Al-Hakim Bi-Amr Allah - Sobriquet in Western Literature

Sobriquet in Western Literature

In Western literature he has been referred to as the "Mad Caliph". This title is largely due to his erratic behavior concerning religious minorities under his command, as historian Hunt Janin relates, al-Hakim "was known as the 'Mad Caliph' because of his many cruelties and eccentricities". Historian Michael Bonner points out that the term is also used due to the dramatic difference between al-Hakim and his predecessors and his successors while also pointing out such persecution is an extreme rarity in Islam during this era "In his capital of Cairo, this unbalanced (and, in the view of most, mad) caliph raged against the Christians in particular...On the whole such episodes remained exceptional, like the episodes of forced conversion to Islam." Historian Michael Foss also notes this contrast "For more than three hundered and fifty years, from the time when the Caliph Omar made a treaty with the Patriarch Sophronius until 1009, when mad al-Hakim began attacks on Christians and Jews, the city of Jerusalem and the Holy Land were open to the West, with an easy welcome and the way there was no more dangerous than a journey from Paris to Rome....Soon the panic was over. In 1037 al-Mustansir came to an amicable agreement with Emperor Michael IV."

As one prominent journal has noted, al-Ḥākim has attracted the interest of modern historians more than any other member of the Fatimid dynasty because of...

"His eccentric character, the inconsistencies and radical shifts in his conduct and policies, the extreme austerity of his personal life, the vindictive and sanguinary ruthlessness of his dealing with the highest officials of his government coupled with an obsession to suppress all signs of corruption and immorality in public life, his attempted annihilation of Christians and call for the systematic destruction of all Christian holy places in the middle east culminating in the destruction of the most holy Church of the Resurrection in Jerusalem, his deification by a group of extremist Isma'li missionaries who became the forerunners and founders of the Druze religion, all combine to contrast his reign sharply with that of any of his predecessors and successors and indeed of any Muslim ruler.... The question is to what extent his conduct can be explained as rationally motivated and conditioned by the circumstances rather than as the inscrutable workings of an insane mind."

The claim that al-Hakim was mad and the version of events around him is disputed as mere propaganda by some scholars, such as Willi Frischaue who states "His enemies called him the 'Mad Caliph' but he enhanced Cairo's reputation as a centre of civilization." The writing of historian Heinz Halm attempts to dispel "those distorted and hostile accounts, stating that the anti-Fatimid tradition tried to make a real monster of this caliph."