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THE ROLE of CHRISTIANS in the FATIMID GOVERNMENT SERVICES of EGYPT to the REIGN of AL-HAFIZ SAMIR KHALIL SAMIR, SJ Let Us Be

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THE ROLE of CHRISTIANS in the FATIMID GOVERNMENT SERVICES of EGYPT to the REIGN of AL-HAFIZ SAMIR KHALIL SAMIR, SJ Let Us Be THE ROLE OF CHRISTIANS IN THE FATIMID GOVERNMENT SERVICES OF EGYPT TO THE REIGN OF AL-HAFIZ SAMIR KHALIL SAMIR, SJ Let us be clear about the title. We will not cover the whole two centuries of the Fatimids (969-1171 ), but for reasons of space will stop with the figure of Bahrain, who was appointed vizir in 1135 during the reign of al-Hafiz (1130-49). Bahrdm is certainly the most fascinating figure of this period, the only Christian who ever received such titles as Say! al-/släm (Sword of Islam), Tdj al-Dawla (Crown of the State), Tdj al-Mulfik (Crown of Kings). He deserves a study devoted entirely to himself, so we will cover the period from 971 to 1135 A.D. We will also concentrate on the Christian vizirs and the Christians involved in the government services, to try to clarify their sociological situation and political role in this period. It is, therefore, not a history of Christianity dur- ing this period: nothing will be said about daily life, intellectual activity, the economic or religious situation, the day to day relationship between Muslims and Christians, and so on. We still need such a study, since unlike the Jews, for whom we have many books, there is little devoted to Christians in Egypt in the Fatimid, Ayyubid or Mamluk periods except for a few brief articles. The Tolerance of the Fdtimids The Fatimid period from 969 was a flourishing time for Egypt, not only economically, militarily and socially, but also architecturally (the building of Cairo was seen as a marvel) and culturally (with big libraries, al-Azhar, the many popular feasts, and so on). This period was very particular in the his- tory of Egypt, and it seems that the Egyptians were happy to live under the Fatimid system. The reason usually given is the tolerance of the Fatimids, due to the fact that they were Isma`ili Shi is facing a Sunni majority. This fact is indisputable, but the explanation for it is not very convincing, and we will give our own opinion at the end of the study. For Christians also, this period was probably the best in their history under Arab rule. According to both Muslim and Christian historians in the medieval period, as well as modem historians, the time of Fatimid rule was 178 unusual for the Christians; with the exception of the reign of al-Hakim bi- Amr Allah (996-1020), it is considered the golden age for the Dhimmïs in the history of Egypt. It is clear that in comparison with the Mamluk period, which was the worst for Dhimmis in Egypt, this was a wonderful time. Even in comparison with the former Ikhshidid or Tulunid periods, this was better. Stanley Lane- Poole, the well-known historian of Egypt, summarizes the situation as follows: There is no doubt that under the Fatimids, on the whole, the Christians of Egypt were treated with unusual consideration, far more than under suc- ceeding dynasties. Setting aside the persecutions of Hakim, which were merely part of a general tyranny, the Copts and Armenians had never before received so much benevolence from Muslim rulers. Under 'Aziz' they were favoured beyond the Mohammadans and were appointed to the highest offices of state. Under Mustansir2 and his successors, Armenians (whether Christians or not)3 protected their fellow-countrymen and, through them, the other Christians during the long period when the wezirate was in their hands. Most of the financial posts of government were then, as always, in the possession of Copts. They were the farmers (admin) of taxes, and the controllers of ac- counts ; and their ability made them indispensable. [Our own italics; we will come back to this in the conclusion]. Throughout the reigns of the later caliphs we read constantly of the build- ing and restoration of churches, recorded by the Christian Abu Salih, whose contemporary history accurately reflects the state of Egypt at the close of the Fatimid rule.4 Other authors are of the same opinion. Marius Canard, who is one of the best specialists of this period, says: As for the Christians and Jews, they held a relatively favourable position throughout the Fatimid period. We have noticed that several caliphs had Christian vizirs: al-'Aziz, al-Hakim, who had three (Fahd b. Ibrahim, ManjJr b. 'Abd3n and Zur'a b. Nasturus), al-Hafiz, with Bahram. In spite of the discontent sometimes openly expressed by the Muslim population, Christians could always hold the highest offices. Throughout the period of the dynasty, non-Muslims continued to occupy many posts in the administration, especially in the finance departments. In ' That is, from 975 to 996. 2 The longest Fatimid reign, from 1036 to 1094. 3 This remark by Lane-Poole refers to the fact that out of the seven Armenians who were vizirs during the last Fatimid century, only two were Christians, Yanis al-Armani (1132) and Bahram Amir al-juycish(1135-7). The other five were ethnically Armenians, namely Badr al- jamdll (1074-94), his son al-Afdal Shahinshah (1094-1121),Ahmad Kutayfat (1131), Tally Ibn Ruzzik (1154-61), and his son Ruzzik Ibn Talä>i<(1161-3). On these vizirs, see in this issue the article by Seta B. Dadoyan, "The Phenomenon of the Fatimid Armenians." 4 Stanley Lane-Poole, A Historyof Egyptin the MiddleAges (London: Methuen & Co., 1901) 169-70. .
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