al-Musta'li
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Abū al-Qāsim Aḥmad ibn al-Mustanṣir (
.Although not the eldest (and most likely the youngest) of the sons of Caliph
Throughout his reign, al-Musta'li remained subordinate to al-Afdal, who was the de facto ruler of the Fatimid Caliphate. The Caliphate's core territory in Egypt experienced a period of good government and prosperity, but the Fatimids suffered setbacks in
Life
Origin and background
Ahmad, the future al-Musta'li, was born in
At the time of his birth, the
Disputed succession
Ahmad's oldest half-brother, Nizar ibn al-Mustansir, was apparently considered at the time as the most likely successor to their father, as had been the custom until then;[7] indeed Nizar is often stated even by modern historians to have been the designated[c] successor of his father.[17][18] No formal designation of Nizar as heir is recorded by the time of al-Mustansir's death;[19][7] both Badr al-Jamali and his son and successor al-Afdal Shahanshah favoured the accession of Ahmad. Shortly before his death, al-Mustansir consented to the wedding of Ahmad with Badr's daughter Sitt al-Mulk.[7]
Al-Mustansir died on 29 December 1094, on the day of
In 1122, Ahmad's son and successor, al-Amir (r. 1101–1130), issued a public proclamation, the al-Hidaya al-Amiriyya, to defend his father's succession, especially against the claims of Nizar's partisans.[24] In it he put forth several arguments, such as the fact that when al-Mustansir sent his sons to the provinces to protect them from the turmoil at the capital, this was supposedly done in order of rank, those closest to Cairo being the highest in rank: Abu Abdallah was to go to Acre; Abu'l-Qasim Muhammad (father of al-Hafiz, caliph in 1131–1149) to Ascalon; Nizar to the port of Damietta; and Ahmad was not even allowed to leave the palace.[11][25] Modern historians such as Paul E. Walker point out that this was a deliberately misconstrued argument, as the princes were sent away for their protection, not because of their rank.[11] According to Walker, Abu Abdallah's dispatch to Acre, where the strong army of Badr al-Jamali was stationed, is, if anything, an indication of his high importance and of his father's desire to keep him safe.[11] At the same time, since the reliable al-Maqrizi dates the event to 1068, the underage son left in Cairo was clearly not the future al-Musta'li, who had not been born yet, but rather his namesake older brother.[11]
Other pro-Musta'li traditions maintain that Ahmad was designated as heir by al-Mustansir at Ahmad's wedding banquet. On the occasion of the proclamation of the al-Hidaya al-Amiriyya, furthermore, a supposed full sister of Nizar was presented, hidden behind a veil, who affirmed that on his deathbed, al-Mustansir had chosen Ahmad as heir and left this as a bequest with one of Ahmad's sisters.[26][27][28]
Modern historians, such as Farhad Daftary, believe that these stories are most likely attempts to justify and retroactively legitimize Ahmad's accession, which they view as a de facto coup d'état by al-Afdal.[18][29] According to this view, al-Afdal chose his brother-in-law because his own position was still insecure, as he had but recently succeeded his father Badr. Ahmad, who was tied to al-Afdal by virtue of his marriage and completely dependent on him for his accession, would be a compliant figurehead who was unlikely to threaten al-Afdal's as yet fragile hold on power by attempting to appoint another to the vizierate.[18][30][31]
Nizar's revolt and the Nizari schism
After fleeing from Cairo, Nizar went to
These events caused a bitter and permanent schism in the Isma'ili movement, that lasts to the present day.
Reign
Throughout his reign, al-Musta'li was subordinate to al-Afdal.[7] According to the 13th-century Egyptian historian Ibn Muyassar, "[al-Musta'li] had no noteworthy life, since al-Afdal directed the affairs of state like a sultan or king, not like a vizier".[40] Al-Afdal even supplanted the caliph in public ceremonies, keeping al-Musta'li out of sight, confined to the palace.[41]
Al-Afdal was a capable administrator, and his good governance ensured the continued prosperity of Egypt throughout the reign.
In foreign affairs, the Fatimids faced an increasing rivalry with the Sunni Seljuks and the Seljuk-backed
In the same year, 1097, the
Al-Musta'li died on 17 Safar 495 AH (11 or 12 December 1102),[7][8] with rumours that he had been poisoned by al-Afdal.[40] He left three infant sons, of whom the eldest, the not quite five years old al-Mansur, was swiftly proclaimed caliph with the regnal name al-Amir bi-Ahkam Allah.[40]
See also
- List of Ismaili imams
- Lists of rulers of Egypt
Footnotes
- Isma'il that led to the imam–caliphs of the Fatimid dynasty.[6]
- ^ During his long reign, al-Mustansir had several offspring, but no complete list exists. Furthermore, many of his sons shared parts of their names, making their identification difficult. Historian Paul E. Walker estimated that al-Mustansir "had at the minimum seventeen sons whose names we can recover".[10]
- ^ The concept of designation (nass) is central to the early Shi'a, and particularly the Isma'ili, conception of the imamate, but it also presented complications: as the imam possessed God's infallibility (isma), he could not possibly err, especially in as crucial a matter as the selection of his heir. Appointed heirs predeceasing their fathers was thus a source of considerable embarrassment. The custom therefore emerged that, though an heir might be clearly favoured during his father's reign, the nass was often withheld until shortly before the ruling imam's death, proclaimed in the latter's testament, or left as a bequest with a third party.[16]
References
- ^ Madelung 1971, p. 1163.
- ^ Daftary 2007, pp. 36–38.
- ^ Madelung 1971, pp. 1163–1164.
- ^ Daftary 2007, pp. 1, 39ff..
- ^ Madelung 1971, pp. 1166–1167.
- ^ Daftary 2007, pp. 38, 89–98, 99–100, 507ff..
- ^ a b c d e f g h i j k l m n o Gibb 1993, p. 725.
- ^ a b c d e f Özkuyumcu 2006, p. 115.
- ^ a b Halm 2014, p. 366.
- ^ a b Walker 1995, p. 249.
- ^ a b c d e Walker 1995, p. 251.
- ^ Walker 1995, pp. 250–251.
- ^ Brett 2017, pp. 201–205.
- ^ Brett 2017, pp. 205ff..
- ^ Halm 2014, pp. 17–21, 24–28, 35–37.
- ^ Walker 1995, pp. 240–242.
- ^ Brett 2017, p. 228.
- ^ a b c Daftary 2007, p. 241.
- ^ a b c d Halm 2014, p. 90.
- ^ a b Halm 2014, p. 88.
- ^ a b Walker 1995, p. 253.
- ^ Walker 1995, pp. 253–254.
- ^ Walker 1995, p. 254.
- ^ Stern 1950, pp. 22–27.
- ^ Stern 1950, p. 24.
- ^ Stern 1950, pp. 25–29.
- ^ Walker 1995, pp. 252, 257.
- ^ Halm 2014, pp. 154–155.
- ^ Brett 2017, p. 229.
- ^ Walker 1995, p. 252.
- ^ Brett 2017, pp. 228–229.
- ^ a b Daftary 2007, p. 242.
- ^ a b c Walker 1995, p. 255.
- ^ Halm 2014, p. 91.
- ^ Daftary 2007, pp. 242–243.
- ^ Daftary 2007, pp. 242–243, 324–325.
- ^ Brett 2017, pp. 229–230.
- ^ Walker 1995, p. 256.
- ^ Halm 2014, pp. 182–183, 186–187, 221–222, 249.
- ^ a b c Halm 2014, p. 131.
- ^ Halm 2014, p. 164.
- ^ Halm 2014, pp. 93–94.
- ^ Halm 2014, p. 94.
- ^ Halm 2014, pp. 95–96.
- ^ Halm 2014, p. 95.
- ^ Halm 2014, pp. 97–101.
Sources
- Brett, Michael (2017). The Fatimid Empire. The Edinburgh History of the Islamic Empires. Edinburgh: Edinburgh University Press. ISBN 978-0-7486-4076-8.
- ISBN 978-0-521-61636-2.
- ISBN 978-90-04-09419-2.
- ISBN 978-3-406-66163-1.
- OCLC 495469525.
- Özkuyumcu, Nadir (2006). "Müsta'lî-Billâh el-Fâtımî". TDV Encyclopedia of Islam, Vol. 32 (el-Münci̇d – Nasi̇h) (in Turkish). Istanbul: ISBN 978-975-389-454-8.
- S2CID 162099722.
- Walker, Paul E. (1995). "Succession to Rule in the Shiite Caliphate". Journal of the American Research Center in Egypt. 32: 239–264. JSTOR 40000841.