FATIMID

During the 10th century, followers of the Fatimid’s Ismaili da‘wa [i] began increasing dramatically. In accordance with the da’wa principles, the Fatimids sought to expand the influence of Ismaili Shi’ism [ii] throughout the Islamic world. Though success was first found in Persia, it was not until the capture of Egypt in 969 CE, that the Fatimids solidified their power in the region. For the next several decades the Fatimids grew in influence until their decline began in 1036 CE. The caliphate was overthrown in 1094 CE [iii] by Salah-al-Din, after being weakened by a revival of Christian power and conflicts with the Saljuq Turks.

Despite the Kutama Berbers [iv] being invaluable in the empire’s establishment, the Fatimids’ strength originated from their acceptance of diverse populations and religious tolerance. The support the Fatimids received from other minority communities made them formidable adversaries in their rivalry with the Abbasid Caliphs [v]. As one of the first Shi’te dynasties, the Fatimids were in direct opposition with the Sunni Abbasid caliphate. The Fatmids’ very existence challenged the core tenants of the Abbasids’ political and religious legitimacy. Over the years, the two states engaged in multiple military clashes and propaganda campaigns [vi] were designed to discredit one another’s theological teachings and religious authority.

The Fatimids have influenced contemporary society in a number of ways. Their inclusive model of governance, which allowed the participation of Christains and Jews [vii] in their state administration, have been emulated by other states and remains studied today. Additionally, the Fatimids also influenced culture through a renaissance of decorative arts. Old Cairo, also known as al-Fustat [viii] became the heart of production for pottery, textiles, and metal work. Architecture also thrived with many new techniques originating during this period. Today, the Mosque of al-Aqmar [ix] and the monumental gates for Cairo’s city walls [x] are some of the most notable surviving Fatimid Empire structures.

The Fatimid state governed using a caliphate system [xi] centered around a belief of divine right in their authority over religious doctrine and theological interpretation. To consolidate power, the Fatimids invested heavily in the development of their Shi’ite scholars and religious institutions [xii]. However in 943 CE, al-Mansur a Imam-caliph officially recognized the Sunni Madhhabs [xiii] as a legitimate religious and legal community. This decision marked the creation of a dual judicial system and was the first time a Muslim school alternative to the ruling dynasty received official recognition. From this, the Fatimids adopted a more inclusive approach to governance with greater religious tolerance.

Arriving from Syria, the caliphate was established in what was once called Ifriqiyya [xiv], a city along the border between Tunisia and Algeria. Fatimid rulers trace their linage back to the prophet Muhammad through his daughter Fatima [xv], who the dynasty is named after. The Fatimids viewed themselves as the rightful leaders of the Islamic community and sought to dethrone the Abbasids as the reigning Islamic power, just as the Abbasids had done to the Umayyads [xvi]. At a time of social, economic, and political upheaval, the Ismaili da’wa message resonated across diverse populations, who viewed it as an opportunity for a better life.

Arguably, the Fatimids’ greatest accomplishment was in its innovations to the medical field [xvii]. During this period, hospitals were well equipped to serve patrons across the socioeconomic spectrum with significant advancements being made in medicine. The most prominent being the contributions of Abu Ja’far Ibn al-Jazzar [xviii], who chronicled the findings of both his father and uncle who were celebrated health practitioners. In his books, Ibn al-Jazzar recorded ancient remedies and treatments [xix] of diseases for each organ of the body. His works became a teaching manual for medical students and was particularly helpful in rural areas that lacked access to hospitals and physicians.

The conquest of Egypt in 969 CE marked a major milestone in the Fatimids’ evolution. Cairo was founded and named the new capital in 973 CE. With it’s access to the Nile, Cairo acted as an intermediary facilitating trade from the Mediterranean to India. The trade network in Cairo soon rivaled the wealth of Abbasid’s capital, Baghdad [xx]. The Fatimids’ economic policies were also influenced by their religious beliefs. The caliphs prioritized increasing trade [xxi] and viewed it as a way to garner more adherents to Ismaili da‘wa. The Fatimids enjoyed wealth and prosperity with Cairo at its center for culture and trade.