أبو سعيد الجنابي

أبو سعيد حسن بن بهرام الجنابي
حاكم دولة القرامطة في البحرين
Rule	قبل 899 – يونيو/يوليو 913
تبعه	أبو القاسم سعيد الجنابي أطاح به أبو طاهر الجنابي
وُلِد	845/855 جنابة، مقاطعة أرجان
توفي	يونيو/يوليو 913 الأحساء
الديانة	الإسماعيلية القرمطية

أبو سعيد حسن بن بهرام الجنّابي (845/855 – 913/914) كان فارسياً شيعياً ومؤسس دولة القرامطة في البحرين (منطقة تضم الأجزاء الشرقية من المملكة العربية السعودية الحديثة بالإضافة إلى الخليج العربي). بحلول عام 899، سيطر أتباعه على أجزاء كبيرة من المنطقة، وفي عام 900، حقق انتصارًا ساحقًا على جيش عباسي أُرسل لإخضاعه. استولى على العاصمة المحلية، هجر، عام 903، ووسّع حكمه جنوبًا وشرقًا حتى وصل إلى عُمان. اغتيل عام 913، وخلفه ابنه الأكبر سعيد.

تُحيط بعض الغموض بتعاليمه الدينية وأنشطته السياسية، كما ورد في مصادر لاحقة، وعادةً ما تكون معادية. لكن يبدو أنه كان يُشارك الإسماعيليين المعتقد الألفي بقرب عودة المهدي، ويُعارض الشعائر والطقوس الإسلامية التقليدية، ويُؤسس مجتمع القرامطة على مبادئ الملكية الجماعية والمساواة، مع نظام إنتاج وتوزيع يُشرف عليه وكلاء مُعيّنون. استمرت "الجمهورية" القرمطية التي أسسها حتى أواخر القرن الحادي عشر.

النشأة

كان أبو سعيد فارسي الأصل، من بندر غناوة في ساحل فارس. وُلد بين عامي 845 و855، ويُقال إنه كان مُقعدًا في جانبه الأيسر. زعم لاحقًا (أو ادّعى ذلك أتباعه) أنه ينحدر من سلالة ساسانية ملكية، ولكنه في طفولته كان تاجر فراء أو دقيق، بدايةً في مسقط رأسه جنابة، ثم في ضواحي الكوفة، حيث انتقل.

هناك تزوج من عائلة بني القصار، وهم من أبرز أفراد الجماعة الإسماعيلية في المنطقة. تبشّر وتلقّى تعليمه على يد الداعي الإسماعيلي أبو محمد عبدان، صهر حمدان قرمط، الزعيم العام للحركة الإسماعيلية في العراق. في الفترة حوالي عام 874/884، أُرسل أبو سعيد بدوره داعيًا للتبشير في فارس، في منطقة جنابة، وسنيز، وتاج، ومهروبان.

تكللت مهمته بالنجاح، وجمع أتباعًا وجمع أموالًا: طُلب من جميع الدعاة جمع الأموال للمهدي المنتظر، الذي كان لا يزال في الغيبة. إلا أنه في النهاية وُجهت إليه تهمة إلى السلطات السنية. صودرت كنوزه ومخازنه، لكن أبو سعيد تمكن من الفرار والاختباء، ربما في البصرة.

فتح البحرين

خريطة شرق ووسط جزيرة العرب في القرنين التاسع والعاشر الميلاديين

حسب تقرير من ابن حوقل، من زمن التقائه حمدان قرمط، الذي تعرف على قدرات أبو سعيد ووثق فيه فأسند إليه الدعوة في البحرين، وهي المنطقة التي تضم شرق جزيرة العرب من العراق حتى قطر. يتم تجاهل البحرين عمومًا من قبل المصادر التاريخية لتلك الفترة؛ كانت المنطقة تحت الحكم العباسي، ولكن بحسب موسوعة الإسلام، "تفشل المصادر العربية في إخبار الكثير عن مداها أو فعاليتها"..

وفقًا للمؤرخ المسعودي من القرن العاشر، وصل أبو سعيد إلى هناك في عام 886/7، لكن مصادر أخرى تضع هذا في تواريخ مختلفة، من 894 إلى 896، أو حتى في وقت متأخر مثل 899، ومع ذلك فمن المعروف أنه بحلول ذلك الوقت كان قد أثبت نفسه كقوة في المنطقة؛ ونتيجة لذلك من غير المرجح أن تكون التواريخ اللاحقة صحيحة.

تولى أبو سعيد في البداية دور تاجر دقيق في مدينة القطيف، حيث أقام علاقات وطيدة مع بني سنبر، وهي عائلة ثقفية بارزة: أصبح أبناؤه الثلاثة، حسن وعلي وحمدان، أقرب أنصاره، بينما تزوجته ابنة حسن. واستمرت العائلة في لعب دور قيادي في دولة القرامطة على مدى العقود التالية. ووفقًا لابن حوقل وأخو محسن، فإن الجماعة الإسماعيلية التي أسسها كانت تتكون في البداية من "البسطاء والجزارين والحمالين ومن في حكمهم".

في البحرين، التقى داعيًا إسماعيليًا آخر، هو أبو زكريا التمامي، الذي أرسله الداعي اليمني ابن حوشب، والذي نجح في إقناع قبيلة بني كلاب بالانضمام إليه. نشأ بينهما تنافس، لكن سرعان ما أصبحا شريكين مترددين، حتى تمكن أبو سعيد في النهاية من سجن أبا زكريا وقتله. ومع ذلك، تمكن أبو سعيد من كسب دعم ليس فقط بني كلاب، بل أيضًا بني عقيل، الذين أصبحوا نواة قواته العسكرية.

كانت قبائل البدو، على حد تعبير هاينز هالم، "مجموعةً مثاليةً" للداعي: ​​يصف وصف "أخو محسن" - الذي يُعترف بمعاداته الشديدة للإسماعيلية - القبائل بأنها "معتادة على الحرب، لكنها في الوقت نفسه قوية وجاهلّة، لا مبالية، وبعيدة عن شريعة الإسلام، لا علم لها بالنبوة، ولا بما هو حلال وما هو حرام". في الواقع، كانت أول مجموعة انضمت إلى القضية، بنو الأدبات، وهي قبيلة فرعية من الكلاب، قد نُبذت سابقًا بسبب ثأر دم. لم يمنحهم الانضمام إلى عقيدة أبي سعيد الثورية فرصة الغنائم والسلطة فحسب، بل أيضًا فرصة الخلاص.

With the backing of a strong Bedouin army, Abu Sa'id began attacking towns in the area: Qatif, Zara, Safwan, Zahran, al-Hasa, and Juwata. His expeditions reached as far east as Sohar (which he briefly captured after several attempts) in the Oman and west to Bilad al-Falaj and south to Yabrin; the central al-Yamama region was left devastated and depopulated in the process, as the local tribes of Banu Qushayr and Banu Sa'd were either killed or expelled. Yamama was probably not placed under Qarmatian control, although they clashed with the Banu 'l-Ukhaidhir who ruled it at the time, and who later became allies of the Qarmatians. At some unknown point, Abu Sa'id even captured the island of Awal (modern Bahrain), and imposed tariffs on shipping there.

In 899, a major rift occurred in the Isma'ili movement, when Hamdan Qarmat and Abu Muhammad Abdan denounced the movement's secret leadership at Salamiya, which had been taken over by Sa'id ibn al-Husayn, the future founder of the Fatimid Caliphate. Shortly after that, Hamdan Qarmat disappeared, while Abu Muhammad was murdered in the same year at the instigation of Zakarawayh ibn Mihrawayh, apparently on the instructions of Salamiya. After Hamdan's disappearance, the term "Qarmatians" was retained by all Isma'ilis who refused to recognize the claims of Sa'id, and subsequently of the Fatimid dynasty. Abu Sa'id likewise rejected Sa'id's claims; apart from ideological reasons and loyalty to his masters, political considerations may also have played a role, as this was "a favourable opportunity to make himself completely independent", as Wilferd Madelung put it. It was also at that time, according to Ibn Hawqal, that he had his rival Abu Zakariya al-Tamami imprisoned and executed, as he remained loyal to Sa'id. In later decades the Fatimids launched attempts to get the Qarmatian communities to recognize their leadership, but although they were successful in some areas, throughout their existence, the Qarmatians in Bahrayn refused to do so. Neither, however, did Abu Sa'id try to coordinate his movements with the other Qarmatian groups active in the Abbasid territories, such as the rebellions launched in Syria and Iraq by Zakarawayh ibn Mihrawayh and his sons in 901–907.

By 899, Abu Sa'id's followers controlled most of Bahrayn, except for the regional capital Hajar, which was still under Abbasid control, and in the north had advanced up to the vicinity of Basra. The fall of Qatif in that year alarmed the populace of Basra, as they realised that a Qarmatian attack on the city was now a possibility; hasty work commenced to erect a brick wall around the hitherto unfortified city. Early in 900, Abu Sa'id began his siege of Hajar, but as the city resisted for several months, he established his own residence and base of operations (dār al-hijra) at al-Ahsa (modern al-Hofuf), some two miles from Hajar. The news of the siege prompted the reaction of the Abbasid caliph al-Mu'tadid, who in April 900 named his general al-Abbas ibn Amr al-Ghanawi governor of Bahrayn and Yamama, and sent him with 2,000 soldiers, augmented with volunteers, against Abu Sa'id's forces. On 31 July, in a salt marsh some two days' march from Qatif, the Abbasid army was defeated in battle. Al-Ghanawi was taken prisoner and later released, but the other captives, reportedly 700 in number, were executed. In the aftermath of this success, Hajar was captured, only to be lost again after the arrival of a new Abbasid governor in 901, while Abu Sa'id was leading an expedition in the vicinity of Basra. In late 903, the Abbasid governor Ibn Banu reported to the central government in Baghdad that he had captured Qatif and defeated and killed Abu Sa'id's designated successor there. Nevertheless, around the same time or a little later, Hajar was forced to surrender anew to the Qarmatians after they cut its water supply. Many of its inhabitants chose flight to Awal, Siraf, and other places, while many who remained behind were either killed or converted in the pillaging that followed.

Despite the destruction visited upon it, Hajar remained the chief city and capital of Bahrayn. Abu Sa'id, however, established his own palatial residence at al-Ahsa oasis, where he ruled in the traditional manner of an Arab prince. From Bahrayn, the Qarmatians launched a series of raids against the vicinities of Basra, both to capture slaves and in retaliation for the participation of the local Zabba tribe in the 900 campaign against them. The most notable of these raids occurred in July/August 912, but although the local Abbasid governor was reportedly unable to confront it, the sources report that the force involved was very small, barely 30 men.

الحكم ومبدأه

As the founder of the Qarmatian "republic" of Bahrayn, he was ascribed by later generations the establishment of its institutions. While certainly far from their fully developed form as reported by Ibn Hawqal, he certainly did initiate some of them. The Qarmatian system was based on communal ownership and egalitarianism, with a system of production and distribution overseen by Abu Sai'id's agents. For example, any livestock and supplies taken during raids were stored and distributed; slaves were employed in communal labour; the herding of cattle, camels, and sheep, the production of arms and clothing, were centrally directed; and all boys taken captive were trained together from the age of four, both in arms and riding and in the Qarmatian doctrine. Workers and artisans were organised into primitive guilds, and a council, the al-ʿIqdāniyya, comprising representatives of leading families and senior officials, was also established in an advisory capacity. Some modern commentators have described this system as a "kind of socialism", the Qarmatians as the "Bolsheviks of Islam", and their state as the "only communist society to control a large territory, and to endure for more than a generation, before the twentieth century".

His religious teachings are less clear, as the Qarmatians of Bahrayn left no testimonies of their own; what is known about them is reported by few, foreign, and usually heavily hostile sources. Initially, he obviously adhered to the millennialist Isma'ili teachings about the imminent return of the mahdī, Muhammad ibn Isma'il. After the rift of 899, he no longer recognized the authority of Sa'id; according to the qāḍī Abd al-Jabbar ibn Ahmad, Abu Sa'id now claimed that the mahdī was no longer Ibn Isma'il but Muhammad, the son of Abdallah ibn Muhammad ibn al-Hanafiyyah, whose appearance was expected in 912, the year 300 of the Hijri calendar, but this information is of dubious reliability. When the date passed without incident—in the meantime Sa'id had declared himself as the mahdī and founded the Fatimid Caliphate in Ifriqiya—the failure of the prophecy is said to have caused considerable embarrassment to the Qarmatian regime.

Following Isma'ili expectations that the mahdī would reveal the "hidden" or "inner" (bāṭin) truths of the religion to his followers, thus ushering an "age of pure spiritual knowledge" and making religious laws and customs obsolete, Abu Sa'id abolished numerous Islamic rites, such as prayer and fasting.

الوفاة والخلافة

Al-Mas'udi reports that Abu Sa'id was murdered in June/July 913 while taking his bath in his palace by two ṣaqlabī eunuch slaves. Several of his higher-ranking officers and followers were killed at the same time, including Ali and Hamdan ibn Sanbar. However, the death was not reported in Baghdad until the summer of 914, perhaps indicating that it was kept secret until then. The reason for his murder is unknown, but Heinz Halm suggests it may be linked to the failed prophecy on the appearance of the mahdī the previous year.

He left seven or six sons, who due to their youth were at first under the tutelage of their uncle Hasan, the last of the three Banu Sanbar brothers. Power was likely nominally invested among all of Abu Sa'id's sons, as a response composed soon after Abu Sa'id's death to a letter from the Abbasid vizier was written on behalf of all sons. Among his sons, the oldest, Abu'l-Qasim Sa'id al-Jannabi, was at first the pre-eminent, but his reign was brief; he was replaced by the youngest son, Abu Tahir al-Jannabi, at the latest by 923. The reason and manner of the transition is unclear. Most Arabic sources agree that Abu Sa'id had appointed him as his heir, but that he was deposed in 923 by Abu Tahir. Another tradition, by the Kufan anti-Isma'ili polemicist Abu Abdallah Muhammad ibn Ali ibn Rizam al-Ta'i, reports that Abu Sa'id had always intended for Abu Tahir to succeed him, and had named Sa'id only as regent, and that Sa'id voluntarily relinquished power to his brother in 917/918.

Following his death, Abu Sa'id became the object of veneration by his followers. It was believed that he would return to lead them, to the point that a saddled horse was kept at the entrance of his tomb. The state he founded survived until its overthrow by the Uyunids in the 1070s, and as late as the mid-11th century the Bahrayni Qarmatians called themselves Abū Saʿīdīs after him.

المصادر

• Carra de Vaux, B.; Hodgson, M. G. S. (1965). "al-D̲j̲annābī, Abū Saʿīd Ḥasan b. Bahrām". In Lewis, B.; Pellat, Ch.; Schacht, J. (eds.). The Encyclopaedia of Islam, New Edition, Volume II: C–G. Leiden: E. J. Brill. p. 452. ISBN 90-04-07026-5. {{cite encyclopedia}}: Invalid |ref=harv (help)
• Daftary, Farhad (2007). The Ismāʿı̄lı̄s: Their History and Doctrines (Second ed.). Cambridge: Cambridge University Press. ISBN 978-0-521-61636-2.
• Halm, Heinz (1991). Das Reich des Mahdi: Der Aufstieg der Fatimiden [The Empire of the Mahdi: The Rise of the Fatimids] (in الألمانية). Munich: C. H. Beck. ISBN 978-3-406-35497-7.
• Hitti, Philip K. (2002) [1937]. History of the Arabs: From the Earliest Times to the Present (Revised Tenth ed.). Basingstoke and New York: Palgrave Macmillan. ISBN 0-333-63141-2.
• Madelung, Wilferd (1978). "Ḳarmaṭī". In van Donzel, E.; Lewis, B.; Pellat, Ch.; Bosworth, C. E. (eds.). The Encyclopaedia of Islam, New Edition, Volume IV: Iran–Kha. Leiden: E. J. Brill. pp. 660–665. ISBN 90-04-05745-5. {{cite encyclopedia}}: Invalid |ref=harv (help)
• Madelung, Wilferd (1983). "ABŪ SAʿĪD JANNĀBĪ". In Yarshater, Ehsan (ed.). Encyclopædia Iranica, Volume I/4: Abū Manṣūr Heravı̄–Adat. London and New York: Routledge & Kegan Paul. pp. 380–381. ISBN 978-0-71009-093-5.
• Madelung, Wilferd (1996). "The Fatimids and the Qarmatīs of Bahrayn". In Daftary, Farhad (ed.). Mediaeval Isma'ili History and Thought. Cambridge University Press. pp. 21–73. ISBN 978-0-521-00310-0.
• قالب:TDV Encyclopedia of Islam
• Rentz, G.; Mulligan, W. E. (1960). "al-Baḥrayn". In Gibb, H. A. R.; Kramers, J. H.; Lévi-Provençal, E.; Schacht, J.; Lewis, B.; Pellat, Ch. (eds.). The Encyclopaedia of Islam, New Edition, Volume I: A–B. Leiden: E. J. Brill. pp. 941–944. ISBN 90-04-08114-3. {{cite encyclopedia}}: Invalid |ref=harv (help)
• Rexroth, Kenneth (1974). Communalism: From Its Origins to the Twentieth Century. Seabury Press. ISBN 0-81649204-2.

للاستزادة

• Langaroodi, Reza Rezazadeh; Negahban, Farzin (2015). "Abū Saʿīd al-Jannābī". In Madelung, Wilferd; Daftary, Farhad (eds.). Encyclopaedia Islamica Online. Brill Online. ISSN 1875-9831.