Author
Ahmet Safa Yıldırım, Yunus Emre Aydin
Publication Place
Hits University -
Hits University
Subject
Hittite Journal of Theology, 2021-12, Vol.20 (2), p.955-984
Type
Book
Language
ara,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
EISSN: 2757-6949, DOI: 10.14395/hid.980353
Record ID
cdi_doaj_primary_oai_doaj_org_article_7d26303aa5444e6592fa990360d450c6
Library Location
DOAJ Directory of Open Access Journals
Notes
In the Fatimids, after the death of Caliph Âmir in 1130, a succession problem arose within the state. Sources providing information on this subject are quite controversial. According to some authors, the caliph had a son named Tayyib a few months before his death. According to others, the caliph did not have a son at the time of his death, but had a pregnant concubine. Caliph Amir appointed the child born to this concubine as the crown prince. According to these narrations, which are generally divided into two classes, Hafiz-lidinillah, the oldest member of the dynasty, would rule the state by proxy until the crown prince grew up. First of all, when the Tayyib narration is considered, there are doubts about the historical existence of such a child. However, although it is mentioned in some sources that the child was born before his father's death, his name is not mentioned in the sources, except for a few later exceptions. On the other hand, authors such as Umâre el-Yemeni and Dâi İdrîs added to their works the birth record sent by Caliph Âmir from Egypt to the Suleyhî judge, who was his proof in Yemen. In this context, the existence of a child named Tayyib becomes certain in our opinion. In another narration, it is stated that Amir appointed his unborn child as the heir apparent. Hâfız-lidînillah, mentioned before, would also be on the throne as the entrusted imam to this child. This child should have been born by 1132, the date when Hâfız-lidînillah declared his true imamate. However, no author other than Makrîzî provides information about the birth of the child in his work. Based on this, it becomes clear that the birth of the child was somehow hidden. As a matter of fact, Ebû Ali Ahmed b., who was the vizier of the state at that time. Efdal imprisoned the temporary caliph, abolished the practices of the Ismailia sect, which was the ideology of the state, and kept the palace under strict control, trying to obtain information about the child to be born. Hâfız-lidînilâh also did not want the real heir to emerge because he was afraid of his vizier. On the other hand, the mother of the newborn child, fearing Hâfız-lidînillah, managed to take the child secretly out of the palace and keep it secret in the first place. Subsequently, Hâfız-lidînillah killed this child whom he saw as his rival, leaving him the only candidate for the throne. No matter which of the two narrations is accepted as correct, there are some deficiencies in both of them. If the Caliph had a crown prince named Tayyib, why did people wait for the baby to be born? If the rumor of a child to be born is accepted as true, why did people obey Hafez in the future, when the existence of a child named Tayyib was certain? When the narrations are taken together, a more meaningful picture emerges. Judging by the emergence of a new branch of the Ismailis called Tayyibiye in the future, we believe that the caliph actually had a son named Tayyib before his death and declared him his heir. However, as Ibn al-Tuwayr reported, the Caliph dreamed that he would have a son from his pregnant concubine, and this time he wanted to make the born child the new crown prince. While he actually has a heir, it is meaningless for him to choose a baby who will be born healthy and whose gender is not yet known, as heir. This decision of the Caliph seems to be nothing more than a wish. After his sudden death, his close relatives accepted the Caliph's wish regarding the child to be born and made the expected child the crown prince. Tayyib, on the other hand, fell out of favor and was probably eliminated by Hafiz by hiding him. Hafiz, who became stronger after the death of Vizier Abu Ali, found the new crown prince who was kidnapped from the palace, got rid of him and declared his true caliphate. In a record he later published, he tried to legitimize himself and presented evidence for his imamate, that is, his caliphate. When the evidence presented by the Caliph is examined, it becomes clear that many issues remain unclear and the evidence will not really prove his imamate.
Detaylı Başlık
Âmir-biahkâmillâh’ın Öldürülmesinden Sonra Fâtımîler ve Müsta’lî-İsmâiliye’de Verâset Sorunu ve Bölünme
