الفكر الإسماعيلي (الطيبي) في مصنفات الداعي حاتم بن إبراهيم الحامدي (ت596هـ /1199م) (دراسة تحليلية)

Rp- Ismaili (Tayyibi) thought In the works of the preacher Hatem bin Ibrahim Al-Hamidi (d. 596 AH / 1199 AD) (Analytical study).pdf

The hidden imams of the Ismail call since the second half of the third century AH/ninth century AD began to seek places for their call far from the eyes of their Abbasid enemies to spread their ideas and preach the appearance of the awaited Mahdi from the sons of Imam Ali and Fatima (2). They chose the land of Yemen and sent their most prominent preachers after providing them with some instructions and instructions, namely Ibn Hawshab and Ali ibn al-Fadl in the year (268 AH/880), who were able to establish an Ismaili state there. Consequently, the land of Yemen became an important center for attracting Ismaili preachers, organizing them, teaching them the idea of the call, and sending them to other places .
However, the Ismaili call in those countries was weakened and collapsed after the year (302 AH/914 AD) and its followers were exposed to the most severe types of killing and torture, so it entered a phase of concealment that continued until the fifth century AH/eleventh century AD, when the atmosphere was prepared for the emergence of a Yemeni personality who embraced Ismaili thought represented by the preacher Ali bin Muhammad al-Sulayhi, who announced the establishment of an Ismaili state in the lands of Yemen called the Sulayhid state, and in it the rulers became the heads of the call and keen to spread its doctrinal ideas until the matter ended with the free lady Arwa al-Sulayhi, who continued to be loyal to the center of the caliphate in Egypt and was granted spiritual titles and powers that had not been granted to anyone else before Following the assassination of the Fatimid Caliph Al-Amr Bl-Hikm Allah bin Al-Khalifa Al-Musta’li in the year (524 AH/ (1130 AD), Lady Arwa decided to adopt the call for Imam Al-Tayyib bin Al-Amr and to confront the usurper of his legitimate right to the imamate from his cousins, Abdul Majeed bin Muhammad, nicknamed (Al-Hafiz), and to foil all his plans to win her over to his side. Then she proceeded to sever relations with the center of the Caliphate in Egypt and make the Tayyibi call independent from it and separate religion from politics and appoint someone who had imbibed the Tayyibi thought and philosophy with the rank of absolute preacher as the head of the call and spread its thought. This organization that Lady Arwa carmed
out on the one hand and the competence of the absolute preachers who assumed the leadership of the call on the other
hand helped the call to continue even after the fal of the Sulayhid state in Yemen and the Fatimid Caliphate after it in Egypt.
Despite the studies that specialized in the Tayyibi call and its preachers, including the preacher Hatem bin Ibrahim
Al-Hamidi (d. 596 AH/1199 AD), most of their proposals dealt with the political and military aspect without being…

A special share of it is for the organizational, doctrinal, philosophical and divine role. Hence the importance of the research for the preacher Hatem, as he is one of those absolute preachers of the Tayyibi call and the owner of the precious works that he began to classify after circumstances forced him to withdraw from the political and military side, as he dealt in those works with various sciences of the call in facts, beliefs, philosophy, history and others until those works became a source for those who want to quench their thirst with Tayyibi thought and the culture of the sect and spread it, as the preacher Hatem was a scholar who thought about it, its beliefs, its origins and its teachings, and was knowledgeable in interpreting and explaining their hadiths, which motivated many of his supporters in thought from all countries to travel to obtain from the sources of his thought various sciences through what he presents in his lectures at his new headquarters in Hasin al-Hatib.