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Journal articles on the topic 'Fatimid Egypt'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Lev, Yaacov. "Army, Regime, And Society In Fatimid Egypt, 358–487/968–1094." International Journal of Middle East Studies 19, no. 3 (1987): 337–66. http://dx.doi.org/10.1017/s0020743800056762.

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Tensions between the regime and the army are a crucial component for the understanding of Fatimid history and, as will be shown, they had a mostly destabilizing impact on society and the economy. A host of factors shaped the relationship between the regime, the army, and society. Among these factors, the socio-military composition of the army was especially important. The composition of the army was partly an outcome of deliberate policies of the regime, partly a consequence of local conditions, and partly a reflection of wider Islamic practices. In the case of the Fatimids, the local conditio

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2

Shafiq, M. D. Azhar Ibrahim. "Relations between the Fatimids and the Crusaders in the Levant and Egypt (491-567 AH / 1097-1171 AD)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 222, no. 1 (2018): 309–36. http://dx.doi.org/10.36473/ujhss.v222i1.381.

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Provide research in theme to study the relations between the Fatimids and the Crusaders in the Levant and Egypt (491-567 AH / 1097-1171 AD) and its impact in the succession. Find referred to the attitude of the Fatimids of the First Crusade expansion Crusader in Palestine and the position of the Fatimids of it, and the incursion in the Crusader (Egypt, images, Ashkelon) and its impact in the Fatimid relations crusade every special study

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Siregar, Densi Syahban, Mohammad Syawaludin, and Padila Padila. "Peranan Dinasti Fatimiyah Dalam Penyebaran Agama Islam di Asia Barat Daya Pada Abad IX." Tanjak: Sejarah dan Peradaban Islam 1, no. 3 (2021): 17–27. http://dx.doi.org/10.19109/tanjak.v1i3.9700.

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This study discusses the role of the Fatimid dynastyin the spread of Islam in Southwest Asia in the ninth century. This research uses descriptive qualitative research method and also heuristic research. The Fatimids were the Isma'iliyah Shi'ite dynasty. The Fatimid dynasty was founded by Ubaidillah al-Mahdi. Ubaidillah al-Mahdi is a person from the Syrian nation to North Africa. The concept used is the radical Shia Isma'iliyah withits doctrines that have political, religious, philosophical, and social dimensions. Based on the results of research and discussion, it is concluded that the role of

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4

BORA, FOZIA. "Did Ṣalāḥ al-Dīn Destroy the Fatimids' Books? An Historiographical Enquiry". Journal of the Royal Asiatic Society of Great Britain & Ireland 25, № 1 (2014): 21–39. http://dx.doi.org/10.1017/s1356186314000443.

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AbstractA persistent myth featuring in some modern accounts of the transition from Fatimid to Ayyubid rule (1169–71) is that one of Ṣalāḥ al-Dīn's (r. 1171–93) first actions upon attaining sovereignty over Egypt was to destroy the Fatimids’ book collections in their entirety. Medieval sources present a different, more nuanced depiction of books sold and dispersed over a decade or more, rather than extirpated and put out of circulation altogether. This article collects and examines medieval Arabic accounts of the episode, and finds further indications of the robust survival of Fatimid-era works

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Alomari, Salameh Mohammad Rida. "Poetic oppositions in Fatimid Arabic literature: Ibn Hani’s Pastiche of Al-Mutanabbi as a model." International Journal of New Trends in Social Sciences 8, no. 2 (2024): 33–42. https://doi.org/10.18844/ijss.v8i2.9516.

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This study examines the nature and effectiveness of poetic oppositions in Fatimid literature through an analytical comparison of Ibn Hani’ Al-Andalusi's praise of the Fatimid caliph Al-Muizz li Din Allah and Al-Mutanabbi's praise of Saif al-Dawla Al-Hamdani. This comparative analysis highlights the distinctive ways Ibn Hani' adapted Al-Mutanabbi's poetic style to suit his ideological and political context, revealing several critical insights into the interplay of influence and innovation. While the Fatimid rulers valued poetry as a political and ideological tool, Ibn Hani’s poetry diverges fro

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Daud, Al Husaini M. "The Effect of Fatimid Dynasty Authority Toward the Development of Islamic Education in Egypt." Jurnal Ilmiah Peuradeun 10, no. 1 (2022): 13. http://dx.doi.org/10.26811/peuradeun.v10i1.636.

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This article discussed the influence of the Fatimid Dynasty authority on the development of Islamic education in Egypt. The objective of this article was only to discuss the penetration of the Fatimid authority in developing Islamic education during this empire in Egypt led in which started since al-Muiz Lidinillah until the last Fatimid Caliph in Egypt. It was qualitative research applying a historical approach. The author found that socially, Egyptian society consisted of a group of Sunni and Shi'a, Africans who became the Fatimid army, the Turks who had settled in Egypt, the Ahl Dhimmah com

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Al-Sarhan, Khader. "The Ministry of Saladin al-Ayyubi in the Fatimid Stated : A Historical Analytical Study 564-567 AH/1168-1171 AD." Arts and Social Sciences Series 3, no. 3 (2024): 323–41. http://dx.doi.org/10.59759/art.v3i3.677.

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This study attempts to shed light on an important stage that the Islamic nation went through , and the state of conflict that was going on between three main forces controlling the Islamic world: the Umayyads who established their state in Andalusia after its fall in the East, the Fatimids in their Egyptian phase, the Abbasids maintaining their authority in the East, noting that political and sectarian conflicts would sometimes disappear when one of these countries was exposed to external aggression, as was the case that led to the entry of the Ayyubids into Egypt, which came to stand by the s

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Hamdani, Sumaiya A. "Ismaili Studies on Fatimid Egypt." Journal of the Economic and Social History of the Orient 56, no. 3 (2013): 514–22. http://dx.doi.org/10.1163/15685209-12341318.

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9

J, Irwan Supriadin. "DINASTI FATIMIYAH : ANALISIS KEMAJUAN DAN RUNTUHNYA PERADABAN ISLAM DI MESIR." FiTUA: Jurnal Studi Islam 2, no. 1 (2021): 101–16. http://dx.doi.org/10.47625/fitua.v2i1.321.

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This article intends to present an analysis of the progress and decline of the Fatimid dynasty, and their impact on Islamic civilization in Egypt. This caliphate was born between two political powers, the Abbasids in Baghdad, and the Umayyad II in Cordova. Over a period of 262 years, the Fatimids have made rapid progress, especially during the time of Al-Muiz, Al-Aziz and Al-hakim. These advances cover various fields, namely: 1) Progress in trade relations with the non-Islamic world, including India and the Christian Mediterranean countries. 2) Advances in art, can be seen in a number of palac

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Khanzad, Sabah Mohiuddin. "Administrative systems during the Fatimid era (358-567 AH / 968-1171 AD)." international Jordanian journal for humanities and social since 1, no. 4 (2019): Pages: 89–102. https://doi.org/10.5281/zenodo.4636877.

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<strong>Abstract</strong> Egypt lived after submission of the Islamic Authority dominance and control of many nation or local authorities and split from central government and declared its independency. It could be one of reason which helped those authorities to success. The privilege of Egypt is in the desert nature that had which prevent to be controlled by any country and especially it was the center of civilization since the dawn of the history. On the other side, the Fatimid Caliphate (297- 567 AH / 909 -1171 AD) looking for an environment that helps emergence and companion for the centra

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Ujjainwala, Husain Taher. "The Genesis of the Fatimid Vizierate and its Modus Operandi." Islamic Studies 64, no. 1 (2025): 37–56. https://doi.org/10.52541/isiri.v64i1.6027.

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The vizier, a pivotal figure in Muslim political history, has often been overlooked in the context of the Fatimid caliphate (297-567/909-1171). While the institution of the vizierate was widespread among Muslim dynasties, its presence and influence within the Fatimid state appear to be inconsistent. Notably, primary and secondary sources of the Fatimid historiography before 362/969, which was during its base in Ifrīqiyyah before the Egyptian conquest, make no mention of viziers, suggesting an absolute absence of the office and the institution. In contrast, the Fatimid sources of Egypt frequent

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Alahmar, Ramdan M. Ramdan Alahmar, and Ahmad Faisal Abdul Hamid. "The Revolution of Abu Rakwah Against The Fatimids In Cyrenaica And His Attempt to Overthrow Their Rule in Egypt (395-397 H / 1004-1006 AD)." Al-Muqaddimah: Online journal of Islamic History and Civilization 6, no. 1 (2018): 42–61. http://dx.doi.org/10.22452/muqaddimah.vol6no1.4.

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The Cyrenaica region adjacent to Egypt, which currently occupies the eastern state of Libya contemporary - at great importance in Central Islamic eras. Wherefore the Fatimids interested to control of it since the establishment of their state in the Islamic Maghreb, the year 297 AH / 909 AD. When their departure to Morocco in 361 AH / 971 AD, for stability in Egypt, they maintained on survival of the Cyrenaica region under their direct management, Because of their geographical and strategic importance of their state in Egypt. It did not pass long time until the revolution against the Fatimids i

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Alnaimat, Mohammad, and Atef Almhameed. "The Duality of al-Zahir and al-Batin (the esoteric interpretation): A Reading of the Diwani Messages in Egypt during the Fatimid era." Dirasat: Human and Social Sciences 49, no. 2 (2022): 336–48. http://dx.doi.org/10.35516/hum.v49i2.1795.

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This paper deals with the study of the impact of the Shiism on the Arabic literature in general, and on the Fatimid literature in particular. It treats the issue of)al-Zahir and al-Batin(in the Holy Qur’an or what is called the esoteric interpretation. The Fatimid writers exerted more attention and paid their effort in employing Qur’anic verses through esoteric interpretation, their goal in that was to get the Imamate or the Caliphate, it was the utmost motivation for the esoteric interpretation. the Imamate was right for Ali bin Abi Talib and for his descendants and they sought to maintain th

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Khalil, Mona M. E., Safia M. Khodary, Youssef M. Youssef, Mohammad S. Alsubaie, and Ahmed Sallam. "Geo-Environmental Hazard Assessment of Archaeological Sites and Archaeological Domes—Fatimid Tombs—Aswan, Egypt." Buildings 12, no. 12 (2022): 2175. http://dx.doi.org/10.3390/buildings12122175.

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The Fatimid state was established in Egypt in 969 and lasted until the end of the dynasty in 1171. During the Fatimid rule in Egypt, a large set of monuments were erected. A significant portion of these monuments were shrines dedicated to the descendants of the Prophet Muhammed, especially in Aswan. Groundwater rising, at present, has introduced severe deterioration to the ancient earthen mud-brick architecture of the Fatimid tombs in Aswan city (Egypt). However, monitoring the influence of anthropogenic and environmental aspects on the deterioration issues in Fatimid tombs has not yet been co

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15

Bianquis, Thierry, and Yaacov Lev. "State and Society in Fatimid Egypt." Journal of the Economic and Social History of the Orient 37, no. 1 (1994): 72. http://dx.doi.org/10.2307/3632574.

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Walker, Paul E., and Yaacov Lev. "State and Society in Fatimid Egypt." Journal of the American Research Center in Egypt 30 (1993): 210. http://dx.doi.org/10.2307/40000248.

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Pahlitzsch, Johannes. "The Melkites in Fatimid Egypt and Syria (1021–1171)." Medieval Encounters 21, no. 4-5 (2015): 485–515. http://dx.doi.org/10.1163/15700674-12342207.

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This paper examines the history of the Chalcedonian Melkites in the Fatimid state in the period after the reign of the caliph al-Ḥākim, i.e., from 1021 until the end of the Fatimid caliphate in 1171. For the eleventh century the focus will be on Palestine (before its conquest by the Crusaders). Although the evidence is very fragmentary, the attempt will be made to provide some insights on the development of the situation of the Melkite community under Fatimid rule, its ecclesiastical institutions, its connection with Byzantium, and its intellectual life.

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18

Brett, Michael. "The diplomacy of empire: Fatimids and Zirids, 990–1062." Bulletin of the School of Oriental and African Studies 78, no. 1 (2015): 149–59. http://dx.doi.org/10.1017/s0041977x14001050.

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AbstractOver a period of some forty years, 380/990–421/1030, the Fatimids in Egypt exchanged embassies with their Zirid viceroys in Ifrīqiya after these had been recognized as a hereditary dynasty, and to a lesser extent with their Kalbid deputies in Sicily. Sijillāt or official letters of the Fatimid chancery, accompanied by sumptuous presents, invested the Zirids with their authority and favoured them with important announcements, while the Zirids replied in kind. The embassies were ostentatiously welcomed by the Zirids as proof of their legitimacy, while serving to maintain the connection w

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BAREKET, ELINOAR. "The head of the Jews (ra'is al-yahud) in Fatimid Egypt: a re-evaluation." Bulletin of the School of Oriental and African Studies 67, no. 2 (2004): 185–97. http://dx.doi.org/10.1017/s0041977x04000138.

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The debate concerning the Head of the Jews (ra'is al-yahud) in the Fatimid kingdom, which has interested researchers since the late nineteenth century, has yet to reach a final conclusion. Today's researchers usually argue that this position was established in Egypt at the end of the eleventh century with the final fall of the Palestinian Yeshiva; prior to this the Head of the Jews was the gaon of Palestine, appointed by the Fatimid Imam. More recently a new argument has emerged, re-embracing the approach of J. Mann, who argued that the position of the Head of the Jews was established at the b

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Test, Ferda DEMİR AYCAN. "STATE AND SOCIETY IN FATIMID EGYPT (Tanıtım)." Toplum Bilimleri Dergisi 24, no. 24 (2018): 263–66. http://dx.doi.org/10.29228/tbd.2007.24.670.

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21

Barber, Mathew. "Comparing the Crisis of 806/1403–1404 and the Fatimid Fitna (450–466/1058–1073): Al‑Maqrīzī as a Historian of the Fatimids." Annales islamologiques 58 (2024): 31–64. http://dx.doi.org/10.4000/12ckh.

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Modern scholars often treat al‑Maqrīzī as an important, if not the most important, historian of the Fatimids, especially given the poor survival of sources from the Fatimid period, particularly for the Egyptian period of their rule. However, historians have emphasised how al‑Maqrīzī was heavily influenced by crises that occurred in his own present. Al‑Maqrīzī’s Ḫiṭaṭ, Sulūk and Iġāṯa all contain criticisms of Mamluk Sultans contemporary to al‑Maqrīzī and a general pessimism about the state of Egypt in his own day. This article argues that this critique and pessimism shapes how al‑Maqrīzī docum

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Dr., Ekhlas Mohammad al-Eidi. "The Economic Crises and Famine in Egypt as Chronicled by Al-Maqrizi in Hhis Book "Eghathat Al Umma Fi Kashf Al Ghumma" (The Rescue of the Nation Through Plight Eradication) Al- Mustansiriyah Plight as an Example." مجلة جامعة القدس المفتوحة للبحوث الإنسانية والإجتماعية, no. 47 (February 18, 2019): 1–12. https://doi.org/10.5281/zenodo.2567756.

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<em>This study addresses the economic crises and famine that Egypt went through throughout the Islamic history, with special focus on the great famine that afflicted Egypt during the reign of Caliph al-Mustansir Billah - the fifth Caliph of the Fatimid State in Egypt. Historians named this famine as "al-Shidah al-Mustansiriyah" (al-Mustansiriyah plight) as it was one of the most severe famine that impacted Egypt.</em> <em>The study started by reviewing the economic crises and famines that afflicted Egypt since the advent of Islamic rule in 21 AH/642 AD till the end of the Fatimid cal

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Manggala, Kayan, Muhammad Syihabuddin, and Ahmad Kholil. "Fatimid Dynasty and Contribution in Education for Islamic Civilization in Egypt (909-1171 AD)." Afkaruna: International Journal of Islamic Studies (AIJIS) 2, no. 2 (2025): 113–23. https://doi.org/10.38073/aijis.v2i2.2473.

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Education plays a crucial role in the development of human civilization, particularly during the Fatimid Dynasty, which ruled from 909 to 1171 AD. This dynasty is renowned for its efforts in establishing educational institutions such as Al-Azhar University, which is considered one of the oldest higher education institutions in the Islamic world and significantly impacted the development of knowledge in Egypt. This study aims to explore the contributions of education during the Fatimid era and its effects on the advancement of knowledge and Islamic culture. The research employs a library study

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Katz, Jonathan G., and Paula Sanders. "Ritual, Politics, and the City in Fatimid Egypt." Journal of the American Research Center in Egypt 33 (1996): 212. http://dx.doi.org/10.2307/40000619.

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Omar, Ameen. "The Fatimids: The Rise of a Muslim Empire." American Journal of Islam and Society 35, no. 4 (2018): 79–83. http://dx.doi.org/10.35632/ajis.v35i4.479.

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Shainool Jiwa’s The Rise of a Muslim Empire is a two-volume historical work on the legacy of the Fatimid Empire. The first volume surveys the religious and sociopolitical underpinnings of Fatimid rule from its North African establishment in 909 to its transition to Egypt in 969. Jiwa’s second vol- ume focuses on the pinnacle of Fatimid society up until its decline from 969-1171. This review pertains to the first of the two volumes. Working within this phase, Jiwa details the reigns of the first four Imams: ‘Abd Allāh al-Mahdī, Abū’l-Qāsim Muḥammad, Ismāʿīl al-Manṣūr, and al-Muʿizz li- Dīn Allā

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Omar, Ameen. "The Fatimids: The Rise of a Muslim Empire." American Journal of Islamic Social Sciences 35, no. 4 (2018): 79–83. http://dx.doi.org/10.35632/ajiss.v35i4.479.

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Shainool Jiwa’s The Rise of a Muslim Empire is a two-volume historical work on the legacy of the Fatimid Empire. The first volume surveys the religious and sociopolitical underpinnings of Fatimid rule from its North African establishment in 909 to its transition to Egypt in 969. Jiwa’s second vol- ume focuses on the pinnacle of Fatimid society up until its decline from 969-1171. This review pertains to the first of the two volumes. Working within this phase, Jiwa details the reigns of the first four Imams: ‘Abd Allāh al-Mahdī, Abū’l-Qāsim Muḥammad, Ismāʿīl al-Manṣūr, and al-Muʿizz li- Dīn Allā

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Bearman, Peri. "Thierry Bianquis." Al-ʿUsur al-Wusta 23, no. 1 (2015): 160–63. http://dx.doi.org/10.52214/uw.v23i1.13012.

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AbdulNabi, Dr: Ali Faisal. "The role of Al-Yazouri in the route of the Fatimid caliphate." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 225, no. 2 (2018): 91–122. http://dx.doi.org/10.36473/ujhss.v225i2.140.

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Fatimid Al-Hassan bin Ali Al-Yazouri (the minister) has administrative abilities and political perception which enables him to occupy an admirable position in the Fatimid period.  Al-Yazouri capabilities’ enable him to establish an important contributions to his country, and his impact on both internal and external phases, on internal level he saw stabilization of systemic Fatimid rule, and encouraged cultural and scientific movement and treatment of the major economic problems that gripped the country during the serious crisis that passed in Egypt over the acute shortage of Nile R

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Mayerson, Philip. "The Role of Flax in Roman and Fatimid Egypt." Journal of Near Eastern Studies 56, no. 3 (1997): 201–7. http://dx.doi.org/10.1086/468554.

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den Heijer, Johannes, Yaacov Lev, and Mark N. Swanson. "Non-Muslim Communities in Fatimid Egypt (10th–12th Centuries ce)." Medieval Encounters 21, no. 4-5 (2015): 319–21. http://dx.doi.org/10.1163/15700674-12342199.

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Fierro, Maribel. "Dhimmīs in Fatimid Egypt: A View from the Islamic West." Medieval Encounters 21, no. 4-5 (2015): 516–23. http://dx.doi.org/10.1163/15700674-12342208.

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This paper is intended as an epilogue and concludes the papers of this collection by analyzing their content from the specific vantage point of a comparison with parallel developments and phenomena in the Maghrib and particularly in Islamic Spain (al-Andalus). The issues studied in the collection are thus reviewed in a wider geographical and chronological context.

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Shenoda, Maryann M. "DISPLACING DHIMMĪ, MAINTAINING HOPE: UNTHINKABLE COPTIC REPRESENTATIONS OF FATIMID EGYPT." International Journal of Middle East Studies 39, no. 4 (2007): 587–606. http://dx.doi.org/10.1017/s0020743807071097.

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It is a strange interaction that occurs between Muslim and Copt in the passage above, which was written in the 11th century and set in the 10th century. What might be proven by such a debate over a dog's religion? What is more, why record such an incident in a church-sanctioned history? Because the dog cannot speak, there must be another way to know whether it is Christian or Muslim (for those are the only two possibilities in the story). In the end it is through the dog's ritual practice—drinking wine or eating meat or not drinking wine or not eating meat—rather than through the dog's outward

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Shenoda, Maryann M. "DISPLACING DHIMMĪ, MAINTAINING HOPE: UNTHINKABLE COPTIC REPRESENTATIONS OF FATIMID EGYPT." International Journal of Middle East Studies 39, no. 4 (2007): 606a. http://dx.doi.org/10.1017/s0020743807071413.

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The Copto-Arabic Synaxarion entry for the repose of Abraham ibn Zurءah (975-78), sixty-second patriarch of the See of Alexandria, commemorates the miraculous moving of Muqattam Mountain (outside of Cairo) in response to a devastating challenge posed to Coptic Christians by Fatimid caliph Muءizz li-Din Allah (969-75). The challenge—move Muqattam Mountain or be persecuted—unfolds as an important representative narrative of Christian-Muslim relations in medieval Coptic literature. The Muqattam narrative maintains hope by veiling religious-political commentary in the cloak of a miraculous or “unth

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Shenoda, Maryann M. "DISPLACING DHIMMĪ, MAINTAINING HOPE: UNTHINKABLE COPTIC REPRESENTATIONS OF FATIMID EGYPT." International Journal of Middle East Studies 39, no. 4 (2007): 606b. http://dx.doi.org/10.1017/s0020743807071425.

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Hofer, Nathan. "Sufism in Fatimid Egypt and The Problem of Historiographical Inertia." Journal of Islamic Studies 28, no. 1 (2016): 28–67. http://dx.doi.org/10.1093/jis/etw042.

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Azmiyah, Azmiyah, Salman Yafi, Zulmuqim Zulmuqim, and Fauza Masyhudi. "Kajian Dinamika Universitas Al-Azhar dan Reformasi Pendidikan di Mesir serta Pengaruhnya terhadap Dunia Islam." Tanjak: Sejarah dan Peradaban Islam 4, no. 2 (2024): 1–18. http://dx.doi.org/10.19109/tanjak.v4i2.22728.

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Al-Azhar University is evidence of the oldest Islamic education in the world, which was founded during the Fatimid dynasty in Egypt and functions as a center for Islamic studies and a center for the spread of Isma'ili Shiite teachings. As time went by and changes in Islamic governments, the al-Azhar mosque turned into a madrasa to spread Sunni Islam and has now become a university that has produced many ulama figures who have given birth to new views and ideas for reform, thus influencing the development of education and the Islamic world throughout the world. This research aims to determine t

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Torge, Hagit. "Small Statue, Big Conspiracy." Journal of Islamic Archaeology 7, no. 1 (2020): 93–99. http://dx.doi.org/10.1558/jia.18278.

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In a large excavation, located in the proximity of the White Mosque, a residential building datedto the Fatimid period was uncovered. The layout and the small finds of this spacious building attest to the wealth of its inhabitants. One special find was a shabti figurine found in a receptionroom. The figurine is evidence of robbery and trade in funerary items from Ancient Egypt.

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فايق حسن, افراح. "الحالة الاقتصادية في ريف مصر في العصر الفاطمي". Bilad Alrafidain Journal of Humanities and Social Science 5, № 1 (2023): 23–27. http://dx.doi.org/10.54720/bajhss/2023.050103.

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يمثل الحكم الفاطمي لمصر مرحلة أساسية من مراحلها التاريخية والحضارية إذ ظل العصر الفاطمي قائماً في مصر ما بين ( 358 هـ -567هـ), لقد كانت مصر بلدا زراعياً منذ قديم الأزل, والفلاح المصري يشكل هو غيرة المجتمع المصري, وقد حظيت مصر باهتمامات المؤرخين من الناحية السياسية أكثر من الناحية الاقتصادية والحضارية, حيث يأتي ذلك الاهتمام بشكل موجز لا يعطي صورة واضحة عن الحياة الزراعية والنظم القائمة في تلك الفترة.

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Liebrenz, Boris. "Curious Readers: The Bodleian’s Book of Curiosities as a Fatimid View of the World Through Ottoman Eyes." Journal of the Economic and Social History of the Orient 64, no. 4 (2021): 404–24. http://dx.doi.org/10.1163/15685209-12341541.

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Abstract An illustrated cosmographical and geographical manuscript at Oxford’s Bodleian Library, known as the Book of Curiosities, has recently seen a rare confluence of public and scholarly attention. It is widely regarded as one of the outstanding Arabic works of geography, with stylistically idiosyncratic maps and a text that can be traced back to Egypt in the Fatimid period. However, few concrete facts are known about the history of this unique artefact. This article will identify and analyse the traces left by some of its previous owners and thus unlock the Ottoman history of this Fatimid

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Omar, Radwa. "Doctrinal Impact on the Function of Funerary Architecture in Fatimid Egypt." Journal of Association of Arab Universities for Tourism and Hospitality 11, no. 1 (2014): 19–31. http://dx.doi.org/10.21608/jaauth.2014.54038.

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Younes, Khaled. " Ṣalāt al-Niṣf min Rajab: A Shīʿī Tradition Preserved on Paper". Der Islam 99, № 2 (2022): 434–60. http://dx.doi.org/10.1515/islam-2022-0027.

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Abstract Edition and study of P.Vindob. A.Ch. 36616, a literary paper fragment from 3rd/9th-century Egypt. The fragment contains a tradition that depicts ʿAlī b. Abī Ṭālib (d. 40/661) performing a four-rak ʿ a prayer and reciting a special supplication on the 15th of the month of Rajab. The tradition is only known from noncanonical Shīʿī ḥadīth collections. Situating it in a broader historical context, the paper provides a glimpse on the Shīʿī presence in Egypt as well as the sanctity of the month of Rajab in Sunnī and Shīʿī literatures. This tradition, in conclusion, presents an early evidenc

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Shenoda, Maryann M. "Re-Envisioning Persecution: Imagining a Converted World." Medieval Encounters 21, no. 4-5 (2015): 411–30. http://dx.doi.org/10.1163/15700674-12342204.

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This essay seeks to make a contribution to the study of persecution (which has often been dominated by the European experience) by examining the case of Coptic Christians in Fatimid Egypt: How did they perceive and imagine persecution? This case is of special interest because of the vaunted “tolerance” of the Fatimids towards non-Muslims (with the exception of the caliph al-Ḥākim). The Copts’ sense of persecution throughout this period, and their resistance to Islamization, are perceived through an examination of two texts that each represent the topos of the prominent Muslim who converts to C

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Darwish, Mahmoud Ahmed. "ARCHITECTURAL PLANNING OF MINIA MOSQUES." International Journal for Innovation Education and Research 4, no. 8 (2016): 108–31. http://dx.doi.org/10.31686/ijier.vol4.iss8.580.

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Minia maintains twenty-four archaeological mosques adopt several models follows: the local architectural planning between the courtyard and open riwaqs, and planning with naves without courtyard. There are four mosques take planning component of the courtyard and riwaqs ranging in date from the Fatimid age, and twenty mosques planning to take the naves and overdraft without a courtyard ranging in date from the Fatimid and Muhammad Ali ages includes one mosque with five naves, eleven mosques with four naves, five mosques of three naves and three Mosques of two naves. The objective o

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Abd- AlHussein ALKATEEB, Prof Dr Mohammed, and Prof Dr Mohammed Hussein ABDALLAH. "CRITICAL ASPECTS IN "THE EGYPTIAN MESSAGE" BY ABU AL-SALT UMAYYAH BIN ABDUL AZIZ AL-DANI (D. 529 AH)." International Journal of Humanities and Educational Research 06, no. 01 (2024): 134–54. http://dx.doi.org/10.47832/2757-5403.24.8.

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The Egyptian message to its author Abu al-Salt Umayyah bin Abdul Aziz al-Dani formed an important document of literature in the Fatimid era, represented the personality of its author in style, presentation, analysis, and criticism, since he left Abu al-Salt Andalusia, and went towards Egypt, the man aspired to meet a good place in its land, and enjoys a lofty status when its ruler Al-Afdal bin Badr Al-Jamali, the executive minister when the Fatimid Caliph Al-Musta'li Billah, and after him the commanding of the provisions of God, But the winds dragged what the ships did not desire, as the condi

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Fehérvári, Géza. "Lions in the Tareq Rajab Museum." Arabist: Budapest Studies in Arabic 26-27 (2003): 191–210. http://dx.doi.org/10.58513/arabist.2003.26-27.18.

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The representation of lions became popular in Egypt during the Fatimid period. Soon after they appeared in the arts of Moorish Spain and Saljuq Iran, they were pained on pottery, and decorated metalwork, and they were also introduced as two-dimensional figures decorating bronze vessels, or as three-dimensional figurines. The Tareq Rajab Museum in Kuwait possesses numerous lions of almost every category. In this paper only the two- and three-dimensional examples are examined.

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Alma’arif. "The Epistemology of Al-Ghazali’S Thought on Khabar Mutawatir And Khabar Ahad." Mutawatir 8, no. 1 (2020): 75–92. http://dx.doi.org/10.15642/mutawatir.2018.8.1.75-92.

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Some scholars regarded al-Ghazali as not a well-known expert of the hadith. They even stated that the weakness of al-Ghazali lies in the science of hadith. This article aims to refute those opinions by providing al-Ghazali’s thoughts on hadith, mainly on khabar mutawatir and khabar ahad, as well as the epistemic paradigm that construct his idea on hadith. I argue that al-Ghazali’s thought on hadith has a wide approach i.e. the use of logical and philosophical approach. This shows that al-Ghazali tends to be more inclusive in understanding h}adi>th. Besides, I also argue that the use of logi

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AL-Khazraji, Zainab. "The Financial System of the Fatimid ‎State in Egypt (House of Money)‎." Al-Anbar University Journal For Humanities 2023, no. 3 (2023): 2184–206. http://dx.doi.org/10.37653/juah.2023.180770.

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Saleh, Marlis J. "Government Intervention in the Coptic Church in Egypt during the Fatimid Period." Muslim World 91, no. 3-4 (2001): 381–98. http://dx.doi.org/10.1111/j.1478-1913.2001.tb03723.x.

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Bosanquet, Antonia. "What Was the Conquerors’ Religion? Social Grouping and Religious Discourse in Early Islamic Ifrīqiya." Arabica 72, no. 1-2 (2025): 76–110. https://doi.org/10.1163/15700585-01236928.

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Abstract This article assesses the evidence that legal biographies, legal and theological treatises and epigraphical inscriptions offer about the development of religious discourse in early 3rd/9th-century Ifrīqiya. It shows that, in contrast to the more homogenous depiction of religious life of Fatimid Ifrīqiya, according to which the main division was between Sunni Mālikī scholars and Fatimid, Shiʾite rulers, early 3rd/9th-century Ifrīqiya was characterized by a variety of different legal and theological interpretations, bringing its early intellectual history closer to that of other regions

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Dr., Khanzad Sabah Mohiuddin. "Administrative systems during the Fatimid era (358-567 AH/968-1171 AD)." International Jordanian Journal, Aryam Journal of Humanities and Social Sciences (IJJA) 1, no. 4 (2019): 120–33. https://doi.org/10.5281/zenodo.10518586.

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<strong>Abstract:</strong> Egypt lived after submission of the Islamic Authority dominance and control of many nation or local authorities and split from central government and declared its independency. It could be one of reason which helped those authorities to success. The privilege of Egypt is in the desert nature that had which prevent to be controlled by any country and especially it was the center of civilization since the dawn of the history. <strong>Keywords: </strong><strong>System, Administrative, Era, Fatimid.</strong> <strong>النظم الادارية خلال العصر الفاطمي (358- 567هـ/968 -1171

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