They were not loyal to the revolution, nor did they believe in reform except for what was from religion. And those who called for calm also called through religion, for God divided sustenance and decreed from the beginning that the rich would be rich and the poor would be poor. Just as the result of these teachings calls for calm and tranquility, and God is praised for poverty as He is praised for wealth, and contentment with what God has divided, and satisfaction with little with thanks, so too the other calls for revolution and reform of the situation. And these revolutions against the Abbasid state for its corrupt system and its production of great wealth and great poverty all call for the achievement of justice through the awaited Mahdi. We find them all criticizing these conditions, and we find them in the Zanj revolt, the Qarmatian revolt, the Hashshashin revolt, and so on. It is strange that we do not find in Islamic history the rise of a secular reformer who relied on reason to demand the reform of corruption and justice in wealth distribution. This is because public opinion in those eras was greatly influenced by religion; it did not submit to a state unless it was mixed with religion. This is what Ibn Khaldun observed among the Arabs when he said, "They do not submit or be led except by a religious message or the like, and it was