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We turn now to the formation of the important branch of the Ismaʿilian sect known as the Qarmatians, which is particularly interesting as we have detailed accounts of its formation which show how the propaganda worked, and illustrate the ease with which an armed group could set up an independent robber state in this period of the decay of the Khalifate. Of the history of their founding there are two leading narratives slightly divergent in details,—which De Goeje (pp. 13-17) calls A. and B. A. given by De Sacy (Druses, pp. clxvi., etc.) is that of Nuwayri, who drew his information from Akhu Muhsin, who obtained it from Ibn Razzam, and the substance, drawn from the same sources, appears in the Fihrist. B. (in De Sacy clxxi., etc.) is really the account given by Tabari, and is based on the description given by a person who had been present at the examination of Zaqruyah the Qarmatian by Muhammad b. Dawud b. al-Jarrah. The A. account is as follows.

One of Ahmad’s missionaries named Husayn Ahwazi was sent to labour in the district of Kufa known as the Sawad. As he was travelling he met a man named Hamdan b. Ashhath al-Qarmati, who was leading an ox with forage on its back. Husayn asked him the way to a place named Kass-Nahram, and Hamdan replied that he was going there himself. Then Husayn asked him where was a place named Dawr, and Hamdan told him that was his home. So they went on together. Then Hamdan says: “You seem to have come a long way and to be very tired: get on this ox of mine.” But Husayn declined, saying that he had not been told to do so. Hamdan remarked: “You speak as though you acted according to the orders which some one had given you.” Husayn admitted that this was so. “And who,” Hamdan asked, “it is then from whom you receive these orders and prohibitions?” Husayn replied: “It is my master and yours, the master of this world and of the world to come.” After some reflection Hamdan said: “There is only God most High who is master of all things.” “True,” replied Husayn, “but God entrusts control to whom he pleases.” Hamdan then asked, “What do you intend to do in the village to which you have asked to be directed?” “I am going,” said Husayn, “to bring to many people who dwell there a knowledge of the secrets of God. I have received orders to water the village, to enrich the inhabitants, to deliver them, and to put them in possession of their masters’ goods.” Then he began to persuade Hamdan to embrace his teaching. Hamdan said: “I beseech you in the name of God to reveal to me what you possess of this wisdom: deliver it to me, and God will deliver you.” “That,” said Husayn, “is a thing I cannot do, unless I previously get from you an undertaking and bind you in the name of God by a promise as an oath like that which God has always exacted from his prophets and apostles. After that I shall be able to tell you things which will be useful to you.” Hamdan continued to urge, and at last Husayn gave way, and as they sat by the roadside Husayn administered the oath to him and asked his name. Hamdan replied that he was commonly known as the Qarmat, and invited Husayn to take up his abode with him. So Husayn went to his house and gained many converts from Hamdan’s kinsmen and neighbours. There he stayed for some time, arousing in his host and others the strongest admiration of the ascetic and pious life he led, fasting by day, and watching by night. He worked as a tailor, and it was generally felt that the garments which had passed through his hands were consecrated. When the date harvest came a learned and wealthy citizen of Kufa named Abu ʿAbdullah Muhammad b. ʿUmar b. Shabab Adawi, hearing good reports of him, made him guardian of his date garden, and found him scrupulous in his attention and honesty. Husayn revealed his doctrines to this employer, but he saw through the piety which had impressed the villagers and understood that he was a conspirator. Before his death Husayn appointed Hamdan as daʿi in his place. This is an outline of the narrative of the origin of the Qarmatians, so called as the followers of Hamdan the Qarmat, according to the Sherif Abu l-Hasan as reported in the history of Nuwayri.