Towards a Shi`i Mediterranean Empire‐Fatimid Egypt and the Founding of Cairo 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. 2 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 Fatimid Caliphate 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). 3 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.