الدعوة الطيبية في اليمن في القرنيين السادس والسابع الهجريين/ الثاني عشر والثالث عشر الميلاديين ( دراسة تأريخية )

Rp- The calling of Al- Taibia in Yemen In the centuries sixth and seventh A.H. / Twelve and thirteen A.D. ( historical study ).pdf

Since the third decade of the fifth century AH, Yemen has witnessed major sectarian and political transformations, especially after the establishment of the Sulayhid state (439-532 AH / 1047-1137 AD), and the rule of the preacher Ali bin Muhammad (d. 459 AH / 1066 AD), who played a prominent and important role in the history of Yemen, especially after converting to the Ismaili thought (Fatimi) and the declaration of allegiance to the Fatimid caliphate in Egypt, and the unification of Yemen in one state, and then his family later adopted the Tayyibi thought after the assassination of Al- Amer biamer Allah in the year (524 AH / 1130 AD) by his cousins from al- Nizaris and the entry of his son Al-Taib into concealment and he was known in Ismaili history as concealment The second, and the people of Yemen became the callers and followers of the call .
thus, the Ismaili call began to spread quickly throughout Yemen among their Ismaili supporters, and then his family successively ruled this country after his death, who played an important and effective role in supporting this call and spreading its doctrinal ideas. The preacher Ahmed ak-mukram 459-477AH/1066-1084AD) the son of Ali bin mohammed adopted this thought after his father and worked to advocate for him and confront his enemies from the states ruling at the time, and with the death offal-Mukram , his wife, Mrs. Arwa Al-Sulayhiyya, completed her husband’s journey in ruling Yemen, especially after she was granted powers that were not granted to others. And this is a strong indication of her position and her high value in the Fatimid caliphate during the rule of the Fatimid Caliph Al-Mustansir Billah (427-487 AH / 1035-1094 AD)., she became the head of the call in Al- Jazira and supervised the divorced preachers.
Where this lady rejected the succession of Al-Hafiz li-Din Allah (d. 544 AH / 1149 CE), and considered him among those who usurped power from its legitimate owners according to the Ismaili doctrine that stipulates the transmission of the Imamate from the father to the eldest son by saying: “The transmission of the Imamate is in the succession from the father to the eldest son.” Accordingly, this woman embraced al-Tayyib ibn al-Amr and announced his call in Yemen, which was known as the Tayyibi call after him.
And she remained loyal to the Tayyibi call despite it was finished in Egypt but only as commitment with the Ismaili thought that give the right of children to assume the caliphate, so she bequeathed the wealth she had to be spent on the Tayyibi call, and Yemen became a major center for the Tayyibi call, and appointed absolute preachers and made the matter of supervising the call to them and spreading it in the name of the imam Al-Tayyib, and that was the reason the Tayyibi call continued even after the end of the rule of the Fatimid and Sulayhid states, these preachers played a prominent role in preserving its continuity and spreading it throughout the country, and they adopted the idea of a stable Imamate (i.e. the role of concealment) and it became a purely religious organization, and only those close to him know the where about of the Imam.
Hence our choice to study “The Tayyibi Call in Yemen in the Sixth and Seventh Centuries AH / Twelfth and Thirteenth AD (Historical Study)”. To shed light on the principles of this call in Yemen and how it spread at the hands of the absolute preachers.
and to know its history, believes and position towards the ruling states in Yemen, and then to clarify the position of this call on the Fatimid rule in Egypt, especially after the death of Al-Amie bideen Allah and the accession of his cousin, Al-hafedh lideen Allah .