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Journal articles on the topic 'Fatimid State'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Rustow, Marina. "Fatimid State Documents." Jewish History 32, no. 2-4 (2019): 221–77. http://dx.doi.org/10.1007/s10835-019-09350-2.

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2

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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3

Matthews, Alex. "From Eschatology to Empire: Fatra as a Driving Force in Rewriting the Early Ismaʿili Movement". Shii Studies Review 8, № 1-2 (2024): 174–203. https://doi.org/10.1163/24682470-12340111.

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Abstract The concept of fatra, which has its basis in the Quran as the interim time between prophets, was marshalled and reimagined by the early Ismaʿili movement as a way to explain the absence of the awaited mahdī, Muḥammad b. Ismāʿīl. In this understanding, the imam may go into hiding during times of heightened persecution or perhaps even die before the next imam has been designated. However, the establishment of the Fatimid state complicated the idea that there could be a time when the imam is absent. The K. al-Fatarāt wa-l-qirānāt, attributed to the tenth-century Fatimid author Jaʿfar b.

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4

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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Hindi, Dr Hazim Wattam. "Army's division and war methods in the age of fatemi sfate." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 218, no. 2 (2018): 19–36. http://dx.doi.org/10.36473/ujhss.v218i2.537.

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The subject of the army in the Fatimid period (296-567 AH) from the perspective of the mission in the life of the Arab Islamic state, the era of medieval Islam witnessed the emergence of one of the most powerful countries in the Arab Maghreb, which three centuries ago, presented the finest Islamic systems in all aspects , The Fatimid great state, and the mother is known, the Fatimid state has been subjected to Judean, and denial due to examinations. It consisted of three sections, dealing with human tissues in the Fatimid army.

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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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7

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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8

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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9

Lev, Yaacov. "The Fatimid Caliphs, the Copts, and the Coptic Church." Medieval Encounters 21, no. 4-5 (2015): 390–410. http://dx.doi.org/10.1163/15700674-12342203.

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This paper examines the complex relations between the Fatimid rulers and their Coptic subjects, focusing on state policies and the situation in the Delta. In spite of al-Ḥākim’s persecutions of non-Muslims, Fatimid policies toward Christians and Jews can be described as non-prejudicial and surprisingly tolerant. Whether these were driven by practical considerations or Ismāʿīlī ideological underpinnings remains vague. In any case, state policies were not responsible for the Islamization of the Delta during the Fatimid period. This process was a by-product, so to speak, of the civil war of the 1

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10

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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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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12

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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14

Tawwahia, Fawzi. "The Fatimid State in ALMaqrizi's Al-Mawaez wa ALatebar Bzker Alkotat wa ALathar (845 A.H/1441 A.D)." Arts and Social Sciences Series 3, no. 2 (2024): 253–83. http://dx.doi.org/10.59759/art.v3i2.604.

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This study attempts to investigate Al-Maqrizi’s sources in his book Al-Mawaez wa Alatebar by examining the sources related to the Fatimid state, as it is assumed that the sources of the Fatimid state have a special importance that stems from the importance and specificity of their study. The methodology of the study was based on inventorying Al-Maqrizi’s material, and monitoring the most important sources that he revealed, after the researcher made an approach to classify the material to facilitate the study, and reveal the specificity of the author’s effort in studying the Fatimid state. It b

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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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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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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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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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19

Klemm, Verena. "Between Revolution and State. The Path to Fatimid Statehood." Die Welt des Islams 49, no. 3-4 (2009): 485–88. http://dx.doi.org/10.1163/004325309x12451617197424.

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20

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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21

Mahamid, Hatim. "Persecutions against Ismaʿili Missionaries in Central Asia: The Case of Nāser Khosrow". Journal of Persianate Studies 10, № 1 (2017): 57–72. http://dx.doi.org/10.1163/18747167-12341307.

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Local governors in Central Asia persecuted Ismaʿili missionaries (dāʿis) since the early years of Ismaʿili activity there. The rise of the Fatimid State, from the tenth century onwards, encouraged the activity of those missionaries who were receiving support from the Fatimids, leading to increased persecutions of Ismaʿilis in Iraq and the eastern provinces of the Abbasid Caliphate. This study will deal with the activity of those missionaries and the difficulties and persecutions that they faced, with a focus on the case of the dāʿi Nāser Khosrow (1004–1088/394–481) in Central Asia. At the time

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22

Meiska Fardani, Nuratika, and Sirajuddin. "Economic Strategies and Prosperity in the Fatimid Dynasty: Contributions to Islamic Economic Thought." APLIKATIF: Journal of Research Trends in Social Sciences and Humanities 3, no. 1 (2024): 12–23. http://dx.doi.org/10.59110/aplikatif.v3i1.271.

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The Fatimid dynasty, known for its remarkable economic development, was one of the most prosperous periods in Islamic history. At its zenith, the dynasty enjoyed immense wealth, resulting in widespread prosperity among its citizens. The state’s revenues were primarily derived from two sources: community contributions and government enterprises. Community revenues included various forms of taxation such as al-iqtha', al-jizya, zakat, excise, al-ahbas, al-mawarits al-hasyriyyah, and al-amwal al-mashadirah. Government enterprises contributed through income from rentals of hotels and shops, as wel

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23

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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Rustow, Marina. "A petition to a woman at the Fatimid court (413–414a.h./1022–23c.e.)." Bulletin of the School of Oriental and African Studies 73, no. 1 (2010): 1–27. http://dx.doi.org/10.1017/s0041977x09990322.

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AbstractThe Genizah of the Ben Ezra synagogue in Fustat preserved dozens of petitions addressed to the Fatimid and Ayyubid chanceries in Cairo and decrees that they issued in response. This article provides an edition, translation, and discussion of a petition housed among the Genizah documents of the Bodleian Library directed to Sitt al-Mulk, half-sister of the caliph al-Ḥākim (386–411/996–1021) and head of the Fatimid state between his death and her own in 414/1023. Geoffrey Khan had previously identified two petitions to a Fatimid princess housed in Cambridge and New York; it is likely that

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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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26

Madelung, W. "Between Revolution and State: The Path to Fatimid Statehood * BY SUMAIYA A. HAMDANI." Journal of Islamic Studies 18, no. 3 (2007): 420–21. http://dx.doi.org/10.1093/jis/etm037.

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27

Fidel S., Shomakhov. "On the Historicity of the Image of the Circassian Argantes in T. Tasso’s Poem «Jerusalem Deliv-ered»." Kavkazologiya 2025, no. 1 (2025): 247–60. https://doi.org/10.31143/2542-212x-2025-1-247-260.

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The imagological approach, which combines methodological components drawn from literary studies, linguistics and historiography, provides opportunities for a systemic and comprehensive study of images of countries and peoples in written discourse. The relevancy of this approach for the analysis of textual representations of the Adyghe identity is dictated, in particular, by the problem of the deficit of relevant medieval documentary sources. The method helps reveal little-known documents and broaden the source base of Adyghe studies. The proposed article, based on the materials of the author's

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Walker, Paul E. "Libraries, Book Collection and the Production of Texts by the Fatimids." Intellectual History of the Islamicate World 4, no. 1-2 (2016): 7–21. http://dx.doi.org/10.1163/2212943x-00401003.

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We possess a good deal of information in our sources about Fatimid royal libraries and about book collections, both those belonging to the imam-caliph and some in private hands. The earliest evidence goes back to the beginning phase of this dynasty but it also continues throughout. Even viewing the available data with skepticism, the caliph’s library must have been immense. One semi-public institution, the Dar al-ʿIlm, begun by al-Hakim, was designed to foster book copying and it had its own library as well. Strictly within the daʿwa, some evidence indicates a kind of curriculum: books and tre

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UHARA, Takashi. "Yaacov Lev, State and Society in Fatimid Egypt. E. J. Brill: Leiden, 1991, 217p." Bulletin of the Society for Near Eastern Studies in Japan 36, no. 1 (1993): 178–85. http://dx.doi.org/10.5356/jorient.36.178.

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Dhyaa, Khader Jassim Abdul Khaleq Khamis Ali. "The Scientific and Intellectual Wealth of Tayyibi Preacher, Sultan Al-Khattab bin Al-Hassan Al-Hajouri (died. 533 A.H. / 1138 A.D)." Multicultural Education 8, no. 1 (2022): 314. https://doi.org/10.5281/zenodo.6344773.

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<em>This research includes the ideological and intellectual output of the da’i (Preacher) Sultan Al-Khattab bin Al-Hassan Al-Hajouri, who is one of the preachers who carried the burdens of the Tayyibi Ismaili da’wah  (call) Yemen since it was adopted by Mrs. Arwa Al-Sulayhid. The da’i (Preacher) Sultan Al-Khattab bin Al-Hassan Al-Hajouri stood in support of the Lady Al-Sulayhid, who was on the head of the Sulayhid state in Yemen, who continued and supported the approach of The Fatimid state in Egypt. After the killing of the Fatimid Caliph Al-Amir bi Ahkam Allah in 524 A

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Al Bayati, Qais Khalaf Ibrahim, and Ahmed Salam Hazaa. "Good Start, Disposal and Finishing in the Poetry of Ibn Qalaqis (died 567 A. H.)." JOURNAL OF LANGUAGE STUDIES 3, no. 3 (2023): 177–91. http://dx.doi.org/10.25130/jls.3.3.11.

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The poetry of the Arabs in which they recorded their history, their exploits and their feats; they celebrated the details of their scientific, intellectual, social, political and even religious life.This research attempts to answer a number of questions. Can Ibn Qalaqas be considered an imam and role model for the poets of the Fatimid state? As well as other questions.The research followed the analytical descriptive method, and presented the primitive method, followed by an explanation and analysis during the general atmosphere of the poem, based on what the masters of art and imams said.

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Antar walle, Halliz, and Mahde Qadir Hedrk. "Minister Badr al-Jamalis contributions to the restoration of the Fatimid state (455-487 H / 1063-1094A." Twejer 2, no. 4 (2019): 1063–96. http://dx.doi.org/10.31918/twejer.1924.26.

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SABAH MOHIALDEEN, KHANZAD. "The Role of Prostitutes in the Politics of the Fatimid State (297-567 AH / 909 -1171 AD)." Twejer 3, no. 1 (2020): 905–26. http://dx.doi.org/10.31918/twejer.2031.23.

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Mustafa, Muhammad Nasir. "http://habibiaislamicus.com/index.php/hirj/article/view/232." Habibia islamicus 5, no. 2 (2021): 141–50. http://dx.doi.org/10.47720/hi.2021.0502a12.

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Ibn Al-Saati lived in the second half of the sixth century A.H. He was born in 553 A,H and died in 604 A.H. This era witnessed important political events; like the fall of Fatimid state in Egypt and the establishment of the Ayyubid state on its ruins. It also witnessed the Crusades and the accompanying Arab victories and conquest, led by the conquest of Jerusalem in the year 583 A.H by Salah ul Din Al-Ayyubi. Ibn Al-Saati was a prominent poet of that era. The present article will highlight the main characteristics of his poetry. It is consisted on abstract, time period of the poet, biography o

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مشعان, محمود شاكر. "The Fatimids...and the trade route to India (358-567 AH / 969-1171 AD)." Kufa Journal of Arts 1, no. 32 (2017): 479–512. http://dx.doi.org/10.36317/kaj/2017/v1.i32.6036.

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The issue of foreign trade is one of the important issues that show the vitality of the state and the extent of its influence on the external level. The strength of commercial activity results from the strength, stability and cohesion of the state on the internal level, which ultimately leads to imposing its will and doctrinal and economic dominance on its relations with other countries. This requires building a military force that protects commercial activities and relations, whether political or commercial, as well as spreading its intellectual and ideological orientations through the arriva

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مشعان, محمود شاكر. "The Fatimids...and the trade route to India (358-567 AH / 969-1171 AD)." Kufa Journal of Arts 1, no. 32 (2017): 479–512. http://dx.doi.org/10.36317/kaj/2017/v1.i32.6036.

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The issue of foreign trade is one of the important issues that show the vitality of the state and the extent of its influence on the external level. The strength of commercial activity results from the strength, stability and cohesion of the state on the internal level, which ultimately leads to imposing its will and doctrinal and economic dominance on its relations with other countries. This requires building a military force that protects commercial activities and relations, whether political or commercial, as well as spreading its intellectual and ideological orientations through the arriva

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37

rezgue, mohammed bachir. "Historical Writing And The National State In Tunisia And Algeria (1956-1970): Academic Dimensions And National State Building Bets." madarat tarikhia review 1, no. 1 (2019): 208–24. https://doi.org/10.5281/zenodo.4440970.

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The process of writing, especially historical writing, is a civilized and nascent product of its age and its historical contexts. Through this article, whose main problem was the relationship between historical writing in Algeria and Tunisia between 1956 and 1962, the importance of the history of national nation building during the twentieth century, whether in Tunisia or Algeria, has emerged. In addition, that the historical process in Tunisia and Algeria between 1956 and 1962 was strongly intertwined with the conditions of national state building. The historian, as he contributed to the buil

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Mudrikah, Siti, and Muhamad Nafik H. Ryandono. "Islamic Public Finance Instruments According to Kitab Al Amwal by Ad Dawudi." AFEBI Islamic Finance and Economic Review 6, no. 01 (2022): 1. http://dx.doi.org/10.47312/aifer.v6i01.347.

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<p>Islamic public finance is a theme that has been discussed by several previous scholars, such as Ad Dawudi in his book AL Amwal. In this paper, the author examines his writings on the source of state finance through state revenue, namely zakat. Zakat according to Ad Dawudi has a role to eliminate social disparities between the rich and the poor, creating a high sense of solidarity. This study uses a literary study of the book Al Amwal by Abu Ad Dawudi as the first source. His thinking said that zakat was able to provide economic support, even his thoughts were used in the Fatimid gover

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Dakhlia, Jocelyne. "Paula Sanders, Rituals, Politics, and the City in Fatimid Cairo, New York, State University of New York, 1994, 231 p." Annales. Histoire, Sciences Sociales 49, no. 4 (1994): 984–86. http://dx.doi.org/10.1017/s0395264900058224.

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Youssef, Zeineb, and Fakher KHARRAT. "ASSESSMENT OF ARCHITECTURAL CONSERVATION IN THE MEDINA OF MAHDIA IN THE 21ST CENTURY." International Journal of Architectural Research: ArchNet-IJAR 12, no. 2 (2018): 81. http://dx.doi.org/10.26687/archnet-ijar.v12i2.1504.

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The paper deals with the architectural conservation of the Medina of Mahdia in Tunisia in the 21st century. This millenary ancient Fatimid capital offers an example of urban heritage that continues to impose rougher debates about the uncertainty and the lack of its conservation, promotion and valorisation nowadays.The research examines multiple dimensions related to actual state of the case study, proceeded conservation projects and different actors’ points of view mainly local population and involved institutions. It aims to find out if the case study is recognised as valuable heritage, and h

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Daud, Burhan bin Che. "Legitimacy and Authority in Medieval Islamic Historiography." Kresna Social Science and Humanities Research 1 (February 12, 2021): 1–6. http://dx.doi.org/10.30874/ksshr.65.

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Usurpation is a common term used by Western historians to describe the illegitimate change of political supremacy inthe context of medieval Muslim states. The taking over of any state without authority is considered an illegal occupationof a legitimate state and its leader is considered illegitimate or usurper. This paper attempts to shed some lights on thenotion of political legitimacy and authority in Islamic tradition and its application in the context of medieval Syria,particularly during the Zengid dynasty. This period experienced the coming of the second crusade to the East with therevit

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Baker, Christine D. "Founding the Fatimid State–The Rise of an Early Islamic Empire: An Annotated English Translation of al-Qāḍī al-Nu‘mān's Iftitāḥ al-Da‘wa". Al-Masāq 22, № 2 (2010): 227–28. http://dx.doi.org/10.1080/09503110.2010.488892.

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Walker, Paul E. "Al-Ḥākim and the Dhimmīs". Medieval Encounters 21, № 4-5 (2015): 345–63. http://dx.doi.org/10.1163/15700674-12342201.

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Dhimmī (non-Muslim subjects, mostly Christians and Jews, who were afforded protection by the Islamic state) persecution in Islamic Egypt included most notably that instigated by the Fatimid caliph al-Ḥākim from about 395/1004 until near the end of his reign in 411/1021. This ruler imposed burdensome restrictions and sumptuary regulations on Jews and Christians, causing significant numbers of them to adopt Islam. He also commenced the state-sponsored destruction of churches and synagogues, most famously the Church of the Holy Sepulchre. And yet, near the end, this same caliph relented, mitigati

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عبد الله, نور رعد. "The structure of Tahmeed in the letters of Ibn Munjib al-Sayrafi , d. (542) an analytical study." JOURNAL OF LANGUAGE STUDIES 6, no. 1 (2022): 125–44. http://dx.doi.org/10.25130/jls.6.1.7.

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during the time of the Fatimid state. Saying, the mention of praise will continue in sermons and messages until it reached the sixth century AH according to written customs, after which it is a basic prerequisite for the initiation and a complement to the structure of the message, both intellectually and formally, as the work varied according to the subject, especially in mentioning the blessings and virtues that are praised by God, and the use of praise in its nominal form is stronger in its nominal form. The style is from its Gaelic form because it carries stability and strength, as well as

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KENNEDY, HUGH. "Founding the Fatimid State: The Rise of an Early Islamic Empire. An Annotated English Translation of al-Qadi al-Nu'man's Iftitah al-Da’wa - By Hamid Haji." Early Medieval Europe 16, no. 1 (2008): 107–8. http://dx.doi.org/10.1111/j.1468-0254.2008.224_1.x.

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Mitchell, Colin P. "Sumaiya A. Hamdani. Between Revolution and State: The Path to Fatimid Statehood. London: I.B. Tauris, 2006. 210 pages, index. Cloth US$45.00 ISBN 1-85043-882-X." Review of Middle East Studies 42, no. 1-2 (2008): 171–72. http://dx.doi.org/10.1017/s0026318400051865.

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Tamia, Fera, and Indra. "Sejarah Salahuddin Al-Ayyubi." JURNAL PENDIDIKAN ISLAM AL-ILMI 7, no. 2 (2024): 186–94. https://doi.org/10.32529/al-ilmi.v7i2.3651.

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The Ayyubid Dynasty, established by Salahuddin al-Ayyubi, played a significant role in Islamic history through complex socio-political transformations. Salahuddin faced substantial challenges in replacing the influence of the Fatimid Dynasty and Shia doctrine with Ahlusunnah Waljamaah as the official state doctrine. To achieve this goal, he implemented reforms in education, politics, and the military, including transforming Al-Azhar University into a Sunni educational center and establishing Sunni-based madrasas in Egypt. This study employs a qualitative approach with content analysis, examini

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Dr., Qutaiba Shukr Mahmoud. "Islamic Alliances and Their Negative Impact on Ayyubid Politics During the Era of The Sons of King Al-Adil." International Jordanian Journal, Aryam Journal of Humanities and Social Sciences (AIJJ) 2, no. 4 (2020): 22–43. https://doi.org/10.5281/zenodo.10615457.

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<strong>Abstract: </strong>Since the end of the fifth century AH and the eleventh century AD, the Islamic Levant witnessed a major historical event, which was the Crusader aggression against large parts of the Islamic countries. Within a few years, the Crusaders were able to seize a number of Islamic cities and villages, where they established four main Crusader entities: (Edessa, Antioch, Tripoli, and Jerusalem). This was in a short period of time. This event was a very great shock to the Muslims, the most important reason for which was that the world... Islam was going through a stage of int

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محمد علي مرجونة, أ. د. إبراهيم, د. أحمد خميس شتية та أ‌ محمد محمود أحمد أبو الخير. "الأزهر من النشأة إلى نهاية الدولة الفاطمية (361-567ه / 972-1171م) Al-Azhar from its beginnings to the end of the Fatimid state (361-567 AH / 972-1171 AD)". الإنسانيات 2024, № 62 (2024): 197–212. http://dx.doi.org/10.21608/ins.2024.351628.

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Mahmoud, Ramy. "The Origin of Esotericism: An Analysis of the Ismaili Esoteric Approach to Qur’anic Interpretation." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 25, no. 1 (2024): 105–20. http://dx.doi.org/10.14421/qh.v25i1.5392.

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This study examines the Ismaili method of interpreting Qur’anic verses, focusing on their esoteric hermeneutics. The Quran serves as a fundamental legislative source for various theological factions, each seeking to substantiate their claims by referencing its verses. It also stands as a principal source for muhaddithin, fuqahā (jurisprudents), and others, contributing to the emergence of tafsir, a discipline aimed at elucidating the Quran's meanings and intentions. Consequently, different schools of interpretation, or tafsir, have developed over time. One strand of interpretation adheres to t

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