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Updated: May 18, 2025
The term insurrection cannot be properly applied to the foolish enterprises of the angel El-Mahdi in the Bohahire'h, or to the less important disturbances in the Charkyeh. The reverses experienced before St. Jean d'Acre, the fear, or rather the prudent anticipation of a hostile landing, were sufficient motives, and the only ones, for our return to Egypt.
The missionary's Berber proselytes were too numerous to encourage resistance, and the few who indulged the luxury of conscientious scruples were killed or imprisoned. El-Mahdi, indeed, appeared so secure in power that he excited the jealousy of his discoverer. Abu-Abdallah, the missionary, now found himself nobody, where a month before he had been supreme.
The term insurrection cannot be properly applied to the foolish enterprises of the angel El-Mahdi in the Bohahire'h, or to the less important disturbances in the Charkyeh. The reverses experienced before St. Jean d'Acre, the fear, or rather the prudent anticipation of a hostile landing, were sufficient motives, and the only ones, for our return to Egypt.
El-Mahdi betrayed in his deeds that same fickleness which had signalised the caliphate of his father, El-Mansur. He appointed a different governor of Egypt nearly every year. These many changes resulted probably from the political views held by the caliph, or perhaps he already perceived the tendency shown by each of his provinces to separate itself from the centre of Islamism.
Indeed, the victorious missionary had to rescue his spiritual chief from a sordid prison at Sigilmasa. Then humbly prostrating himself before him, he hailed him as the expected mahdi, and in January, 910, he was duly prayed for in the mosque of Kayrawan as "the Imam 'Obeid-Allah el-Mahdi, Commander of the Faithful."
The term insurrection cannot be properly applied to the foolish enterprises of the angel El-Mahdi in the Bohahire'h, or to the less important disturbances in the Charkyeh. The reverses experienced before St. Jean d'Acre, the fear, or rather the prudent anticipation of a hostile landing, were sufficient motives, and the only ones, for our return to Egypt.
Musa ibn Isa, however, held the appointment of Governor of Egypt on three separate occasions, and of his third period Said ibn Batrik tells the following anecdote: "While Obaid Allah ibn el-Mahdi was ruling in Egypt," he relates, "he sent a beautiful young Koptic slave to his brother, the caliph, as a gift. The Egyptian odalisk so charmed the caliph that he fell violently in love with her.
They formed a new party of Ismailians, and in 908 a chief of this sect, Mahomet, surnamed el-Mahdi, or the Leader a title of the Shiahs for their imams revolted in Africa. He called himself a descendant of Ismail and claimed to be the legitimate imam. He aimed at the temporal power of a caliph, and soon established a rival caliphate in Africa, where he had obtained a considerable sovereignty.
At the moment when Egypt, unable to support such oppression longer, was on the verge of insurrection, the welcome tidings of the death of El-Mansur arrived. Muhammed el-Mahdi, son of El-Mansur, succeeded his father and was the third caliph of the house of Abbas. He was at Baghdad when his father expired near Mecca, but, despite his absence, was immediately proclaimed caliph.
Syria and the neighbouring provinces followed suit, and the Caliph el-Mahdi profited by this peaceful state of things to attack the Emperor of the Greeks. The Caliph el-Mahdi rewarded Harun by solemnly naming him the future successor of his eldest son, Musa el-Hadi, whom he had just definitely declared his heir to the throne.
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