تحلیلی بر شاخصه‌های رفتاری الحاکم بامرالله فاطمی براساس الگوی اقتدار کاریزماتیک

The caliphate of Al-hakim Be Amr Allah Fatemi (386–411 A.H) is one of the most complex and controversial periods in Fatimid history, in which a combination of personal charisma, religious policies, social reforms, and political authority shaped the charismatic profile of this caliph. The main issue of this research is the sociological explanation of the charismatic charisma and authority of Al-Hakim Bi- Amr Allah and its role in the political, religious, and the social developments of Fatimid Caliphate. The present study, using the theoretical framework of Max Weber's charismatic leadership, attempts to analyze the mechanisms of development and consolidation of the charismatic authority of the ruler in the historical context of Egypt and the Fatimid territory. The necessity of conducting this study arises from the fact that despite numerous historical studies on Fatimid Caliphate, the sociological dimensions of the ruler's leadership especially in connection with Weber's theory, have been independently analyzed. Understanding how the charismatic sphere emerged and functioned during this period not only helps to understand the developments of the Fatimid Caliphate, but also provides a suitable model for understanding the relationship between religion, politics, and leadership in Islamic civilization. The research method is descriptive-analytical, and the research data has been collected based on primary historical sources such as the works of Maqrizi, Ibn Athir, Ibn Khaldun, Qazi Nu'man, Hamid al-Din Kermani, Ibn Jawzi, and Jamal al-Din Sarwar, as well as recent research by Daftari, Paul Walker, Muhammad Abdullah Annan, Aref Tamer, and Ayman Fouad Sayyed. The data analysis was conducted focusing on Weber's concepts of "charismatic authority" and then matched with the historical examples related to Al-Hakim. In this article,
Al-hakim’s political, social, and religious actions are analyzed based on the characteristics
of charismatic leaders from Max Weber's perspective, according to his reforms in the administrative, economic, religious, and social structures. The findings of this study clarifies that Al-Hakims’ charisma was based on a combination of three factors of personal attraction, religious authority, and the Fatimid preachers' propaganda system. On the one hand, the exceptional personality of the caliph, unusual behaviors, and the combination of asceticism with power created a kind of enthusiasm and belief in divine inspiration among the followers; on the other hand, the use of a coherent system of preaching, training preachers, and the expansion of educational centers such as the "Dar al-Elm" paved the way for the rationalization of charismatic authority. In addition, social reforms such as the abolition of taxes, the liberation of slaves, and the organization of judicial affairs strengthened his justice-oriented aspect. On the political level, Al-Hakim focused on expanding the influence of the Fatimid Caliphate in the Levant and Egypt, bringing the authority of the Caliphate to an unprecedented level. Meanwhile, the elimination of influential ministers, direct control of the judiciary, and personal supervision of economic affairs, although they consolidated his power, provoked a crisis of confidence in the Caliphate in the long term. In the religious sphere, Al-Hakim also adopted contradictory policies, religious tolerance towards the Dhimmi and ritual strictness; which, from Weber's perspective, reflects
the inherent duality of charismatic authority that fluctuates between sacredness and political rationality. From a sociological perspective, the most important achievement of this research is that the emergence of Al-Hakim Bi- Amr Allah can be seen as a response to the crisis of legitimacy in Fatimid society. Weber's theory emphasizes that charismatic leaders often emerge in conditions of social crisis and the collapse of traditional order. In such a situation, followers find salvation in a personality with superhuman qualities and a divine mission. Al-Hakim’s emergence coincided with a crisis of political legitimacy, Abbasid rivalry, and intellectual threats from Sunnis, and he was able to take advantage of this situation to establish his position as the “divine Imam-Caliph.” At the same time, this charismatic authority suffered an “internal crisis” towards the end of his reign. Contradictory behaviors, violent actions, and claims
of divinity by some close followers led to a split in the Fatimid intellectual system. The development of Druze sect can be seen as the ultimate manifestation of this crisis. A sect that demonstrated the transformative and extreme aspect of charisma by emphasizing the sanctity of Al-Hakim. From a theoretical perspective, this stage is what Weber refers to as the “routinization of charisma”; That is, when the leader's charisma is either sustained in the form of rituals and sects or transformed into a power structure. The present study also clarifies that the appeal of al-Hakim's leadership is not only limited to the religious sphere, but also influential in the cultural and social spheres. The expansion of knowledge, the establishment of educational centers, and the promotion of literacy in the Fatimid court were direct results of his cultural policies. Despite his behavioral excesses, Al-Hakim Bi- Amr Allah played a decisive role in the transition of the Fatimid Caliphate from a stage of consolidation to a stage of prosperity. In sum, Al-Hakim Bi- Amr Allah 's charismatic leadership is a unique example of the connection between religion, politics, and culture in Islamic civilization; a leader who was able to form a multidimensional system of power in the Islamic world of the fourth and fifth centuries A.H by combining religious authority and personal influence. This experience, on the one hand, demonstrates the power of charismatic leadership in reestablishing the political order, and on the other hand, warns that the lack of rational institutionalization can lead charisma to crisis and division.