Title: Fatimid architectural patronage and changing sectarian identities (969-1021)
Description: This dissertation examines architectural patronage under the third Egyptian Fatimid caliph, al-Hakim bi-Amr Allah (r. 386-411/996-1021). The reign of this "psychotic" ruler represents a controversial, yet pivotal moment in the history of sectarian relations in the Islamic world. Art historically, al-Hakim's reign is notorious for the destruction of most of the churches in his realm, including the Church of the Holy Sepulcher in Jerusalem. However, as this study shows, these demolitions were part of a larger architectural program, accompanied by the construction, consolidation, and renewal of Islamic monuments. I consider al-Hakim's patronage in comparison to that of his predecessors, al-Mu`izz (r. 341-65/953-75) and al-`Aziz (r. 365-86/975-96), whose reigns are often lauded for luxurious artistic patronage and tolerance toward Egypt's religious minorities. Taking a holistic approach to the study of architecture, I integrate a discussion of the era's best-known monuments, such as the Fatimid palaces, the Mosque of al-Azhar, and the Mosque of al-Anwar (known today as the "Mosque of al-Hakim"), with a consideration of buildings that no longer remain, demolition programs under each caliph, and changes to the urban fabric. By comparing the patronage of these three caliphs, I analyze the sophisticated use of architecture in the Fatimid development of Cairo as a new capital city and in expressing Fatimid ambitions toward a universal Islamic caliphate.

I illuminate the implications and context of the Fatimid caliphs' architectural projects by considering them within the framework of shifting relations between Sunnis, Shi`a, and Christians in the Fatimid realm. My research synthesizes written historical sources from these multiple confessional groups, to arrive at a new, more nuanced understanding of building policies during the reign of al-Hakim, removing patronage from the context of delusional, despotic whimsy and considering it in the larger framework of a changing Ismaili Shi`i worldview, growing interfaith hostilities, and competing caliphal claims with Baghdad and Cordoba. In this way, the study recontextualizes early Egyptian Fatimid architecture within the broader Islamic world and demonstrates how medieval Islamic architecture acquired meaning within a shifting historical, religious, and intellectual context.