نرگس ملک

After the transfer of power to Cairo and selection of Cairo as the capital of Islam, the Fatimids needed to strengthen the legitimacy and acceptability of their caliphate against the Abbasid caliphate and in the Sunni community of Egypt in order to continue their political and social life.With its analytical approach and the method of collecting library data, this article examined the function of social vitality of popular rituals in Fatimid Egypt. Examining the functions of social vitality in empowering the Fatimid government and showing the glory of the caliphate and legitimacy of the government to face the Abbasid caliphate are very important. Studies have shown that the cultural function of social vitality of folk mirrors in the fields of symbolic function, education, and tolerance, its social function in the fields of social supervision, submission to the caliphs and honoring the Fatimid caliphs, and social cohesion have been very helpful and brought legitimacy to the Fatimid caliphate.

Egypt was on a widespread social unrest on the threshold of the Fatimids’ arrival and Johar Saqli, the representative of the Fatimid caliph in Egypt, tried to make security and peace by presenting a security strategy and to institutionalize the Ismaili religion and the position of the Fatimid Caliph through it. This article explains the characteristics of social security from the Johar Seghelli viewpoint and his strategies in establishing political and military authority, social security, institutionalizing the Ismaili religion and consolidating the position of the Fatimid caliph. The results of the study indicate that Johar with a strategy of social security indicators, such as: freedom of thought and behavior, military political power and authority, empowerment and opportunity, justice, coexistence and solidarity, hope for the future, social and psychological peace, The hope for a savior, the fight against the oppressors, as well as the characteristics of military security, such as: military authority against threats, the fight against social insecurity, the fight against the opposition and the disruptors of order and security, and the establishment of the Court of Oppression, started to institutionalize the religion of Ismailis in Egypt.