Towards a Shi`i Mediterranean Empire‐Fatimid Egypt and the Founding of The reign of the Imam‐Caliph al‐Mu`izz

Annotated translation of al‐Maqrizi’s Itti`az al‐hunafa’ bi‐ akhbar al‐a`imma 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 scripture, such as, the Jews and Christians. How does this work enable 1. How did the Fatimid Imam‐caliph al‐ us to get a firsthand insight of how Mui’zz li Din Allah transform the these notions were negotiated by Imam Reading

Fatimid state from a North African ‐Caliph al‐Mui’zz upon the dynasty to a vibrant Mediterranean establishment of Fatimid rule in Egypt? — 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? Empire the neighbouring Mediterranean Empires? Introduction 3. This work has been composed by Taqi al‐Din al‐Maqrizi, an erudite Sunni On 25th March 2005 His Highness the Aga scholar. As such, it provides the most Khan inaugurated the 30‐ hectare (74 comprehensive account of the acres) Al‐Azhar Park in Cairo, Egypt. establishment of the Fatimids in Reflecting on the “journey” taken to create Egypt. How does it contribute to our this monumental park, he said: Mediterranean

understanding of notions of religious 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 Shi’i world? this evening. Many more projects continue a 4. His Highness the Aga Khan has often and there are, no doubt, many surprises to 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. Towards these are notions of inclusive In our excavations and our historical 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.

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I am very humbled by the opportunity to had joined forces with the Abbasids to return to Cairo, founded over a thousand oppose the Fatimids. The introduction also years ago by the Fatimid Caliph Al‐Muizz, provides detailed annotations which form a to build on that history.” useful background to this work. The translation is based on a manuscript of The creation of the Al‐Azhar Park, the volume one found in Istanbul which was excavation and extensive restoration of the edited by Jamal al‐Din Shayyal in 1967. The th adjoining 12 century Ayyubid (Muslim section appears on pages 93‐235 of dynasty that ruled in Egypt from 1169–1250 and was Shayyal’s 1967 edition. succeeded by the Mamluks) wall and other projects attached to the Park and the old Al Maqrizi and his Itti`az al‐hunafa’ bi‐ city of Cairo, is a poignant reminder of a akhbar al‐a`imma 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 Itti`az 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 Itti`az 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 Itti`az al‐ of Fatimid History.

Empire hunafa’ bi‐akhbar al‐a`imma 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 Itti`az refers to the sectarian views in order to understand and reign of the Imam‐Caliph al‐Mu`izz 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‐caliph al‐Mu`izz himself subject. For instance, in all his major works who meticulously planned the city’s layout, he re‐affirms the descent of the Fatimids the foundations of which were laid by his from the first Shii Imam `Ali, 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 Itti`az 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 and philosophy of history. In describing his the reign of Imam‐caliph al‐Mu`izz work, al‐Maqrizi emphasises that he is including the foundation of Cairo as well as driven by the “essence of knowledge and a detailed account of the Qaramita, a science” and that “it reveals the truth of splinter group in the Ismaili Da`wa, who things, events and news...” (p.44; fn. 126).

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position regarding the favoured status of the progeny of `Ali 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

`Ubaydi, 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‐caliph al‐ — Fatimids so profusely. The arrival of the Mu`izz. Once at the mosque of al‐Hakim, Fatimids in Egypt and their building of built by the Fatimid Caliph al‐Hakim bi‐Amr Cairo brought both economic prosperity Allah who reigned from 996 to 1021, his and political stability to the populace which father told him that the mosque belonged Empire had been preceded by turbulent events to his ancestors, perhaps referring to the during the rule of Kafur al‐Labi (905‐968). eldest son of Imam‐Caliph al‐Mustansir As a patriotic Egyptian, al‐Maqrizi, who bi’llah (1036‐1094) also named Tamim. Al‐ was born in Cairo and lived his entire life in Maqrizi does not appear to have publicised the city, must have felt a great sense of his Fatimid lineage for good reason. He pride in Fatimid achievements in his would have been mindful to maintain his homeland. credentials as a veteran Sunni Shafi`i scholar in the Mamluk administration. (see Mediterranean

A second reason relates to his recognition pp. 41‐44) and acknowledgement of the `Alid genealogy of the Fatimids and therefore The Fatimids (909‐1171) Shi’i considering them as legitimate a descendants of the Prophet. His affection The rise of the Fatimids in 296/909 was part for the Ahl al Bayt is evident in several of of wave of the rise of several Shi`i dynasties his other writings including a biography of across the Muslim world at that time, the Prophet where he discusses the issue of among which were the Buyids (860‐1062) succession to the Prophet and the rights of who originated from the Caspian region Towards the Ahl al‐Bayt. He suggests a very broad and who established themselves in definition of the Ahl al‐Bayt in one of his Baghdad as amirs of the Sunni Abbasids. works to include the Banu Hashim and Banu Muttalib and not limiting it to the The Fatimids claimed their legitimacy to family of `Ali and Fatima, while in another both spiritual and temporal authority work he “aligns himself closely to the Shi`i through their lineage and status as

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descendants of Prophet Muhammad 947. Over the course of time, the Fatimids through his daughter Fatima and her developed an inclusive and tolerant policy husband `Ali ibn Abi Talib, the paternal which allowed other interpretations of cousin of the Prophet who is accepted by Islam to be practiced alongside the official all the Shi`as as their first Imam. The Shi`i Ismaili interpretation. This became a Fatimids expressed their status as hallmark of Fatimid policy which is evident legitimate rulers by taking the designation during the time of Imam‐caliph al‐Mu’izz. of Amir al‐mu’minin wa Imam al‐muslimin (Commander of the Faithful and Imam of During their sixty years of rule in , the Muslims). the Fatimids founded a strong base that ensured effective control of the regions By asserting their credentials as rightful between Morocco and the western borders successors to the Prophet, the Fatimids of Egypt. During the reign of al‐Mahdi, they established a strong naval fleet that posed a direct challenge to the Abbasid Caliphs, who had established their rule in challenged the two other regional powers: 132/750 with Baghdad as their capital. At the Umayyads of Spain and the Byzantines the time of the ascendence of Fatimid (the late medieval Roman Empire which ruled large Guide

power in Ifriqiya (the medieval term for Textbox 1: Tunisia and parts of eastern Algeria), Dawr al‐satr‐Literally ‘period of concealment’. Qadi Abbasid power, particularly in distant Nu‘man (d. 974) uses the term dawr al‐satr to refer territories such as Ifriqiya, was in decline. to the period of around 150 years in which the This was related to the weakening of their Isma‘ili imams were hidden from public knowledge, Reading authority in Iraq itself. This helped the and which ended with the appearance of ‘Abdallah consolidation of the Ismaili da`wa that had

— (or ‘Ubaydallah) ‘al‐Mahdi’, who in Nu‘man’s termi‐ begun during the dawr al‐satr (period of nology started the period of disclosure (dawr al‐ concealment) which commenced after the kashf). According to Abu Ya‘qub al‐Sijistani (d. after death of the Imam Ja`far al‐ Sadiq in 765. 971), dawr al‐satr refers to the period when truth is concealed from the senses, that is, the period that Empire The proclamation as the first Fatimid Imam started with Adam and which he expected to end ‐Caliph of Imam‐caliph `Abd Allah who upon the return of Muhammad b. Ismail as the Ma‐ took the regal title of al‐Mahdi bi’llah – ‘the hdi. Later, Nasir al‐Din al‐Tusi (d. 1274) speaks of one rightly guided by God’‐ in the former periods of concealment that can take place when Aghlabid capital of Raqqada (near the imam’s true spiritual reality is not manifested, even if he is. physically available. Qayrawan in present day Tunisia) marks the beginning of Fatimid rule. He established his authority in the region parts of Southern Europe and the Middle East from Mediterranean

which continued with the next two Imams‐ its capital Constantinople (present–day Istanbul), caliphs – al‐Qa’im bi‐Amr Allah (934‐946) conquered by the Turks in 1453) who had and al‐Mansur bi’llah (1036‐1094). political, military and economic interests in Shi’i

the region. However, from the beginning, a As a minority Shi`i ruling dynasty in a the Fatimids had the conquest of Egypt as majority Sunni and Khariji (an early Muslim their primary political goal for which two community, meaning ‘seceders’, who withdrew their previous attempts had been made in the allegiance from ‘Ali b. Abi Talib) region, who years 913‐915 and 919‐921. This was finally were resentful of their authority and accomplished during the reign of Imam‐ Towards introduction of Shi’i law and rituals, the caliph al Mu`izz. Fatimid Imams had to deal with care and caution. A particular threat to the Fatimids Imam Abu Tamim Ma`add al‐Mu`izz li‐ in their North African phase was the revolt Din Allah of the Khariji al‐Nukkar iwhich began in 943 and ended with his defeat in Imam Abu Tamim Ma`add was born in the

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year 931 in al‐Mahdiyya. He was around Byzantines were compelled to sign treaties one year old when he was summoned by with the Fatimids. Imam‐caliph al‐Mu`izz his great grandfather Imam al‐Mahd to a continued to strengthen the Fatimid navy majlis (gathering) where Imam‐caliphs al‐ by creating a formidable fleet. In Qa’im and al‐Mansur were already present. diplomacy, the Fatimids secured success Al Maqrizi narrates this as follows (pp.104‐ through winning over the leaders of the 105): religiously prestigious cities of Mecca and Medina to recognise Fatimid authority by “Ahmad b. Ja’far related to me that one proclaiming Imam‐caliph al‐Mu`izz’s name day al‐Qa`im bi‐Amr Allah, upon him be as their rightful caliph in their Friday khutba peace, was in his father al‐Mahdi’s majlis (sermon). (gathering), seated in front of him. His son, Textbox 2: al‐Mansur, was standing in front of his Dynasties

grandfather, when al‐Mahdi said to him, Umayyads‐The Umayyads, famous as ‘the first dy‐ ‘Bring me your son’, that is, al‐Mu`izz li‐Din nasty’, ruled in Damascus from 661 to 750, deriving Allah. So his nursemaid brought him. He their names from the Quraysh clan of Banu was one year old or a little older. Al‐Mahdi Umayya. The dynasty came to power when Mu’awi‐ Guide

took him on his lap and kissed him. Then yya (d. 680), governor of Syria and nephew of Uth‐ he said to his son al‐Qa`im bi‐Amr Allah, ‘O man Ibn Affan, challenged ‘Ali Ibn Abi Talib’s claim Abu’l‐Qasim, there is not a gathering more to the Caliphate. It was during the Umayyad period illustrious on earth than this one, as four that Islam expanded west into Europe and east imams are gathered here’, that is, al‐Mahdi towards India. The dynasty ruled through fourteen

Reading caliphs until it was overthrown by the Abbasids,

himself, his son al‐Qa`im, his grandson al‐ Mansur, and his great‐grandson al‐Mu`izz li who moved the capital of the Caliphate to Bagh‐ —

dad. ‐Din Allah. Abbasids‐Muslim dynasty whose period of rule, in

varying degrees of dominance, lasted from 750 to Additionally, the parasol bearer (sahib al‐ 1258. They came to power claiming descent mizalla), Abu’l‐Fadl Raydan, told me that

Empire through an uncle of Prophet Muhammad, al‐ al‐Mahdi gathered them in a cloak and ’Abbas. After claiming that the then ruling dynasty, said, ‘The Prophet of God, may God bless the Umayyads, had become unjust and decadent, him and grant him peace, gathered in his the leaders of the movement seized power through garment three imams, in addition to a series of battles in Persia and Syria, promising a himself, but in this cloak there are four return to justice and legitimate rule. One of the imams.” Abbasid caliphs, al‐Mansur (754‐775), built the city of Baghdad, which became the capital of the dy‐ Abu Tamim Ma’add became Imam in the nasty. Mediterranean

year 953 at the age of twenty‐one and Buyids‐ Muslim dynasty that ruled in Baghdad (945– adopted the regal title of al‐Mu`izz li‐Din 1062), and was succeeded by the Saljuqs. They Allah (‘the one who strengthens the controlled lands still nominally under Abbasid sov‐ Shi’i religion of God’). His first task was to ereignty. However, while recognising the Abbasid a subjugate the rebellious tribes and in the caliphs, they styled themselves sultans, taking on following two years at the hands of his extravagant titles to indicate their power. Generally trusted general Jawhar al‐Siqilli (d. 922), he regarded as Shia in orientation, the Buyids created brought all the lands between the Atlantic a major alternative sphere of political and intellec‐ and the western borders of Egypt under tual influence. Towards Fatimid rule (pp. 54‐56).

Egypt ‐ its conquest and the The Fatimids were also contested by the proclamation of Aman (Peace Document) Umayyads of Spain and the Byzantines.

However, after challenging both these powers at sea, the Umayyads and the Egypt’s strategic location and its

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geocentric position contributed to Fatimid caliph, the Document guaranteed the interest in the region. Ruling Egypt enabled following: the Fatimids to secure control of trade routes through Egypt, Spain, , “I guarantee you God’s complete and parts of Europe and India. For the universal safety, eternal and continuous, Umayyads and their successors the inclusive and perfect, renewed and Abbasids, Egypt had been one of the confirmed through the days and recurring regions of their empire. Under the through the years, for your lives, your Fatimids, Egypt became the centre of the property, your families, your livestock, your Fatimid Empire. Fatimid Egypt was made estates and your quarters, and whatever up of a multi‐ethnic and a multi‐religious you possess, be it modest or populace. This included , Turks, significant.” (p. 17 of the introduction and Greeks, , Armenians and Sudanese p. 71 of the translation) and an array of religious persuasions

including Sunni Muslims, Twelver Shi’i, The Document also provided freedom of Ismaili Shi`i and also Christian worship to Egypt’s religiously and denominations such as the Copts, Melkites ethnically diverse populace according to Guide and Nestorians as well as a substantial their individual madhhab ( word with a Jewish presence. range of meanings including ‘doctrine’, ‘movement’

and ‘creed’; a system or school of religious law in Imam‐caliph al‐Mu`izz had made elaborate Islam): preparations for the conquest of Egypt. He Reading had wells dug and citadels built on the way “You shall continue in your madhhab. You to Egypt. He spent a large amount of — shall be permitted to perform your

money, some 24 million dinars, on a obligations according to religious campaign which was then entrusted to his scholarship, and to gather for it in your commander Jawhar al‐Siqilli. The Fatimid congregational and other mosques, and to da`wa was instrumental in ensuring that remain steadfast in the beliefs of the Empire the Egyptian notables and populace were worthy ancestors from the Companions of aligned to Fatimid rule in Egypt. Fatimid the Prophet, may God be pleased with coins, which had `Ali and Fatima inscribed them, and those who succeeded them, the on them, were already in circulation two jurists of the cities who have pronounced decades before their actual occupation, judgements according to their madhhab demonstrating their influence prior to their and fatwas (formal legal opinions).’ The arrival in Egypt. The occupation of Egypt call to prayer and its performance, the was achieved peacefully through a fasting in the month of Ramadan, the Mediterranean

combination of strategic planning and breaking of the fast and the celebration of diplomacy. its nights, the [payment of] the alms tax, [the performance of the] pilgrimage and Shi’i Such elaborate preparations made undertaking of jihad will be maintained a Jawhar’s entry in the Nile Delta in 969 relatively easy. The local notables and Textbox 3: leadership with the senior Fatimid‐Ismaili Jawhar al‐Siqilli (d. 922)‐Abu’l‐Husayn Jawhar al‐ da`i, Abu Ja`far Ahmad b. Nasr, set out to Siqilli, originally from Sicily, was a military general meet Jawhar and negotiate a peace treaty. and administrator who played a major role in ex‐

Towards tending Fatimid rule to Egypt. He began his service Jawhar readily agreed to this and in 950 as katib (secretary) to the Caliph al‐Mansur. subsequently issued the aman (guarantee He was selected by al‐Mu’izz to head his campaigns of security or peace proclamation) on in North Africa and later, having proven his talents behalf of Imam‐caliph al‐Mu`izz. This in battle, was appointed commander of the Fatimid document is preserved in its entirety in the expedition to Egypt. Itti`az (pp. 67‐73). On behalf of the Imam‐

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according to the command of God and His was replaced with that of the Fatimid Imam Book and in accordance with the ‐caliph in the khutba which now included an instructions of His Prophet, may God bless invocation of benediction upon the him and grant him salvation, in his sunna Fatimids and their Ahl al‐Bayt: and the dhimmis (non‐Muslims) will be treated according to previous custom.” (p. “O God, shower Your blessings on 18 of the introduction and p. 71 of the Muhammad, the chosen one, on `Ali the translation) approved one, on Fatima, the pure, and on al‐Hasan and al‐Husayn, the two grandsons The Document became the basis of of the Prophet, from whom You have inclusion and just governance reflecting the removed all impurity and have sanctified. principles of the Constitution of Medina O God, bless the rightly‐guided imams, the drawn by the Prophet when he entered ancestors of the Commander of the

Medina in 622. Like the Prophet’s venture Faithful, those who guide and are rightly in Medina, Fatimid rule in Egypt was a guided.” (p. 84) minority project. The aman document became the basis of Fatimid policies for Such invocations, while being primarily an Guide their subsequent two‐century rule in Egypt. expression of religious piety, were also politically significant for they were a “powerful congregational medium for the The Founding of Cairo and the Arrival of assertion of Fatimid authority, as it drew Imam al‐Mu`izz upon the collective memory of the Reading believers concerning the lofty status of the

— Jawhar reached on the 17 Sha`ban, Prophet and his family…” (p.20). 6th July 969. The Abbasid Caliph’s name Empire

Mediterranean

Shi’i a

Towards

Figure 3: Genealogical Table of Fatimid Imams (source: The Ismailis: An Illustrated History)

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As soon as the initial formalities of full, the letter of Imam‐caliph al‐Mu`izz establishing Fatimid authority and rule (pp.168‐180) to the Qarmati leader, al‐ were in place, Jawhar laid the foundation of Hasan b. Ahmad. The letter contains a the new city and capital of the Fatimid number of allusions to the Qur’an which Empire. Al‐Maqrizi recalls the story appeal to religious sentiments in order to attached to the foundation laying (p.78) dissuade the Qarmatis from plundering and notes that initially the city was called al their regime. However, the letter achieved ‐Mansuriyya but when Imam‐caliph al‐ limited success. The Qarmatis were Mu`izz approached the city, Jawhar eventually defeated, first in Egypt then in renamed it al‐Qahira al‐Mu`izziyya (the Syria and finally in Iraq. Victorious city of al‐Mu`izz). The city was meticulously planned by Imam‐caliph al‐ Achievements and the Death of Imam‐ Mu`izz himself. The city housed the royal caliph al‐Mu`izz li Din Allah palace, the mosque of al‐Azhar, which

became a centre of learning under Imam‐ Imam‐caliph al‐Mu`izz reigned from 953 to caliph al‐‘Aziz bi’llah. and designated open 975 of which only the last two years were grounds (musalla) for recitation of `id spent in Egypt. The economic reforms Guide prayers. Imam‐caliph al‐Mu`izz arrived in which he initiated in Egypt became Cairo on 7 Ramadan, 10th June 973 along instrumental in changing the declining with his family and his state dignitaries. economic and political fortunes of Egypt. The Qaramita were among the serious He made Egypt the centre of his contenders of power to the Fatimid Mediterranean empire bringing to it Reading presence in Egypt. Al‐Maqrizi devotes a political stability as well as social and number of pages (pp.122‐195) to the origin

— economic prosperity. Pivotal to this and exploits of the Qaramita in the region. strategy was the founding of Cairo as a He also provides a detailed account of the vibrant city, a thriving inland port and an grave challenges they posed to the intellectual and cultural centre that was Fatimids, including their besieging of Cairo unrivalled in the Mediterranean. He was Empire a number of times. He also reproduces, in also an accomplished intellectual as is Mediterranean

Shi’i a

Towards

Figure 4: Map of the region during the reign of the Fatimid Imam-caliph al-Mu’izz (source: Towards A Shi’i Mediterranean Empire, translated by Dr Shainool Jiwa

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evident from the anecdotes that abound in provides readers, who are interested in his biographies. He is noted to have Ismaili history as well as in medieval Islamic contributed to the invention of the fountain history more broadly, an insight into a pen and is also known to have spent long momentous time in the Fatimid era. periods of time in the palace library, which Reading through the Introduction and was regarded to be among the best translation one learns about the Imam‐ stocked repositories of its kind in that age. caliph al‐Mu`izz whose vision and He also commissioned the creation of a leadership shaped the making of the map of the known world, which came to be Fatimid Empire. He transformed the considered a landmark in the art of regional Fatimid state into an influential mapping at the time. and impressive Mediterranean empire extending from the Atlantic to the Indian The transition of Ismailis from a religio‐ Ocean. The Fatimids provide the first sustained experience of a Shi`i empire

political movement during the dawr al‐satr to an empire necessitated the Fatimids to whose doctrinal foundations drew upon the restate their legal and doctrinal corpus. Shi`i interpretation of Islam. This was to a great extent achieved under Guide

the direct guidance and supervision of the Imam by the illustrious da`i and jurist al‐ Further Reading List Qadi al‐Nu`man (d.363/974). Al‐Nu`man Daftary, Farhad, ed. Medieval Ismaili entered the service of the Fatimids during History and Thought. Cambridge, 1996. the time of Imam‐caliph Mahdi but it was

Reading

under the patronage of Imam al‐Mu`izz that he accomplished his seminal work on Halm, Heinz. The Fatimids and their — Shi`i Ismaili jurisprudence, the Da’a’im al‐ Traditions of Learning. London, 1997. Islam. Hamdani, Sumaiya A. Between Revolution The Ismaili da`wa also flourished in many Empire and State: The Path to Fatimid Statehood,

parts of the world at this time, including Qadi al‐Nu’man and the Construction of Yemen, Central Asia and Sind where Ismaili Fatimid Legitimacy. London, 2006. rule was established for half a century enabling the roots for future da`wa work to be continued. Jiwa, Shainool. ‘Inclusive Governance: A Fatimid Illustration’, in Amyn B. Sajoo, ed., Al‐Maqrizi provides a profile of Imam‐ A Companion to the Muslim World. London, caliph al‐Mu`izz based on the testimony of 2009. Mediterranean a variety of scholars. He lists the achievements of the Imam and concludes Walker, Paul. Exploring and Islamic Empire: that Imam‐caliph al‐Mu`izz’s reign was the Shi’i

Fatimid History and its Sources. London, most noteworthy of the three Fatimid a rulers who preceded him. He quotes the 2002. historians Ibn al‐Athir (d.630/1233) and Ibn Zulaq (d.386/996) in his tribute to this pioneering Fatimid Imam. Imam‐caliph al‐ Mu`izz passed away in 365/975 after a short Towards illness. His Imamat lasted for twenty‐two years.

Conclusion

Towards a Shii Mediterranean Empire

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