YAM,
from what I have read about Imam Al-Hakim bi-Amr Allah (from couple of untrusted sources) he sounds like a mad man. He did certian things which are not imam like...so can someone refer me to come credible source regarding him.
certian things included shops and stuff open at night and things closed during the day. not letting women out. killing random people....here is link to one of these sites: http://en.wikipedia.org/wiki/Al-Hakim_bi-Amr_Allah
thanks
Imam Al-Hakim bi-Amr Allah
-
samirnoorali
- Posts: 65
- Joined: Fri Dec 26, 2008 1:18 pm
Fatimid Caliphate - Imam Hakim bi Amr Allah
Fatimid Caliphate
By: Samir Noorali
In order to understand the crux of the Fatimid movement that took place from (909-1094) it is important to focus on the centrality of power that made up its leadership. Centrality is important because the Fatimids held allegiance to a single individual who exercised temporal and spiritual powers. In other words he was an absolute ruler. Let us examine the Fatimid rulers and their linkages to Islam. The names of the Pre-Alid Imams, Shia Imams, and subsequent Fatimid Imams and Caliphs are descended in the following line of succession:
Pre-Alid Imams:
1. Adam
2. Shem
3. Salaam
4. Malkaan
5. Eslaam
6. Aaron
7. Shamun Cepha (Simon Peter)
8. Adnan
9. Ma’ad
10. Nizar
11. Mudar
12. Elias
13. Mudrak
14. Khuzema
15. Kinan
16. Nazar
17. Malek
18. Fahar
19. Galeb
20. Luve
21. Ka’ab
22. Mure
23. Kilab
24. Kuse
25. Abdul Munaf
26. Abu Hashem
27. Abdul Mutlib
28. Abu Talib
Shia Imams:
29. Ali
30. Hussein
31. Zain el Abidin
32. Mohammad el Bakir
33. Jafar El Sadiq
34. Ismail
35. Mohammad bin Ismail
36. Wafi Ahmed
37. Taki Mohammad
38. Raziudin Abdallah
Fatimid Imams and Caliphs:
39. Mohmmad el Mehdi (909-934)
40. Qaim (934-946)
41. Mansoor (946-953)
42. Moez (953-975)
43. Aziz (975-996)
44. Hakim bi Amr Allah (996-1021)
45. Zahir (1021-1036)
46. Mustansirbillah (1036-1094)
Therefore, take Adam to be the head of the progeny and descending from him we have the male succession as illustrated in this list. Remember that Ali is the cousin of the Prophet Mohammad, and also Imam or leader for the Shia branch of Islam. So the dynasty lasted from 909 AD – 1094 AD, a span of 185 years.
The first modern post secondary school in Cairo was called Al Azhar University which was built in 970 AD – exactly 1000 years before the Aga Khan University (1970).
The Fatimids built a royal city called El Qahira El Moez din Allah (the victorious city of El Moez din Allah). It was shortened to El Qahira – which in English is translated as Cairo. The entire regime presented a very moderate and progressive view of Islam. Imam Moez was instrumental in solidifying Cairo in 969 AD and worked diligently to ensure the population was secure and prosperous. A city was built to the south of Cairo called Fustat. According to Nasir Khusraw, an intelligent and observant missionary on behalf of the Imam, in his travel logs to Cario, he saw great state in whose citizenry was prospering.
Of all the Imams, Imam Hakim bi Amr Allah was probably the most misunderstood in history. He used to go walking in the Muqattam Hills and one night was never found. Apparently murdered. This sent shock waves across neighboring countries that the Caliph of Egypt was murdered in cold blood. This gave ammunition to various opposing regimes to propagate absurd and fanatical reasons for his murder. Just like a gossip column, news spread and due to great hatred of the Fatimids that gossip took on extreme proportions.
Imam Hakim bi Amr Allah was a just and kind ruler. His greatest passion was in the promotion of universal education and the emancipation of women. He founded the House of Knowledge, which provided free education, room and board to students. He also inaugurated a library that contained some 2 million books. He promoted scientific inquiry, something which many individuals in history mistook for magic and evil.
The second area he wished to uphold was the status of women in society. He maintained, as did his forefathers, that women were equal to men. That they are to be respected and given fair treatment in society. Imam Hakim encouraged women to be active participants in everyday life. One of the key differences that he maintained in Fatimid Cairo was that women were not to wear the veil or hijab. This sense of liberty was a far cry from many Muslim states which insisted the veil or hijab be in full effect.
At that time there were many individuals, including family members, who sought opportunities to overthrow Hakim bi Amr Allah’s rule. They created many fantasies about his sanity. It went so far as to say that he somehow showed cruelty to women, barred drinking, married his sister, and became Christian. These false accusations were part of propaganda to place a stain on person who tried very hard to be quite the opposite.
From the period between 1000 and 1007 AD, Cairo was undergoing certain economical pressures. In light of that, Hakim acted quickly by introducing measures to ensure prudence and restraint. He did this to guide the people and save the economy from collapse. Unfortunately, many opposing historians such as Antaki and Al Sabi wrote many things against Hakim, branding him as a mad man, an erratic megalomaniac, and a cruel ruler. What they failed to realize is that he introduced measures to help his people, not to inflict cruelty upon them.
After such political turmoil, Hakim was able to restore the economy and bring back a sense of rival. Historians to this day have branded him as an erratic ruler. That is a historical farce, and a grave misunderstanding about what he was trying to accomplish.
His ideas of freeing women from the veil, educating people in areas such as chemistry, physics, and astronomy instead of rote memorization of the Quran, was seen as blasphemous. Eventually he was murdered in 1021 AD.
After Mustansirbillah, there emerged a feud between his eldest son Nizar and his younger son Musta’li. Those who followed Nizar were called Nizaris and those who followed Musta’li were called Musta’lians. Musta’li was supported by the vizier Afdal El Gamaly who wished to see Nizar dethroned and his viziership maintained. With the backing of the army, whom he was in full control of, many skirmishes occurred between Nizar and Musta’li.
Nizar lost and was imprisoned with his son Hadi. Persian Ismailis led a mission under the leadership of Hasan bin Sabah to free their Imam and his son from captivity. They managed to hold up a vast fight with the state police, and eventually were successful in making it to the prison cell where they found Imam Nizar in dire shape. Hasan bin Sabah was ready to take his Imam out of Cairo towards the Elburz mountains where he built a fort called Alamut. Unfortunately his master, Imam Nizar, replied that he was too weak to make it and that he should take Hadi with him instead. Hasan pleaded for his master to accompany him, but in the end he was instructed to let him die in peace. He was instructed by Nizar that on the way to the Elburz mountains if Hadi says that his father is no longer physically in this world, Hasan must give his allegiance to the new Imam or leader.
Having said that, Hasan took Hadi to the fort of Alamut (meaning Eagle’s Nest) where they established an army in the defense of the Imam. It should be noted that travellers, such as Marco Polo, have said that Hasan bin Sabah and the Ismailis of Alamut were practicing bizarre rituals which brainwashed them into believing in spiritual paradise. What Marco Polo failed to realize is that Ismailis were esoteric, and their outlook of faith focused on the separation between the temporal and the eternal. So it was not brainwashing, but a search for spiritual enlightenment, a glimpse into what constitutes a person’s being.
Unfortunately Alamut was destroyed in 1256 by the Mongol leader Hulagu Khan, thus ending two major chapters in Ismaili history. There are lots of lessons we can learn from the Fatimids, including the formation of a moderate Islamic state which built bridges with Jews, Christians, and Muslims. The Fatimids embodied humanistic Islamic values which encouraged pluralism as a means of strength, not weakness. I encourage anybody who goes to Cairo to seek out Fatimid remains and educated the local people about such a fantastic period in history.
By: Samir Noorali
In order to understand the crux of the Fatimid movement that took place from (909-1094) it is important to focus on the centrality of power that made up its leadership. Centrality is important because the Fatimids held allegiance to a single individual who exercised temporal and spiritual powers. In other words he was an absolute ruler. Let us examine the Fatimid rulers and their linkages to Islam. The names of the Pre-Alid Imams, Shia Imams, and subsequent Fatimid Imams and Caliphs are descended in the following line of succession:
Pre-Alid Imams:
1. Adam
2. Shem
3. Salaam
4. Malkaan
5. Eslaam
6. Aaron
7. Shamun Cepha (Simon Peter)
8. Adnan
9. Ma’ad
10. Nizar
11. Mudar
12. Elias
13. Mudrak
14. Khuzema
15. Kinan
16. Nazar
17. Malek
18. Fahar
19. Galeb
20. Luve
21. Ka’ab
22. Mure
23. Kilab
24. Kuse
25. Abdul Munaf
26. Abu Hashem
27. Abdul Mutlib
28. Abu Talib
Shia Imams:
29. Ali
30. Hussein
31. Zain el Abidin
32. Mohammad el Bakir
33. Jafar El Sadiq
34. Ismail
35. Mohammad bin Ismail
36. Wafi Ahmed
37. Taki Mohammad
38. Raziudin Abdallah
Fatimid Imams and Caliphs:
39. Mohmmad el Mehdi (909-934)
40. Qaim (934-946)
41. Mansoor (946-953)
42. Moez (953-975)
43. Aziz (975-996)
44. Hakim bi Amr Allah (996-1021)
45. Zahir (1021-1036)
46. Mustansirbillah (1036-1094)
Therefore, take Adam to be the head of the progeny and descending from him we have the male succession as illustrated in this list. Remember that Ali is the cousin of the Prophet Mohammad, and also Imam or leader for the Shia branch of Islam. So the dynasty lasted from 909 AD – 1094 AD, a span of 185 years.
The first modern post secondary school in Cairo was called Al Azhar University which was built in 970 AD – exactly 1000 years before the Aga Khan University (1970).
The Fatimids built a royal city called El Qahira El Moez din Allah (the victorious city of El Moez din Allah). It was shortened to El Qahira – which in English is translated as Cairo. The entire regime presented a very moderate and progressive view of Islam. Imam Moez was instrumental in solidifying Cairo in 969 AD and worked diligently to ensure the population was secure and prosperous. A city was built to the south of Cairo called Fustat. According to Nasir Khusraw, an intelligent and observant missionary on behalf of the Imam, in his travel logs to Cario, he saw great state in whose citizenry was prospering.
Of all the Imams, Imam Hakim bi Amr Allah was probably the most misunderstood in history. He used to go walking in the Muqattam Hills and one night was never found. Apparently murdered. This sent shock waves across neighboring countries that the Caliph of Egypt was murdered in cold blood. This gave ammunition to various opposing regimes to propagate absurd and fanatical reasons for his murder. Just like a gossip column, news spread and due to great hatred of the Fatimids that gossip took on extreme proportions.
Imam Hakim bi Amr Allah was a just and kind ruler. His greatest passion was in the promotion of universal education and the emancipation of women. He founded the House of Knowledge, which provided free education, room and board to students. He also inaugurated a library that contained some 2 million books. He promoted scientific inquiry, something which many individuals in history mistook for magic and evil.
The second area he wished to uphold was the status of women in society. He maintained, as did his forefathers, that women were equal to men. That they are to be respected and given fair treatment in society. Imam Hakim encouraged women to be active participants in everyday life. One of the key differences that he maintained in Fatimid Cairo was that women were not to wear the veil or hijab. This sense of liberty was a far cry from many Muslim states which insisted the veil or hijab be in full effect.
At that time there were many individuals, including family members, who sought opportunities to overthrow Hakim bi Amr Allah’s rule. They created many fantasies about his sanity. It went so far as to say that he somehow showed cruelty to women, barred drinking, married his sister, and became Christian. These false accusations were part of propaganda to place a stain on person who tried very hard to be quite the opposite.
From the period between 1000 and 1007 AD, Cairo was undergoing certain economical pressures. In light of that, Hakim acted quickly by introducing measures to ensure prudence and restraint. He did this to guide the people and save the economy from collapse. Unfortunately, many opposing historians such as Antaki and Al Sabi wrote many things against Hakim, branding him as a mad man, an erratic megalomaniac, and a cruel ruler. What they failed to realize is that he introduced measures to help his people, not to inflict cruelty upon them.
After such political turmoil, Hakim was able to restore the economy and bring back a sense of rival. Historians to this day have branded him as an erratic ruler. That is a historical farce, and a grave misunderstanding about what he was trying to accomplish.
His ideas of freeing women from the veil, educating people in areas such as chemistry, physics, and astronomy instead of rote memorization of the Quran, was seen as blasphemous. Eventually he was murdered in 1021 AD.
After Mustansirbillah, there emerged a feud between his eldest son Nizar and his younger son Musta’li. Those who followed Nizar were called Nizaris and those who followed Musta’li were called Musta’lians. Musta’li was supported by the vizier Afdal El Gamaly who wished to see Nizar dethroned and his viziership maintained. With the backing of the army, whom he was in full control of, many skirmishes occurred between Nizar and Musta’li.
Nizar lost and was imprisoned with his son Hadi. Persian Ismailis led a mission under the leadership of Hasan bin Sabah to free their Imam and his son from captivity. They managed to hold up a vast fight with the state police, and eventually were successful in making it to the prison cell where they found Imam Nizar in dire shape. Hasan bin Sabah was ready to take his Imam out of Cairo towards the Elburz mountains where he built a fort called Alamut. Unfortunately his master, Imam Nizar, replied that he was too weak to make it and that he should take Hadi with him instead. Hasan pleaded for his master to accompany him, but in the end he was instructed to let him die in peace. He was instructed by Nizar that on the way to the Elburz mountains if Hadi says that his father is no longer physically in this world, Hasan must give his allegiance to the new Imam or leader.
Having said that, Hasan took Hadi to the fort of Alamut (meaning Eagle’s Nest) where they established an army in the defense of the Imam. It should be noted that travellers, such as Marco Polo, have said that Hasan bin Sabah and the Ismailis of Alamut were practicing bizarre rituals which brainwashed them into believing in spiritual paradise. What Marco Polo failed to realize is that Ismailis were esoteric, and their outlook of faith focused on the separation between the temporal and the eternal. So it was not brainwashing, but a search for spiritual enlightenment, a glimpse into what constitutes a person’s being.
Unfortunately Alamut was destroyed in 1256 by the Mongol leader Hulagu Khan, thus ending two major chapters in Ismaili history. There are lots of lessons we can learn from the Fatimids, including the formation of a moderate Islamic state which built bridges with Jews, Christians, and Muslims. The Fatimids embodied humanistic Islamic values which encouraged pluralism as a means of strength, not weakness. I encourage anybody who goes to Cairo to seek out Fatimid remains and educated the local people about such a fantastic period in history.
IIS Article
‘al-Hakim bi-Amr Allah’
Dr Farhad Daftary
This article is an edited version of an article originally published under the title 'Hakem be-Amr Allah,'Encyclopaedia Iranica, Vol. 11, pp. 572-573, ed. Ehsan Yarshater, New York, 2003.
Al-Hakim’s early career
Abu ‘Ali Mansur, the sixth Fatimid caliph and 16th Ismaili imam (r. 386-411/996-1021). Born in 375/985, Abu ‘Ali Mansur succeeded his father ‘Aziz (r. 365-86/975-96) at the age of 11 on 28 Ramadan 386/14 October 996 with the caliphal title of al-Hakim bi-Amr Allah. The first Fatimid ruler to have been born in Egypt, Hakim had been proclaimed as heir-apparent (wali al-‘ahd) in 383/993 on the death of his elder (and sole) brother Muhammad.
Arguably the most controversial member of the Fatimid dynasty, Hakim confronted numerous difficulties and uprisings during his relatively long reign. While he did not lose any important territories in North Africa, the Ismaili communities there were massacred by Sunni mobs led by their influential Maliki jurists. Relations between the Fatimids and the Qarmatiyya of Bahrain also remained hostile. On the other hand, Hakim’s Syrian policy was successful as he managed to extend Fatimid hegemony to the emirate of Aleppo. Above all, the persistent rivalries between the various factions of the Fatimid armies, especially the Berbers and the Turks, overshadowed the other problems of Hakim’s caliphate.
Initially, Barjawan, his wasita (the equivalent of a vizier, as intermediary between ruler and subjects) acted as the virtual head of the Fatimid state. However, after the latter’s removal in 390/1000, Hakim held the reins of power in his own hands limiting the authority and terms of office of his wasitas and viziers, of whom there were more than 15 during the remaining 20 years of his caliphate.
The Fatimid Ismaili da‘wa
Hakim maintained a keen interest in the organisation and operation of the Fatimid Ismaili da‘wa centred in Cairo. Under his reign it was systematically intensified outside the Fatimid dominions especially in Iraq and Persia. In Iraq, the da‘is now concentrated their efforts on a number of local amirs and influential tribal chiefs with whose support they aimed to uproot the ‘Abbasids. Foremost among the Fatimid da‘is of this period operating in the eastern provinces was Hamid al-Din Kirmani, the most accomplished Ismaili theologian-philosopher of the entire Fatimid period. The activities of Kirmani and other da‘s soon led to concrete results in Iraq: in 401/1010 Qirwas b. al-Muqallad the Shi‘i ‘Uqaylid ruler of Mosul, Kufa and other towns acknowledged the suzerainty of Hakim, and similarly ‘Ali b. al-Asadi, chief of the Banu Asad, declared his loyalty in Hilla and other districts under his control.
The ‘Baghdad Manifesto’
Others followed suit. Alarmed by these developments, the ‘Abbasid caliph Qadir adopted retaliatory measures to check the spread of Ismailism within the very seat of his realm. In particular, in 402/1011 he assembled a number of Sunni and Twelver Imami Shi‘i scholars at his court and commanded them to declare in a written document that Hakim and his predecessors lacked genuine Fatimid ‘Alid ancestry. This so-called ‘Baghdad manifesto’ was read out in Friday mosques throughout the ‘Abbasid domains. Qadir also commissioned several refutations of Ismaili doctrines, including that written by the Mu‘tazili ‘Ali b. Sa‘id al-Istakri (d. 404/1013).
Dar al-'ilm
In the area of education and learning, one of Hakim’s most important contributions was the founding in 395/1005 of the Dar al-‘ilm (House of Knowledge), sometimes also called Dar al-hikma (Maqrizi, 1853-54, 1995; Halm, 1997, pp. 71-78). A wide range of subjects ranging from the Qur’an and hadith to philosophy and astronomy were taught at the Dar al-‘ilm, which was equipped with a vast library. Access to education was made available to the public and many Fatimid da‘is received at least part of their training in this major institution of learning which served the Ismaili da‘wa (mission) until the downfall of the Fatimid dynasty.
‘Sessions of Wisdom’
Hakim made the education of the Ismailis and the Fatimid da‘is a priority; in his time various study sessions (majalis) were established in Cairo where he also completed the construction of the Friday mosque that still bears his name. Hakim provided financial support and endowments for these educational activities. The private ‘wisdom sessions’ (majalis al-hikma) devoted to esoteric Ismaili doctrines and reserved exclusively for initiates, now became organised so as to be accessible to different categories of participants. Hakim himself often attended these sessions which were held at the Fatimid palace.
The Druze Movement
Hakim’s reign witnessed the genesis of what was to become known as the Druze religion. From around 408/1017 a number of da‘is who had come to Cairo from Persia and Central Asia, prominent amongst whom were Hasan Akram, Hamza b. ‘Ali and Muhammad Darzi (Darazi), propagated new doctrines attributing divinity to Hakim, effectively founding a new religious movement which proclaimed the end of the era of Islam. This Druze movement (later named after Darzi) was the cause of much unrest during the closing years of Hakim’s caliphate. Contrary to the claims of later Sunni authors however, there is no evidence to suggest that Hakim himself encouraged them. In fact, the leadership of the da‘wa organisation was categorically opposed to this movement and the chief da‘i Khatkin al-Dhayf invited Kirmani to Cairo to refute officially their doctrines on theological grounds. Kirmani wrote several works to that effect which were successful in checking the further spread of such doctrines within the inner circles of the da‘wa.
Uncovering the Historical Hakim
Hakim also concerned himself with the moral standards of his subjects; many of his numerous edicts (sijillat) preserved in later sources are of an ethico-social nature. He was also prepared to mete out severe punishment to high officials of the state who were found guilty of malpractice. Antaki and the Sunni historiographers have generally painted a highly distorted and fanciful image of this caliph-imam, portraying him as a person of unbalanced character with strange and erratic habits including the persecution of non-Muslims. However, modern scholarship is beginning to produce a different account on the basis of Hakim’s own edicts and the circumstances of his reign. As a result, Hakim is emerging as a tactful leader who was popular with his subjects.
The Disappearance of al-Hakim
In the final years of his reign, Hakim displayed a growing inclination toward asceticism and withdrew for mediation regularly. On the night of 27 Shawwal 411/13 February 1021, Hakim left for one of his nocturnal outings to the Muqattam hills outside of Cairo, but never returned. A futile search was conducted for the 36 year old caliph-imam; only his riding donkey and his bloodstained garments were found. The mystery of Hakim’s disappearance was never solved.
Bibliography
Primary Sources:
Yahya b. Sa‘id Antaki, Tarikh, ed. L. Cheikho et al., Paris. 1909, pp. 180-234; ed. and (French) tr. I. Kratchkovsky and A. A. Vasiliev in Patrologia Orienatalis 23, 1932, pp. 430-520.
Ibn al-Athir, al-Kamil fi’l-ta’rich, Beirut, 1965-67, Years 386-411 AH.
Ibn al-Dawadari, Kanz al-durar VI, ed. S. al-Munajjid, Cairo, 1961, pp. 256-311.
Ibn Hammad, Akbar muluk Bani ‘Ubayd, ed. and (French) tr. M. Vonderheyden, Algiers and Paris, 1927, text pp. 49-58, tr. pp. 76-86.
Ibn Khallikan, Wafayat al-a‘yan, ed. E. ‘Abbas, Beirut. 1968-72, V, pp. 292-98; tr. M. de Slane, Paris, 1842-71, III, pp. 449-54.
Ibn Muyassar, Akhbar Misr, ed. A. F. Sayyid, Cairo, 1981, pp. 176-83, containing the years 386-87 AH.
Ibn al-Qalanisi, Dhayl tarikh Dimashq, ed. H. F. Amedroz, Leiden, 1908, pp. 44-71; ed. S. Zukkar, Damascus, 1983. pp. 74-115.
Ibn Taghribirdi, al-Nujum al-zahira fi muluk Misr wa’l-Qahira, Cairo, 1963-71, IV, pp. 176-247.
Ibn Dhafir, Akbar al-duwal al-munqati‘a, ed. A. Ferre, Cairo, 1972, pp. 43-62.
Idris ‘Imad al-Din b. Hasan, ‘Uyun al-akhbar VI, ed. M. Galeb, Beirut, 1986, pp. 248-304.
Ahmad b. ‘Ali Maqrizi, Itti‘az al-hunafa’, ed. J. al-Sayyal and M. H. M. Ahmad, Cairo, 1967-1973, II, pp. 3-123.
Idem, al-Khitat, Bulaq, 1270/1853-54, I, pp. 458-60; ed. A. F. Sayyid, London, 1995. pp. 300-304.
Secondary Sources:
I. Silvestre de Sacy, Expose de la religion des Druze, Paris, 1838, I, Intro., pp. 278-429.
M. ‘Abd-Allah ‘Inan, al-Hakim bi-Amr Allah, 2nd ed., Cairo. 1959.
‘Abd-al-Mun‘im Majid, al-Hakim bi-Amr Allah, Cairo. 1959.
Marius Canard, ‘al-Hakim bi-Amr Allah’, EI2.
Sadik A. Assaad, Reign of al-Hakim bi Amr Allah, Beirut, 1974.
Josef Van Ess, Chiliastische Erwartungen und die Versuchung der Gottlichkeit: Der Kalif al-Hakim (386-411 H.), Heidelberg. 1977.
Thierry Bianquis, ‘al-Hakim bi Amr Allah,’ Les Africains 11. 1978. pp. 103-33.
Idem. Damas et la Syrie sous la domination Fatimide (359-468/969-1076), Damascus, 1986-89, I, pp. 215-387.
Nejla M. Abu-Izzeddin, The Druzes, Leiden, 1984, pp. 74-86, 101-21.
Heinz Halm, ‘Der Treuhander Gottcs. Die Edikte des Kalifen al-Hakim,’ Der Islam 63, 1986, pp. 11-72.
Idem, The Fatimids and their Traditions of Learning, London. 1997, index.
A. Fu’ad Sayyid, al-Dawla al-Fatimiya fi Misr, Cairo, 1992, pp. 97-118.
Paul E. Walker, ‘The Ismaili Da‘wa in the Reign of the Fatimid Caliph al-Hakim,’ Journal of the American Research Center in Egypt 30, 1993, pp. 161-82.
F. Daftary, The Ismailis: Their History and Doctrines, Cambridge. 1990, pp. 186-200, 212, 226-27, 630-33.
Idem, A Short History of the Ismailis: Traditions of a Muslim Community, Edinburgh, 1998, index.
http://iis.ac.uk/view_article.asp?ContentID=104798&l=en
‘al-Hakim bi-Amr Allah’
Dr Farhad Daftary
This article is an edited version of an article originally published under the title 'Hakem be-Amr Allah,'Encyclopaedia Iranica, Vol. 11, pp. 572-573, ed. Ehsan Yarshater, New York, 2003.
Al-Hakim’s early career
Abu ‘Ali Mansur, the sixth Fatimid caliph and 16th Ismaili imam (r. 386-411/996-1021). Born in 375/985, Abu ‘Ali Mansur succeeded his father ‘Aziz (r. 365-86/975-96) at the age of 11 on 28 Ramadan 386/14 October 996 with the caliphal title of al-Hakim bi-Amr Allah. The first Fatimid ruler to have been born in Egypt, Hakim had been proclaimed as heir-apparent (wali al-‘ahd) in 383/993 on the death of his elder (and sole) brother Muhammad.
Arguably the most controversial member of the Fatimid dynasty, Hakim confronted numerous difficulties and uprisings during his relatively long reign. While he did not lose any important territories in North Africa, the Ismaili communities there were massacred by Sunni mobs led by their influential Maliki jurists. Relations between the Fatimids and the Qarmatiyya of Bahrain also remained hostile. On the other hand, Hakim’s Syrian policy was successful as he managed to extend Fatimid hegemony to the emirate of Aleppo. Above all, the persistent rivalries between the various factions of the Fatimid armies, especially the Berbers and the Turks, overshadowed the other problems of Hakim’s caliphate.
Initially, Barjawan, his wasita (the equivalent of a vizier, as intermediary between ruler and subjects) acted as the virtual head of the Fatimid state. However, after the latter’s removal in 390/1000, Hakim held the reins of power in his own hands limiting the authority and terms of office of his wasitas and viziers, of whom there were more than 15 during the remaining 20 years of his caliphate.
The Fatimid Ismaili da‘wa
Hakim maintained a keen interest in the organisation and operation of the Fatimid Ismaili da‘wa centred in Cairo. Under his reign it was systematically intensified outside the Fatimid dominions especially in Iraq and Persia. In Iraq, the da‘is now concentrated their efforts on a number of local amirs and influential tribal chiefs with whose support they aimed to uproot the ‘Abbasids. Foremost among the Fatimid da‘is of this period operating in the eastern provinces was Hamid al-Din Kirmani, the most accomplished Ismaili theologian-philosopher of the entire Fatimid period. The activities of Kirmani and other da‘s soon led to concrete results in Iraq: in 401/1010 Qirwas b. al-Muqallad the Shi‘i ‘Uqaylid ruler of Mosul, Kufa and other towns acknowledged the suzerainty of Hakim, and similarly ‘Ali b. al-Asadi, chief of the Banu Asad, declared his loyalty in Hilla and other districts under his control.
The ‘Baghdad Manifesto’
Others followed suit. Alarmed by these developments, the ‘Abbasid caliph Qadir adopted retaliatory measures to check the spread of Ismailism within the very seat of his realm. In particular, in 402/1011 he assembled a number of Sunni and Twelver Imami Shi‘i scholars at his court and commanded them to declare in a written document that Hakim and his predecessors lacked genuine Fatimid ‘Alid ancestry. This so-called ‘Baghdad manifesto’ was read out in Friday mosques throughout the ‘Abbasid domains. Qadir also commissioned several refutations of Ismaili doctrines, including that written by the Mu‘tazili ‘Ali b. Sa‘id al-Istakri (d. 404/1013).
Dar al-'ilm
In the area of education and learning, one of Hakim’s most important contributions was the founding in 395/1005 of the Dar al-‘ilm (House of Knowledge), sometimes also called Dar al-hikma (Maqrizi, 1853-54, 1995; Halm, 1997, pp. 71-78). A wide range of subjects ranging from the Qur’an and hadith to philosophy and astronomy were taught at the Dar al-‘ilm, which was equipped with a vast library. Access to education was made available to the public and many Fatimid da‘is received at least part of their training in this major institution of learning which served the Ismaili da‘wa (mission) until the downfall of the Fatimid dynasty.
‘Sessions of Wisdom’
Hakim made the education of the Ismailis and the Fatimid da‘is a priority; in his time various study sessions (majalis) were established in Cairo where he also completed the construction of the Friday mosque that still bears his name. Hakim provided financial support and endowments for these educational activities. The private ‘wisdom sessions’ (majalis al-hikma) devoted to esoteric Ismaili doctrines and reserved exclusively for initiates, now became organised so as to be accessible to different categories of participants. Hakim himself often attended these sessions which were held at the Fatimid palace.
The Druze Movement
Hakim’s reign witnessed the genesis of what was to become known as the Druze religion. From around 408/1017 a number of da‘is who had come to Cairo from Persia and Central Asia, prominent amongst whom were Hasan Akram, Hamza b. ‘Ali and Muhammad Darzi (Darazi), propagated new doctrines attributing divinity to Hakim, effectively founding a new religious movement which proclaimed the end of the era of Islam. This Druze movement (later named after Darzi) was the cause of much unrest during the closing years of Hakim’s caliphate. Contrary to the claims of later Sunni authors however, there is no evidence to suggest that Hakim himself encouraged them. In fact, the leadership of the da‘wa organisation was categorically opposed to this movement and the chief da‘i Khatkin al-Dhayf invited Kirmani to Cairo to refute officially their doctrines on theological grounds. Kirmani wrote several works to that effect which were successful in checking the further spread of such doctrines within the inner circles of the da‘wa.
Uncovering the Historical Hakim
Hakim also concerned himself with the moral standards of his subjects; many of his numerous edicts (sijillat) preserved in later sources are of an ethico-social nature. He was also prepared to mete out severe punishment to high officials of the state who were found guilty of malpractice. Antaki and the Sunni historiographers have generally painted a highly distorted and fanciful image of this caliph-imam, portraying him as a person of unbalanced character with strange and erratic habits including the persecution of non-Muslims. However, modern scholarship is beginning to produce a different account on the basis of Hakim’s own edicts and the circumstances of his reign. As a result, Hakim is emerging as a tactful leader who was popular with his subjects.
The Disappearance of al-Hakim
In the final years of his reign, Hakim displayed a growing inclination toward asceticism and withdrew for mediation regularly. On the night of 27 Shawwal 411/13 February 1021, Hakim left for one of his nocturnal outings to the Muqattam hills outside of Cairo, but never returned. A futile search was conducted for the 36 year old caliph-imam; only his riding donkey and his bloodstained garments were found. The mystery of Hakim’s disappearance was never solved.
Bibliography
Primary Sources:
Yahya b. Sa‘id Antaki, Tarikh, ed. L. Cheikho et al., Paris. 1909, pp. 180-234; ed. and (French) tr. I. Kratchkovsky and A. A. Vasiliev in Patrologia Orienatalis 23, 1932, pp. 430-520.
Ibn al-Athir, al-Kamil fi’l-ta’rich, Beirut, 1965-67, Years 386-411 AH.
Ibn al-Dawadari, Kanz al-durar VI, ed. S. al-Munajjid, Cairo, 1961, pp. 256-311.
Ibn Hammad, Akbar muluk Bani ‘Ubayd, ed. and (French) tr. M. Vonderheyden, Algiers and Paris, 1927, text pp. 49-58, tr. pp. 76-86.
Ibn Khallikan, Wafayat al-a‘yan, ed. E. ‘Abbas, Beirut. 1968-72, V, pp. 292-98; tr. M. de Slane, Paris, 1842-71, III, pp. 449-54.
Ibn Muyassar, Akhbar Misr, ed. A. F. Sayyid, Cairo, 1981, pp. 176-83, containing the years 386-87 AH.
Ibn al-Qalanisi, Dhayl tarikh Dimashq, ed. H. F. Amedroz, Leiden, 1908, pp. 44-71; ed. S. Zukkar, Damascus, 1983. pp. 74-115.
Ibn Taghribirdi, al-Nujum al-zahira fi muluk Misr wa’l-Qahira, Cairo, 1963-71, IV, pp. 176-247.
Ibn Dhafir, Akbar al-duwal al-munqati‘a, ed. A. Ferre, Cairo, 1972, pp. 43-62.
Idris ‘Imad al-Din b. Hasan, ‘Uyun al-akhbar VI, ed. M. Galeb, Beirut, 1986, pp. 248-304.
Ahmad b. ‘Ali Maqrizi, Itti‘az al-hunafa’, ed. J. al-Sayyal and M. H. M. Ahmad, Cairo, 1967-1973, II, pp. 3-123.
Idem, al-Khitat, Bulaq, 1270/1853-54, I, pp. 458-60; ed. A. F. Sayyid, London, 1995. pp. 300-304.
Secondary Sources:
I. Silvestre de Sacy, Expose de la religion des Druze, Paris, 1838, I, Intro., pp. 278-429.
M. ‘Abd-Allah ‘Inan, al-Hakim bi-Amr Allah, 2nd ed., Cairo. 1959.
‘Abd-al-Mun‘im Majid, al-Hakim bi-Amr Allah, Cairo. 1959.
Marius Canard, ‘al-Hakim bi-Amr Allah’, EI2.
Sadik A. Assaad, Reign of al-Hakim bi Amr Allah, Beirut, 1974.
Josef Van Ess, Chiliastische Erwartungen und die Versuchung der Gottlichkeit: Der Kalif al-Hakim (386-411 H.), Heidelberg. 1977.
Thierry Bianquis, ‘al-Hakim bi Amr Allah,’ Les Africains 11. 1978. pp. 103-33.
Idem. Damas et la Syrie sous la domination Fatimide (359-468/969-1076), Damascus, 1986-89, I, pp. 215-387.
Nejla M. Abu-Izzeddin, The Druzes, Leiden, 1984, pp. 74-86, 101-21.
Heinz Halm, ‘Der Treuhander Gottcs. Die Edikte des Kalifen al-Hakim,’ Der Islam 63, 1986, pp. 11-72.
Idem, The Fatimids and their Traditions of Learning, London. 1997, index.
A. Fu’ad Sayyid, al-Dawla al-Fatimiya fi Misr, Cairo, 1992, pp. 97-118.
Paul E. Walker, ‘The Ismaili Da‘wa in the Reign of the Fatimid Caliph al-Hakim,’ Journal of the American Research Center in Egypt 30, 1993, pp. 161-82.
F. Daftary, The Ismailis: Their History and Doctrines, Cambridge. 1990, pp. 186-200, 212, 226-27, 630-33.
Idem, A Short History of the Ismailis: Traditions of a Muslim Community, Edinburgh, 1998, index.
http://iis.ac.uk/view_article.asp?ContentID=104798&l=en
Today in history: Fatimid Imam al-Hakim inaugurated an institution of learning that influenced global knowledge
The sixth Fatimid Caliph and sixteenth Ismaili Imam Abu ‘Ali Mansur (d.1021), succeeded his father to the Imamat in 996, with the caliphal title of al-Hakim bi-Amr Allah (‘Ruler by God’s Command’). The first Fatimid ruler to have been born in Egypt, Imam al-Hakim worked to extend the da’wa outside the Fatimid domains especially in Iraq and Persia where da’is were concentrating their efforts.
The foremost da’i of this period operating in the eastern provinces was Hamid al-Din Kirmani (d. 1021), “the most accomplished Ismaili theologian-philosopher of the entire Fatimid period” (Daftary, al-Hakim bi-Amr Allah, IIS). Imam invited al-Kirmani to Cairo, where he faced “an enormous challenge in addressing issues, of interpretation of the faith, within the da`wa… Walker writes: “Al-Kirmani was a forceful, intellectually gifted apologist for al-Hakim, one who never failed to advocate and defend his imamate, … In addition al-Kirmani’s, scholarly accomplishments and knowledge were a match for any of his contemporaries, including possibly the philosopher Ibn Sina …” (Reading Guide, IIS).
Imam al-Hakim “made the education of the Ismailis and the Fatimid da‘is a priority; in his time various study sessions (majalis) were established in Cairo where he also completed the construction of the Friday mosque that still bears his name” (Daftary, al-Hakim bi-Amr Allah, IIS).
On March 24, 1005 Imam al-Hakim inaugurated the Dar al-Ilm (House of Knowledge) in Cairo, “one of the most progressive and influential academic institutions of the Middle Ages” (Verde, Cairo’s House of Knowledge, AramcoWorld). A wide range of subjects ranging from the study of the Quran and hadith to philosophy and astronomy were taught at the Dar al-Ilm, also known as Dar al-Hikma (House of Wisdom) and considered a precursor of the modern university.
Dar al-Ilm was equipped with a vast large library which was described by the historian Ibn Abi Tayyi’ as a “Wonder of the world” (Virani, The Ismailis in the Middle Ages), with books donated by the Imam, whose own palace library was said to hold some 400,000 volumes. The institution specialised in non-religious sciences and was open to everyone. The Fatimid chronicler al-Musabbihi (d.977), quoted by the historian al-Maqrizi (d.1442), described the opening of the institution:
“On this Saturday. … House of Knowledge in Cairo was inaugurated. The jurists took up residence there, and the books from the palace libraries were moved into it. People could visit it, and whoever wanted to copy something that interested him could do so; the same was true of anyone who wanted to read any of the material kept in it. After the building was furnished and decorated, and after all the doors and passages were provided with curtains, lectures were held there by the Qur’an readers, astronomers, grammarians and philologists, as well as physicians. Guardians, servants, domestics and others were hired to serve there.
Into this house they brought all the books that the commander of the faithful al-Hakim bi-Amr Allah ordered to bring there, that is, the manuscripts in all the domains of science and culture, to an extent to which they had never been brought together for a prince. He allowed access to all this to people of all walks of life, whether they wanted to read books or dip into them. One of the already mentioned blessings, the likes of which had been unheard of, was also that he granted substantial salaries to all those who were appointed by him there to do service – jurists and others. People from all walks of life visited the House; some came to read books,others came to copy them, and yet others to study. He also donated what people needed: ink, writing reeds, paper and inkstands” (Halm, The Fatimids and their Traditions of Learning, p 73).
Surviving fragments dated 1012-1013 of Al-Musabbihi’s lost chronicle report:
“From the House of Knowledge a number of mathematicians, logicians and jurists, as well as several physicians were summoned by al-Hakim; the representatives of each discipline appeared before him separately, in order to argue in his presence; thereupon he presented all of them with robes of honour and gifts.” (Ibid. p. 74)
Imam al-Hakim “left a cultural and scientific legacy in Dar al-Ilm, which furthered astronomy, mathematics, medicine, law and other fields of knowledge… Among the breakthroughs that emerged from Dar al-Ilm were discoveries in optics by polymath astronomer, mathematician and philosopher Ibn al-Haytham and in astronomy by Ibn Yunus, an astronomer who lived during the late 10th and early 11th centuries. Their charts, tables, experiments and empirical research would inform the work of later scientists and thinkers in Europe” (Verde, Cairo’s House of Knowledge, AramcoWorld).
Sources:
Farhad Daftary, al-Hakim bi-Amr Allah, The Institute of Ismaili Studies
Heinz Halm, The Fatimids and their Traditions of Learning, I.B. Tauris in association with The Institute of Ismaili Studies, 1997
Shafique N. Virani The Ismailis in the Middle Ages: A History of Survival, A Search for Salvation, New York: Oxford University Press, 2007
Tom Verde, Cairo’s House of Knowledge, AramcoWorld, January/February 2019
Reading Guide, Hamid al-Din al-Kirmani – Ismaili Thought in the Age of al-Hakim by Paul E. Walker, I.B. Tauris London and New York, in association with Islamic Publications Ltd. 1999
nimirasblog.wordpress.com/2019/03/24/mar-24today-in-history-fatimid-imam-al-hakim-inaugurated-an-institution-of-learning-that-influenced-global-knowledge/?utm_source=Direct
The sixth Fatimid Caliph and sixteenth Ismaili Imam Abu ‘Ali Mansur (d.1021), succeeded his father to the Imamat in 996, with the caliphal title of al-Hakim bi-Amr Allah (‘Ruler by God’s Command’). The first Fatimid ruler to have been born in Egypt, Imam al-Hakim worked to extend the da’wa outside the Fatimid domains especially in Iraq and Persia where da’is were concentrating their efforts.
The foremost da’i of this period operating in the eastern provinces was Hamid al-Din Kirmani (d. 1021), “the most accomplished Ismaili theologian-philosopher of the entire Fatimid period” (Daftary, al-Hakim bi-Amr Allah, IIS). Imam invited al-Kirmani to Cairo, where he faced “an enormous challenge in addressing issues, of interpretation of the faith, within the da`wa… Walker writes: “Al-Kirmani was a forceful, intellectually gifted apologist for al-Hakim, one who never failed to advocate and defend his imamate, … In addition al-Kirmani’s, scholarly accomplishments and knowledge were a match for any of his contemporaries, including possibly the philosopher Ibn Sina …” (Reading Guide, IIS).
Imam al-Hakim “made the education of the Ismailis and the Fatimid da‘is a priority; in his time various study sessions (majalis) were established in Cairo where he also completed the construction of the Friday mosque that still bears his name” (Daftary, al-Hakim bi-Amr Allah, IIS).
On March 24, 1005 Imam al-Hakim inaugurated the Dar al-Ilm (House of Knowledge) in Cairo, “one of the most progressive and influential academic institutions of the Middle Ages” (Verde, Cairo’s House of Knowledge, AramcoWorld). A wide range of subjects ranging from the study of the Quran and hadith to philosophy and astronomy were taught at the Dar al-Ilm, also known as Dar al-Hikma (House of Wisdom) and considered a precursor of the modern university.
Dar al-Ilm was equipped with a vast large library which was described by the historian Ibn Abi Tayyi’ as a “Wonder of the world” (Virani, The Ismailis in the Middle Ages), with books donated by the Imam, whose own palace library was said to hold some 400,000 volumes. The institution specialised in non-religious sciences and was open to everyone. The Fatimid chronicler al-Musabbihi (d.977), quoted by the historian al-Maqrizi (d.1442), described the opening of the institution:
“On this Saturday. … House of Knowledge in Cairo was inaugurated. The jurists took up residence there, and the books from the palace libraries were moved into it. People could visit it, and whoever wanted to copy something that interested him could do so; the same was true of anyone who wanted to read any of the material kept in it. After the building was furnished and decorated, and after all the doors and passages were provided with curtains, lectures were held there by the Qur’an readers, astronomers, grammarians and philologists, as well as physicians. Guardians, servants, domestics and others were hired to serve there.
Into this house they brought all the books that the commander of the faithful al-Hakim bi-Amr Allah ordered to bring there, that is, the manuscripts in all the domains of science and culture, to an extent to which they had never been brought together for a prince. He allowed access to all this to people of all walks of life, whether they wanted to read books or dip into them. One of the already mentioned blessings, the likes of which had been unheard of, was also that he granted substantial salaries to all those who were appointed by him there to do service – jurists and others. People from all walks of life visited the House; some came to read books,others came to copy them, and yet others to study. He also donated what people needed: ink, writing reeds, paper and inkstands” (Halm, The Fatimids and their Traditions of Learning, p 73).
Surviving fragments dated 1012-1013 of Al-Musabbihi’s lost chronicle report:
“From the House of Knowledge a number of mathematicians, logicians and jurists, as well as several physicians were summoned by al-Hakim; the representatives of each discipline appeared before him separately, in order to argue in his presence; thereupon he presented all of them with robes of honour and gifts.” (Ibid. p. 74)
Imam al-Hakim “left a cultural and scientific legacy in Dar al-Ilm, which furthered astronomy, mathematics, medicine, law and other fields of knowledge… Among the breakthroughs that emerged from Dar al-Ilm were discoveries in optics by polymath astronomer, mathematician and philosopher Ibn al-Haytham and in astronomy by Ibn Yunus, an astronomer who lived during the late 10th and early 11th centuries. Their charts, tables, experiments and empirical research would inform the work of later scientists and thinkers in Europe” (Verde, Cairo’s House of Knowledge, AramcoWorld).
Sources:
Farhad Daftary, al-Hakim bi-Amr Allah, The Institute of Ismaili Studies
Heinz Halm, The Fatimids and their Traditions of Learning, I.B. Tauris in association with The Institute of Ismaili Studies, 1997
Shafique N. Virani The Ismailis in the Middle Ages: A History of Survival, A Search for Salvation, New York: Oxford University Press, 2007
Tom Verde, Cairo’s House of Knowledge, AramcoWorld, January/February 2019
Reading Guide, Hamid al-Din al-Kirmani – Ismaili Thought in the Age of al-Hakim by Paul E. Walker, I.B. Tauris London and New York, in association with Islamic Publications Ltd. 1999
nimirasblog.wordpress.com/2019/03/24/mar-24today-in-history-fatimid-imam-al-hakim-inaugurated-an-institution-of-learning-that-influenced-global-knowledge/?utm_source=Direct
Method in Madness: Reconsidering Church Destructions in the Fatimid Era
In the history of Christian-Muslim relations, al-Hakim is infamous for ordering the destruction of all the Christian churches in his realm, most notably that of the Church of the Holy Sepulcher in Jerusalem—an act that would later mobilize Latin Crusaders to liberate the Holy Land from Muslim reign. Due to the capricious nature of al-Hakim’s reign, the precise context for these pivotal acts of destruction has been underexplored by scholars of architectural history, in spite of their key contribution to the history of church and mosque construction in the Middle East and their crucial role in the history of multi-confessional relations. This essay takes a closer look at al-Hakim’s program of church demolition, bringing to light broader political, economic, and cultural forces that ultimately marked a change in Fatimid sectarian identity during his reign. An analysis of urban pressures at the time, together with a consideration of Islamic religious law (sharia), removes these acts of widespread church destruction, so iconic to his reign, from the context of psychotic whimsy, and places them within a larger socio-historical framework. This study suggests that al-Hakim’s destruction of churches was consistent with other extreme measures he took specifically tied to questions of faith—such as his persecutions of urban dhimmis (non-Muslim subjects of a Muslim state), the public cursing of the Companions of the Prophet Muhammad and the first three caliphs, and his harsh, religiously-based restrictions against women. Rather than being attributable only to a personal psychological imbalance, al-Hakim’s dramatically negative treatment of churches signaled a general shift from an esoteric form of Ismaili Shiʿism to one more appealing to the broader Islamic umma. In considering this shift, this article draws not only on the frequently discussed Mamluk sources on the Fatimid period, but also on Christian and newly published Ismaili sources.
The entire article can be accessed at:
https://www.academia.edu/26861778/Metho ... view-paper
In the history of Christian-Muslim relations, al-Hakim is infamous for ordering the destruction of all the Christian churches in his realm, most notably that of the Church of the Holy Sepulcher in Jerusalem—an act that would later mobilize Latin Crusaders to liberate the Holy Land from Muslim reign. Due to the capricious nature of al-Hakim’s reign, the precise context for these pivotal acts of destruction has been underexplored by scholars of architectural history, in spite of their key contribution to the history of church and mosque construction in the Middle East and their crucial role in the history of multi-confessional relations. This essay takes a closer look at al-Hakim’s program of church demolition, bringing to light broader political, economic, and cultural forces that ultimately marked a change in Fatimid sectarian identity during his reign. An analysis of urban pressures at the time, together with a consideration of Islamic religious law (sharia), removes these acts of widespread church destruction, so iconic to his reign, from the context of psychotic whimsy, and places them within a larger socio-historical framework. This study suggests that al-Hakim’s destruction of churches was consistent with other extreme measures he took specifically tied to questions of faith—such as his persecutions of urban dhimmis (non-Muslim subjects of a Muslim state), the public cursing of the Companions of the Prophet Muhammad and the first three caliphs, and his harsh, religiously-based restrictions against women. Rather than being attributable only to a personal psychological imbalance, al-Hakim’s dramatically negative treatment of churches signaled a general shift from an esoteric form of Ismaili Shiʿism to one more appealing to the broader Islamic umma. In considering this shift, this article draws not only on the frequently discussed Mamluk sources on the Fatimid period, but also on Christian and newly published Ismaili sources.
The entire article can be accessed at:
https://www.academia.edu/26861778/Metho ... view-paper
Some conversation on ismaili.net Facebook page with a Muslim Scholar who did research on the Fatimides and Mowlana Hakim and came up with goo info. (In French)
Mar 2, 2020, 1:23 PM
Karim Essimouri
Karim
Bonjour ismaili héritage je voudrais savoir si le califat fatimides était légitime aux même titre que celui des Abbassides et des omeyyade et es que le califat fatimides succède à l imamat d ali ibn abi talib et autre imam chiites merci
Mar 2, 2020, 5:09 PM
Ismaili Heritage
Oui le Caliphate Fatimide (du nom de Fatima al Zahra) etait le seul caliphate legitime a mon opinion personel.
Karim Essimouri
Karim
Et il incarné pas aga khan ou il c est éteins avec al adid
Karim Essimouri
Karim
Et il incarné pas aga khan ou c'est il éteint avec le calife al adid ?
Mar 2, 2020, 10:08 PM
Ismaili Heritage
L'Aga khan n'a pas d'empire au sens physique du terme. Mais il est l'Imam de la communautee des Ismaelien.
Mar 3, 2020, 4:27 AM
Karim Essimouri
Karim
Tout les Ahl al-bayt peuvent prétendre à ce califat ?
Mar 3, 2020, 2:38 PM
Ismaili Heritage
Non, pour les Ismaéliens, il y a une distinction entre Calife qui est un titre matériel et Imam qui est un titre spirituel. L'Aga Khan est notre Imam, il n'est pas Calife parce que il n'aspire pas a avoir un royaume dans ce monde. Dans le temps des Fatimides, l'Imam était aussi Calife et combinait les deux positions.
Sent by Umed Ward
Ismaili Heritage
L'Imam est nommé par son prédécesseur donc tous les Ahl e Bait ne peuvent prétendre légitimement a la position de l'Imam du Temps.
Sent by Umed Ward
Apr 25, 2020, 12:49 PM
Karim Essimouri
Karim
Bonjour je voudrais savoir si vous auriez des informations sur le règne du calife al-Hâkim et sur l'apportes scientifique des fatimides merci
Apr 26, 2020, 12:14 AM
Ismaili Heritage
Oui bien sur. Je vous envois le lien mais il est en anglais. Il ne faut pas oubier l'apport scientifique pre-fatimide, l'encyclopedie des Ikhwan al Safa
http://www.ismaili.net/histoire/main.html
History page
ismaili.net
http://ismaili.net/heritage/node/17803
History of the Ismailis by Mumtaz Ali Tajddin | Ismaili.NET - Heritage F.I.E.L.D.
A history of the Ismaili community from the time of the Prophet Muhammad; includes biographies, genealogies, and time lines. Includes History of Imams, as well as texts on Major periods, people and events in Ismaili History.
ismaili.net
http://www.ismaili.net/gallery/fat/more2/fatimide1.html
Fatimid
Souvenez-vous des nuits de Schéhérazade, quand la belle envoûteuse tendait à la bouche du calife desséché d'impatience des aiguières de cristal, des hanaps ciselés. Quand, à l'aube d'une nuit étoilée, on la voyait surgir d'une tenture de soie rebrodée d'or, la tête déjà pleine de ses ...
ismaili.net
http://www.ismaili.net/gallery/fat/more/fatimides.html
Trésors Fatimides du Caire
Après avoir fait bâtir pour lui une ville au nord de Fostat pour sa cour et ses gens, le calife fit son entrée dans sa nouvelle capitale,
ismaili.net
Sent by Umed Ward
Apr 26, 2020, 9:04 PM
Karim Essimouri
Karim
Je vous remercie pour m'avoir répondu 🙂
May 21, 2020, 2:31 AM
Karim Essimouri
Karim
Bonjour je voudrais savoir si vous auriez des informations sur le canal des pharaons sous les Fatimides
Karim Essimouri
Karim
Ismaili Heritage
Désolé, nous n'avons pas ce renseignement. Faites vous une études des grands travaux durant l’époque fatimide?
Sent by Umed Ward
Karim Essimouri
Karim
Je m'intéresse à toute les apport scientifique , grand travaux, et autres 🙂
Sous cette dynastie
Ismaili Heritage
Pour une these de doctorat?
Karim Essimouri
Karim
Je conte écrit peut-être un livre sur cette dynastie et un sur idrissides
May 21, 2020, 9:20 AM
Karim Essimouri
Karim
Je conte peut-être écrire un livre sur la dynastie fatimides et un second livre sur la dynastie idrissides 🙂
May 21, 2020, 11:30 PM
Ismaili Heritage
Vous devez connaitre cet article:
https://journals.openedition.org/remmm/9412
Les Idrissides entre Fatimides et Omeyyades
Si les premières décennies de la dynastie idrisside sont abordées par de nombreuses sources (Benchekroun, 2011 et 2014), la période qui sépare le règne de Muḥammad b. Idrīs (828-836) de l’intervent...
journals.openedition.org
Sent by Umed Ward
May 22, 2020, 1:02 AM
Karim Essimouri
Karim
Oui c'est un article assez intéressant 🙂
Ismaili Heritage
Ismaili Heritage
Il y a aussi celui ci:
https://www.google.com/url?sa=t&rct=j&q ... VI86gJKQmJ
ismaili.net
ismaili.net
L'article est sur notre site depuis quelques années.
Sent by Umed Ward
Karim Essimouri
Karim
Merci pour votre partage je ne connaissais pas celui ci
Il est à noter que que c'est dynasties son très mal connu et pour cause la plus part des sourse qui parle de ses dynasties les décrive comme des dynasties hérétiques pour de nombreux musulmans sunnites
May 22, 2020, 4:25 AM
Ismaili Heritage
Pourtant les Fatimides ont eu un reigne de 200 ans en Egypte et alentour ainsi que la dynastie Ismaelienne des Sumra en Inde pendant 300 ans doc a cette epoque ils etaient respecter.
Les Fatimides etait pluraliste, l'administration etait basee sur le merite, pss sur la religion ou l'ethnie
May 22, 2020, 6:11 AM
Karim Essimouri
Karim
Effectivement la dynastie fatimides à règnes 200. mes nous pouvons voir aujourd'hui des articles ou des livres calomnient cette dynastie exemple le calife al hakim que beaucoup qualifie de fou alors que en réalité il fut sans doute l'un des plus grands Calife de l histoire musulmane
May 23, 2020, 1:40 AM
Ismaili Heritage
Oui c'est vrai. Quelque fois l'histoire n'est pas écrite de façon objective.
Sent by Umed Ward
May 23, 2020, 6:09 AM
Karim Essimouri
Karim
Bonjour je voudrais savoir si le livre les Fatimides est la méditerranée centrale x au xii siècles et un bonne ouvrage
Karim Essimouri
Karim
May 23, 2020, 2:23 PM
Ismaili Heritage
Je n'ai pas lu ce livre.
Qui est l'auteur?
Karim Essimouri
Karim
Sous la direction de Annliese Nef et Patrice Cressier
May 23, 2020, 5:23 PM
Ismaili Heritage
May 23, 2020, 8:26 PM
Karim Essimouri
Karim
Bonjour je voudrais savoir si vous auriez des livres à me conseiller sur l'histoire des calife fatimides
May 23, 2020, 10:02 PM
Ismaili Heritage
J'aime les ecrits de Dachraoui, je vous enverrais les liens. Il y a des anciens auteur mais malheureusemet peu citee maintenant.
May 24, 2020, 2:49 AM
Ismaili Heritage
Voici une bibliographie de l'Ismaelisme ou il y a une liste de dizaines d'ouvrages sur les Fatimides (voir index)
http://ismaili.net/heritage/files/NODE%2028708.pdf
http://ismaili.net/heritage/node/28708
Sent by Umed Ward
Karim Essimouri
Karim
Je vous remercie pour m'avoir répondu
Ismaili Heritage
May 28, 2020, 12:45 PM
Karim Essimouri
Karim
https://www.facebook.com/groups/259621128718487/
histoire de la civilisation musulmane
181 members
Karim Essimouri
Karim
Jul 3, 2020, 8:58 AM
Karim Essimouri
Karim
Après plusieurs mois de recherche j'ai pus trouvé comme quoi le calife al hakim avait bien remis en état le canal des pharaons :
Le calife Al-Hakim bi-Amr Allah aurait entrepris de réparé l'ancienne route maritime entre l'Orient et Suez. Du Vieux Caire au passage de la mer Rouge, mais seulement brièvement, vers l'an 1000, une partie du canal s'est retrouvé ensablé ." Cependant, on nous dit que certaines parties de ce canal continuaient à remplir au cours inondations annuelles du Nil..
Ismaili Heritage
Greetings from all the many volunteers who help on www.ismaili.net. If you have received an automated message from Facebook about help, we are sorry. We will reply soon. We are not related nor in contact with any official Ismaili organisation.
Karim Essimouri
Karim
Jul 3, 2020, 3:16 PM
Ismaili Heritage
C'est historiquement très important. je ne savais pas. je vois avec la carte l'importance de ce tunnel.
Sent by Umed Ward
Jul 5, 2020, 7:17 PM
Karim Essimouri
Karim
Effectivement grace a ce canal l égypte devenez la principale puissance commerciale entre l occident et l Asie.
Il ne faut pas oublier qu'un tel projet fut effectué de huit siècle après avec le percement du canal de Suez en 1859
Jul 5, 2020, 11:34 PM
Ismaili Heritage
Oui c’était grandiose d'entreprendre de gros travaux de cette envergure a cette époque
👍1
Sent by Umed Ward
7:08 PM
Karim Essimouri
Karim
Discours du calife al-Hâkim : sur la suppression des différences entre les musulmans chiites et sunnites.
Selon 'Tarikh' (4e vol., P. 60) par Ibn Khaldun, 'Tarikh-i Antaki' (p. 195) par Antaki et 'Khitat' (2e vol., P. 287) par Makrizi, al-Hakim a rendu sa célèbre ordonnance en 399/1008, qui était lue sur la chaire de la mosquée d'al-Azhar comme sous: -
«C'est pour informer qu'Amir al-mominin al-Hakim bi-Amrillah récite le verset du Livre manifeste de Dieu devant vous:« Il n'y a aucune contrainte dans la religion; vraiment la bonne voie est maintenant distincte de l'erreur. Celui qui renonce à l'adoration des idoles et met sa foi en Dieu, il a en effet saisi la poignée la plus ferme, qui ne doit pas se rompre, et Dieu écoute et sait. (2: 256)
Hier est décédé dans la prospérité et aujourd'hui est venu avec ses nécessités. O'multitude des musulmans! Je suis imam et vous êtes la Oumma. En vérité, tous les musulmans sont frères entre eux, par conséquent, vous recherchez l'unité avec les frères et craignez Dieu. Nous espérons que vous serez miséricordieux. Celui qui confesse le tauhid (Unité de Dieu) et le risalat (Prophétie de Mahomet), et celui qui ne renforce pas la désunion entre les deux personnes, ils sont tous inclus dans le lien de la Fraternité islamique. Dieu a sauvé ceux qui s'étaient sauvés grâce à cela. Et ceux qui devaient arrêter, ils ont été arrêtés de toutes choses illégales, c'est-à-dire du massacre, des moyens et du matériel, et des femmes interdites. La meilleure compréhension et ce qui suit sur le vrai chemin sont bons et excellents. Les querelles et les dissensions ne sont pas bonnes. Les événements passés ne doivent pas être répétés et abandonnés comme extrêmement nocifs pour le moment. Il ne faut pas se rappeler ce qui s'est produit dans le passé, notamment ces événements et ces événements qui ont eu lieu pendant les règles de mes ancêtres. Qui étaient-ils? Ce sont Mahdi billah, Qaim bi-Amrillah, Mansur billah, Muizz li-dinillah et autres (c'est-à-dire al-Aziz), qui ont adopté la vraie voie. L'état de Mahdiya, Mansuria et Kairwan est assez apparent, n'est caché à personne, ni même secret.
Les gardiens peuvent garder la vitesse et rompre selon leurs rites. On ne devrait avoir aucune objection avec la personne qui garde et rompt rapidement (selon sa propre croyance). Ceux qui offrent cinq prières obligatoires, ils doivent continuer. Personne ne devrait restreindre ou interdire celui qui offre la salat al-dua et tarawih (prières au mois de Ramdan). Ceux qui récitent cinq taqbir (acte de vanter la grandeur de Dieu) sur les prières funéraires, ils devraient le faire, et personne ne devrait interdire à ceux qui offrent quatre taqbir. Les muazins devraient réciter 'haiya ala khair al-amal' (venir au meilleur travail) dans l'appel à la prière. Il ne faut cependant pas être taquiné qui ne récite pas ces mots dans l'appel à la prière.
Aucun mauvais mot ne devrait être proféré pour injurier les compagnons du passé, et personne ne devrait s'opposer à ce que les éloges soient loués pour eux. Qu'il s'oppose à qui est contre eux. Chaque mujtahid musulman est responsable de lui-même dans les décisions relatives aux questions de religion. En vérité, il doit retourner à Dieu. Il a son propre livre des actes, dont dépendent ses comptes.
Les serviteurs d'O'God! vous suivez les injonctions du décret ci-dessus en vigueur aujourd'hui. Aucun musulman ne devrait se laisser aller à la foi des autres musulmans, et personne ne devrait s'opposer aux croyances de ses amis. Amir al-mominin a écrit tous ces points pour vous (explicitement) dans son décret. Non, Dieu dit: «O les croyants! vous n'êtes responsable que de vous-mêmes; celui qui s'égare ne peut pas vous nuire si vous êtes sur la bonne voie. Vous retournerez tous à Dieu, et Il vous annoncera ce que vous avez fait »(5: 106). Que la paix soit sur vous et la grâce divine.
400/1009, al-Hakim a également créé une école de droit offrant des instructions dans le rite malikite, dont la charge était Abu Bakr Antaki.
Karim Essimouri
Karim
Preuve que le calife al-Hakim il fait un calife d une grande tolérance et qu'il a cherché à réconcilie les musulmans sunnites et chiites.
Mar 2, 2020, 1:23 PM
Karim Essimouri
Karim
Bonjour ismaili héritage je voudrais savoir si le califat fatimides était légitime aux même titre que celui des Abbassides et des omeyyade et es que le califat fatimides succède à l imamat d ali ibn abi talib et autre imam chiites merci
Mar 2, 2020, 5:09 PM
Ismaili Heritage
Oui le Caliphate Fatimide (du nom de Fatima al Zahra) etait le seul caliphate legitime a mon opinion personel.
Karim Essimouri
Karim
Et il incarné pas aga khan ou il c est éteins avec al adid
Karim Essimouri
Karim
Et il incarné pas aga khan ou c'est il éteint avec le calife al adid ?
Mar 2, 2020, 10:08 PM
Ismaili Heritage
L'Aga khan n'a pas d'empire au sens physique du terme. Mais il est l'Imam de la communautee des Ismaelien.
Mar 3, 2020, 4:27 AM
Karim Essimouri
Karim
Tout les Ahl al-bayt peuvent prétendre à ce califat ?
Mar 3, 2020, 2:38 PM
Ismaili Heritage
Non, pour les Ismaéliens, il y a une distinction entre Calife qui est un titre matériel et Imam qui est un titre spirituel. L'Aga Khan est notre Imam, il n'est pas Calife parce que il n'aspire pas a avoir un royaume dans ce monde. Dans le temps des Fatimides, l'Imam était aussi Calife et combinait les deux positions.
Sent by Umed Ward
Ismaili Heritage
L'Imam est nommé par son prédécesseur donc tous les Ahl e Bait ne peuvent prétendre légitimement a la position de l'Imam du Temps.
Sent by Umed Ward
Apr 25, 2020, 12:49 PM
Karim Essimouri
Karim
Bonjour je voudrais savoir si vous auriez des informations sur le règne du calife al-Hâkim et sur l'apportes scientifique des fatimides merci
Apr 26, 2020, 12:14 AM
Ismaili Heritage
Oui bien sur. Je vous envois le lien mais il est en anglais. Il ne faut pas oubier l'apport scientifique pre-fatimide, l'encyclopedie des Ikhwan al Safa
http://www.ismaili.net/histoire/main.html
History page
ismaili.net
http://ismaili.net/heritage/node/17803
History of the Ismailis by Mumtaz Ali Tajddin | Ismaili.NET - Heritage F.I.E.L.D.
A history of the Ismaili community from the time of the Prophet Muhammad; includes biographies, genealogies, and time lines. Includes History of Imams, as well as texts on Major periods, people and events in Ismaili History.
ismaili.net
http://www.ismaili.net/gallery/fat/more2/fatimide1.html
Fatimid
Souvenez-vous des nuits de Schéhérazade, quand la belle envoûteuse tendait à la bouche du calife desséché d'impatience des aiguières de cristal, des hanaps ciselés. Quand, à l'aube d'une nuit étoilée, on la voyait surgir d'une tenture de soie rebrodée d'or, la tête déjà pleine de ses ...
ismaili.net
http://www.ismaili.net/gallery/fat/more/fatimides.html
Trésors Fatimides du Caire
Après avoir fait bâtir pour lui une ville au nord de Fostat pour sa cour et ses gens, le calife fit son entrée dans sa nouvelle capitale,
ismaili.net
Sent by Umed Ward
Apr 26, 2020, 9:04 PM
Karim Essimouri
Karim
Je vous remercie pour m'avoir répondu 🙂
May 21, 2020, 2:31 AM
Karim Essimouri
Karim
Bonjour je voudrais savoir si vous auriez des informations sur le canal des pharaons sous les Fatimides
Karim Essimouri
Karim
Ismaili Heritage
Désolé, nous n'avons pas ce renseignement. Faites vous une études des grands travaux durant l’époque fatimide?
Sent by Umed Ward
Karim Essimouri
Karim
Je m'intéresse à toute les apport scientifique , grand travaux, et autres 🙂
Sous cette dynastie
Ismaili Heritage
Pour une these de doctorat?
Karim Essimouri
Karim
Je conte écrit peut-être un livre sur cette dynastie et un sur idrissides
May 21, 2020, 9:20 AM
Karim Essimouri
Karim
Je conte peut-être écrire un livre sur la dynastie fatimides et un second livre sur la dynastie idrissides 🙂
May 21, 2020, 11:30 PM
Ismaili Heritage
Vous devez connaitre cet article:
https://journals.openedition.org/remmm/9412
Les Idrissides entre Fatimides et Omeyyades
Si les premières décennies de la dynastie idrisside sont abordées par de nombreuses sources (Benchekroun, 2011 et 2014), la période qui sépare le règne de Muḥammad b. Idrīs (828-836) de l’intervent...
journals.openedition.org
Sent by Umed Ward
May 22, 2020, 1:02 AM
Karim Essimouri
Karim
Oui c'est un article assez intéressant 🙂
Ismaili Heritage
Ismaili Heritage
Il y a aussi celui ci:
https://www.google.com/url?sa=t&rct=j&q ... VI86gJKQmJ
ismaili.net
ismaili.net
L'article est sur notre site depuis quelques années.
Sent by Umed Ward
Karim Essimouri
Karim
Merci pour votre partage je ne connaissais pas celui ci
Il est à noter que que c'est dynasties son très mal connu et pour cause la plus part des sourse qui parle de ses dynasties les décrive comme des dynasties hérétiques pour de nombreux musulmans sunnites
May 22, 2020, 4:25 AM
Ismaili Heritage
Pourtant les Fatimides ont eu un reigne de 200 ans en Egypte et alentour ainsi que la dynastie Ismaelienne des Sumra en Inde pendant 300 ans doc a cette epoque ils etaient respecter.
Les Fatimides etait pluraliste, l'administration etait basee sur le merite, pss sur la religion ou l'ethnie
May 22, 2020, 6:11 AM
Karim Essimouri
Karim
Effectivement la dynastie fatimides à règnes 200. mes nous pouvons voir aujourd'hui des articles ou des livres calomnient cette dynastie exemple le calife al hakim que beaucoup qualifie de fou alors que en réalité il fut sans doute l'un des plus grands Calife de l histoire musulmane
May 23, 2020, 1:40 AM
Ismaili Heritage
Oui c'est vrai. Quelque fois l'histoire n'est pas écrite de façon objective.
Sent by Umed Ward
May 23, 2020, 6:09 AM
Karim Essimouri
Karim
Bonjour je voudrais savoir si le livre les Fatimides est la méditerranée centrale x au xii siècles et un bonne ouvrage
Karim Essimouri
Karim
May 23, 2020, 2:23 PM
Ismaili Heritage
Je n'ai pas lu ce livre.
Qui est l'auteur?
Karim Essimouri
Karim
Sous la direction de Annliese Nef et Patrice Cressier
May 23, 2020, 5:23 PM
Ismaili Heritage
May 23, 2020, 8:26 PM
Karim Essimouri
Karim
Bonjour je voudrais savoir si vous auriez des livres à me conseiller sur l'histoire des calife fatimides
May 23, 2020, 10:02 PM
Ismaili Heritage
J'aime les ecrits de Dachraoui, je vous enverrais les liens. Il y a des anciens auteur mais malheureusemet peu citee maintenant.
May 24, 2020, 2:49 AM
Ismaili Heritage
Voici une bibliographie de l'Ismaelisme ou il y a une liste de dizaines d'ouvrages sur les Fatimides (voir index)
http://ismaili.net/heritage/files/NODE%2028708.pdf
http://ismaili.net/heritage/node/28708
Sent by Umed Ward
Karim Essimouri
Karim
Je vous remercie pour m'avoir répondu
Ismaili Heritage
May 28, 2020, 12:45 PM
Karim Essimouri
Karim
https://www.facebook.com/groups/259621128718487/
histoire de la civilisation musulmane
181 members
Karim Essimouri
Karim
Jul 3, 2020, 8:58 AM
Karim Essimouri
Karim
Après plusieurs mois de recherche j'ai pus trouvé comme quoi le calife al hakim avait bien remis en état le canal des pharaons :
Le calife Al-Hakim bi-Amr Allah aurait entrepris de réparé l'ancienne route maritime entre l'Orient et Suez. Du Vieux Caire au passage de la mer Rouge, mais seulement brièvement, vers l'an 1000, une partie du canal s'est retrouvé ensablé ." Cependant, on nous dit que certaines parties de ce canal continuaient à remplir au cours inondations annuelles du Nil..
Ismaili Heritage
Greetings from all the many volunteers who help on www.ismaili.net. If you have received an automated message from Facebook about help, we are sorry. We will reply soon. We are not related nor in contact with any official Ismaili organisation.
Karim Essimouri
Karim
Jul 3, 2020, 3:16 PM
Ismaili Heritage
C'est historiquement très important. je ne savais pas. je vois avec la carte l'importance de ce tunnel.
Sent by Umed Ward
Jul 5, 2020, 7:17 PM
Karim Essimouri
Karim
Effectivement grace a ce canal l égypte devenez la principale puissance commerciale entre l occident et l Asie.
Il ne faut pas oublier qu'un tel projet fut effectué de huit siècle après avec le percement du canal de Suez en 1859
Jul 5, 2020, 11:34 PM
Ismaili Heritage
Oui c’était grandiose d'entreprendre de gros travaux de cette envergure a cette époque
👍1
Sent by Umed Ward
7:08 PM
Karim Essimouri
Karim
Discours du calife al-Hâkim : sur la suppression des différences entre les musulmans chiites et sunnites.
Selon 'Tarikh' (4e vol., P. 60) par Ibn Khaldun, 'Tarikh-i Antaki' (p. 195) par Antaki et 'Khitat' (2e vol., P. 287) par Makrizi, al-Hakim a rendu sa célèbre ordonnance en 399/1008, qui était lue sur la chaire de la mosquée d'al-Azhar comme sous: -
«C'est pour informer qu'Amir al-mominin al-Hakim bi-Amrillah récite le verset du Livre manifeste de Dieu devant vous:« Il n'y a aucune contrainte dans la religion; vraiment la bonne voie est maintenant distincte de l'erreur. Celui qui renonce à l'adoration des idoles et met sa foi en Dieu, il a en effet saisi la poignée la plus ferme, qui ne doit pas se rompre, et Dieu écoute et sait. (2: 256)
Hier est décédé dans la prospérité et aujourd'hui est venu avec ses nécessités. O'multitude des musulmans! Je suis imam et vous êtes la Oumma. En vérité, tous les musulmans sont frères entre eux, par conséquent, vous recherchez l'unité avec les frères et craignez Dieu. Nous espérons que vous serez miséricordieux. Celui qui confesse le tauhid (Unité de Dieu) et le risalat (Prophétie de Mahomet), et celui qui ne renforce pas la désunion entre les deux personnes, ils sont tous inclus dans le lien de la Fraternité islamique. Dieu a sauvé ceux qui s'étaient sauvés grâce à cela. Et ceux qui devaient arrêter, ils ont été arrêtés de toutes choses illégales, c'est-à-dire du massacre, des moyens et du matériel, et des femmes interdites. La meilleure compréhension et ce qui suit sur le vrai chemin sont bons et excellents. Les querelles et les dissensions ne sont pas bonnes. Les événements passés ne doivent pas être répétés et abandonnés comme extrêmement nocifs pour le moment. Il ne faut pas se rappeler ce qui s'est produit dans le passé, notamment ces événements et ces événements qui ont eu lieu pendant les règles de mes ancêtres. Qui étaient-ils? Ce sont Mahdi billah, Qaim bi-Amrillah, Mansur billah, Muizz li-dinillah et autres (c'est-à-dire al-Aziz), qui ont adopté la vraie voie. L'état de Mahdiya, Mansuria et Kairwan est assez apparent, n'est caché à personne, ni même secret.
Les gardiens peuvent garder la vitesse et rompre selon leurs rites. On ne devrait avoir aucune objection avec la personne qui garde et rompt rapidement (selon sa propre croyance). Ceux qui offrent cinq prières obligatoires, ils doivent continuer. Personne ne devrait restreindre ou interdire celui qui offre la salat al-dua et tarawih (prières au mois de Ramdan). Ceux qui récitent cinq taqbir (acte de vanter la grandeur de Dieu) sur les prières funéraires, ils devraient le faire, et personne ne devrait interdire à ceux qui offrent quatre taqbir. Les muazins devraient réciter 'haiya ala khair al-amal' (venir au meilleur travail) dans l'appel à la prière. Il ne faut cependant pas être taquiné qui ne récite pas ces mots dans l'appel à la prière.
Aucun mauvais mot ne devrait être proféré pour injurier les compagnons du passé, et personne ne devrait s'opposer à ce que les éloges soient loués pour eux. Qu'il s'oppose à qui est contre eux. Chaque mujtahid musulman est responsable de lui-même dans les décisions relatives aux questions de religion. En vérité, il doit retourner à Dieu. Il a son propre livre des actes, dont dépendent ses comptes.
Les serviteurs d'O'God! vous suivez les injonctions du décret ci-dessus en vigueur aujourd'hui. Aucun musulman ne devrait se laisser aller à la foi des autres musulmans, et personne ne devrait s'opposer aux croyances de ses amis. Amir al-mominin a écrit tous ces points pour vous (explicitement) dans son décret. Non, Dieu dit: «O les croyants! vous n'êtes responsable que de vous-mêmes; celui qui s'égare ne peut pas vous nuire si vous êtes sur la bonne voie. Vous retournerez tous à Dieu, et Il vous annoncera ce que vous avez fait »(5: 106). Que la paix soit sur vous et la grâce divine.
400/1009, al-Hakim a également créé une école de droit offrant des instructions dans le rite malikite, dont la charge était Abu Bakr Antaki.
Karim Essimouri
Karim
Preuve que le calife al-Hakim il fait un calife d une grande tolérance et qu'il a cherché à réconcilie les musulmans sunnites et chiites.