VI THE SECOND FATIMID KHALIF, AL-QAʾIM

(A.H. 322-335 = A.D. 933-946)

The new Khalif, al-Qaʾim, had already shown himself an efficient leader in the two expeditions against Egypt, and in the vigour with which he repressed the simmering revolts in Africa. His accession was marked by two expeditions; a naval attack on the south of France, the coast of Genoa and Calabria, which resulted in the bringing home of many slaves and plunder: and another attempt on Egypt, which, however, was promptly checked by the Ikhshid’s brother, ʿUbayd Allah.

At the moment Egypt was too well administered to allow opportunity for invasion such as had taken place in 307-8. The Ikhshid was doing his best to hold Syria and to bolster up the tottering throne of the Khalifs, but had forces to spare for the protection of Egypt. It is true that he was defeated shortly afterwards by Ibn Raiq, who had seized Damascus and was compelled to pay tribute, but after two years’ payment Ibn Raiq died (A.H. 326), and then the Ikhshid was able, not only to recover all that he had temporarily been compelled to yield, but was in a position to extend his dominions, and brought Syria under his control. Not long afterwards the Khalif entrusted him with the guardianship of Mecca and Madina. At that time the Ikhshid was the only loyal supporter on whom the Khalif could rely, chiefly, of course, because of his jealousy towards those who threatened the throne of Baghdad.

Unable to divert his subjects by the long hoped for conquest of Egypt, al-Qaʾim had to meet more serious rebellions in the west than his father had experienced. The principal revolt took place amongst the Zenata tribe of Aures and Zab, south of the Katama territory, nearly all members of the Kharijite sect, led by a darwish named Abu Yazid, who assumed the title of “Sheikh of the true believers,” but was better known as “the man with an ass.” This movement was mainly of a nationalist character, and aimed at establishing a purely Berber state in which Arabs should have no place. The Berbers had won Spain, and had done most to place the Fatimids on the throne of Kairawan, but in both cases they seemed to have been cheated out of the fruits of their labours by wily Asiatics, and so the motive in this revolt was the assertion of their racial rights.

In 332 Abu Yazid marched northwards at the head of most of the Zenata tribe of the south, hereditary rivals of the Katama, and many other Berbers. In rapid succession he took Baghai, Tabassa, Mermajenna, and Laribus. The Fatimid forces tried to prevent his advance upon Baja, but were repulsed. It was the story of Abu ʿAbdullah over again, but this time it was a Berber at the head of Berber tribes, and the religious motive assigned was the restoration of the primitive ideals of Islam, the democratic election of the Khalif, and all the reactionary programme of the Kharijites which was, and is, the most congenial to the nomadic tribes of Africa and Arabia. We have seen very much the same programme in the history of the Sanusi in recent times. The successful repulse of the Fatimid army made a great impression, and all the Zanata tribes of Zab, the Hwaras of the Aures, and many others, rallied round Abu Yazid. At the head of a large, but undisciplined force, he marched towards Kairawan: on the way he met a Fatimid army, but this time suffered defeat. It was, however, no more than a temporary check; he soon rallied, took Raqada, and then pressed on to Kairawan, defeated the forces of the Fatimid Khalif, and captured the city. Al-Qaʾim was obliged to take refuge in al-Mahadiya, which Abu Yazid forthwith besieged. At this juncture the Katama and Sanhaja tribes came in mass to relieve the city, and Abu Yazid’s followers, demoralised by the steady resistance of the defenders, were obliged to retire. As they retreated al-Qaʾim followed, and was soon able to recover the whole of Tunisia, but after an interval Abu Yazid rallied and laid siege to the town of Susa.

At this juncture al-Qaʾim died, and was succeeded by his son, who took the name al-Mansur (the protected).

Al-Qaʾim had accompanied his father, the Mahdi, in his flight from Syria, and had proved himself a trusty and competent general before his accession to the throne. He figures in history solely as a fighting man: we hear nothing of any development either in the Ismaʿilian sect or in the organization of the Fatimid state.