MOWLANA AL-MUIZ
14th Imam 4th Fatimid Caliph - (341 A.H. - 365 A.H.)
Early Life:
Imam Abu Tamim Maad bin al-Mansoor al-Muiz Li-din-Allah was born in the Fatimid capital, Mehdiya on 11th Ramadhan, 319 A.H., during the life of Imam al-Mahdi. Imam al-Muiz got a thorough training in Ismaili religious doctrines and the fine arts. As a young Imam, he added the religious and cultural qualities to the tradition of the soldier and administrator which his forefathers had so ably set forth. He is said to have learnt seven languages, and took much interest in law, even as a young Imam. He succeeded to the Caliphate and Imamat on 28th Shawwal, 341 A.H., at the age of 22.
Previous attempts to conquer Egypt were made in the time of Imam al-Qaim and Imam al-Mahdi. Imam al-Muiz now
prepared for another invasion. Imam spent two years in having roads constructed, wells dug, rest houses built, etc., to make it
easy and organized for his troops for their march towards Egypt. The ports were ready with the fleet, the bases were ready for
sending reinforcements, and a big army was recruited from the Berber tribes.
The general, Jawhar, was put in charge of the invasion. Imam al-Muiz waited until Jawhar recovered from his sickness. He
visited Jawhar everyday. On the day of Jawhar's departure in 357 A.H., the Imam gave him a most honoured send-off by
asking the princes and all the officials and the troops to dismount and salute the general.
Qazi Jawhar reached Alexandria and after occupying it peacefully, he proceeded immediately to Fustat. There, some people
decided to put up a resistance, but they were soon put down. The town finally surrendered to Jawhar, who declared a general
pardon. All the officials and ' honourables came out to receive him on 18th Shaban, 358 A.H. Qazi Jawhar immediately
ordered the Khutba (a speech that traditionally precedes prayers), to be read in the name of Imam al-Muiz and chose a large
area near Fustat to build the new Fatimid capital.
The building of the new town started at the time which the astrologers thought was inauspicious, because it was governed by
the planet al-Kahir (Mars). The city was named after the planet as al-Kahira (Cairo), or more fully as al-Kahira alMahrusa
(the guarded city of Mars). The city was built according to the plan previously prepared by Imam al-Muiz himself. It contained
large squares, palaces and official buildings.
One of the most important constructions in Cairo was that of the chief mosque, Jamia al-Azhar, which is the oldest mosque in
the city. It set forth a style of architecture, which characteristically became Fatimid. General Jawhar himself supervised its
construction. Later, in the time of Imam al-Aziz, he built a huge library and a university, which is the oldest existing university in
the world.
The evils of famine, shortage, theft, looting, etc., which are the usual consequences of war, also afflicted Egypt; it required the
administrative genius of Jawhar to control and improve the situation. He made many reforms in the system of distribution of
food, in suppression of corruption and in installation of officers to supervise the work.
Before leaving North Africa for Egypt, Imam had to make the country secure by suppressing the revolt of Muhammad bin
Khizr and by appointing a governor over North Africa.
The Imam then started his journey towards Sardinia, one of his Mediterranean bases. He regulated the affairs of Sardinia and
Sicily and then went to Tripoli, where a section of his army revolted. From here he proceeded to Barqa on the borders of
Egypt, where two of his eminent followers died.
Imam al-Muiz arrived at Alexandria, where Commandergroup of prominent citizens received him. Many of the officials were
honoured with gifts by the Imam. Then they proceeded towards Cairo and entered the city on 7th Ramadhan, 362 A.H. Imam
took over the administration in his own hands, while Jawhar returned to his work as the Commander-in-Chief of the army.
The Fatimid Imam and Caliph held the final supreme spiritual and temporal powers in his own hands. The administration,
however, was divided among various officers as follows:
A large fleet of different kinds of ships was under construction for many years in the factories at Mehdiya and Susa. Thus
Imam al-Muiz prepared a solid fleet for the encirclement of Egypt via Alexandria.
The admiral of the Fatimid fleet was called Qaid al-Qawad and had ten commanders subordinate to him. The Qaid also
controlled the entire secretariat of all the armed forces.
Literature of all kinds was produced in the time of Imam al-Muiz. The center of gravity shifted to Cairo, where Fatimids
became the champions of a new scientific and literary renaissance. Imam al-Muiz himself was a learnedman; he knew many
languages, namely, Nubian, Latin, Spanish and Slavonic. His libraries at Mansooriya and Cairo became famous for their rich
treasures of books on almost any science. Learned people were given all the encouragement to use these libraries. Imam
al-Muiz himself spent much of his time in the libraries reading.
Imam al-Muiz encouraged and handsomely rewarded the writers under his patronage. We have already noted the literary
output of the Da'wa as well as secular sciences of Qadi Nauman and Dai Ja'far bin Mansoor.
There were many other minor writers, Dais, as well as others. Two important poets were Ibn Hani and Tamim bin al-Muiz.
Morales and enthusiasm were kept up by the observance of various festivals of general Islamic nature; particularly those of
Shia and Ismaili. Fridays and the two Idd days were the days of festivity. Moreover, the Shia festival of Idd-e-Ghadeer
al-Khumm and the 10th of Muharram were also observed.
Birthdays of the Ahl-e-Bayt (the Prophet's family) and the Imams and certain important dates of the year were celebrated.
Imam took part in the celebrations of the festivals. Local festivals of secular origin, like the "Flooding of the Nile" and "Navroz"
(beginning of spring) were also encouraged by the Imam. Imam al-Muiz would hold huge receptions at his palace; processions
were taken through the town and the whole town was illuminated.
After a glorious Imamat of brilliant achievements, Imam al-Muiz died on 11th Rabbi-ul-Akhar, 365 A.H., at the age of 45
years. Before his death, Imam al-Muiz appointed his son Nizar as the next Imam, who assumed the title of al-Aziz bi-Allah.
The news of Imam al-Muiz's death was not announced for eight months; the Imamat and Caliphate of Imam al-Aziz was
declared on Idd-ul-Azha in 365 A.H.
Bulkin was ruling the Maghrib as the governor of the Fatimids. The Zanata tribe of the Berbers again tried to create trouble,
but was again suppressed by Bulkin. Shortly afterwards, Bulkin died; his son Mansoor succeeded him as the governor.
Mansoor, however, got a Fatimid revenue officer killed, and also showed disloyalty to the Imam. Imam al-Aziz sent a Dai to
the Kutama tribe with whose help Mansoor was to be suppressed. However, the Dai was killed and Mansoor remained in
power.
In 386 A.H., both the Imam and Mansoor died and the matter of the governorship of the Maghrib remained unsettled. The
next Imam, Mowlana al-Hakim appointed Mansoor's 12-year old son as the governor of Maghrib.
Yaqub bin Killis was a Jew from Baghdad. He went to Maghrib and entered into the service of Imam al-Muiz. The Imam
appointed him his financial administrator. He carried out his work with utmost efficiency and loyalty. He came to Egypt with
Jawhar's army and actually controlled the administration of Egypt.
During the last years of Imam al-Muiz's rule and the first two years of Imam al-Aziz's Caliphate, Yaqub rose to a position of
greater and wider influence and in 367 A.H., Imam al-Aziz made him the chief Vazir. We have noticed how the institution of
Vazirate had developed from the small beginning in the time of Imam al-Mahdi until it became established as a recognized and
distinct office of supreme importance in the time of Imam al-Muiz. Yaqub bin Killis thus became the first Chief Fatimid Vazir in
the true sense of the term.
Yaqub organized the revenue administration throughout the Empire. He directed the trade.of the Empire, controlled the income
from different provinces and introduced a "Currency Reform", thus swelling the state treasury with enormous revenue. He
encouraged religious education at Jamia al-Azhar and under his orders a regular university was instituted at al-Azhar.
In 373 A.H., he was deposed from Vazirate and imprisoned by the orders of Imam al-Aziz, as he was suspected of murder.
The Imam, however, released him after a few months,returned his money and honoured him. His services toward
sadministration of the Empire were indispensable. Yaqub bin Killis continued to serve as the Chief Vazir until he died in 380
A.H., after 15 years of service under Imam al-Aziz.
After Qadi Nauman's death in 363 A.H., his son succeeded him in the office of the Chief Qadi. When the son, Aly bin
Nauman, died in 374 A.H., he was followed by his brother, Muhammad bin Nauman. The new Qadi was a very learned man.
He continued in the office in the time of the next Caliph, Imam al-Hakim and died in 389A.H.
The famous General Jawhar also died in 381 A.H., during Imam al-Aziz's time.
Imam al-Aziz died at Bilbays while on his way to meet the Byzantine forces in Syria. He died of a stomach ailment on Tuesday,
25th Ramadhan, 386 A.H. When on his death-bed, he called his treasurer, Barjuwani, his Qadi, Muhammad bin Nauman, and
the Amir, Hasan bin Ammar and entrusted to their guardianship the next Imam, Mowlana al-Hakim, who was only 11 years
old.
Barjuwani, whose ethnic origin is uncertain, was in charge of the Turkish guards of the Empire. He was also the treasurer and
the tutor of Imam al-Hakim, and as such, held great influence. Ibn Ammar belonged to the Kutama Berber tribe and held
control over the Berber guards of the Imam. Both, Barjuwani and Ibn Ammar, were trying to depose each other and in this
struggle, both of them were killed.
Imam al-Hakim boldly acknowledged responsibility at the young age of 15 years and began to take direct interest in the affairs
of the state. He appointed Husayn, the son of the famous General Jawhar, as his new Vazir.
The business of the country was conducted at night, after the court. Imam al-Hakim would ride through the town to see for
himself the condition of his people and to hear their complaints.
As negligence and pleasure-making increased among his people, the Imam ordered his people to revert to conducting their
business during daytime. The Ismaili laws on prohibition of certain vegetables, fish and wine, and the introduction of certain
forms of prayer, were now implemented.
The Christians and Jews who were accustomed to very lenient treatment were put under certain restrictions. The Sunnis also
followed many aspects of the Ismaili laws. In 394 A.H., when Imam al- Hakim was collecting large quantities of wood on Mt.
Muquattam for some scientific purpose, the people panicked, thinking that probably the wood was being gathered for burning
of all the opponents of the Caliph. Imam had to assure those people that he had no such intention.
Many of the restrictions, however justified, had to be removed in 397 A.H., in order to please the people. All this happened
during the Vazirate of Husayn bin Jawhar, whose mismanagement had brought much discredit to the Imam. Husayn was
dismissed from his position and later executed when he secretly took part in Abu Rakwa's revolt.
When Abu Rakwa came close to Alexandria, the Imam sent an army under the faithful general Fadl bin Hasan bin Saleh, who
met Abu Rakwa on the banks of the Nile. The two armies, separated only by this great river, proceeded southwards on the
opposite banks, until they were just outside Cairo, where they camped. Abu Rakwa tried to stage a diversion, but his main
army was defeated by Fadl and he fled to Sudan. There he pretended to be a Fatimid envoy, but when the Nubian King came
to know his true identity, he handed him over to the Fatimid General Fadl, who had come to Sudan. Abu Rakwa was taken
back to Cairo where he was sentenced to death.
Egypt was in a state of bankruptcy after the revolt of Abu Rakwa. The state treasury was empty, food was scarce. The Nile
failed to rise and the country was caught in the clutches of famine and plague. To keep up the morale of his people, the Imam
removed all the restrictions imposed upon different sects of Muslims and severely punished the Christian and Jewish revenue
officials.
The mosque begun by Imam al-Aziz known as Jamia al-Anwar, was completed by Imam al-Hakim in 393 A.H., and renamed
Jamia al-Hakim. In the same year, Imam al-Hakim had another mosque built, known as Jamia Rashida, of which there is no
trace now. At a place called Maqs, another mosque was built by the Imam, and also a group Of other mosques called Masajid
Muallaqa, which have all been destroyed. A list of mosques was compiled and sum of 9,220 dirhems a month was alloted for
their upkeep.
Imam al-Hakim spent large sums of money for theologians, muezzins, Quran readers and for maintaining wells, roads, hospitals
and centres for providing free Kafans to the poor people. Most of the money for these and other such purposes came from
Imam's private treasury.
The famous academy of sciences, called the Dar-ul-Ilm, or the Dar-ul-Hikma was built by Imam al-Hakim in 395 A.H.
It became the biggest centre learning and research in the whole Muslim world. However, the academy was destroyed t)y Afzal
Shahin Shah, the son of Badr al-Jamali. It was later revived on a different site but was completely wiped out with the end of
the Fatimid Caliphate.
Large treasures of books were preserved there; scientists and learned men used it as an academy of sciences. People who
visited Dar-ul-Ilm were provided with ink, paper and pen free of charge. Lavish gifts were given to the scholars attached to
this academy.
Dar-ul-Ilm was also used as the headquarters of Da'wa, which was under Abdul Aziz bin Muhammad bin Nauman's charge.
Two important Dais preceded al-Kirmani as the heads of the entire Da'wa organization. Later al-Kirmani took over the charge
of the central Da'wa under Imam al-Hakim.
Al-Kirmani was from the province of Kirman in Persia. It is not known when he was born. During Imam al-Hakim's time, he
became the Chief Dai of Iraq and Persia.
Dai Kirmani came to Egypt after the revolt of Abu Rakwa to strengthen the Da'wa under the guidance of the Imam. He
re-started the Dawat work at Dar-ul-Ilm which had temporarily closed down. Here he worked under Khatgin, whowas Dai
Du'at.
Besides the central Da'wa, the Ismaili Da'wa was active in Syria, Yemen, North Africa, Persia, Iraq and India.
During this time, Northern India was the scene of great dawat activity. Multan had an Ismaili dynasty of Dais from 354 A.H.,
to 401 A.H.
During these years, Imam al-Hakim gave a very liberal new deal to the Christians and Jews. Their churches were restored and
rebuilt and many of the restrictions were removed. The Sunni population was allowed to pray in their own way and even the
rising Druze community was not interfered with.
This toleration was, however, not appreciated by the people, and they spread a scandal about the chastity of Imam al-Hakim's
sister. The Imam wanted to punish the wrongdoers, but his guards went to such an extent in their revenge that Imam had to ask
them to stop the conflict.
Another false story was spread to the effect that Imam's sister, being thus exposed of her crime in front of her brother, got the
Imam killed; however, the real circumstances of Imam al-Hakim's death will be discussed later.
It was during Imam al-Hakim's reign that the sect of the Druzes came into existence. The word Druze appears to have been
derived from the name of Persian missionary, Muhammad bin Ismail Darazi, who arrived in Egypt in the year 407 A.H. Ismail
Darazi was a Batinite who believed in the transmigration of the soul. He wrote a book in which he taught that the divine spirit
which God had breathed into Adam had passed on in due succession from prophet to prophet, then to Hazrat Aly until at
length it had found its abode in Imam al-Hakim. All those who conformed to Darazi's teachings, became known as Druzes and
are still found in very large numbers in Lebanon and other places.
In 415 A.H., a man was brought before Imam Zahir who confessed killing Imam al-Hakim for religious motives. This is an
authentic report. There was a Kutami Amir, Yusuf bin Dawwas in the court of Imam al-Hakim. He was charged with
corruption and was also suspected of having instigated this assassin to kill Imam al-Hakim.
It was Imam al-Hakim's custom to go out at night to his observatory at Mt.Muquattam for meditation and for observing the
stars. On one such visit, he was surprised by four assassins on the way, three of whom escaped. The one who was caught was
brought to Imam az-Zahir, together with the blood stained shirt of Imam al-Hakim.
The later Christian historians spread a malicious story, which was reproduced by many Muslim writers, that the Imam's sister,
Sitt-al-Mulk, was in love with Yusuf bin Dawwas. This matter had come to the knowledge of the Imam, but before Imam
al-Hakim could take any action, his sister conspired with Yusuf to have her brother, the Imam, killed.
The Druzes believe that Imam al-Hakim did not die, but was taken away from Mt. Muquattam to the highHeavens. They
believe that he still lives in concealment and will reveal himself in due time when the world is ready for him.
The news of Imam al-Hakim's death and Imam az-Zahir's succession were kept secret from the people for three months
according to the usual Fatimid tradition, for the sake of security and unity. In the month of Safar, 412 A.H., it was publicly
announced that Imam az-Zahir had succeeded his father to the Imamat and the Fatimid Caliphate. Imam took the title of
az-Zahir li-Aziz din-Allah.
After establishing peace with Byzantium in 418 A.H., Imam al-Zahir turned his attention to Syria and brought it under Fatimid
rule once more.
In 425 A.H., Imam az-Zahir sent a group of Dais to Iraq. In Baghdad, they were very successful in converting a large section
of people to Ismailism.
In 427 A.H., Imam az-Zahir caught the plague; he was taken to the "Garden of the Strand" at Maqs and from there to port of
Cairo, where he died on 15th of Shaban, leaving the Caliphate and Imamat to his son Mustansir, who was then seven years of
age. Imam az-Zahir was 32 at the time of his death; he had ruled for 16 years.
When Imam az-Zahir died on 18th Shaban, 427 A.H., his Vazir Jarjarai, in accordance with the previous "nass", took an oath
of allegiance from the people for Imam Maad who now adopted the title of al-Mustansir bil-Lah (i.e. the seeker of help from
Allah). Thus Imam al-Mustansir came to the throne of Imamat and Caliphate while he was only seven years old.
Since Imam Mustanisir bil-Lah was very young, his another and her former master, Abu Saad, began to take undue interest in
the affairs of the state. As long as Vazir Jarjarai lived, their interference was kept in check.
Jarjarai was a vazir of long standing. He had served under Imam al-Aziz, Imam al-Hakim and Imam az-Zahir and was
responsible for successfully installing al -Mustansir on the throne. During his vazirate, Egypt saw peace and prosperity. He died
in 436 A.H.
After Jarjarai's death, the influential merchant Abu Saad began his intrigue for power. Dai Muayyad who witnessed Abu
Saad's interference, writes, "The Jew (Abu Saad) was outwardly in her (Queen Mother's) service, but in reality had full control
of the state." However, Vazir Sadaqa got tired of Abu Saad's overbearing attitude and had him and his brother assassinated.
This enraged Imam's mother and she ordered the assassination of Sadaqa, who was followed by two other vazirs. This
confusion and chaos finally halted with the appointment of Yazuri, whose administration lasted for eight years, a period of
prosperity, efficiency and reforms.
North Africa gradually became divided into various Shiite and non-Shiite groups and became independent of the Fatimids
forever. North Africa was always a liability to the Fatimid Caliphate and now that it had become independent, no effort was
made to regain it. However, this had a great effect on the trade policy of the Fatimid State, which we shall examine later.
Loss of North Africa affected Sicily also. Fatimid contact with Sicily was mainly through North Africa. When the link snapped,
the contact was broken. Thus Muslim Empire in Sicily came to an end and this also affected the Fatimid trade policy towards
the west.
The Fatimid trade was diverted from the west to the east because of the loss of North Africa and the advance of the Saljuqs,
which resulted in the thickening of rivalry with the Abbasids and the capture of Baghdad and the decline of the Fatimid Empire.
On his arrival in Cairo, he found the administration in a state of chaos. Muayyad, who was the most qualified tobecome the
Chief Dai, was constantly frustrated in his ambition. First Yazuri took over the Da'wa from Ibn Nauman and appointed
Muayyad only as his secretary towrite lectures (Majalis) for him. Then when his work increased and Yazuri had to give up the
Da'wa, Ibn Nauman was brought back and Muayyad, for the second time, was disappointed. After Ibn Nauman's death, his
son became the Chief Dai and Muayyad was put in charge of only a section of the secretariat. Shortly afterwards, he was sent
away on an expedition against Baghdad.
When he returned in 449 A.H., the situation had not changed much. Yazuri had died and the country was in a state of chaos.
He did not receive the welcome he deserved. Muayyad continued with his religious duties in retirement. In 450 A.H., he was
appointed the Chief Dai. In 453 A.H., he was sent to Syria in exile by the Vazir. He returned to Cairo in 454 A.H., and the
Imam put him in charge of organizing the Fatimid Da'wa abroad.
The period of 454 A.H. to 459 A.H., was a period of chaos and famine, but Dai Muayyad passed it in conference with Dai
Lamak at the Dar-ul-Ilm, reorganizing the entire Fatimid Da'wa of the world. Muayyad remained in charge of the entire Da'wa
until his death in 470 A.H. He wrote most of his works during his last years of life.
As his work was intended for general reading, he was cautious when referring to the deeper matters of religion. Nevertheless,
he made it very clear that he believed in the allegorical interpretation (hidden meaning) of the Quran. He accepted the Fatimid
Caliph as the true Imam and adhered wholeheartedly to the doctrines of the Fatimid sect. His book gives us a vivid picture of
Egypt. He gives a most glowing description not only of the splendours of the Fatimid court, but of the extraordinary wealth and
prosperity of Cairo and of the Bazaars and their merchants. His visit to Egypt inspired him to such an extent that from then
onwards, he completely devoted his time to missionary work for the Fatimids. The Ismailis of Central Asia consider Nasir
Khusraw as their patron saint even to this day.
The Caliph's throne was 12 feet high and gilded on three sides. It had engravings of hunting scenes and inscriptions beautiful
hand. It had delicate furnishing of silk fr Constantinople and steps of silver. The throne glowed with different lights from
different angles. Nasir Khusraw remarked that a whole book could be devoted to the description of the throne alone.
From the palace ran a huge tunnel opening outside the palace grounds. Through it, a person could ride on horseback. This
tunnel was used by the Caliph (Imam).
Though deposed in Cairo, he was able to hold his own in Alexandria, where he had the support of the Arab and Berber tribes.
Nasir ad-Dawla attacked Cairo, which was defended by the rival Turkish guards. After burning part of Cairo and conquering
the defenders, Nasir ad-Dawla entered the City as a conqueror.
After his victory over the unhappy city, Nasir ad-Dawla became so overbearing and tyrannical in his conduct that he provoked
even his own followers, and was eventually assassinated in 466 A.H .
Dai Hasan bin Sabbah was told by Imam Mustansir bil-Lah that his successor would be his eldest son Nizar. This brought
Hasan bin Sabbah into conflict with Badr al-Jamali, who ordered Hasan bin Sabbah's arrest; however, Hasan bin Sabbah
succeeded in escaping@from the prison. He first went to Alexandria and then to Syria, from where he proceeded to Persia.
From 473 A.H. to 487 A.H., he preached the Imamat of Imam Mustansir bil-Lah in Persia and Khurasan, where he was
appointed as the Chief Dai.
After Imam Mustansir bil-Lah's death in 487 A.H., Dai Hasan bin Sabbah did not accept Mustaali's rule, but declared Imam
Nizar as the rightful heir, thus making Persian Ismailis independent of the Fatimid Caliphate. He then began to make a Nizari
state in Persia. Hasan bin Sabbah lived in a territory which was surrounded by the Saljuq power. Saljuqs were orthodox
Sunnis and wanted to destroy all traces of Ismailism. In spite of their opposition, Hasan bin Sabbah succeeded in occupying
Alamut, which was in the mountains of Elburz. He built strong fortresses on top of Alamut and set up Ismaili rule there.
Although in Egypt Badr al-Jamali's son had managed the succession of Mustaali to the Fatimid throne, Dai Hasan bin Sabbah
continued upholding the right of Imam Nizar against the claim of Mustaali. He had been told to do so by Imam Mustansir
bil-Lah himself. This meant independence from Fatimid discipline just as he was independent of the Abbasid rule.
In his "History of the Ismailis", A.S. Picklay says, "Although Nizar was the rightful claimant to the throne after his father's death,
his younger brother (Mustaali), supported by his father-in-law, the chief Vazir, usurped all the power." He further writes,
"Mustaali, feeling insecure during Nizar's existence, plotted against him (Imam Nizar) and finally succeeded in making him a
prisoner along with his two sons."
In Egypt, Imam Nizar continued his struggle up to 490 A.H., when he was killed. There have been some incorrect theories that
Imam Nizar came to Alamut. Actually, he did not, but his son and successor, Imam Hadi, was brought to Alamut from Egypt
by Abdul Hasan Saidi, a trusted Dai of Imam Nizar. Thus the Egyptian period of Ismaili Imams came to an end.
Back to Index top
Preparations in North Africa for Invasion of Egypt:
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Conquest of Egypt:
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Construction of Cairo:
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The al-Azhar University:
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Qazi Jawhar's Reforms in Egypt:
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Imam al-Muiz's Departure from North Africa to Egypt:
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Administration:
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The Da'wa under Imam al-Muiz:
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Cultural Progress:
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Society:
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Death of Imam al-Muiz:
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MOWLANA AL-AZIZ
15th Imam 5th Fatimid Caliph - (365 A.H. - 386 A.H.)
Early Life:
Mowlana Abu Mansoor Nizar al-Aziz bi-Allah was born on 14th Muharram, 344 A.H., at Mehdiya. He came to Egypt with
his father, Imam al-Muiz, and succeeded to the Fatimid Caliphate and Imamat upon his father's death on 11th Rabbiul-Akhar,
365 A.H. The formal declaration of his succession took place eight months later on Idd-ul-Azha in 365 A.H.Back to Index top
The Maghrib (North Africa):
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Vazirate - Yaqub bin Killis:
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The Qadi:
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Death of Imam al-Aziz:
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MOWLANA AL-HAKIM BI-AMRILLAH
16th Imam 6th Fatimid Caliph - 386 A.H. - 411 A.H.)
Early Life:
Mowlana al-Hakim bi-Amrillah was born on 23rd Rabbi-ul-Awwal, 375 A.H., in Cairo. In 383 A.H., when he was only 8
years old, his father Imam al-Aziz declared him as his successor. Upon Imam al-Aziz's death in 386 A.H., Imam al-Hakim
became the next Imam and Caliph at the age of 11 years. The power rested mainly with the council of guardianship in which
Barjuwani and Ibn Ammar were the prominent figures.Back to Index top
Abu Rakwa's Revolt:
Abu Rakwa was an Ummayyad prince from Spain who had taken refuge in North Africa with the Zanata people, the
traditional enemies of the Fatimids. His original name was Walid bin Hisham; he was called Abu Rakwa because he carried a
leather bottle and lived like a Darwaish. Banu Qurra on the Egyptian border joined Abu Rakwa and they occupied the town of
Barqa. Imam al-Hakim sent Inai with an army to meet the forces of Abu Rakwa, but he was defeated at Barqa and killed.Back to Index top
Abbasid Manifesto of 406 A.H.:
In the time of Abbasid Caliph, Qadir bi-Allah, an official manifesto was issued, declaring the Fatimids not to be the genuine
descendants of Hazrat Aly and Fatima, but of Daysan bin Said. However, history has proved this manifesto to be a slander
and not a fact.Back to Index top
The Institutions Under Imam Hakim bi-Amrillah:
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Da'wa Under Imam al-Hakim:
The Central Da'wa:
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The Last Years of Imam al-Hakim (407 A.H. - 411 A.H.)
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Character and Personality of Imam al-Hakim:
Tall, fair and strong, with sparkling blue eyes and grave face, Imam al-Hakim had a towering personality, which imposed its
stamp of genius on every person he came across. He was brave, generous, learned and a just ruler. Imam al-Hakim's reign
was marked not only by revolts, but also by the scarcity of rains and by famine and plague. How he maintained his authority
through all these difficulties is a wonder.MOWLANA AZ-ZAHIR
17th Imam 7th Fatimid Caliph (411 A.H. - 427 A.H.)
Early Life and Succession:
Mowlana Abu Maad Ali az-Zahir was born in Cairo on 3rd Ramadhan, 395 A.H. When his father Imam al-Hakim died on
27th Shawwal, 411 A.H., Imam az-Zahir was 17 years of age. Before his death, Imam al-Hakim had already appointed
az-Zahir to succeed him as the next Imam.Back to Index top
Sitt al-Mulk:
Because the Imam was still young, his aunt, i.e. Imam al-Hakim's sister, Sitt al-Mulk, ruled the Empire for five years i.e. until
416 A.H., when she died. After that, Imam az-Zahir took the reigns of Government in his own hands. At that time he was 22
years old.Back to Index top
Saif-ad-Dawla Yusuf bin Dawwas:
We have seen in the previous chapter that Saif-ad-Dawla was responsible for getting Imam al-Hakim killed. (It should be
noted that Saif-ad-Dawla was not the killer, but one who may have instigated the killing.) Saif-ad-Dawla was a powerful Amir
and could not be dealt with immediately. So Sitt al-Mulk waited for an opportunity to avenge her brother, Imam al-Hakim's
death. One day, she invited Saif-ad-Dawla to the palace to present him with gifts. However, on his return journey from the
palace, she sent a party of slaves to surprise Saif-ad-Dawla and kill him. This was done in 412 A.H.Back to Index top
Council of Administration:
IThe Caliphate of Imam az-Zahir was not safe in the hands of the Vazirs and Sitt al-Mulk had to deal with them firmly. Before
her death in 416 A.H., Sitt al-Mulk appointed an administrative council. Imam az-Zahir did not interfere much in the affairs of
the administration which were being looked after by the appointed council.Back to Index top
Famine:
The year 416 A.H., saw the beginning of a terrible famine in Egypt, because the Nile did not rise. The famine lasted for three
years; there were no crops; bread was almost impossible to get; animals became so scarce (a cow was sold for 50 dinars),
that their slaughter was prohibited by law. Looting and rioting prevailed throughout the country; the army could not be paid;
officials fell out with each other; even the pilgrims going to Mecca were attacked and looted; the slaves revolted and became
the most dangerous. The Caliph, Imam az-Zahir appealed to the rich for funds, but very little came forth. However, in 41 B
A.H., the Nile began to rise, the country returned to normal and order was restored.Back to Index top
Syria, Byzantium, and Iraq:
Because of the insecure conditions in Egypt due to famine, the Syrian towns were getting out of Fatimid control. Before Imam
az-Zahir could deal with them, he saw it fit to conclude a truce with Constantine VIII of Byzantine.Back to Index top
Last Days:
Imam az-Zahir is known for his liberal and just rule. Under his Caliphate, the people led a prosperous life, except for the
terrible years of famine. He had an artistic temperament and he encouraged art and music. He established a school for slaves in
which they were taught the art of fighting and many other crafts. He opened an armament factory in which 3,000 employees
worked. He built the Lulu palace and had a hobby of collecting precious stones.MOWLANA AL-MUSTANSIR BIL-LAH
18th Imam 8th Fatimid Caliph - (427 A.H. - 487 A.H.)
Early Life:
Back to Index top
Sikkin the Pretender:
In 434 A.H., a man named Sikkin, who had great physical resemblance to Imam-al-Hakim, declared that he was Imam
al-Hakim himself and that he was in hiding after his disappearance in 411 A.H. He gathered some followers and attacked the
palace built by Imam al-Hakim but was soon captured and put to death.Back to Index top
The Maghrib (North Africa) and the Eastern Trade:
Back to Index top
The Yazuri Administration:
Abu Muhammad Hasan Yazuri became vazir in 442 A.H., and remained in office until 450 A.H. These eight years of
hisvaziratewere marked by peace and prosperity in thecountry. He was a poor fisherman's son, originally fromYazur. He rose
from position to position until he became the Qadi of Egypt. He was subsequently made Chief Dai also. He introduced the
policy of agricultural reforms and for that he needed to suppress the factional quarrel and corruption at home and to
discontinue the policy of territorial expansion abroad. Although his noble aim kept him in office for eight years, the steps he
took towards achieving it, created serious differences of opinion and brought his downfall. In 449 A.H., Yazuri died. It is said
that he was poisoned by the order of the Queen Mother. According to another version, he was executed.Back to Index top
Visit of Dai Muayyad:
A Persian Dai, by the name of al-Muayyad Fid-Din as-Shirazi, born in Shiraz of an Ismaili family, had been a Fatimid Dai in
Persia and Iraq. He started from Persia in 438 A.H., and arrived in Cairo in 439 A.H. From then on he played a very
important role in Fatimid service.Back to Index top
Visit of Dai Nasir Khusraw:
Nasir Khusraw, born in Khurasan in 394 A.H., resided mostly in Balkh, from where he made many journeys. He belonged to
Shii Sayyed family of government officials. In his youth, he wrote poems. He was comparatively a less educated man,
nevertheless, held a great appeal for the masses. He started on a long journey in 437 A.H., which brought him to Egypt in 439
A.H.Back to Index top
The Palace of Imam Mustansir bil-Lah
Nasir Khusraw gives us a glowing description of Imam's palace. He says that he had an occasion to see the palace the festival
of Idd in 441 A.H. The grounds of the palace were as big as the town of Mayyafariqin. It had a mountain like palace in its
midst, a building on each side of it call the Little Palace and the Great Palace, with a huge square in front where thousands of
troops could parade. Palace guards numbered 500 foot guards and 500 horsemen. So 30,000 people lived in the palace, of
whom 12,000 we servants.Back to Index top
Nasir ad-Dawla's Mischief:
Nasir ad-Dawla was appointed the governor of Syria, but on account of his inefficiency, he was deposed and recalled to
Cairo, where he was put in charge of the Turkish regiment of the Fatimid Army. He bidded his time for revenge against the
Caliph, Imam Mustansir bil-Lah.Back to Index top
Invitation to Badr-al-Jamali:
The country was torn between the Turkish and the Sudani soldiers, between famine and plague and between the loot and
plunder by adventurers like Nasir ad-Dawla. Vazirs followed one after the other in quick succession. There was hardly anyone
in the country who could restore it to peace and prosperity. A person with tremendous courage and ability was needed to save
the day. At this time, the Imam thought of one such person, Badr al-Jamali, the Fatimid governor of Akka, whom the Imam
invited to Cairo. Badr al-Jamali came to Cairo on lmam's instructions and accomplished what he was required to do.Back to Index top
Imam Mustansir bil-Lah's Last Days:
After the death of Dai Muayyad and Dai Nasir Khusraw, the Persian Dai Hasan bin Sabbah came to Egypt in 471 A.H.,
during Badr al-Jamali's vazirate. Hasan bin Sabbah asked the Imam who his successor would be and the Imam named Shah
Nizar as his successor. Badr al-Jamali, however, wanted to see Mustaali, the younger son of the Imam as the next Imam. Badr
al-Jamali's and Hasan bin Sabbah's groups clashed on this issue, and Hasan bin Sabbah was expelled from Egypt. Badr
al-Jamali, however, did not live to install Mustaali on the throne, for he died a month before Imam Mustansir bil-Lah's death.
Imam Mustansir bil-Lah died in Zul-Hijja, 487 A.H.Back to Index top
The Bohras:
After Badr al-Jamali's death, his son, Afzal Shahin Shah, was appointed as the next vazir. Upon Imam Mustansir bil-Lah's
death, Afzal Shahin Shah installed Mustaali on the Fatimid throne and the Ismailis became divided into two groups, one
accepting the Imamat of Imam Nizar, who was the eldest son of Imam Mustansir bil-Lah and the other supporting Mustaali,
the second son, who also claimed the Imamat. The followers of Mustaali are known by the name of "Bohras". Only two more
Bohra Imams succeeded Mustaali, and the line of Bohra Imamat came to an end with Tayyeb, who the Bohras believe went
into hiding.MOWLANA NIZAR
19th Imam - (487 A.H. - 490 A.H.)
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