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Journal articles on the topic 'Fatimites'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

El Briga, C. "Fatimites." Encyclopédie berbère, no. 18 (August 1, 1997): 2732–36. http://dx.doi.org/10.4000/encyclopedieberbere.2021.

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2

Pfeiffer, Athina. "La réorganisation du système judiciaire fatimide sous al-Muʿizz". Arabica 70, № 1-2 (2023): 1–68. http://dx.doi.org/10.1163/15700585-12341642.

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Résumé Le décret émis par la chancellerie de l’Imam-calife fatimide al-Muʿizz li-Dīn Allāh en 343/954 nomme Abū Ḥanīfa al-Nuʿmān b. Muḥammad (m. 363/974) aux plus hautes charges judiciaires de l’État en Ifrīqiya. Al-Nuʿmān copia ce décret dans son Kitāb Iḫtilāf uṣūl al-maḏāhib (La divergence des principes juridiques des écoles de droit), un ouvrage de polémique juridique où l’auteur fustige les autres écoles doctrinales de droit. L’auteur défend l’autorité politico-religieuse de l’Imam-calife face aux critiques développées par les juristes sunnites à l’égard des Fatimides en Ifrīqiya : il affi

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3

Bramoullé, David. "Archives et État dans l’Orient islamique (note critique)." Annales. Histoire, Sciences Sociales 78, no. 3 (2023): 483–502. http://dx.doi.org/10.1017/ahss.2023.104.

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RésuméLoin de se limiter à fournir des informations relatives aux communautés juives de l’Égypte médiévale, les documents dits de la Genizah du Caire contiennent de très nombreuses pièces d’archives de l’administration du califat fatimide (910-1171) lors de sa phase égyptienne (973-1171). Considéré comme l’un des califats les plus puissants de son temps, le fonctionnement de son administration n’était jusqu’à présent connu qu’à travers quelques manuels de chancellerie rédigés au xiie siècle et édités. Ces textes, composés par des administrateurs fatimides, offrent soit des données techniques e

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4

Benchekroun, Chafik T. "Les Idrissides entre Fatimides et Omeyyades." Revue des mondes musulmans et de la Méditerranée, no. 139 (June 1, 2016): 29–50. http://dx.doi.org/10.4000/remmm.9412.

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5

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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6

Rasuli, Dr Khalilullah. "The study of the formation of the Fatimids government of Egypt:." Volume-3: Issue- 1 (January) 3, no. 1 (2021): 17–23. http://dx.doi.org/10.36099/ajahss.3.1.3.

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Obaidullah al-Mahdi, the founder of the Fatimids government, was born in 260 AH in Salmia of Syria. When he becomes the Imam of the Ismailis, he reveals the Imamah, and with all the obstacles that stand in his way, he through the hard-working preachers, such as Abu Abdullah, gets the attention of Ketama people to him and with their cooperation lays the foundation of the Fatimids government in North Africa. He and his missionaries made extensive use of the idea of Mahdism. In this article, we intend to examine how the Fatimids government of Egypt was established, which was founded by Obaidullah

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7

Gonzalez, Valerie. "The Fatimids and Egypt." Al-Masāq 32, no. 2 (2020): 203–6. http://dx.doi.org/10.1080/09503110.2020.1767874.

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8

Madelung, Wilferd. "The Imamate in Early Ismaili Doctrine." Shii Studies Review 2, no. 1-2 (2018): 62–155. http://dx.doi.org/10.1163/24682470-12340019.

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Abstract This paper analyses the theorisation of the Imamate in Ismaili thought before and during the Fatimid period, drawing on Ismaili and Druze sources. It outlines early Ismaili interpretations of the doctrine of historical cycles of seven imams and the culmination of these cycles in the Mahdi/Qāʾim, and it traces the evolution of this doctrine under the Fatimids as well as among the eastern Ismailis, with attention to issues such as the genealogies of the first Fatimids, adherence to the law, and the role of the Mahdi or Qāʾim.

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9

Bramoullé, David. "Les villes maritimes fatimides en Méditerranée orientale (969-1171)." Histoire urbaine 19, no. 2 (2007): 93. http://dx.doi.org/10.3917/rhu.019.0093.

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10

Fierro, Maribel. "The Advent of the Fatimids." American Journal of Islam and Society 19, no. 1 (2002): 119–21. http://dx.doi.org/10.35632/ajis.v19i1.1956.

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Fatimid intellectual production contains some remarkable personal memoirsthat deserve a joint study. The Kitab al-MunaJ?arat (The Book of Discussions)by lbn al-Haytham is one example of this kind ofliterature. Abu 'AbdAllah Ja·far ibn Ahmad ibn Muhammad ibn al-Aswad ibn al-Haytham wasa Qayrawani scholar of Sh􀁹 i persuasion when the Fatimid caliphate wasestablished in North Africa. In this Ki tab, he recorded his meetings and conversationswith the leaders of the Isma·ili da·wah (mission) in the firstmonths after the conquest ofQayrawan, from Rajab 296/March 909 until theappearance of the Imam a

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11

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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12

Nef, Annliese, and Patrice Cressier. "Les Fatimides et la Méditerranée centrale (xe et xiie siècle)." Revue des mondes musulmans et de la Méditerranée, no. 139 (June 1, 2016): 13–28. http://dx.doi.org/10.4000/remmm.9410.

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13

Rousset, Marie‑Odile. "De l’hypothèse fatimide à l’évidence seldjoukide." Bulletin d’études orientales, no. 66 (April 1, 2018): 197–226. http://dx.doi.org/10.4000/beo.5935.

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14

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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15

Ammar, Leïla, and Mona Charara. "À travers les hâra du Caire fatimide." Égypte/Monde arabe, no. 5 (March 31, 1991): 97–118. http://dx.doi.org/10.4000/ema.907.

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16

Walker, Paul E., and Marianne Barrucand. "L'Egypte fatimide: Son art et son histoire." Journal of the American Oriental Society 121, no. 4 (2001): 719. http://dx.doi.org/10.2307/606551.

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17

Poonawala, Ismail K., and Heinz Halm. "The Fatimids and Their Traditions of Learning." Journal of the American Oriental Society 119, no. 3 (1999): 542. http://dx.doi.org/10.2307/605981.

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18

Ragib, Yusuf. "Un oratoire fatimide au sommet du Muqattam." Studia Islamica, no. 65 (1987): 51. http://dx.doi.org/10.2307/1595716.

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19

Lory, Pierre, and Heinz Halm. "The Fatimids and Their Traditions of Learning." Studia Islamica, no. 87 (1998): 151. http://dx.doi.org/10.2307/1595929.

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20

Amir-Moezzi, Mohammed Ali, and Heinz Halm. "The Fatimids and Their Traditions of Learning." Studia Islamica, no. 91 (2000): 201. http://dx.doi.org/10.2307/1596276.

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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

Jadla, Ibrahim. "Les Fatimides et les Kutāma : une alliance stratégique ou un mal nécessaire?" Mélanges de l École française de Rome Moyen Âge 115, no. 1 (2003): 503–12. http://dx.doi.org/10.3406/mefr.2003.9302.

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À l’origine, les Kutama représentaient une communauté tribale berbère vivant au Maghreb central. Ils étaient aux deux premiers siècles de la présence islamique dans la région en marge des grands mouvements d’opposition politico-religieux tel le kharijisme. Cette situation facilita la rencontre avec le shi’isme entraînant par là une irrésistible marche vers l’est de cette puissante confédération. Depuis cette communauté subit plusieurs transformations liées à sa mobilité : on passe de la montagne ver la plaine, de l’intérieur vers la côte, de la contestation au pouvoir... Le tout était accompag

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23

Rizvi, S. H. "Review: The Advent of the Fatimids: A Contemporary Shi'i Witness: The Advent of the Fatimids: A Contemporary Shi'i Witness." Journal of Islamic Studies 13, no. 2 (2002): 204–6. http://dx.doi.org/10.1093/jis/13.2.204.

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24

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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25

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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26

Nef, Annliese. "La délégation politique dans l’Occident fatimide avant 973." Revue des mondes musulmans et de la Méditerranée, no. 139 (June 1, 2016): 51–72. http://dx.doi.org/10.4000/remmm.9441.

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27

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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28

Lev, Yaacov. "The Fatimids and Egypt 301-358/914-969." Arabica 35, no. 2 (1988): 186–96. http://dx.doi.org/10.1163/157005888x00332.

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29

Valérian, Dominique. "Les ports d’Ifrīqiya et les stratégies des califes fatimides dans le Maghreb central." Revue des mondes musulmans et de la Méditerranée, no. 139 (June 1, 2016): 93–106. http://dx.doi.org/10.4000/remmm.9453.

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30

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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31

Bresc, Henri. "Conclusions." Mélanges de l École française de Rome Moyen Âge 116, no. 1 (2004): 501–10. http://dx.doi.org/10.3406/mefr.2004.8867.

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La rencontre a présenté une large palette de problématiques, centrées sur l’archéologie, et des apports considérables : la Sicile apparaît comme une société de frontière, pluraliste, imparfaitement arabisée et islamisée. La continuité avec le monde byzantin et les relations avec le thème reconstitué en Valdemone expliquent l’unité de culture matérielle et l’alternance de guerre violente et de collaboration. L’identité islamique de cette Sicile apparaît d’abord politique, fractionnelle, et la volatilité des adhésions partisanes explique sa faiblesse face aux Normands, qu’ont appelés et appuyés

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32

Amir-Moezzi, Mohammad Ali, Wilferd Madelung, and Paul E. Walker. "The Advent of the Fatimids. A Contemporary Shi'i Witness." Studia Islamica, no. 93 (2001): 175. http://dx.doi.org/10.2307/1596124.

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33

Gertz, Steven. "Fatimids Fighting over Jerusalem: An Interreligious or Intrareligious Matter?" Journal of the Middle East and Africa 11, no. 2 (2020): 115–37. http://dx.doi.org/10.1080/21520844.2020.1753161.

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34

Abdeljaouad, Lotfi. "Les relations entre les Zirides et les Fatimides à la lumière des documents épigraphiques." Revue des mondes musulmans et de la Méditerranée, no. 139 (June 1, 2016): 147–66. http://dx.doi.org/10.4000/remmm.9480.

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35

Nef, Annliese, and Patrice Cressier. "The Fatimids and the Central Mediterranean (10th and 12th centuries)." Revue des mondes musulmans et de la Méditerranée, no. 139 (June 1, 2016): 13–28. http://dx.doi.org/10.4000/remmm.10033.

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36

Aillet, Cyrille. "L’ibadisme maghrébin en contexte fatimide (début xe-milieu xie siècle)." Revue des mondes musulmans et de la Méditerranée, no. 139 (June 1, 2016): 127–46. http://dx.doi.org/10.4000/remmm.9467.

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37

Daftary, Farhad, Heinz Halm, and Michael Bonner. "The Empire of the Mahdi: The Rise of the Fatimids." Journal of the American Oriental Society 118, no. 2 (1998): 298. http://dx.doi.org/10.2307/605919.

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38

Garcin, Jean‑Claude. "Les interrogations de Thierry Bianquis sur l’État fatimide en Égypte." Bulletin d’études orientales, no. 66 (April 1, 2018): 31–37. http://dx.doi.org/10.4000/beo.5202.

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39

Dédéyan, Gérard. "Note sur l’odyssée des Pahlawouni de l’Euphratèse à l’Égypte fatimide." Bulletin d’études orientales, no. 66 (April 1, 2018): 183–96. http://dx.doi.org/10.4000/beo.5839.

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40

Décobert, Christian. "BARRUCAND (Marianne), éd., L’Égypte fatimide. Son art et son histoire." Archives de sciences sociales des religions, no. 114 (June 1, 2001): 125–26. http://dx.doi.org/10.4000/assr.20844.

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41

Hamada, Masami. "Le pouvoir des lieux saints dans le Turkestan oriental." Annales. Histoire, Sciences Sociales 59, no. 5-6 (2004): 1019–40. http://dx.doi.org/10.1017/s0395264900022873.

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RésuméLe culte rendu aux tombes de saints est commun dans toute l’aire islamique, excepté la péninsule Arabique. Beaucoup d’entre elles ont été découvertes plusieurs siècles après la mort des saints qui y gisaient, en fonction des contextes politico-religieuses ; ‘AlÎ b. AbÎ Tâlib apparut dans un village de l’Afghanistan au moment même de la situation tendue, à la veille de l’invasion des nomades païens ; le crâne de l’imam Husayn fut découvert dans le Palestine occupée par les Fatimides shiites juste après la chute de l’Iraq aux mains des Seljoukides sunnites… En Asie centrale, la découverte

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42

NOURI, NAJMEH, and SAYED HASHEM HOSSEYNI. "EXPLORING SYMBOLIC ANIMAL MOTIFS OF EGYPTIAN FATIMID LUSTERWARE POTTERY AND POTTERY PRODUCTS OF THE MIDDLE AGES IN IRAN." TÜRKİYE BİLİMLER AKADEMİSİ ARKEOLOJİ DERGİSİ 23, no. 1 (2018): 212–25. http://dx.doi.org/10.22520/tubaar.2018.23.011.

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43

Amara, Allaoua. "Les Fatimides et le Maghreb central : littoralisation de la dynastie et modes de contrôle des territoires." Revue des mondes musulmans et de la Méditerranée, no. 139 (June 1, 2016): 107–26. http://dx.doi.org/10.4000/remmm.9460.

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44

Traboulsi, Samer. "THE QUEEN WAS ACTUALLY A MAN: ARWĀ BINT AHMAD AND THE POLITICS OF RELIGION." Arabica 50, no. 1 (2003): 96–108. http://dx.doi.org/10.1163/157005803321112164.

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AbstractArwā bint Ahmad (d. 532/1137) ruled in Yemen for fifty-five years. She played an important political role and at the same time occupied the highest rank in the Ismā'īlī religious hierarchy after that of the imam. Her religious policies, particularly her special relations with the Fatimids, led to the transfer of the Fatimid literary legacy to Yemen, and hence to its preservation following the fall of the Fatimid Caliphate. She likewise organized the new structure of the Yemeni Ismā'īlī da'wa, thus contributing to its survival after the fall of the Sulayhid dynasty. The proposed paper i

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45

Bianquis, Thierry, and Abbès Zouache. "Heurs et malheurs du pouvoir fatimide pendant l’année 388/998‑999." Bulletin d’études orientales, no. 66 (April 1, 2018): 157–81. http://dx.doi.org/10.4000/beo.5737.

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46

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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47

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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48

Bramoullé, David. "L’émirat de Barqa et les Fatimides : les enjeux de la navigation en Méditerranée centrale au xie siècle." Revue des mondes musulmans et de la Méditerranée, no. 139 (June 1, 2016): 73–92. http://dx.doi.org/10.4000/remmm.9445.

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49

Olszowy-Schlanger, Judith. "Heresy and the Politics of Community: The Jews of the Fatimide Caliphate." Journal of Jewish Studies 60, no. 2 (2009): 354. http://dx.doi.org/10.18647/2906/jjs-2009.

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50

Gragueb, Soundes. "Note sur un matériel céramique rare en Ifriqiya : La cuerda seca de Sabra al- Mansouriyya." Arqueología y Territorio Medieval 27 (December 22, 2020): 79–92. http://dx.doi.org/10.17561/aytm.v27.5037.

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La cité princière de Ṣabra al-Manṣūriyya, située à 1 km au sud de la ville de Kairouan; a été la capitale des Fatimides de l’Ifrīqiya de 947 à 973 J.-C., puis celle de leurs successeurs les Zirides, jusqu’au milieu du XIe siècle, avant de succomber sous les effets des invasions hilaliennes en 1057 J.-C. Les recherches archéologiques menées sur ce site de référence depuis les années vingt du siècle dernier et jusqu’aux dernières campagnes de fouilles réalisées dans le cadre du projet franco-tunisien de 2003 à 2006, ont livré un abondant matériel céramique s’étendant du Xe jusqu’au XIIIe siècle.

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