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al-Adid

Al-ʿĀḍid li-Dīn Allāh (Arabic: العاضد لدين الله, lit. 'Strengthener of the Faith of God'; 9 May 1151 – 20 September 1171), born Abū Muḥammad ʿAbd Allāh ibn Yūsuf, was the fourteenth and final caliph of the Fatimid dynasty, reigning from 13 September 1160 until the abolition of the caliphate eleven years later.^[1]^[2] A member of the Hafizi branch of Ismaili Shi'ism, he succeeded his cousin al-Fāʾiz li-Dīn Allāh following the latter's death, ascending the throne at approximately nine years old as the dynasty's domains in Egypt and North Africa faced mounting internal factionalism and external threats from Crusader states and Seljuk-aligned forces.^[3] Throughout al-ʿĀḍid's nominal rule, effective power resided with successive viziers, including Shawar and the Kurdish commander Saladin (Ṣalāḥ al-Dīn Yūsuf ibn Ayyūb), who was appointed in 1169 by the Zengid ruler Nūr al-Dīn to counterbalance Fatimid instability.^[4] The caliphate, already weakened by economic strain, military defeats—such as the loss of territories to Crusaders in the Levant—and doctrinal schisms within Ismailism, saw no major achievements under al-ʿĀḍid, who remained a symbolic imam-caliph largely confined to Cairo's palaces.^[5] Saladin's consolidation of authority culminated in September 1171, when, following al-ʿĀḍid's death at age twenty (attributed to illness amid palace intrigues), the vizier suppressed pro-Fatimid resistance, struck coins and read the khutba in the name of the Abbasid caliph al-Mustaḍīʾ, and formally terminated the Shi'i dynasty, paving the way for the Sunni Ayyubid regime.^[6] This transition marked the end of over two centuries of Fatimid rule, originally established in 909 on claims of descent from the Prophet Muhammad via Fāṭima and ʿAlī, though such lineage assertions were primarily propagandistic tools contested by Sunni chroniclers.^[1]^[4]

Early Life and Ascension to the Caliphate

Birth and Family Background

Abū Muḥammad ʿAbd Allāh ibn Yūsuf, later known as al-Adid li-Din Allah, was born on 9 May 1151 in Cairo, the capital of the Fatimid Caliphate.^[7] His father, Yusuf, was a prince and one of the younger sons of the eleventh Fatimid caliph, al-Hafiz li-Din Allah (r. 1130–1149), making al-Adid a grandson of al-Hafiz within the dynasty's royal line.^[8] Yusuf himself was among the surviving siblings of caliphs al-Hafiz's successors, though he held no vizieral or military prominence, positioning al-Adid as a relatively junior member of the extended Fatimid family at birth. The Fatimids traced their lineage to the Prophet Muhammad via his daughter Fatima and son-in-law Ali ibn Abi Talib, establishing their legitimacy as imams in the Isma'ili Shi'a tradition. Al-Adid was regarded as the 24th imam in the Hafizi Isma'ili line, a schismatic branch that emphasized the imamate's continuity through al-Hafiz's descendants rather than the rival Tayyibi claim. This doctrinal framework defined his familial and religious identity from infancy, embedding him in a dynasty that prioritized esoteric Shi'a teachings and messianic authority over Sunni orthodoxy. Raised within the confines of the Fatimid palace complex in Cairo, al-Adid's early environment reflected the dynasty's Shi'a Isma'ili orientation, with instruction likely centered on theological texts, Arabic literature, and court protocols suited to potential heirs. The palace, a hub of intellectual and administrative activity, provided seclusion amid growing dynastic frailties following al-Hafiz's death in 1149, though specific details of his tutors or daily routines remain undocumented in contemporary accounts.

Circumstances of Ascension

Al-Fa'iz bi-Nasr Allah, the eleven-year-old Fatimid caliph, died on 22 July 1160 from an epileptic seizure, leaving no direct heirs and exposing the dynasty to immediate instability amid ongoing internal factionalism and vizieral dominance. The vizier Tala'i ibn Ruzzik, seeking to preserve continuity and his own influence, swiftly selected al-Adid—a nine-year-old grandson of the earlier caliph al-Hafiz li-Din Allah—as the new caliph, bypassing other potential claimants within the extended Fatimid family to avert a broader succession crisis.^[9] This choice reflected the caliphate's weakened state, where royal authority had eroded due to repeated coups, assassinations of predecessors like al-Zafir in 1154, and reliance on military viziers for governance.^[10] Al-Adid was proclaimed caliph in late July 1160, assuming the regnal title Abu Muhammad Abd Allah al-Mansur al-Adid li-Din Allah, thereby becoming the fourteenth and final ruler of the Fatimid line.^[10] At just nine years old, he lacked the capacity for independent rule, functioning as a figurehead whose installation secured Tala'i's position while real power remained vested in the vizier's hands and competing palace elements, including eunuchs and military commanders. This puppet-like ascension underscored the Fatimids' terminal phase, where caliphal legitimacy served more as a tool for factional control than effective leadership against encroaching threats from Crusader states and Zengid forces in Syria.^[9]

Internal Power Struggles During Reign

Vizieral Instability in Cairo

![Stucco window from the mosque of al-Salih Tala'i in Cairo, Fatimid, 1160][float-right] Al-Adid ascended the Fatimid throne on 5 September 1160 at approximately nine years old, following the death of his predecessor al-Fa'iz, amid a court environment where real power resided with viziers rather than the caliph.^[9] The vizier Talāʾīʿ ibn Ruzzīk, instrumental in al-Adid's installation, dominated initial administration but faced internal opposition from ambitious military figures, highlighting the caliph's marginal role as a figurehead exploited by factional leaders.^[11] Vizieral turnover intensified in early 1161 when chamberlain Dirghām orchestrated Talāʾīʿ's assassination on 4 February, seizing the vizierate and executing Talāʾīʿ's son to consolidate control in Cairo.^[12] Dirghām's brief tenure exacerbated domestic rivalries, as prior vizier Shawār, ousted earlier by Talāʾīʿ, maneuvered against him, underscoring how officials leveraged al-Adid's youth to pursue personal power without caliphal interference.^[9] Administrative corruption and economic pressures compounded instability; by the 1160s, Fatimid governance suffered from embezzlement, inefficient tax collection, and depleted treasuries due to prior extravagance and territorial losses, fostering conditions ripe for coups among Cairo's elite.^[6] Al-Adid issued ceremonial decrees affirming vizieral appointments and Shiʿi religious edicts, yet exercised no substantive authority over the army, finances, or policy, remaining confined to symbolic functions within the palace.^[11] These internal struggles from 1160 to 1163 reflected broader decay in Fatimid institutions, where viziers like Dirghām prioritized factional loyalty over stable rule, further eroding central control in Cairo and marginalizing the young caliph's influence.^[6]

Conflict Between Shawar and Dirgham

Shawar assumed the vizierate in early 1163 following the assassination of his predecessor, Ibn Ruzzik, amid ongoing fiscal strains from prior administrative instability and military expenditures that had depleted the Fatimid treasury.^[13] His tenure quickly eroded central authority, as rivalries within the palace and army intensified, with Shawar prioritizing alliances with Bedouin tribes in Upper Egypt over palace loyalty. This internal discord reflected the broader fragmentation of Fatimid governance, where viziers vied for control through ethnic-based military factions rather than caliphal mandate. In August 1163, Dirgham, a prominent Arab military commander and majordomo, exploited Shawar's unpopularity and the caliph's youth-induced passivity to launch a coup, securing the vizierate with support from Sudanese (Sudani) palace troops loyal to palace factions opposed to Shawar's policies.^[14] Accusations of Shawar's fiscal mismanagement, including failure to address treasury shortfalls from tribute arrears and administrative corruption, justified Dirgham's seizure in the eyes of his backers, though these claims served primarily to legitimize the power grab. Dirgham promptly purged Shawar's adherents, executing at least one of his sons and displacing key officials, which further destabilized the administration by alienating Armenian and Turkish contingents in the Fatimid army.^[13] Dirgham's brief rule underscored the Fatimids' dependence on fractious ethnic militias, as his efforts at stabilization faltered amid purges and retaliatory desertions, exacerbating economic woes without restoring fiscal order. Al-Adid, aged about 12 and confined by illness during the upheaval, offered only nominal endorsement to whichever vizier held Cairo, his inability to arbitrate revealing the caliphate's erosion into elite factionalism where palace ceremonies masked real impotence in curbing vizieral ambitions. This rivalry exemplified how internal power struggles bypassed caliphal oversight, prioritizing military patronage over institutional reform.

External Interventions and Shifting Alliances

Crusader and Zengid Military Involvement

In 1163, amid vizieral strife, Shawar appealed to Zengid atabeg Nur al-Din for military aid against his rival Dirgham, promising suzerainty over Egypt in exchange for restoration to power.^[11] Nur al-Din responded by dispatching general Asad al-Din Shirkuh with a force of approximately 5,000-6,000 troops, including Kurdish and Turkish cavalry, who entered Egypt via Sinai in early 1164 to exploit Fatimid disarray and secure Zengid influence over the caliphate's resources.^[9] This intervention marked the Zengids' opportunistic insertion into Egyptian politics, prioritizing territorial and economic gains over ideological alignment with the Shi'a Fatimids.^[11] Simultaneously, King Amalric I of Jerusalem initiated Crusader incursions into Egypt starting in August 1163, triggered by Dirgham's cessation of annual tribute payments previously agreed upon with Baldwin III.^[12] Amalric's army, numbering around 7,000-10,000 men including knights and infantry, captured Pelusium after a brief siege and advanced to Bilbeis, extracting concessions such as tribute and trade privileges through coercive alliances with Dirgham, who sought Frankish support against internal threats.^[15] These campaigns reflected Crusader strategy to weaken Muslim powers by dominating Egypt's Nile wealth and ports, allying variably with viziers for short-term territorial footholds like potential control over Alexandria.^[9] By mid-1164, the converging Zengid and Crusader pressures engendered a fragmented battlefield, with Shirkuh's forces defeating Dirgham near Cairo while Amalric maneuvered for advantage, leading to temporary Zengid-Crusader cooperation against Dirgham before mutual suspicions prompted withdrawal and renewed hostilities.^[11] This three-way dynamic—Zengid ambitions, Crusader extortion, and Fatimid nominal sovereignty—splintered military loyalties among Egyptian troops and garrisons, progressively undermining al-Adid's caliphal authority as external actors dictated terms through invited interventions.^[9] ^[15]

Dirgham's Fall and Shawar's Restoration

In January 1164, Asad al-Din Shirkuh, at the behest of Zengid ruler Nur ad-Din, launched an expedition into Egypt with an army that included his nephew Yusuf ibn Ayyub (later known as Saladin), aiming to restore the ousted vizier Shawar by overthrowing Dirgham.^[9]^[16] Shirkuh's forces, advancing rapidly across Sinai, first encountered resistance at Bilbeis, where they defeated Dirgham's brother Nasir al-Din, who fled toward Cairo.^[12] By late April 1164, Shirkuh reached the outskirts of Cairo after capturing Fustat on May 1, prompting Dirgham to muster his troops for a desperate confrontation.^[17] Dirgham's army crumbled under the Zengid assault; the vizier was killed by his own fleeing soldiers amid the rout, allowing Shirkuh's troops to enter the city unopposed and secure Shawar's return.^[9]^[18] Al-Adid, the young Fatimid caliph, formally reinstated Shawar as vizier shortly thereafter, a ceremonial act that affirmed the palace's nominal authority but underscored the caliphate's reliance on external military intervention to resolve internal strife.^[16] Shawar, in exchange for his restoration, pledged annual tribute payments to Nur ad-Din—reportedly commencing with an immediate sum of 30,000 gold dinars to fund Shirkuh's withdrawal—and committed to an anti-Crusader policy aligned with Zengid interests.^[19] Yet these terms quickly bred friction, as Shawar resisted ceding substantive control to Shirkuh, who viewed the conquest as an opportunity for Nur ad-Din to establish lasting influence over Egyptian affairs.^[9] This arrangement temporarily stabilized Shawar's position but eroded the Fatimids' military autonomy, transforming Egypt into a contested prize for Syrian and Crusader powers while al-Adid remained a figurehead amid vizieral machinations.^[12]

Saladin's Rise and Vizierate

Appointment as Vizier

Upon Shirkuh's sudden death from overeating on 22 March 1169, his nephew Saladin, then aged 31, swiftly assumed de facto leadership of the Zengid expeditionary forces stationed in Egypt, numbering around 10,000 Syrian troops who controlled key positions in Cairo.^[20]^[21] This transition occurred amid lingering factional tensions from prior vizieral rivalries, with Saladin maneuvering to neutralize immediate threats from Fatimid palace elements wary of further Zengid entrenchment.^[22] Faced with the reality of military dominance by the Syrian contingent and lacking viable alternatives to maintain order, Caliph al-Adid—whose authority had been eroded by years of internal strife—formally invested Saladin as vizier on 26 March 1169 during a ceremony at the palace.^[22]^[23] The appointment bestowed nominal oversight of Egypt's armies, treasuries, and administration, though Saladin's effective power derived from his command of loyal Kurdish and Turkish units rather than caliphal decree.^[24] This marked the first instance of a Sunni Muslim vizier in the Isma'ili Shi'i Fatimid caliphate, a concession reflecting al-Adid's precarious position and the creeping influence of Sunni orthodox forces under the Zengid banner of nominal loyalty to the caliph. Saladin initially maintained outward deference, such as adopting religious attire and abstaining from wine, to legitimize his role while prioritizing consolidation against Crusader threats and domestic unrest.^[23]

Consolidation of Power and Suppression of Rivals

Upon assuming the vizierate in March 1169, Saladin initiated a purge of the Fatimid military's Sudanese (Black African) regiment, which had demonstrated unreliability through riots in Cairo earlier that year; on 21–23 August 1169, he decisively suppressed their uprising known as the Battle of the Blacks, resulting in the deaths of approximately 50,000 troops and civilians, and subsequently disbanded the unit entirely.^[24] He replaced these forces with Kurdish and Turkish contingents personally loyal to him and his Ayyubid kin, thereby neutralizing a key pillar of Fatimid institutional power and establishing a military apparatus dependent on his patronage rather than the caliphal household.^[24] Saladin extended this consolidation to the ideological realm by curtailing the activities of Ismaili da'is (missionaries) and closing Fatimid propagation institutions, which had long propagated Shi'i doctrine and loyalty to the imamate; this suppression targeted networks embedded in the bureaucracy and palaces, reducing the caliph's influence over religious dissemination without immediate abolition of the dynasty.^[25] Concurrently, he thwarted multiple palace intrigues and assassination plots in 1170–1171, often instigated by Fatimid courtiers and residual loyalists seeking to restore pre-Ayyubid dominance; these efforts, including the execution of conspirators like the pro-Isma'ili poet 'Umara al-Yahyawi, underscored Saladin's methodical elimination of rivals through intelligence networks and swift reprisals, prioritizing personal security over deference to al-Adid's nominal authority.^[26] To underpin his power base, Saladin implemented fiscal measures such as the remission of non-Sharia-compliant taxes, which alleviated economic burdens from prior Fatimid extravagance and garnered support among the merchant class and Sunni ulama, while redirecting revenues toward military upkeep.^[27] He also accelerated fortification projects in Cairo, including the expansion of city walls and the initial construction of the Citadel on Muqqattam Hill starting in 1170, framing these as defenses against Crusader threats but effectively creating strongholds under his direct control that bypassed caliphal oversight.^[28] These steps reflected a pragmatic shift from ritualistic caliphal pomp to substantive military and economic resilience, enabling Saladin to weather internal dissent until the dynasty's formal end.^[24]

Death and Abolition of the Fatimid Caliphate

Final Days and Death

In the summer of 1171, al-Adid suffered a severe and prolonged illness that confined him to his palace in Cairo, rendering him incapacitated amid Saladin's consolidation of authority.^[29] This period coincided with Saladin's directive on 28 August 1171 to replace invocations of the Fatimid caliphs with those of the Abbasid caliph al-Mustadi in Friday prayers across Egypt, effectively signaling the caliphate's de facto eclipse, though al-Adid reportedly remained unaware due to his condition.^[24] Al-Adid, who had ascended the throne at age nine in 1160, died on 13 September 1171 at the age of 20.^[30] Contemporary accounts, including those from Saladin's administration, describe the death as resulting from natural causes related to the illness, with some documents explicitly affirming a natural demise and subsequent burial rites in Cairo.^[30] Rumors of poisoning circulated among opponents, potentially fueled by political tensions, but lack substantiation in primary chronicles like those of Imad al-Din al-Isfahani, Saladin's secretary, who emphasized the caliph's seclusion and peaceful passing shortly after the liturgical shift.^[31]^[24] His burial in Cairo symbolically concluded the direct rule of the Hafizi branch of Isma'ili imams, with the young caliph's passing leaving his family under restriction and the palace apparatus intact but powerless.^[30]

Saladin's Abolition of the Caliphate

Following al-Adid's death on 13 September 1171, Saladin formally terminated the Fatimid caliphate by directing that the khutbah in Cairo's mosques invoke the name of Abbasid caliph al-Mustadi bi-'llah rather than any Fatimid successor.^[32] This reform, enacted in early September 1171 shortly after the caliph's demise, symbolized the restoration of Sunni Abbasid allegiance and marked the effective end of Ismaili Shia rule in Egypt.^[33] Coinage was concurrently altered to feature Abbasid nomenclature, reinforcing the institutional shift from Fatimid to orthodox Sunni governance.^[33] Saladin proceeded to dismantle the Ismaili bureaucratic apparatus, dismissing Fatimid officials and supplanting them with Sunni loyalists while converting the elaborate administrative structure into a feudal system granting direct control over agricultural revenues to Ayyubid military officers.^[34] Fatimid palaces were repurposed for Sunni educational and military uses, such as madrasas, amid a transition noted for its relative peacefulness, attributable to Saladin's earlier suppression of rival forces including the Fatimid army.^[35] No significant unrest accompanied these changes, as the groundwork of purges had preempted organized resistance. Al-Adid's eldest son, Da'ud, previously designated as heir, was denied succession; publicly, it was asserted that al-Adid had failed to formally appoint an heir, rendering the caliphal throne vacant.^[36] The remaining Fatimid family members were confined under house arrest, extinguishing the dynasty's claims and precluding any restoration under Ismaili auspices.^[37] This calculated omission ensured the irreversible integration of Egypt into the Abbasid sphere without perpetuating Fatimid lineage.^[33]

Legacy and Historical Assessments

Sunni Orthodox Perspectives on the End of Fatimid Rule

Sunni chroniclers, including Ibn al-Athīr (d. 1233), portrayed the Fatimid caliphs as mubtadi'ūn (heretical innovators) whose Isma'ili doctrines deviated from orthodox Sunni Islam, fostering division and moral corruption within the ummah.^[25]^[38] This perspective framed the dynasty's longevity not as legitimacy but as a temporary affliction, sustained by military coercion over a Sunni majority, ultimately undone by divine disfavor manifested through internal collapse.^[39] Under al-ʿĀḍid (r. 1160–1171), Sunni accounts emphasized empirical signs of decay: the caliph's youth and ineffectiveness allowed viziers to usurp authority, leading to incessant palace intrigues and factional strife.^[25] Fiscal ruin stemmed from depleted treasuries, squandered on opulent palaces and unreliable mercenaries rather than sustainable administration or defense.^[39] Militia revolts exacerbated this, as Sudanese mamluks clashed with Armenian and Turkish units in bloody purges, such as the 1160 uprising that installed al-ʿĀḍid amid chaos.^[13] Baha' al-Din ibn Shaddad (d. 1234), Saladin's qadi, lauded the vizier's 1171 abolition of the caliphate—following al-ʿĀḍid's death on 20 September—as a restoration of tawhid (unity) by supplanting Fatimid dualism with Abbasid orthodoxy.^[31] This act ended Fatimid subsidies and equivocal alliances that had indirectly bolstered Crusader footholds, enabling a consolidated Sunni front for jihad.^[40] Chroniclers like Imad al-Din al-Isfahani viewed it as causal retribution: the Fatimids' doctrinal errors and tyrannical viziers invited reconquest, unifying Egypt under Sunni rule without widespread resistance from a populace weary of Shi'i impositions.^[39]

Isma'ili Shia Views of al-Adid as Imam

In the Hafizi branch of Musta'li Isma'ilism, al-Adid li-Din Allah (r. 1160–1171) was affirmed as the legitimate twenty-fourth imam, continuing the line from al-Hafiz and representing the culmination of the Fatimid imamate's public manifestation.^[41] Hafizi da'is emphasized the imam's esoteric authority, interpreting political turmoil during al-Adid's reign—such as Crusader incursions, Zengid interventions, and vizieral intrigues—as veils concealing divine guidance and cycles of concealment (satr) inherent to Isma'ili cosmology, where the imam's spiritual role transcended temporal power.^[42] Following al-Adid's death on September 13, 1171, at age 20, Hafizis rejected the caliphate's abolition as definitive, positing instead a post-manifestation phase of the imamate marked by concealment and captivity under Ayyubid rule. His designated heir, Da'ud (al-Hamid li-llah, imamate 1171–1207/8), was widely recognized as the twenty-fifth imam despite imprisonment in Cairo, with subsequent claimants like Sulayman (d. 1248) sustaining the line amid claims of hidden progeny to explain its obscurity.^[41] This doctrinal adaptation mirrored earlier Isma'ili precedents of satr, preserving al-Adid's legacy as the last visible imam whose esoteric mission persisted through imprisoned successors, distinct from Sunni narratives of Fatimid illegitimacy. Hafizism endured as a marginalized da'wa in pockets of Upper Egypt and Syria into the fourteenth century, where communities upheld al-Adid's imamate against Ayyubid persecution, contrasting sharply with the Nizari Isma'ilis' earlier schism after al-Musta'li (d. 1101) and their independent survival via fortresses like Alamut.^[41] By the Mamluk era, Hafizi support eroded without state backing, though esoteric texts from da'is reframed the caliphate's eclipse as a providential trial awaiting cyclical restoration, underscoring the imam's enduring interpretive role over sharia's inner meanings (batin).^[43]

Causal Factors in Fatimid Decline and Broader Impact

The decline of the Fatimid Caliphate under al-Adid (r. 1160–1171) reflected entrenched structural frailties, including doctrinal divisions within Isma'ili Shiism that fragmented loyalty and alienated the Sunni majority, fostering internal dissent and limiting recruitment from broader Muslim populations.^[44] ^[45] These schisms, such as the earlier split between Nizari and Musta'li branches, eroded the caliphate's ideological cohesion, rendering it vulnerable to external Sunni pressures from Seljuk and Abbasid rivals.^[44] Military dependence on disparate foreign contingents—Berber Kutama tribesmen, Turkish mamluks, Armenian units, and Sudanese troops—exacerbated factionalism, as these groups prioritized self-interest through iqta land grants and palace intrigues over unified defense, culminating in repeated vizieral coups that bypassed caliphal authority.^[46] Al-Adid's tenure, beginning at age nine amid the assassination of his predecessor al-Fa'iz, epitomized this leadership void, with the young caliph reduced to a symbolic figure manipulated by viziers like Shawar and later Saladin, signaling the exhaustion of Fatimid dynastic vitality after its 11th-century zenith under al-Mustansir.^[46] ^[47] Economic erosion stemmed from sustained warfare, territorial contractions to Seljuk incursions in Syria by the 1070s, and Crusader disruptions to Levantine ports, which strained revenues despite prior Nile-based agricultural surpluses and Red Sea commerce; heavy taxation and corruption further depleted treasuries, undermining fiscal resilience.^[47] ^[48] Saladin's termination of Fatimid rule on September 10, 1171, cleared the path for Ayyubid consolidation, stabilizing Egypt's administration and redirecting resources toward jihad against Crusader principalities, including the recapture of Jerusalem in 1187. This transition invigorated Sunni orthodoxy by realigning Egyptian institutions with Abbasid Baghdad, sponsoring madrasas for Shafi'i and Hanafi jurisprudence, and curtailing Isma'ili da'wa networks, thereby facilitating a regional resurgence of Sunni political and intellectual dominance absent under Fatimid Shi'i hegemony.^[49] ^[50] Narratives emphasizing Fatimid multiculturalism as a bulwark against authoritarianism overstate tolerance, given documented episodes of doctrinal coercion and minority suppressions that paralleled, rather than mitigated, the regime's centralized absolutism.^[45]

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[PDF] Saladin and the Ayyubid Campaigns in the Maghrib - CORE
Al-,adid died in 567/1171 but already during the course of this caliph's long and fatal illness Salah al-Din had ordered the substitution of his name for ...
[30]
(PDF) Saladin in Egypt Medieval Mediterrane - Academia.edu
Qadi al-Jalis inte rcede d with Shawar on be half of a poet imprison ed by him , who had extoll ed Shirkuh and urged him LO kill Shawar. Qadi al:lalis' inte ...
[31]
[PDF] The Life of Saladin - ghazali.org
On al-'Adid's death shortly afterwards the mem- bers of the Fatimid ... With Taqi ad-Din were Ibn al-Muqaddam and Saif ad-Din al-Mashṭüb, and his ...
[32]
Saladin
Al-Adid. When the caliph died, in September 1171, Saladin had the imams pronounce the name of Al-Mustadi, the Abbassid caliph in Baghdad, at sermon before ...<|separator|>
[33]
https://www.historyofislam.com/salahuddin-ayyubi/
[34]
Saladin (Salah al-Din Yusuf Ibn Ayyub) and his Cairo - Tour Egypt
Thereafter, Saladin lured the rather untrustworthy Shawar into an ambush on January 18th, killing him. ... Assassin came so close that wounds were inflicted upon ...<|control11|><|separator|>
[35]
End of the Fatimid Caliphate - Ismaili.NET
The Ayyubid ruler Saladin (d. 589/1193) at length, put an end of the Fatimid rule in 567/1171, and had the khutba read in Cairo in the name of Abbasid caliph ...
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https://oxfordre.com/africanhistory/view/10.1093/acrefore/9780190277734.001.0001/acrefore-9780190277734-e-327
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Sultan Saladin | Biography, Quotes & Accomplishments - Lesson
In 1171, when Fatimid Caliph al-Adid died, Saladin refused to acknowledge the authority of the Shi'a heir apparent Da'ud and placed al-Adid's extended family ...Saladin's Biography · Saladin In Power · Which Crusades Did Saladin...Missing: successor | Show results with:successor
[38]
The Fatimid Caliphate: Diversity of Traditions 1788311337 ...
... Fatimids, who are then accused of heresy and immorality. This is apparent in the references to the Manifesto by authors such as Ibn al-Athīr and Ibn Khaldūn ...
[39]
(PDF) Did Ṣalāḥ al-Dīn Destroy the Fatimids' Books? An ...
Aug 7, 2025 · This article collects and examines medieval Arabic accounts of the episode, and finds further indications of the robust survival of Fatimid-era works.
[40]
Remembering Saladin: The Crusades and the Politics of Heresy in ...
Nov 9, 2017 · The author asserts that, “There are twenty sorts of infidels, but the heretics are more infidel than any, and they are worse than the seven ...
[41]
ISMA'ILIYYA - Ismaili.NET
... al-Hamid li'llah. Da'ud was generally recognized by the Hafizis as the imam after al-'Adid. He and all other members of the Fatimid family were permanently ...
[42]
claiming the past: ghadir khumm and the rise of hafizi historiography
apparent and an esoteric meaning; the imam acts as the guide to the ... the Hafizi version of Fatimid history. Although their version of events was ...
[43]
History of Ismailis - Islam Awareness
Hafiz i communities survived chiefly in Upper Egypt and continued to recognize as their imams ... Al-Adid, who were kept prisoners in Cairo. Under official ...<|separator|>
[44]
The Fall of the Fatimid Caliphate (297-565 A.H.) - سیویلیکا
Oct 12, 2025 · The findings highlight how intellectual and religious schisms, particularly within the Nizari and Mustali factions, played a central role in ...Missing: doctrinal reliance
[45]
Reign of the Fātimids | Research Starters - EBSCO
Despite their economic successes, the Fātimids faced challenges from the Sunni majority and internal factionalism, leading to instability and military decline.Missing: perspectives ruin
[46]
(PDF) The Rise and fall of an Empire in the Islamic History
4 Al- Aḍid (1160-1171). The rise of the Fatimid dynasty was based on the religious sentiment and the ideology notion of the Fatimid caliphs to propagate the ...
[47]
Decline of the Fatimid Caliphate (18.2.4) | IB History HL - TutorChase
The decline of the once-mighty Fatimid Caliphate encompasses a confluence of political, economic, military, and social challenges that intertwined over time.<|control11|><|separator|>
[48]
THE RISE AND DECLINE OF THE FATIMID EMPIRE - Ismaili.NET
The petty remnants of the Fatimid state were brought to a final end by the Sunni Saladin in 1171 A.D.. FOOTNOTES. 1. Bernard Lewis, An interpretation of ...<|separator|>
[49]
What was the Ayyubid Dynasty? - THE SUBMITTERS
Feb 4, 2025 · Their rule is credited with a resurgence in Sunni Islam following the end of Fatimid (Shia) rule, promoting religious scholarship and ...
[50]
Salah ad-Din Ayyubi and Fatimids - Islamic Scientific Schools
Jul 17, 2024 · Upon the caliph's death in 1171, Saladin abolished the Fatimid Caliphate, declared allegiance to the Sunni Abbasid Caliphate in Baghdad, and ...