Part 99

He abolished from the adhan the words Hayyd 'aid khayr il- 'amal, and the adhan continued to be given in Egypt in accordance with the Sunni way.721 Salah ad-Deen also abolished the custom that the muezzins were used to during the Fatimid era, of sending blessings upon the Fatimid caliph in the adhan.722 The main Jumu'ah prayer was established in Jami' alHakim according to the Sunni way, which included saying supplications for the Companions (may Allah be pleased with them), the students of the Companions and others, and for the Mothers of the Believers, the wives of the (Messenger (SAAW), and for his two paternal uncles Hamzah and al- 'Abbas (may Allah be pleased with them both). The khateeb would come to the khutbah wearing black in accordance with Abbasid tradition.723 There can be no doubt that stopping the Jumu'ah khutbah in Jami' al-Azhar, along with stopping the teaching of Shiite madh-habs in al-Azhar, which throughout the Fatimid era had been the greatest centre of Ismailism in Egypt and the world724 led to the propagation of Sunni knowledge. Turning al-Azhar into a Sunni university to teach Sunni knowledge — as it has continued to do until the present — as well as bringing in Sunni scholars to teach there, likewise played a part in the propagation of Sunni knowledge in Egypt and in most regions of the Muslim world.725 Destruction and burning of Shiite Ismaili books Salah ad-Deen turned his attention to the royal symbols of the Fatimids and the treasures of the Fatimid palace. He destroyed some, and gave some to Noor ad-Deen Zangi, and gave others to the Abbasid caliph, then he put the rest up for sale, and they continued to be sold for ten years.726 They were transferred to other countries by travellers who were coming and going.727 He seized the books of Ismaili teachings which were contained in the library of the Fatimid palace, then he burned them and threw them in Jabal al-Muqattam; and he distributed the non-sectarian books that had been confiscated from the palace library among the senior scholars and supporters of his state, such as al-Imad al-Isfahani, al-Qadi al-Fadil and Abu Shamah alIsfahani, which confirms that Salah ad-Deen's aim was to burn the books of Rafidi Shiite teachings only.728 In fact the books of Ismaili Shiite teachings were the most important means of influence used by the Fatimid preachers to propagate their message. The Ayoobid sultans burned the books of the Ismailis until there was nothing left of the Ismaili books except a few books that were kept by the supporters of the Fatimids in Yemen and India after the fall of their state in Egypt.729 Abolishing all sectarian festivals of the Fatimids Salah ad-Deen was not unaware of the serious effect that the sectarian Shiite mourning festivals and Husayniydt had in propagating their madh-hab and instilling their beliefs in the Egyptians' hearts. So he abolished all the sectarian festivals of the Fatimids, which led to them becoming extinct in Egypt from that time. With political acumen based on sound belief, which dictated fighting Rafidi Shiite innovation, he put an end to sectarian festivals that went against the Quran and Sunnah, and in order to complete this step, the Ayubids gave a Sunni character to Eids and festivals in Egypt, which remains to this day.730 Erasing the Fatimid symbols and currency As well as erasing the Fatimid symbols in Egypt, use of Fatimid currency was also abolished, especially since it bore inscriptions of Fatimid beliefs which supported their claim to the caliphate such as, "There is no god but Allah, Muhammad is the Messenger of Allah (SAAW),4 Ali is the close friend of Allah," and it also bore the names of Fatimid caliphs. Some of it was commemorative coins which were distributed on special occasions and sectarian Shiite festivals to those who were close to the court, to attract them to the state madh-hab.731 Isolating members of the Fatimid dynasty Sultan Salah ad-Deen kept the family and children of al-'Adid in a place outside the palace which he allocated exclusively to them. He gave them enough supplies to suffice them and put Qaraqoosh al-Khadim in charge of them. He separated the men and women so as to hasten their demise.732 In accordance with smart policy and the natural conduct of kings, the Ayubids kept tabs on all members of the Fatimid dynasty, lest there emerge among their preachers those behind whom their supporters would rally and seek to restore their Weakening the Fatimid capital After the Ayubids moved the seat of power in Egypt to the fort of al-Jabal, which was dictated by far-sighted military reasons aimed at fortifying Egypt against Frankish attacks, they made the most of this opportunity to bring low the city of Cairo, the Fatimid capital, which throughout the life of their state had been a royal city where only the caliphs, troops, prominent figures and court officials lived, as well as being a military fortress at the same time; most of the Egyptians lived in the city of alFustat.734 Al-Maqreezi commented on the abasement of the Fatimid capital by saying: Cairo became a residential city after it had been a mighty fortress and the seat of a caliphate where refuge was sought. It became humiliated after being glorified; it was brought low after being respected.