1086:. The Abbasids also claimed the title of 'imam', but as a means of also claiming pre-eminence in religious and judicial affairs against the ulama and faqihs. This was never really accepted, and the demise of the Mu'tazili experiment put an end to these pretensions. OTOH, the Fatimids were already acknowledged as divinely guided imams by their followers, and their entire legitimacy rested on the imamate. For the Fatimids, the two titles are really inseparable: the Fatimid caliphs are effectively those Isma'ili imams who headed not only a religious movement (da'wa) but also a state (dawla).
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because that is the title given to them in the modern bibliography; because the imamate was the basis of their claim to the caliphate, and by far the more important title in their own eyes and the eyes of their Isma'ili followers; because in the conception of the
Fatimids, the imam of the time was a
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Up to the 8th century 'imam' was used synonymously with 'caliph', and the word only started to acquire different meanings in some specific (mainly quietist Shi'i) contexts from the 9th century onward. In the context of the
Fatimids, however, the term 'imam' did remain synonymous with 'caliph', and
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This article is only the half truth of al-Mahdi. There are great parts of his bio missing. Check out "The Empire of the mahdi" by Heinz Halm for further reference.
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The rise of the
Fatimids is also an authentic source but the best primary sources for a biography on the Fatimids are their own works, literary and historical.
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because of this duplicity āand the religio-political connotations this carried in an age where the functions of 'caliph' and 'imam' had
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is not. If it must be added, then it should not be in the succession parameter along with "caliph".
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monarchical title, his realm being the entire world.
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