Hafizi Isma'ilism (Arabic:الحافظية,romanized: al-Ḥāfiẓiyya), also known asMajidi Isma'ilism (Arabic:المجيدية,romanized: al-Majīdiyya), was the branch ofMusta'liIsma'ilism that emerged as a result of a split in 1132. The Hafizis accepted theFatimid caliphAbd al-Majid al-Hafiz li-Din Allah (r. 1132–1149) and his successors asimams, while the rivalTayyibi branch rejected them as usurpers, favouring the succession of the imamate along the line of al-Hafiz's nephew,al-Tayyib.
The Hafizi sect lost state backing and gradually disappeared from public life after the abolition of theFatimid Caliphate in 1171 and the conquest of the Fatimid-aligned dynasties ofYemen by theAyyubid dynasty shortly after. The last remnants of the Hafizi sect are attested to in the 14th century in Egypt and Syria but the sect had disappeared by the 15th century.
The Hafizi branch ofIsma'ilism has its origin in the assassination of the tenthFatimid caliph, and twentiethMusta'li Isma'iliimam,al-Amir bi-Ahkam Allah (r. 1101–1130) on 7 October 1130. Al-Amir left only a six-month-old son,al-Tayyib, to succeed him, with no designated regent or a servingvizier who could assume that role.[1][2][3] As a result, Abd al-Majid, a cousin of al-Amir and then the oldest surviving male of the dynasty,[1] was proclaimed regent with the backing of a few of al-Amir's senior officials.[4][5]
It is unclear, however, whether that regency was in the name of the infant al-Tayyib, who disappears completely from the record at this point.[6] Modern scholars speculate that al-Tayyib may have died in infancy, possibly even before his father; but at least one contemporary anonymous Syrian source maintains that he was murdered on Abd al-Majid's orders.[7][8][9] Instead of al-Tayyib, the new regime maintained that al-Amir had left a pregnant concubine, and that the caliph, having dreamed of his impending death, had declared this unborn child to be a son and his designated (naṣṣ) successor, thus effectively bypassing al-Tayyib.[5][10] What came of this pregnancy is likewise unclear, as different sources report that the concubine either bore a daughter or that the fetus could not be found.[11] In the event, this concern proved moot, for within a fortnight of al-Amir's death, a military coup brought the strongmanKutayfat to power. Kutayfat all but abolished the Fatimid regime, and began dismantling Isma'ilism as the official doctrine of the state.[12][13][14] At this point, at the latest, al-Tayyib was eliminated.[15][16] Kutayfat's regime was overthrown when he was assassinated by Fatimid loyalists on 8 December 1131. Abd al-Majid was released from his prison and restored as regent.[17][18]
Whether Abd al-Majid had previously harboured designs on the caliphate or not, the lack of an heir to al-Amir meant that the continuation of the Fatimid dynasty and the Isma'ili imamate required that he succeed as imam and caliph, since according to Isma'ili doctrine, "God does not leave the Moslem Community without an Imam to lead them on the right path".[19] This was done in a decree (sijill) on 23 January 1132, whereby Abd al-Majid assumed the titleal-Ḥāfiz li-Dīn Allāh ("Keeper of God's Religion").[17][20] For the first time in the Fatimid dynasty, power was not passed from father to son. This radical departure from established practice had to be addressed and justified. Thus thesijill proclaimed al-Hafiz's right to the imamate, likening it to the sun, which had been briefly eclipsed by al-Amir's death and Kutayfat's usurpation, but had now reappeared in accordance with the divine purpose. No reference to any son of al-Amir was made. Al-Hafiz claimed that he had secretly received the designation (naṣṣ) as successor by al-Amir, and that Caliph al-Mustansir had foreseen this event. Earlier examples of breaks in the direct succession of the imamate, chiefly the designation byMuhammad of his son-in-lawAli ibn Abi Talib, were brought up to buttress his claim.[18][21][22][23]
Al-Hafiz's accession produced a major schism in the Musta'li branch of Isma'ilism, between the adherents of the imamate of al-Tayyib (the "Tayyibis"), pitted against supporters of al-Hafiz and his successors (the "Hafizis").[24][25] Al-Hafiz was largely accepted by the Isma'ili faithful in the Fatimid-ruled domains in Egypt, Nubia, and theLevant, but rebuffed by some of the Isma'ili communities abroad. Most notably, this was the case in the only other major Isma'ili-ruled region,Yemen, where the hitherto staunchly pro-FatimidSulayhid dynasty broke up. The Sulayhid queen,Arwa, upheld the rights of al-Tayyib, whose birth had been announced to her in a letter by al-Amir, while the regional dynasties of theHamdanids and theZurayids recognized al-Hafiz's claims.[26][24] The issue was not merely political, but, given the pivotal role of the imam in the Isma'ili faith, also intensely religious. In the words of Stern, "on it depended the continuity of institutional religion as well as the personal salvation of the believer".[27] As Stern emphasizes, the issue was "not so much the person of the claimant that weighed with his followers [...] (this is, of course, obvious in the case of the infant al-Tayyib) — it was the divine right personified in the legitimate heir that counted".[27]
denotes rulingFatimid caliphs (with regnal dates) Source:Daftary, Farhad (2007).The Ismāʿı̄lı̄s: Their History and Doctrines (Second ed.). Cambridge: Cambridge University Press. p. 508.ISBN 978-0-521-61636-2. |
Inextricably bound to the Fatimid regime, the Hafizi sect survived until thefall of the Fatimid Caliphate in 1171, but declined and disappeared quickly after, unlike its two rival branches, the Nizaris and Tayyibis, which survive to the present day.[28]
Hafizi Isma'ilism remained the state religion in Egypt untilSaladin proclaimed the suzerainty of theAbbasid caliphs over Egypt in September 1171.[29] Upon the death of the imam–caliphal-Adid shortly after, the members of the Fatimid family were placed under effective house arrest in the palace. Al-Adid's eldest son and designated heir,Dawud, was recognized by the Hafizi faithful as the rightful imam, but he, like his own son and successorSulayman Badr al-Din, lived and died in captivity.[30]
The mostly Hafizi Egyptian Isma'ilis were persecuted by the newAyyubid regime, with many fleeing toUpper Egypt. A series of abortive conspiracies and uprisings under pro-Fatimid sympathizers or Fatimid pretenders erupted in the 1170s and continued sporadically, with much diminished impact, until the end of the century.[31] As a result of apro-Fatimid conspiracy, which included several former Fatimid high officials and the poetUmara al-Yamani, in Cairo in 1174, many of the supporters of the deposed dynasty were exiled to Upper Egypt, which became a hotbed of pro-Fatimid activity.[31][32] A rebellion erupted there in late summer 1174, underKanz al-Dawla, but was suppressed.[33][34] In 1176/7 a pretender claiming to be Dawud found wide support inQift in northern Egypt.[33][34] By 1188, however, an attempted uprising by a small group who called out the Shi'a cry 'Family of Ali' during the night, found no response from the people of Cairo.[35] When the real Dawud died as a prisoner in Cairo in 1207/8, the Hafizis asked the Ayyubid sultanal-Adil I for permission to mourn him in public. The sultan granted them permission, but used the occasion to arrest theirda'is and confiscate their property.[33]
Despite the separation of male and female prisoners, Dawud apparently managed to beget two sons in secret, the eldest of whom, Sulayman, was recognized by the Hafizi faithful as his successor.[36] Sulayman ibn Dawud died in 1248, apparently childless, but some of his partisans claimed that he had a son who was hidden.[33][37] As late as 1298, a pretender claiming to be the son of Sulayman ibn Dawud appeared in Upper Egypt,[38] but by this time the Hafizis—and Isma'ilism in general—had been reduced to small isolated enclaves.[33] Still later, about the year 1324, an Isma'ili (and likely Hafizi) community is recorded in Usfun in Upper Egypt, and in Syria a Hafizi community is mentioned at the same time in the Baqi'a mountains near Safad.[39] The last traces of these Hafizi communities are lost towards the end of theMamluk period.[38]
Soon after the split, the Zurayid rulerSaba ibn Abu'l-Su'ud declared himself as the Hafizidāʿī in Yemen, thus becoming the head of the Hafizi community there.[40] By the time of his death in 1138, he had eliminated the rival branches of his family and established his rule over the city and hinterland ofAden.[40] His successors were officially recognized asdāʿīs by Cairo and invested with honorific titles by al-Hafiz.[41] The Zurayid dynasty lasted until the Ayyubid invasion of 1173. The last members of the clan held out in the fortress of Dumluwa until 1188, but they finally sold it to the Ayyubids and left Yemen forAbyssinia.[42]
Further north, Hafizi Isma'ilism was also adopted by some of the Hamdanids ofSana'a.[43]Himas ibn al-Qubayb and his son Hatim were the first Hamdanid rulers to declare for the Hafiziyya.[44] After Hatim ibn Himas' death in 1138, the dynasty collapsed in internal feuds, but was reunited byHatim ibn Ahmad ibn Imran and his sonAli. Both engaged in warfare with theZaydiimamate ofSaada, while Ali also attacked the Tayyibis underHatim ibn Ibrahim al-Hamidi in 1166–1169, pushing them out fromShibam Kawkaban intoHaraz.[45] In 1173, Ali assisted the Zurayids in defeating theKharijite ruler ofZabid,Abd al-Nabi.[46] Soon after his return, he confronted the Ayyubid invasion of Yemen. He lost Sana'a in 1174, but soon recovered it and held it until 1189. Ali and his brothers continued to contest control over the northern part of the country around Sana'a until the early 13th century.[47]
The slow and gradual Ayyubid conquest allowed Hafizi Isma'ilism to survive for some time in Yemen, as related by Ali's grandson, Badr al-Din MuhammadIbn Hatim, who diedc. 1300.[47] For a while it remained prominent enough that the fifth leader of the Yemeni Tayyibis,Ali ibn Muhammad ibn al-Walid (died 1215), composed a treatise attacking them and their doctrines.[47] Unlike the Tayyibis, the Yemeni Hafizis apparently did not extend their activities toIndia.[47]
Islam topics | |||||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| |||||||||||||
| |||||||||||||
| |||||||||||||
| |||||||||||||
