法蒂瑪王朝（909年～1171年），又譯法特梅王朝，北非伊斯蘭王朝，中國史籍稱之為緑衣大食，西方文獻又名南薩拉森帝國。以伊斯蘭先知穆罕默德之女法蒂瑪得名。
909年，奧貝德拉伊斯蘭教什葉派首領在突尼斯以法蒂瑪和阿裏的後裔自居，自稱哈裏發，建都馬赫迪亞，攻打摩洛哥的伊德裏斯王朝，徵服摩洛哥，並進而占領整個馬格裏布。969年哈裏發穆伊茲派部將喬海爾徵服阿拉伯帝國統治下的埃及，973年遷都開羅。
第六任哈裏發哈基姆（Hakim，996年–1021年），放棄了前任的宗教寬容政策，殘酷迫害猶太教徒和基督徒，並於1010年拆毀耶路撒冷的聖墓教堂。
1171年法蒂瑪王朝大臣薩拉丁在近衛軍支持下發動政變，推翻法蒂瑪王朝的哈裏發阿迪德，建立阿尤布王朝，法蒂瑪王朝滅亡。
法蒂瑪王朝哈裏發
1. 馬赫迪(Ubayd Allah al-Mahdi Billah) (909年-934年；王朝建立者)
2. 卡伊姆(Muhammad al-Qaim Bi-Amrillah) (934年-946年)
3. 曼蘇爾(Isma'il al-Mansur Bi-Nasrillah) (946年-952年)
4. 穆伊茲 (952年-975年；任內徵服埃及)
5. 阿齊茲(Abu Mansoor Nizar al-Aziz Billah) (975年-996年；王朝鼎盛期)
6. 哈基姆(Al-Hakim bi-Amr Allah) (996年-1021年；以行為乖張、反復無常著稱)
7. 紮希爾(Ali az-Zahir) (1021年-1035年)
8. 穆斯坦綏爾(Al-Mustansir of Cairo) (1035年-1094年；伊斯蘭歷史上在位時間最長的哈裏發)
9. 穆斯塔利(al-Musta'li) (1094年-1101年)
10. 阿米爾(al-Amir Bi-Ahkamillah) (1101年-1130年)
11. 哈菲茲(al-Hafiz) (1130年-1149年)
12. 紮菲爾(az-Zafir) (1149年-1154年)
13. 法伊茲(al-Faiz) (1154年-1160年)
14. 阿迪德(al-Adid) (1160年-1171年)
Jawhar as-Siqilli immediately began the building of a new city, Cairo, to furnish quarters for the army which he had brought. A palace for the Caliph and a mosque for the army were immediately constructed, which for many centuries remained the centre of Muslim learning. However, the Carmathians of Damascus under Hasan al-Asam advanced through Palestine to Egypt, and in the autumn of 971 Jauhar found himself besieged in his new city. By a timely sortie, preceded by the administration of bribes to various officers in the Carmathian host, Jauhar succeeded in inflicting a severe defeat on the besiegers, who were compelled to evacuate Egypt and part of Syria.
Meanwhile the caliph al-Muizz had been summoned to enter the palace that had been prepared for him, and after leaving a viceroy to take charge of his western possessions he arrived in Alexandria on May 31, 973, and proceeded to instruct his new subjects in the particular form of religion (Shiism) which his family represented. As this was in origin identical with that professed by the Carmathians, he hoped to gain the submission of their leader by argument; but this plan was unsuccessful, and there was a fresh invasion from that quarter in the year after his arrival, and the caliph found himself besieged in his capital. The Carmathians were gradually forced to retreat from Egypt and then from Syria by some successful engagements, and by the judicious use of bribes, whereby dissension was sown among their leaders. Al-Muizz also found time to take some active measures against the Byzantines, with whom his generals fought in Syria with varying fortune. Before his death he was acknowledged as Caliph in Mecca and Medina, as well as Syria, Egypt and North Africa as far as Tangier.
Under the vizier al-Aziz, there was a large amount of toleration conceded to the other sects of Islam, and to other communities, but the belief that the Christians of Egypt were in league with the Byzantine emperor, and even burned a fleet which was being built for the Byzantine war, led to some persecution. Al-Aziz attempted without success to enter into friendly relations with the Buwayhid ruler of Baghdad, and tried to gain possession of Aleppo, as the key to Iraq, but this was prevented by the intervention of the Byzantines. His North African possessions were maintained and extended, but the recognition of the Fatimid caliph in this region was little more than nominal.
His successor al-Hakim bi-Amr Allah came to the throne at the age of eleven, being the son of Aziz by a Christian mother. Hs conduct of affairs was vigorous and successful, and he concluded a peace with the Byzantine emperor. He is perhaps best remembered by his destruction of the Church of the Holy Sepulchre in Jerusalem (1009), a measure which helped to provoke the Crusades, but was only part of a general scheme for converting all Christians and Jews in his dominions to his own opinions by force. A more reputable expedient with the same end in view was the construction of a great library in Cairo, with ample provision for students; this was modelled on a similar institution at Baghdad. His system of persecution was not abandoned till in the last year of his reign (1020) he thought fit to claim divinity, a doctrine which is perpetuated by the Druze, called after one Darazi, who preached the divinity of al-Hakim at the time. For unknown reasons al-Hakim disappeared in 1021.
In 1049 the Zirid dynasty in the Maghrib returned to the Sunni faith and became subjects of the Caliphate in Baghdad, but at the same time Yemen recognized the Fatimid caliphate. Meanwhile Baghdad was taken by the Turks, falling to the Seljuk Tughrul Beg in 1059. The Turks also plundered Cairo in 1068, but they were driven out by 1074. During this time, however, Syria was overrun by an invader in league with the Seljuk Malik Shah, and Damascus was permanently lost to the Fatimids. This period is otherwise memorable for the rise of the Hashshashin, or Assassins.
During the Crusades, al-Mustafa maintained himself in Alexandria, and helped the Crusaders by rescuing Jerusalem from the Ortokids, thereby facilitating its conquest by the Crusaders in 1099. He endeavoured to retrieve his error by himself advancing into Palestine, but he was defeated at the battle of Ascalon, and compelled to retire to Egypt. Many of the Palestinian possessions of the Fatimids then successively fell into the hands of the Crusaders.
In 1118 Egypt was invaded by Baldwin I of Jerusalem, who burned the gates and the mosques of Farama, and advanced to Tinnis, when illness compelled him to retreat. In August 1121 al-Afdal Shahanshah was assassinated in a street of Cairo, it is said, with the connivance of the Caliph, who immediately began the plunder of his house, where fabulous treasures were said to be amassed. The vizier's offices were given to al-Mamn. His external policy was not more fortunate than that of his predecessor, as he lost Tyre to the Crusaders, and a fleet equipped by him was defeated by the Venetians.
In 1153 Ascalon was lost, the last place in Syria which the Fatimids held; its loss was attributed to dissensions between the parties of which the garrison consisted. In April 1154 the Caliph al-Zafir was murdered by his vizier Abbas, according to Usamah, because the Caliph had suggested to his favorite, the vizier's son, to murder his father; and this was followed by a massacre of the brothers of Zafir, followed by the raising of his infant son Abul-Qasim Isa to the throne.
In December of 1162, the vizier Shawar took control of Cairo. However, after only nine months he was compelled to flee to Damascus, where he was favorably received by the prince Nureddin, who sent with him to Cairo a force of Kurds under Asad al-din Shirkuh. At the same time Egypt was invaded by the Franks, who raided and did much damage on the coast. Shawar recaptured Cairo but a dispute then arose with his Syrian allies for the possession of Egypt. Shawar, being unable to cope with the Syrians, demanded help of the Frankish king of Jerusalem Amalric I, who hastened to his aid with a large force, which united with Shawar's and besieged Shirkuh in Bilbeis for three months; at the end of this time, owing to the successes of Nureddin in Syria, the Franks granted Shirkuh a free passage with his troops back to Syria, on condition of Egypt being evacuated (October 1164).
Two years later Shirkuh, a Kurdish general known as "the Lion", persuaded Nureddin to put him at the head of another expedition to Egypt, which left Syria in January 1167; a Frankish army hastened to Shawar's aid. At the battle of Babain (April 11, 1167) the allies were defeated by the forces commanded by Shirkuh and his nephew Saladin, who was made prefect of Alexandria, which surrendered to Shirkuh without a struggle. In 1168 Amalric invaded again, but Shirkuh's return caused the Crusaders to withdraw. Shirkuh was appointed vizier but died of indigestion (March 23, 1169), and the Caliph appointed Saladin as successor to Shirkuh; the new vizier professed to hold office as a deputy of Nureddin, whose name was mentioned in public worship after that of the Caliph. Nureddin loyally aided his deputy in dealing with Crusader invasions of Egypt, and he ordered Saladin to substitute the name of the Abbasid caliph for the Fatimid in public worship. The last Fatimid caliph died soon after in September, 1171.
