خلاصه ماشینی:
Addressing al-Farghani," as to your statement, address• ing the people of the noble da'toa (Fa timid cause): your 'second coming' (Qiyamah) has arrived, and your period of occultation has come to an end," al-Kirrnani refutes any notion of an incarnated deity in al-Hakim's person.
In an effort to establish the Persian origin of the Druze religious community, he contends that al-Hakim ordered Darazi to proceed to wadi al-Tayrn, in Syria, where allegedly a community with primitive pagan ideas and beliefs would be most susceptible to the acceptance ofincarnationist beliefs," It appears that the Fatimid State proper in Egypt, under al-Hakim could not afford to advance such radical ideas, with the result that an extremist sect emerged away from Egyptian territory.
Unable to meet Badis' challenge, al-Mustansir allowed the secession of North Africa from the Fatimid domain," The Baghdad authorities were now able to exploit the Fa timid losses in North Africa by issuing in A.
It is obvious that under both al• Hakim and al-Mustansir, Fatimid propaganda outside Egypt, and es• pecially in the Persian provinces, was intensified.
Al-Afdal was able to appoint his own Caliph instead of al• Mustansir's elder son, an event which caused the final break between Hasan al-Sabbah and his Egyptian masters.
a While the Fatimid State was undergoing such vicissitudes, Hasan al• Sabbah visited Egypt in A.
Hasan al-Sabbah is said to have met with Caliph al-Mustansir the year he arrived in Egypt to report the success of the da'uia in Khurasan.