Qarmatians
The Qarmatians were an Isma'ili Shia militant movement led by an Arabized dynasty of Persian descent. Claiming an Alid descent, the Qarmatians were centred in al-Ahsa in Eastern Arabia, where they established a religious state in 899 CE. The Qarmatians adhered to a syncretic branch of Sevener Ismaili Shia Islam, and were ruled by a dynasty founded by Abu Sa'id al-Jannabi. They rejected the claim of the Fatimid caliph Abdallah al-Mahdi Billah to the imamate and, clinging to their belief in the coming of the Mahdi, revolted against both the Fatimid and Abbasid caliphates.
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The origin of the name "Qarmatian" is uncertain. According to some sources, the name derives from the surname of the sect's founder, Hamdan Qarmat. The name qarmat probably comes from the Aramaic for "short-legged", "red-eyed" or "secret teacher". Other sources, however, say that the name comes from the Arabic verb قرمط (qarmaṭ), which means "to make the lines close together in writing" or "to walk with short steps". The word "Qarmatian" can also refer to a type of Arabic script. The Qarmatians in Sawad (southern Iraq) were also known as "the Greengrocers" (al-Baqliyyah) because they followed the teachings of Abu Hatim al-Zutti, who in 908 forbade animal slaughter. He also forbade radishes and alliums such as garlic, onions, and leeks. By 928, it is uncertain whether the people still held on to those teachings. The founder of the dynasty, Abu Sa'id al-Jannabi, was of Persian origin, from Jannabah in coastal Fars. The Qarmatians were culturally Arabized and claimed Alid descent.
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Early developments
Under the Abbasid Caliphate (750–1258 CE), various Shiite groups organised in secret opposition to their rule. Among them were the supporters of the proto-Isma'ili community, of whom the most prominent group were called the Mubarakiyyah. According to the Ismaili school of thought, Imām Ja'far al-Sadiq (702–765) designated his second son, Isma'il ibn Ja'far (c. 721–755), as heir to the Imamate. However, Ismā‘īl predeceased his father. Some claimed he had gone into hiding, but the proto-Isma'ili group accepted his death and therefore accordingly recognized Isma'il's eldest son, Muhammad ibn Isma'il (746–809), as Imam. He remained in contact with the Mubarakiyyah group, most of whom resided in Kufa.
Qarmatian Revolution
A change in leadership in Salamiyah in 899 led to a split in the movement. The minority Isma'ilis, whose leader had taken control of the Salamiyah centre, began to proclaim their teachings that Imam Muhammad had died and that the new leader in Salamiyah (Abdallah al-Mahdi Billah) was in fact his descendant come out of hiding and was the Mahdi (a Messianic figure who will appear on Earth before the Day of Judgment and rid the world of wrongdoing, injustice and tyranny). Qarmat and his brother-in-law opposed this and openly broke with the Salamiyids; when Abdan was assassinated, he went into hiding and subsequently repented. Qarmaṭ became a missionary of the new imam, Abdallah al-Mahdi Billah (873–934), who founded the Fatimid Caliphate in North Africa in 909.
Qarmatian society
The land over which they ruled was extremely wealthy with a huge slave-based economy, as explained by academic Yitzhak Nakash: The Qarmatian state had vast fruit and grain estates both on the islands and in Hasa and Qatif. Nasir Khusraw, who visited Hasa in 1051, recounted that these estates were cultivated by some thirty thousand Ethiopian slaves. He mentions that the people of Hasa were exempt from taxes. Those impoverished or in debt could obtain a loan until they put their affairs in order. No interest was taken on loans, and token lead money was used for all local transactions. The Qarmathian state had a powerful and long-lasting legacy. This is evidenced by a coin known as Tawila, minted around 920 by one of the Qarmathian rulers, and which was still in circulation in Hasa early in the twentieth century.
Collapse
According to Farhad Daftary, the catalyst of the collapse of Qarmatian movement as a whole happened in the year 931, when Abu Tahir al-Janabi, the Qarmatian leader in Bahrain, handed over the reins of the state in Bahrain to Abu'l-Fadl al-Isfahani, a young Persian man who had been believed by the Qarmatians to be the Mahdi. However, Abu Tahir soon realized al-Isfahani's appointment was a disastrous mistake, after the "Mahdi" executed some nobles and insulted Muhammad and the other prophets. The incident shocked the Qarmatians and the Islamic community as a whole, and Abu Tahir ordered the youth's execution. Al-Isfahani lasted as leader only 80 days before his execution but greatly weakened the credibility of Qarmatians within the Muslim community in general and heralded the beginning of the end of their revolutionary movements.
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According to Qarmatians, the number of imams was fixed, with Seven Imāms preordained by God. These groups considers Muhammad ibn Isma'il to be the messenger – prophet (Rasūl), Imam al-Qa'im and Mahdi to be preserved in hiding, which is referred to as Occultation.
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In addition, the following Ismaili imams after Muhammad ibn Isma'il had been considered heretics of dubious origins by certain Qarmatian groups, who refused to acknowledge the imamate of the Fatimids and clung to their belief in the coming of the Mahdi.
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Farhad Daftary writes about the fate of the successors of Abu Tahir al-Jannabi: It may be noted that at the time the Qarmaṭī state was still being ruled jointly by Abū Ṭāhir’s brothers. Abū Ṭāhir’s eldest son Sābūr (Shāpūr), who aspired to a ruling position and the command of the army, rebelled against his uncles in 358/969, but he was captured and executed in the same year. But the ruling sons of Abū Sa'īd al-Jannābī themselves did not survive much longer. Abū Manṣūr Aḥmad died in 359/970, probably of poisoning, and his eldest brother Abu’l-Qāsim Sa'īd died two years later. By 361/972, there remained of Abū Ṭāhir’s brothers only Abū Ya'qūb Yūsuf, who retained a position of pre-eminence in the Qarmaṭī state. Henceforth, the grandsons of Abū Sa'īd were also admitted to the ruling council. After the death of Abū Ya'qūb in 366/977, the Qarmaṭī state came to be ruled jointly by six of Abū Sa'īd’s grandsons, known collectively as al-sāda al-ru'asā'. Meanwhile, al-Ḥasan al-A'ṣam, son of Abū Manṣūr Aḥmad and a nephew of Abū Ṭāhir, had become the commander of the Qarmaṭī forces. He was usually selected for leading the Qarmaṭīs in military campaigns outside Baḥrayn, including their entanglements with the Fāṭimids.
