Q. & A. 711 to 1707 with solved Papers css 1971 to date

5. Sahib ash-Shurta (Police)
Egypt used to have two types of Police, the Civilian and the Military. This was confirmed by the Fatimids, who appointed trusted Ismaili followers to these posts. In all the above offices, the Fatimid policy was to appoint a deputy from the Maghrib which showed that the interest of the previous Fatimid homeland were particularly safeguarded.
6. • The Da’awa
The Central Da’awa: After the establishment of the Fatimid Caliphate the nature of the Da’awa was transformed. It was no longer an organization working only for the overthrow of the Abbasid Caliphate, but was in addition, an organization to help in the administration of the Fatimid State early Dais like Abu Abdullah ash-Shii were able administrators. Later the Qazi Nauman occupied a high position in the civil and judicial administration of the State as well’as in matters of religion. When Muizz came to Egypt the Da’awa affairs were jointly controlled by Qazi Nuaman and Jafar bin Mansur al Yainan. Gradually the Qazi concentrated on juidical mattes, but the purely religious and organizational affairs of the Da’awa were left in the hands of Jafar. Jafar was the son of Ibn Hawshab who had established dynasty in 268 A.H. the first Ismaili State in Yaman. After the death of his father Jafar had travelled to North Africa and entered the service of the Caliph Qaim. He also served Mansur and Muizz. He organized the mission activities in far away lands like Yaman, India and Persia.
Just as Qazi Nuaman was a specialist on law and history, so Jafar devoted himself to the large body of religious doctrines contributed to Ismalism by the previous Dais. Jafar concentrated on the system of Tawil i.e., interpretation of religious and philosophical ideas but did not like to introduce any new idea himself. The time of speculation had passed. In the new circumstances of the Fatimid State, the codification of religious laws was now needed. This was done in the works of Dai Jafar e g. Kitab al-Kashf and Asrar-an-
Nutaqa.
Da’awa in Hijaz: Since the Fatimids were in rivalry with the Abbasids they wanted to enhance their religious prestige by controlling the holy cities of Makkah and Medina. These cities were ruled by Sharifs, descended from Hassan bin Ali. The Fatimid

766 Political and Cultural History of Islam
Da’awa in Hijaz was successful in winning over the ioyalty of these Sharifs to the Fatimid cause. Da’awa in Yaman: Yaman was the traditional land of the Shusm. It was converted to Islam by Ha^rat Ali. Man> Shii movements have flourished in the mountains of Yaman.
Even before the Fatimids were established in North Africa, an Ismaili State was already founded in Yaman in 268 A.M. by the Dai of Mahdi Ibn Hawshab, who conquered Yaman, was called by the title Mansur-al-Yaman. If the Qarmatians had not become active, Yaman would have been the seat of the Fatimids. In any case it remained an important province of the Fatimid Empire. Ibn Ha’wshab died in 302 A.H. After him gradually the political power slipped awa> from the Fatimids. Only the mission remained which was again revived in Yaman. A sovereign State for the Ismailis in later Fatimid history, Yaman was also the centre from which the Fatimid mission spread to India.