فاطمیان

The existence of a preaching-evangelizing organization called "Da'wat Organization" was one of the factors of progress and development of the Ismaili sect, which eventually led to the establishment of one of the great Islamic empires called the Fatimids in the 4th century in the Maghreb and Egypt.  "Al-Moayid fi Al-din Shirazi", "Nasser Khosrow" and etc. were among the influential inviters of the Da'wa organization. By explaining and analyzing the Ismaili thought, the Iranian inviters of the Da'wa organization tried to spread the Fatimid Da'wa in a peaceful way inside and outside the Fatimid territory. In this regard, one of the most important cultural strategies of the preachers was the use of didactic literature with the aim of consolidating the Fatimid religious foundations which the leader of this method is the great Fatimid inviters, namely "Al-Moayid Fi Al-din Shirazi" and Hojjat Khorasan "Naser Khosrow Qobadiani". The current research seeks to find the answer to the question, how did the Shiite preachers use educational literature in order to consolidate the foundations of the power of the Fatimid Imamate? According to the findings of this research, claimants used didactic literature to explain the ideology and religio-political power of the caliphs. This research is organized by using library sources and descriptive-analytical method based on historical and literary Ismailiyya data and works, especially the works of "Moayid Fi Al-din Shirazi" and "Naser Khosrow Qobadiani".

During the Fatimid rule, Egypt was one of the important centers of intellectual sciences, including mathematics and astronomy, in Islamic civilization. Ismailiyyah's interpretative and qualitative view of mathematics and the science of numbers, which they considered to be the main element of wisdom and alchemy, were influential in the Fatimids' approach to the promotion of intellectual sciences. This article, which is organized based on descriptive and analytical approach, tries to answer the question of what course mathematics and astronomy education went through during more than two centuries of Fatimid rule in Egypt, while examining some of the elements of the educational system, including centers, content, and educational materials. ? The findings of the research show that during this period, the education of mathematics and astronomy was transferred from private circles to Fatimid educational centers such as Al-Azhar and Dar al-Alam, and the educational materials included the books of the Greeks as well as the outstanding works of mathematicians and astronomers of the East and West of the Islamic realm, which confirmed the exchange of knowledge and Thought is among the scientific centers of Islamic civilization.

In the first decades of the 20th century, scholars like Vladimir Ivanow opened up new paths for researchers in this field by publishing the text of many Ismaili manuscripts for the first time. However, the wide and hasty publication of many of these texts without critical correction and precision of content has led us to find frequent errors in the content of some of these texts. The first serious consequence of this problem is the occurrence of frequent errors in the reconstruction of Ismaili history or even misconceptions in analyzing the historical content of these texts. In this article, the first publication of the treatise "Sirat al-Hajib" by Vladimir Ivanow in the fourth volume of the Egyptian journal koliat al-ādāb (1936), and Husam Khazour's narration of the text of this treatise in Syria in 2007, based on the only remaining copy of this historical treatise, as well as the remaining elements from it in other advanced Ismaili works, are subjected to scholarly criticism. The results of this investigation point to three types of historical, linguistic and contextual errors in the publication of these two researchers, which are discussed in this article. The research method in this article is comparative and the data collection is based on a library search.

Fatimids were a Shiah government that settled in North Africa and after developing their political, cultural and military power, they added Egypt to their possessions. The main purpose of writing this article is to examine the economy based on maritime trade as well as agriculture and economy relying on the Nile river and its effect on the stable economy of Fatimid government for more than two and a half centuries from 297 to 567 A. H. The main purpose of the research is whether the Fatimids' maritime trade had any effects on the economic prosperity and consequently benefiting from a stable economy. The article has been written through the descriptive, qualitative, explanatory method of research relying on the documents and library sources. The result of the research indicates that the Fatimids benefited from a flourishing, powerful economy based on trading in the Mediterranean region, the Red Sea and the Nile with neighbors as well as with India and the Far East in order to achieve a stable economy that is the necessity of  economic, political, and military social and cultural development

Egypt and Syria were part of the territory of the Shia Fatimid state (297-567 AH). With the rise of the Sunni Mamluk state in Egypt in 648 AH, studying the political and religious relations of the Mamluk with the Shia residents of Egypt and Syria gains great importance. The main question of this research is: what impact did religion and politics have on the religious and political relations of the Mamluk with the Shias of Egypt and Syria? This research has tried, through a descriptive-analytical method and by focusing on the vital role of religion in the political and cultural structure of the Mamluk state, to examine the religious policies and beliefs of the Mamluk and the Salafi Hanbali jurists of that era. The conflict of the Mamluk with the Ilkhanids and the establishment of the Abbasid caliphate in Egypt also added to the complexity of these political and religious relations. The findings of this research show that the hostile policy of the Mamluk towards the Shīʿas was mainly due to following the Ayyubids and fear of the Shīʿa background in Egypt and Syria.

After consolidating their power and government in Egypt (965-1171), the Ismaili Fātimids fought with the Abbasid caliphate (749-1258) and tried to overthrow it, with the intention of spreading Ismāili thought throughout the Islamic world and controlling it. One of their policies to achieve this goal was the expansion of the Fatimid da'wah activity in different areas and military activities in the regions under the Abbasid rule to advance in these areas and infleunce them. One of the areas that could be used as a base for both types of missionary and military activities of the Fātimids was Al-Jazira province, whose territorial position and social context allowed the Fatimids to control Baghdad and overthrow the Abbasids and make reaching the eastern territory of the Abbasid Caliphate easier. This descriptive-analytical article aimed to analyze the policies of the Fātimids, especially their military activities in Al-Jazira provicne, and to answer the question of the policy the Fātimids adopted to stay in that province. The findings of the research show that due to the geographical-strategic importance and demographic structure of the tribes with manpower, the Fātimids tried both through the activities of their claimants and through alliances with local rulers and the military activities of the supporting commanders, to be present in Al-Jazira province.

The formation of the Fatimid state in the Maghreb in 297 AH was the beginning of the Fatimid attempt to dominate the entire territory of the Maghreb as an all-encompassing state. This made the Fatimids' treatment of other believer groups in the Maghreb inevitable. other believers included Sunnis, Zaidi Shiites, and khariji religion who played important roles in the political, economic, and social spheres. Fatimid relations with these groups have been quite different based on religious and political circumstances. Based on a descriptive-analytical approach, the present study seeks to investigate the relationship between the Fatimids and khariji religion other believers of the Bani Rostam and Bani Madrar religions and the influence of religious, political and economic factors on these relations. Findings show that all three religious, political and economic components have played an important role in shaping these relationships. Although the religious and intellectual component has played a more prominent role and the intellectual and religious conflicts in the field of Imamate and Caliphate have been the infrastructure of Fatimid relations with this group of other believers; On the other hand, the effort to develop the land and form a powerful government, as well as access to the commercial interests of the region, has been one of the political and economic factors influencing the Fatimids' relations with khariji religious people.

The history of the Fatimids can be found in various works, from pro-Ismaili sources to anti-Sunni and Shia sources of Twelver Imams. This article focuses on one of the Sunni sources, Mufarij al-Kuroob fi Akhbar Bani Ayyub, and with a "descriptive-analytical" approach and based on library studies, it pursues the question of how the image of the Fatimids is represented in this book? The importance of the issue is that Mafarj al-Karub is basically the dynastic history of the Ayyubids, therefore, the analysis of the representation of Fatimids' image in the dynastic history of their enemies and successors can be an accurate benchmark for measuring Ibn Wasil's impartiality. What Ibn Wasil brought about the Fatimids includes some historical events, the Fatimids' opinions and mentioning some poems written about them. In the issue of the Fatimids' lineage, Ibn Wasil's view is to reject their attribution to the Alawites. But in mentioning the historical narratives related to the Fatimids, he has done a little the value judgment and mentioned the events without favoring the Ayyubids. However, in the course of mentioning Fatimids' opinions and beliefs, his narration takes the shape of writing refutation and includes dispraising of the Fatimids.

This article compares the political and military approaches of the Seljuks of Iran and the Fatimids of Egypt in the way of handing over the military fiefdoms and exploitation to the amirs of those two governments. Through the comparative method based on description and analysis, the article has reached the findings that the Seljuks and Fatimids - who were thinking of expanding their influence - in a similar behavior in the field of land tenure system based on fiefdoms, used lands to increase motivation and the pure obedience of the military commanders. But over time, this approach led to the authority of military commanders and the decline of these governments. Fatimids, unlike the Selajqahs, who only granted the vassalage to military amirs, also gave the bureaucrats the benefit of this type of vassalage.

This study aims to delve into the historical development and fluctuations in Fustat’s economic and urban growth during the Tulunid, Ikhshidid, and Fatimid dynasties. Situated in a geographically unique location, Fustat, outpaced Alexandria in terms of political-administrative standing, industrial growth, and trade prominence during the Umayyad era. With the establishment of the Abbasid dynasty, Fustat expanded northward and gained further importance in international trade. The findings of this study indicate that during the Tulunid rule, the newly established city of Al-Qaṭāʾiʿ merged with Fustat, becoming a major center for high-quality pottery production. During the Ikhshidid period and after the death of Muhammad ibn Tughj, Fustat's fortunes took a downturn, beset by natural calamities and neglect from Ikhshidid rulers. Nevertheless, under Fatimid rule in Egypt, Fustat witnessed a remarkable revival. This resurgence was propelled by a dramatic shift in trade routes as commerce redirected from Iraq and the Persian Gulf to Egypt and the Red Sea, while the ports of Alexandria and Aydhab became instrumental in fostering trade connections between Fustat, Europe, Yemen, and the Far East. Fustat played a crucial role as an intermediary hub between Ifrīqiyyah and the commercial centers of the Indian Ocean, and at the same time, it was vitally connected with the Levant through strategic ports such as Tyre, Latakia, and Ascalon. Moreover, the commercial prosperity of Fustat was greatly enhanced by the presence and settlement of Byzantine, Amalfitan, Venetian, and Pisan merchants. However, in the 6th century AH, Fustat faced a catastrophic setback when it was set ablaze, driven by fears of Crusader dominance, resulting in the loss of its privileged position in Egypt.

Ismaili historiography differs fundamentally differ from the prevailing current of traditional historiography in that it emphasises its own theoretical philosophy in some aspects such as the driving forces of history, patterns of historical movement, and the idea of progress in history. This problem has directly affected the scope of historiography, the subject, purpose, approach and method of historiography by the historians of the Ismaili religion, the works of the early Ismaili historians and consequently the Fatimids, in a way that has led many researchers in the field to believe that the Ismailis Basically do not have their own historiographical tradition. The topic we will explore in this article is the analysis of the relationship between historiography and political power in the Fatimid period and its impact on the approach and subject of historiography of Fatimid historians in different periods of the political life of this government. The results of this research show that the political developments surrounding the position of the Imam as a central point in Ismaili thought have caused changes in the approach and topic of historiography in the Fatimid period. The research method in this article is qualitative content analysis and data extraction based on the selection of meaningful statements from library sources.

Security as a basic need of societies has taken on various dimensions throughout history, with the economic dimension always having a higher priority as an intermediate goal for Muslim nations. The AmanName of Jawhar al Siqilli (Treaty of Jawhar al Siqilli) from the commander of the Fatimid army to the Egyptian people is one of the most important historical documents about the Muslims' attention to the issue of economic security. At the threshold of the arrival of the Fatimid, Egypt was in an unbalanced economic situation due to numerous political crises, which prompted Jawhar al Siqilli to take over Egypt without resistance and killing by drawing up a written treaty promising economic security. This article attempts to analyze the content of this contract and General Fatimid’s promise of economic security for Egypt and answer the main question: What is the connection between the political unrest in Egypt and the content of this promise of economic security? The findings of the research based on the method of description and analysis of historical data as well as the analysis of the content of the AmanNameh text(Treaty), show that the political riots of this period, based on the causes of their formation, can be classified into six general categories, all of which are related to the themes of the AmanNameh(Treaty) in the field of providing economic security.

Although in the study of urban planning of the Fatimid period, focuses on Cairo, the period of their direct presence in the Maghreb can be considered as one of the most important periods of urban planning in the history of the Islamic Maghreb, as well as the Fatimid period, during which the two cities of Mahdiyya and Manṣūriyya (Sabrah al-Mansuriya) were established. In this research, considering the method of historical study of Islamic cities, the Fatimid cities of the Maghreb, namely Mahdiyya and Manṣūriyya, have been investigated. According to the findings of this research, the city of Mahdiyya, the first Fatimid city in the Maghrib, was built in a historically sensitive and dangerous situation for the Fatimid, which was a kind of civilizational reaction to the security risks facing the Fatimid. In addition to being the center of political developments in Ifrīḳiya for a short period of time, Mahdiyya became an important base due to its special geographical location in the early 4th century AH, through which the Fatimid’s' control over the Mediterranean Sea was realized. Also, the city of Manṣūriyya, which was considered to be similar to Baghdad in terms of its basic design and circularity, and was also the model of the Fatimid in the construction of the city of Cairo, became an important center for economic activities in the last three decades of the Fatimid’s' presence in Ifrīḳiya and the cultural developments of the region due to its convenient geographical location.

The Husseinis are a group of descendants of Imam Hussein (AS) who migrated to Egypt in the third century. Considering the fact that the Hosseini were one of the Bani Hashem tribes in Hejaz, why their presence in Egypt and their position in the governments is a question that has been addressed in this article. The Hosseinis went to Egypt for various reasons, such as intra-family disputes, giving them fiefdoms, and the presence of governments such as the Fatimids, and obtained political positions such as niqab, lawyer, military judge, and academic positions such as teachers of schools and mosques. The social position of the Husseinis in Egypt caused one of the most important districts of Cairo to be named after them, because of this position, people other than this family who lived in this area were also called Husseinis. The importance of this area led to the settlement of the Mamluk government and military forces in it. In addition, Hosseinieh neighborhood was also an economic place for buying and selling slaves. This neighborhood was destroyed by the year 821 for various reasons, the most important of which can be considered the moral changes in this area due to the presence of the Uiratis.

One of the basic crises faced by the Fatimid government since their arrival in Egypt is the bread crisis and its shortage. They applied several strategies to control and manage the consequences of the bread crisis. This article wants to answer this question: What economic policy did the Fatimids adopt to control the shortage or high cost of bread or the resulting crises? The findings of the research show that the bread crisis management measures in the Fatimid government were focused on "supply control" as the control of human factors disrupting the bread market instead of "demand control". In addition, in the management of the bread crisis, depending on the causes of its occurrence, measures such as: Reducing or temporarily stopping grain exports, planning to increase grain imports, allocating cash subsidies to flour and bread and its direct distribution, reforming the distribution network and reducing the share of middlemen in the production and distribution cycle, direct involvement in determining the price of bread, controlling monopoly and hoarding in Bread supply and distribution network and dealing with disruptive and profit-seeking human factors, credit purchase of grain from production and distribution, activation of economic institutions regulating the market and cancellation of all types of grain purchase and sale taxes. The research method in this article is the description and analysis of data collected from historical sources.

Between the years A.H. 264-86/A.D. 877-899, Muslims launched a series of attacks to conquer the harbor town of Syracuse. The present study explores the background and reasons behind these attacks. It is concluded that Muslim attacks on Syracuse were carried out with the purpose of spreading Islam and getting access to the financial resources of Syracuse to dominate the Mediterranean Sea trade route. After about two centuries the attacks lead to the conquest of Syracuse. However, it was to the dismay of Christians and did not benefit the Muslims either, because they did not adopt the right strategies to protect the town. On one hand, it led to the destruction of cultural-civilizational monuments and thus escalated emigration to safer lands of Byzantium and caused a drop in the town’s population. On the other hand, Sicily’s Muslim military officials were in conflict with the governor of Syracuse (ʾIbn Samanih) and the Sycarusan’s greediness in conquering more parts of Sicily pushed ʾIbn Samanih into seeking help from Rujār Normandy to defeat his political rivals. The Normans eventually recaptured Syracuse in A.H. 479-AD. 1086, claiming that a Muslim by the name of ʾIbn ʿAbbād had committed rubbery and had abused Christian churches.

Egypt faced successive periods of inflation during the first generation of the Fatimid caliphs. The crises that resulted in the accumulation of gold and its gradual elimination from commercial interactions were so serious that the Fatimid caliph “Al-Hakim bi-Amr Allah” (the sixth Fatimid caliph and 16th Ismaili imam) was forced to adopt monetary reforms. The present study aimed to find out how did the economic reforms perpetuated by Al-Hakim bi-Amr Allah reduce the consequences of the al-Mustansariyah crisis? The study was conducted according to a descriptive methodology by analyzing historical data, and it was shown that the most significant economic reforms of Al-Hakim bi-Amr Allah included stabilizing the bimetallic system, establishing the “Divan-i Mufrad” and redistributing the cash flow as alms and state donations to return the hoarded gold (al-Kanz) to the cycle of economic transactions. The above reforms prevented the prevalence of less valuable currencies in the place of dirhams and dinars. Thus, they alleviated the effects of economic crises in Egypt in the long run particularly after the country cut ties with the Zirid Dynasty, the gold imports from Egypt were reduced, and the state treasuries were plundered during the al-Mustansiriyah crisis.

The attack of the Seljuks on Baghdad and the driving of the Fatimids back to the borders of Syria and Egypt after their temporary control over the capital of the Sunni government of the Abbasid sect, which the Fatimīds were planning to overthrow, ended the dream of the Fatimids of gaining the Shiite bases in Iraq and the Arabian Peninsula. Therefore, in order to obtain their religious-political legitimacy in Egypt and the Levant, the Fatimids took the initiative and established symbolic shrines in Palestine following the example of the chosen and popular figures of the Shiites. And in this direction, they built four tombs in four strategic areas of Palestine including: Acre, Tiberias, Ashkelon and Hebron. Friedman's goal is to present an objective analysis of the goals and motivations of the Fatimids in the symbolic identification of the tombs of the Ahl al-Bayt in Palestine. In some parts of this article, according to the needs of the audience, some sources have been added or omitted, or their validity has been examined

After the transfer of power to Cairo and selection of Cairo as the capital of Islam, the Fatimids needed to strengthen the legitimacy and acceptability of their caliphate against the Abbasid caliphate and in the Sunni community of Egypt in order to continue their political and social life.With its analytical approach and the method of collecting library data, this article examined the function of social vitality of popular rituals in Fatimid Egypt. Examining the functions of social vitality in empowering the Fatimid government and showing the glory of the caliphate and legitimacy of the government to face the Abbasid caliphate are very important. Studies have shown that the cultural function of social vitality of folk mirrors in the fields of symbolic function, education, and tolerance, its social function in the fields of social supervision, submission to the caliphs and honoring the Fatimid caliphs, and social cohesion have been very helpful and brought legitimacy to the Fatimid caliphate.