قرمط ١_a .. كتاب مائة أوائل من تراثنا ، الكاتب عبد الهادي حرصوني

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With an era, the history of the Qarmatian movement in our days received great attention, so a number of non-Arab researchers, and then the Arabs, accepted to study it. Authentic "revolutionary", whether the historical reality wills it or not. And when some do that, they fake it, forgetting the differences between times and places, and that in People were bought and sold, and the standards differed from an era in which workers were given their rights and made masters out of them. It is noticeable that the majority of those who researched the history of the Qarmatian movement proceeded from the premise of linking it to the Ismaili call, and that this call sent one of its preachers to the vastness of Iraq, and he was known for some reason as Qarmat, then the dawn of the Qarmatian movement. This may be what happened, or it may be otherwise. As there is no basic relationship between the Qarmatians and the Fatimid Ismailis, then the Ismailis seem to be. They were movements, the organizer between them before the declaration of the Fatimid caliphate was weak, then many of the movements that confronted the Abbasid regime since the second century of migration, covered themselves under the guise of general Shiism, and found themselves
She is affiliated with it, or classified as one of the Shiite groups, but without her decision to do so and her will. Researching the Qarmatian movement requires us to return to what happened when the Abbasid caliphate was established. This caliphate was born by a force that came from the East, and accordingly it had to fall captive. For the problems of the East, and it remains like this until a new infidel force [the Mongols] came from the East and destroyed it. The Abbasid experience taught the Islamic opposition parties an eloquent lesson, as they all learned that they had to revolt in areas far from the lands of the Caliphate, and after the failure of the revolution of the pure soul and the success of Abd al-Rahman bin Muawiyah In Andalusia, it turned out that the best remote areas for activity against the Abbasids are Yemen and Morocco, and in the second century of Hijra, Morocco was a theater for the activity of the moderate Shiites and the Kharijites of the Ibadites and the Sefris with the Barghawata forces, and because of that the areas of activity for the non-Kharijites from the forces involved at the time were not encouraging, so the attention was directed Men from the Shiite opposition to Yemen, and in this country of mountainous nature, Shiite advocates became active, and the most prominent of them was the advocates of the Hassani group, which manifested itself in the Al-Hadi movement to the truth, at the end of the third century of immigration, and in addition For these groups, some regions of Yemen were a center of activity for the Ismaili preachers and other extremist movements. In Yemen, the Ismailis achieved their first successes, and let us remember that it was the center of Yemen that directed Abu Abdullah Al-Da’i to Morocco, where he succeeded in establishing the Fatimid caliphate there.

Our sources speak of a number of preachers who have been active since the second century in Yemen, and preached ideas very close to those of the Qarmatians.
And the reason for some Yemeni sources is sometimes in the name of the Qarmatians, and it appears that the activity of these preachers won a large number of tribesmen to their side, that is a huge army within the peninsula, and this activity resulted in a major Bedouin migration from the peninsula to its outskirts, perhaps it was the second in size After the migration that accompanied the establishment of the great conquests following the establishment of Islam, this migration brought to Mesopotamia and the Levant tribes from Tai’, Fazara, Hilal and Salim, and from Amer bin Sa’sa’a: Kilab, Aqil, Namir, Tasheer, and from Asad and Khafajah, and these tribes provided human material with An effective impact of the Shiite preachers from Ismailia and others in this country, and now the activity opposing the Abbasid rule has moved from remote areas to Iraq and the Levant, and so what is called the name of the Qarmatians of Iraq and the Levant, and the Qarmatians of Al-Ahsa and Bahrain, and here we find ourselves before a big question is: Where did the Qarmatians come from naming them And where did you use this label first? The best known answer to this question is what was reported by Ibn al-Adim, the great historian of Aleppo, where he quoted from ancient sources that are veiled from us the following. Rather, he was called Qarmata because he was a short man, and his legs were short, and his steps were close, so he was called by this name Qarmata, and Qarmata had shown asceticism and piety, and marketed it against people with intrigue and malice... Some scholars mentioned that the word Qarmata is a reference to a school called Qarmata outside the doctrines of Islam, so according to this article they attributed it to a false doctrine, not to He is Hamdan bin