Al-Musta'li (Wikipedia featured)
Abū al-Qāsim Aḥmad ibn al-Mustanṣir (Arabic: أبو القاسم أحمد بن المستنصر; 15/16 September 1074 – 11/12 December 1101), better known by his regnal name al-Mustaʿlī biʾllāh (المستعلي بالله, lit.
阿布·卡西姆·艾哈迈德·伊本·穆斯坦尼尔（Abū al-Qāsim Aḥmad ibn al-Mustanṣir）（阿拉伯语：巴尼·阿莫斯泰恩·瑞尔；1074年9月15日至16日 – 1101年12月11日），更广为人知的是他的统治名字al-Mustaʿlī biʾllāh （巴扎，点燃。
'The One Raised Up by God'), was the ninth Fatimid caliph and the 19th imam of Musta'li Ismailism.
“上帝养大的人”），是第九位法蒂玛哈里发和穆斯塔里伊斯玛仪派的第十九位伊玛目。
Although not the eldest (and most likely the youngest) of the sons of Caliph al-Mustansir Billah, al-Musta'li became caliph through the machinations of his brother-in-law, the vizier al-Afdal Shahanshah.
尽管穆斯塔里不是哈里发穆斯坦西尔·比拉的长子（也很可能是最小的），但穆斯塔里通过他的姐夫、宰相阿夫达尔·沙汉沙的阴谋成为了哈里发。
In response, his oldest brother and most likely candidate for their father's succession, Nizar, rose in revolt in Alexandria but was defeated and executed.
作为回应，他的长兄、最有可能成为父亲继承人的候选人尼扎尔在亚历山大发动叛乱，但被击败并被处决。
This caused a major split in the Isma'ili movement.
这导致了伊斯玛仪派运动的重大分裂。
Many communities, especially in Persia and Iraq, split off from the officially sponsored Isma'ili hierarchy and formed their own Nizari movement, holding Nizar and his descendants as the rightful imams.
许多社区，特别是在波斯和伊拉克，从官方支持的伊斯玛仪派中分离出来，并形成了自己的尼扎尔运动，将尼扎尔及其后裔视为合法的伊玛目。
Throughout his reign, al-Musta'li remained subordinate to al-Afdal, who was the de facto ruler of the Fatimid Caliphate.
在穆斯塔里的整个统治期间，他一直服从于法蒂玛哈里发国事实上的统治者阿夫达尔。
The Caliphate's core territory in Egypt experienced a period of good government and prosperity, but the Fatimids suffered setbacks in Syria, where they were faced with the advance of the Sunni Seljuk Turks.
哈里发的核心领土埃及经历了一段良好的政府和繁荣时期，但法蒂玛王朝在叙利亚遭遇挫折，面临逊尼派塞尔柱土耳其人的进军。
Al-Afdal managed to recover the port city of Tyre, and even recapture Jerusalem in the turmoil caused by the arrival of the First Crusade in northern Syria.
阿夫达尔成功收复了港口城市提尔，甚至在第一次十字军东征抵达叙利亚北部造成的动乱中夺回了耶路撒冷。
Despite Fatimid attempts to make common cause with the Crusaders against the Seljuks, the latter advanced south and captured Jerusalem in July 1099, sealing their success with a major victory over the Fatimid army led by al-Afdal at the Battle of Ascalon shortly after.
尽管法蒂玛王朝试图与十字军联合起来对抗塞尔柱人，但塞尔柱人仍向南推进并于 1099 年 7 月占领了耶路撒冷，并在不久后的阿斯卡隆战役中对阿夫达尔领导的法蒂玛军队取得了重大胜利，从而取得了胜利。
Al-Musta'li died in 1101 and was succeeded by his five-year-old son, al-Amir.
穆斯塔里 (Al-Musta'li) 于 1101 年去世，由他五岁的儿子阿米尔 (al-Amir) 继位。
Ahmad, the future al-Musta'li, was born in Cairo on 20 Muharram 467 AH (15 or 16 September 1074), or perhaps on 18 or 20 Muharram 468 AH (2 or 4 September 1075) to the eighth Fatimid caliph, al-Mustansir Billah (r.
艾哈迈德，即未来的穆斯塔里，出生于伊斯兰历 467 年穆哈兰姆 20 日（1074 年 9 月 15 日或 16 日），或者伊斯兰历 468 年穆哈兰姆 18 日或 20 日（1075 年 9 月 2 日或 4 日）出生于开罗，是第八位法蒂玛王朝哈里发穆斯坦西尔·比拉（al-Mustansir Billah）（1074 年 9 月 15 日或 16 日）出生。
1036–1094), and was most likely the youngest of all of al-Mustansir's sons.
1036-1094），很可能是穆斯坦西尔所有儿子中最小的一个。
Another son of al-Mustansir had been born in 1060 with the same name—Abu'l-Qasim Ahmad—as the future al-Musta'li, and some later sources have confused this as al-Musta'li's birth date.
穆斯坦西尔的另一个儿子出生于 1060 年，与未来的穆斯塔里同名，即阿布·卡西姆·艾哈迈德，后来的一些消息来源将其与穆斯塔里的出生日期混淆了。
It is assumed by modern scholars that this older brother had died in the meantime, allowing the name to be reused for al-Musta'li.
现代学者认为，这位哥哥在此期间去世，因此穆斯塔里这个名字得以重新使用。
In one source he is called Abu'l-Qasim Ahmad 'the Younger' (or possibly 'the Youngest', i.e. of all sons).
在一份资料中，他被称为阿布·卡西姆·艾哈迈德“小”（或者可能是“最小的”，即所有儿子中的）。
At the time of his birth, the Fatimid Caliphate, established in Egypt with Cairo as its capital since 973, was undergoing a profound crisis: it had lost most of Syria to the Seljuk Turks, while in Egypt itself, clashes between the Fatimid army's Turkish and black African troops led to the breakdown of the central government and widespread famine and anarchy, leaving al-Mustansir as a powerless figurehead, virtually imprisoned in his palace and at the mercy of military warlords.
法蒂玛哈里发自 973 年起在埃及建立，以开罗为首都，在他出生时，它正经历一场深刻的危机：它已将叙利亚的大部分领土拱手让给了塞尔柱土耳其人，而在埃及本土，法蒂玛军队的土耳其军队和非洲黑人军队之间的冲突导致了中央政府的崩溃和大范围的饥荒和无政府状态，穆斯坦西尔成为了一个无权的傀儡，几乎被囚禁在自己的宫殿中，并受到军队的摆布。军阀。
In January 1074, the general Badr al-Jamali assumed the vizierate and proceeded to restore peace and order in the country and repel a Seljuk invasion, saving al-Mustansir's life and his dynasty; but at the cost of al-Mustansir delegating all his powers over the government, army, and the religious and judicial administration to him.
1074 年 1 月，巴德尔·贾玛利 (Badr al-Jamali) 将军就任大臣，着手恢复国家的和平与秩序，击退塞尔柱人的入侵，拯救了穆斯坦西尔 (al-Mustansir) 的生命和他的王朝；但代价是穆斯坦西尔将政府、军队、宗教和司法行政部门的所有权力都委托给了他。
Ahmad's oldest half-brother, Nizar ibn al-Mustansir, was considered at the time as the most likely successor to their father, as had been the custom until then; indeed Nizar is often stated even by modern historians to have been the designated successor of his father.
艾哈迈德同父异母的长兄尼扎尔·伊本·穆斯坦西尔（Nizar ibn al-Mustansir）当时被认为是他们父亲最有可能的继承人，按照当时的惯例；事实上，甚至现代历史学家也经常称尼扎尔是他父亲的指定继承人。
No formal designation of Nizar as heir is recorded by the time of al-Mustansir's death; both Badr al-Jamali and his son and successor al-Afdal Shahanshah favoured the accession of Ahmad.
穆斯坦西尔去世时，没有正式指定尼扎尔为继承人的记录；巴德尔·贾玛利和他的儿子兼继任者阿夫达尔·沙汉沙都赞成艾哈迈德即位。
Shortly before his death, al-Mustansir consented to the wedding of Ahmad with Badr's daughter Sitt al-Mulk.
穆斯坦西尔去世前不久，他同意艾哈迈德与巴德尔的女儿西特·穆尔克举行婚礼。
Al-Mustansir died on 29 December 1094, on the day of Eid al-Ghadir, the most important Shi'a festival.
穆斯坦西尔于 1094 年 12 月 29 日去世，这一天是什叶派最重要的节日开斋节。
According to the Mamluk-era historian al-Maqrizi, al-Afdal placed Ahmad on the throne and declared him caliph as al-Musta'li bi'llah (lit.
据马穆鲁克时代的历史学家 al-Maqrizi 称，阿夫达尔将艾哈迈德推上王位，并宣布他为哈里发，称为 al-Musta'li bi'llah（字面意思为 al-Musta'li bi'llah）。
'The One Raised Up by God').
‘被神兴起的人’）。
He then summoned three of al-Mustansir's sons—Nizar, Abdallah, and Isma'il, apparently the most prominent among the caliph's progeny—to the palace, where they were called on to do homage to their brother.
然后，他将穆斯坦西尔的三个儿子——尼扎尔、阿卜杜拉和伊斯玛仪——显然是哈里发后裔中最杰出的人——召集到宫殿，要求他们向他们的兄弟致敬。
All three refused, each claiming to have been designated as successor by their father.
三人都拒绝了，每个人都声称自己被父亲指定为继承人。
This refusal apparently took al-Afdal completely by surprise, and the brothers were even allowed to leave the palace; but while Abdallah and Isma'il sought refuge in a nearby mosque, Nizar immediately fled Cairo.
这一拒绝显然让阿夫达尔大吃一惊，兄弟俩甚至被允许离开宫殿。但当阿卜杜拉和伊斯玛仪在附近的一座清真寺寻求庇护时，尼扎尔立即逃离了开罗。
To add to the confusion, when learning of al-Mustansir's death, Baraqat, the chief missionary (da'i) of Cairo (and thus head of the Isma'ili religious establishment), proclaimed Abdallah as caliph with the regnal name al-Muwaffaq ('The Blessed One').
更令人困惑的是，当得知穆斯坦西尔去世的消息后，开罗首席传教士（达伊）（因此也是伊斯玛仪派宗教机构的负责人）巴拉卡特宣布阿卜杜拉为哈里发，国号为穆瓦法克（“真福者”）。
Soon, however, al-Afdal regained control: Baraqat was arrested (and later executed), Abdallah and Isma'il were placed under surveillance and eventually acknowledged Ahmad, and a grand assembly of officials was held, which acclaimed Ahmad as imam and caliph.
然而，阿夫达尔很快就重新控制了局势：巴拉卡特被捕（后来被处决），阿卜杜拉和伊斯玛仪受到监视，并最终承认艾哈迈德，并举行了一次盛大的官员会议，宣布艾哈迈德为伊玛目和哈里发。
In 1122, Ahmad's son and successor, al-Amir (r.
1122 年，艾哈迈德的儿子兼继承人阿米尔（al-Amir）（r.
1101–1130), issued a public proclamation, the al-Hidaya al-Amiriyya, to defend his father's succession, especially against the claims of Nizar's partisans.
1101-1130），发布了一份公开公告，al-Hidaya al-Amiriyya，以捍卫他父亲的继承权，特别是反对尼扎尔党派的主张。
In it he put forth several arguments, such as the fact that when al-Mustansir sent his sons to the provinces to protect them from the turmoil at the capital, this was supposedly done in order of rank, those closest to Cairo being the highest in rank: Abu Abdallah was to go to Acre; Abu'l-Qasim Muhammad (father of al-Hafiz, caliph in 1131–1149) to Ascalon; Nizar to the port of Damietta; and Ahmad was not even allowed to leave the palace.
他在其中提出了几个论点，例如，当穆斯坦西尔派他的儿子们前往各省以保护他们免受首都动乱的影响时，据说这是按照等级顺序进行的，离开罗最近的人等级最高：阿布·阿卜杜拉要去阿卡；阿布杜拉要去阿卡；阿卜杜拉要去阿卡；阿卜杜拉要去阿卡。阿布·卡西姆·穆罕默德（Abu'l-Qasim Muhammad）（哈菲兹的父亲，1131–1149 年哈里发）到阿斯卡隆；尼扎尔 (Nizar) 至达米埃塔 (Damietta) 港口；艾哈迈德甚至不被允许离开宫殿。
Modern historians such as Paul E.
现代历史学家如 Paul E.
Walker point out that this was a deliberately misconstrued argument, as the princes were sent away for their protection, not because of their rank.
沃克指出，这是一个故意误解的论点，因为王子们被送走是为了保护他们，而不是因为他们的等级。
According to Walker, Abu Abdallah's dispatch to Acre, where the strong army of Badr al-Jamali was stationed, is, if anything, an indication of his high importance and of his father's desire to keep him safe.
沃克表示，阿布·阿卜杜拉派往巴德尔·贾迈利强大军队驻扎的阿卡，如果说有什么不同的话，那就是表明了他的高度重要性以及他父亲保护他安全的愿望。
At the same time, since the reliable al-Maqrizi dates the event to 1068, the underage son left in Cairo was clearly not the future al-Musta'li, who had not been born yet, but rather his namesake older brother.
与此同时，由于可靠的al-Maqrizi将这一事件追溯到1068年，留在开罗的未成年儿子显然不是未来的al-Musta'li，当时他还没有出生，而是他的同名哥哥。
Other pro-Musta'li traditions maintain that Ahmad was designated as heir by al-Mustansir at Ahmad's wedding banquet.
其他支持穆斯塔里的传统认为，艾哈迈德在艾哈迈德的婚宴上被穆斯坦西尔指定为继承人。
On the occasion of the proclamation of the al-Hidaya al-Amiriyya, furthermore, a supposed full sister of Nizar was presented, hidden behind a veil, who affirmed that on his deathbed, al-Mustansir had chosen Ahmad as heir and left this as a bequest with one of Ahmad's sisters.
此外，在宣布 al-Hidaya al-Amiriyya 之际，一位被认为是尼扎尔的亲姐妹的人也出现了，她隐藏在面纱后面，她确认穆斯坦西尔临终前选择了艾哈迈德作为继承人，并将其作为遗赠留给了艾哈迈德的一位姐妹。
Modern historians, such as Farhad Daftary, believe that these stories are most likely attempts to justify and retroactively legitimise Ahmad's accession, which they view as a de facto coup d'état by al-Afdal.
法哈德·达夫塔里等现代历史学家认为，这些故事很可能是试图为艾哈迈德的即位辩护并追溯合法化，他们认为这是阿夫达尔事实上的政变。
According to this view, al-Afdal chose his brother-in-law because his own position was still insecure, as he had but recently succeeded his father Badr.
根据这种观点，阿夫达尔选择了他的妹夫，因为他自己的地位仍然不稳定，因为他最近才继承了他的父亲巴德尔。
Ahmad, who was tied to al-Afdal by virtue of his marriage and completely dependent on him for his accession, would be a compliant figurehead who was unlikely to threaten al-Afdal's as yet fragile hold on power by attempting to appoint another to the vizierate.
艾哈迈德因婚姻而与阿夫达尔联系在一起，并且完全依赖他的继位，他将是一个顺从的傀儡，他不太可能通过试图任命另一位大臣来威胁阿夫达尔脆弱的权力控制。
After fleeing from Cairo, Nizar went to Alexandria, where he gained the support of the local governor and populace, and proclaimed himself imam and caliph with the regnal name of al-Mustafa li-Din Allah ('The Chosen One for God's Religion').
逃离开罗后，尼扎尔前往亚历山大，在那里他获得了当地总督和民众的支持，并宣布自己为伊玛目和哈里发，国号为穆斯塔法·利丁·阿拉（“上帝宗教的选民”）。
Nizar's partisans repulsed al-Afdal's first attempt to seize Alexandria, and Nizar's forces raided up to the outskirts of Cairo.
尼扎尔的游击队击退了阿夫达尔第一次夺取亚历山大的企图，尼扎尔的部队袭击了开罗郊区。
Eventually, Nizar's forces were pushed back to Alexandria, which was placed under siege, until Nizar and his remaining followers were forced to surrender.
最终，尼扎尔的军队被击退到被围困的亚历山大，直到尼扎尔和他的剩余追随者被迫投降。
They were taken back to Cairo, where Nizar was immured and left to die.
他们被带回开罗，尼扎尔被囚禁在那里等死。
A letter sent to the queen of Yemen, Arwa al-Sulayhi, announcing al-Musta'li's accession, gives the officially disseminated version of events.
一封致也门女王阿尔瓦·苏莱希 (Arwa al-Sulayhi) 的信，宣布穆斯塔里即位，其中提供了事件的官方传播版本。
According to the letter, like the other sons of al-Mustansir, Nizar had at first accepted al-Musta'li's imamate and paid him homage, before being moved by greed and envy to revolt.
根据这封信，与穆斯塔西尔的其他儿子一样，尼扎尔最初接受了穆斯塔里的伊玛目并向他致敬，然后被贪婪和嫉妒所感动而发动叛乱。
The events up to the capitulation of Alexandria are reported in some detail, but nothing is mentioned of Nizar's fate.
亚历山大投降之前的事件有一些详细的报道，但没有提及尼扎尔的命运。
These events caused a bitter and permanent schism in the Isma'ili movement, that lasts to the present day.
这些事件在伊斯玛仪派运动中造成了痛苦而持久的分裂，这种分裂一直持续到今天。
Although al-Musta'li was recognised by the Fatimid establishment and the official Isma'ili missionary organisation (the da'wa), as well as the Isma'ili communities dependent on it in Egypt, Syria and Yemen, most of the Isma'ili communities in the wider Middle East, and especially Persia and Iraq, rejected his accession.
尽管穆斯塔里得到了法蒂玛王朝和官方伊斯玛仪派传教组织（da'wa）以及埃及、叙利亚和也门依赖该组织的伊斯玛仪派社区的承认，但大中东地区的大多数伊斯玛仪派社区，特别是波斯和伊拉克，拒绝他的加入。
Whether out of conviction or as a convenient excuse, the Persian Isma'ilis under Hassan-i Sabbah swiftly recognised Nizar as the rightful imam, severed relations with Cairo, and set up their own independent hierarchy (the da'wa jadida, lit.
无论是出于信念还是出于方便的借口，哈桑·萨巴赫领导下的波斯伊斯玛仪派迅速承认尼扎尔为合法伊玛目，断绝了与开罗的关系，并建立了自己的独立等级制度（da'wa jadida，字面意思为“da'wa jadida”）。
'new calling').
'新的召唤'）。
This marked the permanent split of the Isma'ili movement into the rival branches of Musta'li Isma'ilism and Nizari Isma'ilism.
这标志着伊斯玛仪派运动永久分裂为穆斯塔里伊斯玛仪派和尼扎里伊斯玛仪派这两个敌对分支。
At least one of Nizar's sons, al-Husayn, fled in 1095 with other members of the dynasty (including three of al-Mustansir's other sons, Muhammad, Isma'il, and Tahir) from Egypt to the Maghreb, where they formed a sort of opposition in exile to the new regime in Cairo.
至少尼扎尔的一个儿子侯赛因于 1095 年与王朝的其他成员（包括穆斯坦西尔的另外三个儿子穆罕默德、伊斯玛仪和塔希尔）一起从埃及逃到马格里布，在那里他们形成了一种反对开罗新政权的流亡反对派。
As late as 1162, descendants, or purported descendants, of Nizar appeared to challenge the Fatimid caliphs, and were able to attract considerable followings based on lingering loyalist sentiments of the population.
直到 1162 年，尼扎尔的后裔或所谓的后裔似乎开始挑战法蒂玛王朝的哈里发，并基于民众挥之不去的忠诚情绪吸引了大量追随者。
Throughout his reign, al-Musta'li was subordinate to al-Afdal.
在穆斯塔里统治期间，他一直隶属于阿夫达尔。
According to the 13th-century Egyptian historian Ibn Muyassar, "[al-Musta'li] had no noteworthy life, since al-Afdal directed the affairs of state like a sultan or king, not like a vizier." Al-Afdal even supplanted the caliph in public ceremonies, keeping al-Musta'li out of sight, confined to the palace.
根据 13 世纪埃及历史学家伊本·穆亚萨尔 (Ibn Muyassar) 的说法，“[穆斯塔里] 没有什么值得注意的一生，因为阿夫达尔像苏丹或国王一样指挥国家事务，而不是像维齐尔一样。”阿夫达尔甚至在公共仪式上取代了哈里发，将穆斯塔里排除在王宫之外。
Al-Afdal was a capable administrator, and his good governance ensured the continued prosperity of Egypt throughout the reign.
阿夫达尔是一位有能力的管理者，他的善政确保了埃及在整个统治时期的持续繁荣。
Al-Musta'li is praised for his upright character by the Sunni contemporary historian Ibn al-Qalanisi, though other medieval historians stress his fanatical devotion to Shi'ism; it appears that the Isma'ili da'wa was very active during his reign.
穆斯塔里因其正直的品格而受到逊尼派当代历史学家伊本·卡拉尼西的赞扬，尽管其他中世纪历史学家强调他对什叶派的狂热忠诚；看来伊斯玛仪派在他统治期间非常活跃。
The 15th-century Yemeni pro-Musta'li religious leader and historian Idris Imad al-Din preserves much information about his dealings with the Isma'ili da'wa in Yemen, particularly with Queen Arwa and the local da'i, Yahya ibn Lamak ibn Malik al-Hammadi.
15 世纪的也门亲穆斯塔里宗教领袖和历史学家伊德里斯·伊马德·丁 (Idris Imad al-Din) 保留了许多有关他与也门伊斯玛仪派打交道的信息，特别是与阿尔瓦女王和当地达伊叶海亚·伊本·拉马克·伊本·马利克·哈马迪 (Yahya ibn Lamak ibn Malik al-Hammadi) 打交道的信息。
In foreign affairs, the Fatimids faced an increasing rivalry with the Sunni Seljuks and the Seljuk-backed Abbasid caliph, al-Mustazhir: the Seljuks expanded their rule in Syria up to Gaza and, in 1095, the Abbasid caliph published a letter proclaiming the Fatimids' claims of Alid descent to be fraudulent.
在外交事务中，法蒂玛王朝面临着与逊尼派塞尔柱人和塞尔柱支持的阿拔斯王朝哈里发穆斯塔吉尔的日益激烈的竞争：塞尔柱人将他们在叙利亚的统治扩展到加沙，1095年，阿拔斯王朝哈里发发表了一封信，宣称法蒂玛王朝声称的阿里德血统是欺诈性的。
The Fatimids achieved some successes, with the voluntary submission of Apamea in northern Syria in 1096, followed by the recovery of Tyre in February/March 1097.
法蒂玛王朝取得了一些成功，1096 年自愿投降了叙利亚北部的阿帕米亚，随后又于 1097 年 2 月/3 月收复了提尔。
Al-Afdal also tried to conclude an alliance with the Seljuk ruler of Aleppo, Ridwan, against Duqaq, the Seljuk ruler of Damascus.
阿夫达尔还试图与阿勒颇的塞尔柱统治者里德万结盟，对抗大马士革的塞尔柱统治者杜卡克。
In early 1097, Ridwan agreed to recognise the suzerainty of al-Musta'li, and on 28 August had the Friday sermon read on behalf of the Fatimid caliph.
1097 年初，里德万同意承认穆斯塔里的宗主权，并于 8 月 28 日代表法蒂玛哈里发宣读了周五布道。
This provoked such a backlash among the other Seljuk rulers of Syria that Ridwan was forced to backtrack after four weeks, and dropped al-Musta'li's name in favour of al-Mustazhir.
这引起了叙利亚其他塞尔柱统治者的强烈反对，四个星期后，里德万被迫撤回，并放弃了穆斯塔里的名字，转而支持穆斯塔吉尔。
In the same year, 1097, the First Crusade entered Syria and laid siege to Antioch.
同年，1097年，第一次十字军东征进入叙利亚并围攻安条克。
Al-Afdal sent an embassy to make contact with the Crusaders, and used the distraction provided by the Crusade to recover control of Jerusalem from its Artuqid Turkish rulers in July/August 1098.
阿夫达尔派遣使者与十字军进行接触，并利用十字军东征的干扰，于 1098 年 7 月/8 月从阿图奇德土耳其统治者手中夺回了对耶路撒冷的控制权。
This exposed the Fatimids to accusations by Sunni sources that they had made common cause with the Crusaders; the 13th-century historian Ibn al-Athir even claims that the Fatimids invited the Crusaders to Syria to combat the Seljuks, who previously stood ready to invade Egypt itself.
这使得法蒂玛王朝受到逊尼派消息人士的指责，称他们与十字军有共同的事业。 13世纪历史学家伊本·阿蒂尔甚至声称，法蒂玛王朝邀请十字军前往叙利亚与塞尔柱人作战，而塞尔柱人此前已经做好了入侵埃及的准备。
Believing that he had reached an agreement with the Crusaders, al-Afdal did not expect them to march south, and was caught by surprise when they moved against Jerusalem in 1099.
阿夫达尔相信自己已与十字军达成协议，但没想到他们会向南进军，并在 1099 年十字军进攻耶路撒冷时措手不及。
The city was captured after a siege on 15 July 1099, and the subsequent defeat of a Fatimid army under al-Afdal's personal command at the Battle of Ascalon on 12 August 1099 confirmed the new status quo.
1099 年 7 月 15 日，这座城市在围攻后被占领，随后在 1099 年 8 月 12 日的阿斯卡隆战役中，阿夫达尔亲自指挥的法蒂玛军队被击败，证实了新的现状。
As a result of the Crusader advance, many Syrians fled to Egypt, where a famine broke out in 1099 or 1100 as a result.
由于十字军的推进，许多叙利亚人逃往埃及，结果埃及在 1099 年或 1100 年爆发了饥荒。
Al-Musta'li died on 17 Safar 495 AH (11 or 12 December 1101, amid rumours that he had been poisoned by al-Afdal.
穆斯塔利于伊斯兰历 495 年萨法尔 17 日（1101 年 12 月 11 日或 12 日）去世，有传言称他是被阿夫达尔毒死的。
He left three infant sons, of whom the eldest, the not quite five years old al-Mansur, was swiftly proclaimed caliph with the regnal name al-Amir bi-Ahkam Allah.
他留下了三个尚在襁褓中的儿子，其中最大的一个，不到五岁的曼苏尔，很快就被宣布为哈里发，国号为阿米尔·阿卡姆·安拉。
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伊斯玛仪派伊玛目列表
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