatimid rule in Egypt? vibrant Mediterranean Empire? 5. What is the role and purpose of history — 2. In what ways did al‐Mui’zz’s policies in shaping and preserving our collective foster rapprochement with the Shia and memory as well as in guiding our the Sunnis in the region as well as with future? the neighbouring Mediterranean Empire Empires? Introduction 3. This work has been composed by Taqi al‐Din al‐Maqrizi, an erudite Sunni On 25th March 2005 Mawlana Hazar Imam scholar. As such, it provides the most inaugurated the 30‐ hectare (74 acres) Al‐ comprehensive account of the Azhar Park in Cairo, Egypt. Reflecting on establishment of the Fatimids in the “journey” taken to create this Egypt. How does it contribute to our monumental park, he said: understanding of notions of religious Mediterranean pluralism as they were understood and “... [I]t has been a long and interesting practiced in the medieval Muslim journey of discovery that has brought us to world? this evening. Many more projects continue Shi’i 4. Mawlana Hazar Imam has often and there are, no doubt, many surprises to a referenced facets of the Fatimid period come and many lessons to be learned. I of our history, noting that they provide look forward to that because this process precursors of attitudes which are has been particularly satisfying for me from st pertinent for the 21 Century. Among a very personal perspective. these are notions of inclusive In our excavations and our historical Towards governance, the role of intellect, the investigations, I constantly have been promotion of knowledge and the reminded of my ancestors, the Fatimids, cordiality of relations between the and the pluralistic history and intellectual different tariqahs in Islam and the profile of this city and this country to which People of the Book, those with a they contributed so profoundly. scripture, such as, the Jews and 2 I am very humbled by the opportunity to with the Abbasids to oppose the Fatimids. return to Cairo, founded over a thousand The introduction also provides detailed years ago by the Fatimid Caliph Al‐Muizz, annotations which form a useful to build on that history.” background to this work. The translation is based on a manuscript of volume one The creation of the Al‐Azhar Park, the found in Istanbul which was edited by excavation and extensive restoration of the Jamal al‐Din Shayyal in 1967. The section th adjoining 12 century Ayyubid (Muslim appears on pages 93‐235 of Shayyal’s 1967 dynasty that ruled in Egypt from 1169–1250 and was edition. succeeded by the Mamluks) wall and other projects attached to the Park and the old Al Maqrizi and his Ittiàz al‐hunafa’ bi‐ city of Cairo, is a poignant reminder of a akhbar al‐aìmma al‐Fatimiyyin al‐ glorious period of Ismaili history and the khulafa’ critical lessons it can teach us as we negotiate our identity and values in the The Ittiàz is one of the most contemporary world; particularly those of comprehensive works which al‐Maqrizi pluralism and intellectual quest. In this wrote on the Fatimids. His other works also Guide sense, the current work is an important contain important references to the contribution both for an understanding of Fatimids but the Ittiàz is dedicated solely the period as well as to serve as a pathway to the Fatimids and is therefore al‐Maqrizi’s that can contribute to our understanding of most comprehensive rendition on them. the historical backdrop that has informed This is a carefully compiled narrative from Reading our contemporary contexts. many sources that are no longer extant and includes official documents, letters and — This Reading Guide is an introduction to sermons preserved in their entirety thereby the English translation by Dr Shainool Jiwa making it one of the most valuable sources of a section of a rare work entitled Ittiàz al‐ of Fatimid History. Empire hunafa’ bi‐akhbar al‐aìmma al‐Fatimiyyin al ‐khulafa (Lessons for the Seekers of Truth The word hunafa’ in the title of this work is in the History of Fatimid Imams and understood to refer to someone who is a “a Caliphs) by the 15th‐century Sunni Mamluk believer in the original and true religion” (p. scholar Taqi al‐Din al‐Maqrizi (d. 1449). The 38) and who steers clear from parochial and translated section of the Ittiàz refers to the sectarian views in order to understand and reign of the Imam‐Caliph al‐Muìzz li‐Din judge the merit of the subject he is Allah (953 – 975) who succeeded his father addressing. This illustrates the integrity al‐Mansur bi’llah (946‐953) in 953 at the age with which al‐Maqrizi addresses the Mediterranean of 21. It was Imam al‐Muìzz himself who subject. For instance, in all his major works meticulously planned the city’s layout, the he re‐affirms the descent of the Fatimids foundations of which were laid by his from the first Shii Imam Àli, at times Shi’i trusted commander Jawhar al‐Siqilli (d. quoting in his support Ibn Khaldun (d.1406) a 922). (Born in Tunis, he is a historian and sociologist and is regarded as one of the most influential social historians of the medieval period. His most famous The English translation of Ittiàz is work is the Muqaddiam and he has been called by preceded by a comprehensive introduction some scholars the ‘Father of Sociology’). Al‐ which sets the scene to the translation and Maqrizi’s own views on writing history were Towards gives significant insights to both the clearly influenced by Ibn Khaldun’s establishment of the Fatimid Caliphate and philosophy of history. In describing his the reign of Imam al‐Muìzz including the work, al‐Maqrizi emphasises that he is foundation of Cairo as well as a detailed driven by the “essence of knowledge and account of the Qaramita, a splinter group science” and that “it reveals the truth of in the Ismaili Da`wa, who had joined forces things, events and news...” (p.44; fn. 126). 3 position regarding the favoured status of the progeny of Àli and Fatima as descendants of the Prophet (dhurriyat [successors]) and the guarantee of paradise assured by their blessed lineage.” (p.34, fn. 89). Another noteworthy reason attributed to al ‐Maqrizi’s interest in the Fatimids is his supposed descent from the Fatimids. Many of his contemporaries refer to this when writing about him. His opponents mention him by derogatory epithets such as Ùbaydi, a reference to the Fatimids by authors who deny the Alid descent of the Fatimids. While on the other hand, his sympathisers call him al‐Tamimi a Guide reference to his possible descent from the Fatimid prince whose identity was left undefined by the author himself. Describing his own genealogy, he almost Figure 2: Al-Azhar Mosque, Cairo, Egypt always stops at his ancestor Tamim, who Reading Several reasons can be attributed to al‐ some historians have identified as Prince Maqrizi’s interest in writing about the Tamim, the eldest son of Imam al‐Muìzz. — Fatimids so profusely. The arrival of the Once at the mosque of al‐Hakim, built by Fatimids in Egypt and their building of the Fatimid Caliph al‐Hakim bi‐Amr Allah Cairo brought both economic prosperity who reigned from 996 to 1021, his father and political stability to the populace which told him that the mosque belonged to his Empire had been preceded by turbulent events ancestors, perhaps referring to the eldest during the rule of Kafur al‐Labi (905‐968). son of Imam‐Caliph al‐Mustansir bi’llah As a patriotic Egyptian, al‐Maqrizi, who (1036‐1094) also named Tamim. Al‐Maqrizi was born in Cairo and lived his entire life in does not appear to have publicised his the city, must have felt a great sense of Fatimid lineage for good reason. He would pride in Fatimid achievements in his have been mindful to maintain his homeland. credentials as a veteran Sunni Shafiì scholar in the Mamluk administration.

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