Abstract:
The Fatimid and Buyid states emerged almost simultaneously. Their main commonality—despite the superiority of the Sunni school in Islamic lands—was Shia propaganda. The Fatimids, using their missionaries (da'is), initiated extensive religious activities; although they could not extend the scope of their political rule beyond Egypt and the Levant. With the influence and presence of the Buyids in the Abbasid Caliphate, correspondence took place between them and the Fatimid state, and this interaction and religious exchange led to the revival of Shia rites and customs; although this matter was accompanied by challenges and opposition, and with the emergence of the Seljuks in the East and the Ayyubids in Egypt and the Levant, de-Shiitization reached its peak, Shiism continued its path in history.
Machine summary:
With the influence and presence of the Buyids in the Abbasid Caliphate, correspondence took place between them and the Fatimid state, and this interaction and religious exchange led to the revival of Shia rites and customs; although this was accompanied by challenges and oppositions, and with the emergence of the Seljuks in the East and the Ayyubids in Egypt and the Levant, de-Shiitization reached its peak, Shiism continued its path in history.
The Buyids rose to power when the Abbasid Caliphate had undergone fragmentation and disintegration; Khorasan and Transoxiana were under the control of the Samanids (261-389 AH); Bahrain and Yamama were under the rule of the Qarmatians; Egypt and the Levant were under the control of Muhammad ibn Tughj al-Ikhshidi (323-334 AH); the Maghreb and Ifriqiya were under the authority of the Fatimids (297-567 AH); Mosul was under the control of the Hamdanids (317-394 AH); Andalusia was under the command of the Umayyads of Andalusia (138-422 AH); and Tabaristan and Gorgan (Jurjan) were under the rule of the Daylamites.
During the era of Mu'izz al-Dawla (320-356 AH), when the influence of the Buyids in the pillars of the Abbasid Caliphate was increasing, the Ismaili missionaries — who were the envoys of the Fatimids — were active in almost every city of Mesopotamia, and their books were widely circulated, but this activity gradually declined.
[23] Abu al-Hasan ibn Mu'allim Kawkabi, one of the ministers of Baha al-Dawla (379-403 AH), took the first action against Shiite propaganda; the Ashura ceremonies, which had been held for about thirty years, were prohibited by his order.
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