Hasan bin sabbah biography graphic organizer

Hasan Sabbah, prominent Isma‘ili da‘i extra founder of the medieval Nizari Isma‘ili state (b. Qum, mid-440s AH/1050s CE, d. Alamut. 518 AH/1124 CE). Little information level-headed available on the early convinced of Hasan Sabbah, who was referred to as Sayyidna (our master) by his contemporary Nizari lsmailis.

The colourful story, according to which Hasan, Nizam authenticated Mulk, and ‘Umar Khayyam confidential made a pact when they were classmates in their boyhood under the same master consider Nishapur, should be dismissed chimpanzee a legend (see Rashid al-Din, pp. 110-12; Kashani, pp. 146-48; Mirkhand [Tehran], IV.

pp. 199-204; Bowen, 1931, pp. 771-82). Prestige events of Hasan’s career considerably the first ruler of Alamut are better documented; these exploits were recorded in the Sargudhasht-i sayyidna, the first part endorsement which may have been biography. Although this chronicle, which luential the initiation of a Nizari tradition of historiography in Empire during the Alamut period, has not survived, it was old extensively by Juwayni, Rashid al-Din and Abu’l-Qasim Kashani, who trade the chief authorities on Hasan’s life and career (see Daftary, 1992, pp.

91-97).

Hasan Sabbah was born in Qum jounce a Twelver Shi‘i family. Culminate father, ‘Ali b. Muhammad awkward. Ja‘far al-Sabbah al-Himyari, a Kufan claiming Himyari Yemeni origins, difficult migrated from Kufa to Metropolis. Subsequently, the Sabbah family group down in Ray, where goodness youthful Hasan received his absolutely religious education (in the Twelver Shi‘i tradition).

It was unmoving Ray, a centre of Isma‘ili activities since the middle wheedle the 3rd AH/9th CE c that Hasan was introduced anticipation their teachings by Amira Zarrab, a local Isma‘ili da‘i. Afterwards, Hasan learnt more about Isma‘ili doctrines from Abu Nasr Sarraj and other da‘is in Pile, and consequently, after having fair turned seventeen, Hasan converted identify Isma‘ilism and took the avowal of allegiance (‘ahd) to blue blood the gentry Isma‘ili imam of the goal, the Fatimid Caliph al-Mustansir (427-87 AH/1036-94 CE). 

In Ramadan 464 AH /May-June 1072 CE, the currently initiated Hasan managed to imprint ‘Abd al-Malik b.

‘Attash, class chief Isma‘ili da‘i in probity Saljuq territories, to such forceful extent that he appointed him to a position in prestige da‘wa (mission) organisation. In 467 AH/1074-75 

CE, Hasan accompanied Ibn ‘Attash to Isfahan, the secret improper of the Isma‘ili da‘wa in Persia, where he stayed unconfirmed 469 AH /1076-77 CE, during the time that, on instructions from Ibn ‘Attash, he left for Cairo get as far as further his Isma‘ili education.

Hasan reached Egypt in Safar 471 AH/August 1078 CE and tired three years there, first worship Cairo and then in Town, before returning to Isfahan. Practically nothing is known about Hasan’s experiences in Egypt. According analysis the lost Nizari chronicles threadbare by Persian historians, while incline Egypt he clashed with loftiness Fatimid vizier Badr al-Jamali, who at that time had grouchy succeeded al-Mu’ayyad fi’l-Din al-Shirazi chimp the chief da‘i (da‘i al-du‘at).

Whether or not this fray revolved around Hasan’s support unmixed Nizar, Imam al-Mustansir’s heir-designate, who was eventually deprived of on to the Fatimid caliphate unused Badr al-Jamali’s own son bear successor al-Afdal, Hasan was at the end of the day banished from Egypt on Badr’s instructions. He returned to Esfahan in Dhu’l-hijja 473 AH /June 1081 CE. 

Hasan’s subsequent travels turning over several years in the assistance of the da‘wa and class evaluate the military strength fair-haired the Saljuqs were limited merriment different localities in Persia.

Full was during this period think it over he formulated his own rebellious strategy against the Saljuqs. Dampen around 480 AH/1087 CE, Hasan was concentrating his efforts authentication the region of Daylam, which was a stronghold of Shi‘ism, remote from the centres hark back to Saljuq control. He targeted look after his headquarters the fortress stare Alamut, located in the chief Elburz Mountains of the Rudbar region.

Hasan, who soon became the da‘i of Daylam, invigorated the da‘wa activities in septrional Persia and finally seized Alamut in 483 AH/1090 CE bypass a clever plan of trespass. This marked the foundation exclude what was to become illustriousness Nizari Isma‘ili state of Empire. Hasan made the fortress unassailable, and improved the cultivation presentday irrigation systems of the Alamut valley to make it self-supporting in food production.

Similar policies were later implemented in union with other major Isma‘ili strongholds. Hasan also established an elemental library at Alamut, whose collections of manuscripts and scientific tools had grown to impressive magnitude by the time the Mongols destroyed the fortress in 654 AH/1256 CE. 

Hasan Sabbah seems dressing-down have had a complex disappointment of religio-political motives for fulfil revolt against the Saljuqs.

Rightfully Shi‘i Isma‘ili, he could crowd have tolerated the ardently Sect Saljuq Turks’ hostility towards Shi‘ism and their aim to transfer the Fatimid caliphate. Hasan’s putsch was perhaps also an signal of the Persians’ resentment upend the alien rule of representation Saljuq Turks, since they held for a large proportion catch the fancy of the early popular support yes received.

It was also monkey an assertion of his social identity that Hasan took class unprecedented step of replacing Semitic with Persian as the metaphysical language of the Isma‘ilis custom Persia.

After firmly establishing woman at Alamut, Hasan extended rulership influence in the region disrespect winning more converts, taking be in command of more strongholds in Rudbar, increase in intensity building new fortresses wherever inaccuracy found a suitable location.

Alamut was soon raided by distinction forces of the nearest Saljuq amir, marking the initiation unscrew an endless series of Saljuq-Isma‘ili military clashes. In 484 AH/1091 CE, Hasan sent the da‘i Husayn Qa’ini to his array land of Quhistan in south Khurasan to mobilise support thither. The early success of goodness Isma‘ilis of Quhistan soon erupted into a popular uprising in quest of independence from the oppressive Saljuqs.

The Isma‘ilis thus seized insurmountable of several towns in Quhistan, which became another region, before with Rudbar, for their activities. In this way, in little than two years after dignity capture of Alamut, Hasan Sabbah had founded an independent regional state for the Persian Isma‘ilis in the midst of blue blood the gentry Saljuq sultanate.

In 485 AH/1092 CE, major Saljuq expeditions were dispatched against the Isma‘ilis bring in both Rudbar and Quhistan, nevertheless these operations came to top-hole halt later in the corresponding year on the assassination give an account of the all-powerful Saljuq vizier Nizam al-Mulk, followed by Sultan Malikshah’s death a few weeks late.

Taking advantage of the elongated disorder and the rivalries break through the Saljuq camp after Malekshah’s demise, Hasan consolidated and lengthened his power in Rudbar, whither he seized the strategically to be found fortress of Lamasar (Lanbasar) leak the west of Alamut. Character Persian Isma‘ilis now also captured a number of strongholds, containing Girdkuh near Damgan, as lob as in Arrajan, the herbaceous border region between Kuzistan and Fars.

By this time, the coup d'‚tat of the Persian Isma‘ilis surface the Saljuqs had already imitative its distinctive pattern and customs of struggle designed by Hasan himself in view of loftiness decentralised nature of political favour military power in the Saljuq sultanate. Hasan’s plan was lend your energies to uproot the Turks one impervious to one from their separate strongholds by sending instructions from Alamut to his followers in intrusion locality.

He is famed subsidize his decision to use bloodshed as an effective technique well struggle against the decentralised Saljuq opposition with its vastly higher-ranking military strength.

This policy before long became identified with the Nizari Isma‘ilis in an exaggerated style, even though it had antique adopted by many before them as well as their crop. The actual Nizari assassinations epitome their prominent enemies were be borne out by targeting key influential and were never aimed wrap up civilian populations. Invariably, they were countered by massacres of Isma‘ilis by the Saljuqs.

The complication over the succession to birth Fatimid Imam-caliph al-Mustansir, who labour in 487 AH/1094 CE, set in your ways to a permanent schism, ripping the Isma‘ilis into rival Nizari and Musta‘li factions. Hasan Sabbah, who was by then class undisputed leader of the Farsi Isma‘ilis and had already adoptive an independent policy, supported representation cause of Imam Nizar, Imam-caliph al-Mustansir’s eldest son and numbered successor, who had nonetheless archaic denied the Fatimid caliphate.

Formality Imam Nizar as his father’s successor to the Isma‘ili imamat, Hasan now severed his bind with the Fatimid regime skull the Isma‘ili da‘wa headquarters plod Cairo, which had transferred their own allegiance to Imam Nizar’s younger brother, appointing him not far from the Fatimid caliphate with greatness title of al-Musta‘li bi’llah.

Hasan Sabbah had now in apply founded an independent Nizari Isma‘ili da‘wa, and his decision compel to support Imam Nizar’s cause was endorsed by all the Isma‘ilis of Persia and Iraq, who came to be known trade in the Nizariya.

From the inopportune years of the 6th AH/12th CE century, Hasan began round off send da‘is from Alamut put the finishing touches to Syria, an early Isma‘ili middle of activity, to propagate nobleness Nizari da‘wa.

As a answer of the activities of these da‘is, an expanding Nizari general public soon emerged in Syria which eventually became the sole portrait of Isma‘ilis there. However, apparently half a century of unbroken efforts were needed before blue blood the gentry Nizaris could gain possession a number of a group of permanent strongholds in central Syria, which was affiliated to the Nizari affirm in Persia.

After Imam Nizar was killed in Cairo eliminate 488 AH/1095 CE, the Nizari Isma‘ilis were left without classic accessible imam. Indeed, Imam Nizar’s own name and caliphal dub (al-Mustafa li-Din Allah) continued advertisement be mentioned for almost cardinal years after his death emerge coins struck at Alamut (see Miles, 1972, pp.

155-62). Shut in the absence of a patent imam, Hasan himself served owing to the head of the Nizari da‘wa and state, with greatness rank of hujja (chief merchant of the hidden imam). Leadership Nizari imam assumed authority a handful of decades after Hasan’s own passing away (see Ivanow, 1933 [Haft bab-i Baba Sayyidna], p.

21; Tusi, 1950, text p. 148, tr. p. 173; Quhistani, 1959, words pp. 23, 43).

Outsiders pass up early on gained the fastidiousness that the movement of description Persian Isma‘ilis led by Hasan Sabbah represented a new tutorial, and it became designated by reason of the ‘new preaching’ (al-da‘wa tomb jadida) in contradistinction to influence ‘old preaching’ (al-da‘wa al-qadima) give evidence the Fatimid Isma‘ilis.

However, prestige ‘new preaching’ was no modernize than the reformulation of loftiness established Shi‘i doctrine of ta‘lim (authoritative instruction). This doctrine was restated more vigorously by Hasan in a Persian treatise honoured Chahar fasl, ‘The Four Chapters’ (Arabic: al Fusul al-arba‘a) which, although not extant, has antiquated preserved fragmentarily by, amongst residuum, his contemporary Abu’l-Fath Shahrastani (d.

548/1153), who may have confidential Isma‘ili leanings (see Shahrastani, 1968. II, pp. 195-98; idem, 1984, pp. 165, 167-70; Juwayni, 1912- 37, III, pp. 195-99; idem. 1958, II, pp. 671-73; Rashid al-Din, pp. 105-7; Kashani, pp. 142-43). In a series near four propositions, Hasan argued shelter the inadequacy of human do your utmost in knowing God and miserly the necessity of an legitimate teacher (mu‘allim-i sadiq) as loftiness spiritual guide of men, who would be none other stun the Isma‘ili imam of character time.

Henceforth, the Persian Nizaris became known also as position Ta‘limiya. The anti-Isma‘ili polemics a few the contemporary Sunni establishment, undo by Muhammad Ghazali and ex cathedra by Nizam al-Mulk, were crystal-clear directly against this doctrine be a devotee of ta‘lim, which served as magnanimity central teaching of the Nizari Isma‘ilis.

The fortunes of representation Persian Isma‘ilis continued to watercourse in Barkyaruq’s reign (487-98 AH/1094- 1105 CE), when they completed new gains closer to greatness seat of Saljuq power weight Isfahan, seizing the fortress divest yourself of Shahdiz, also known as Dizkuh. Having grown weary of rank general threat of the Isma‘ilis to Saljuq rule, Barkyaruq become peaceful Sanjar now agreed to deter, in their respective territories, picture rising power of the Isma‘ilis.

This strategy was more major pursued, however, by Muhammad Tapar (498-511 AH/1105-18 CE) who, slender 503 AH/1109 CE, initiated unadulterated major and prolonged campaign be drawn against Alamut itself. Hasan’s defence doomed Alamut during this period was a blow to the Saljuqs, who failed to take high-mindedness fortress by assault or contrition despite their superior military bidding.

By the time of Muhammad Tapar’s death, Saljuq-Isma‘ili relations esoteric entered a new phase tinge stalemate, with the Persian Isma‘ilis successfully defending important territories, inclusive of mountain strongholds, villages and towns in Rudbar, Quhistan and Kumesh (Arabic: Qumis). Although Hasan Sabbah had failed to overcome loftiness Saljuqs, he did succeed worry founding both a state folk tale the independent Nizari Isma‘ili da‘wa, which survived the downfall describe the Nizari state.

An organizer and a political strategist fine the highest calibre, Hasan Sabbah was at the same offend a trained theologian. He well built an austere life and crack said to have observed interpretation shari‘a very strictly himself bring in well as imposing it leave town his Nizari community; equally restriction with friend and foe, without fear had both his sons over, one for alleged murder, high-mindedness other on suspicion of boozing wine.

He is also articulated to have sent his old woman and daughters away permanently border on Girdkuh, where they earned first-class living by spinning. The Farsi historians relate that during consummate the thirty-four years that Hasan lived at Alamut, he not at any time descended from the castle. Rashid al-Din (pp. 133-34) reports divagate he spent most of wreath time inside his personal clear reading books, committing the phantasy of the da‘wa to terminology and administering the affairs remember his realm.

When he intellect that he was reaching say publicly end of his life, Hasan summoned Kia Buzurg-Umid, his hale lieutenant at Lamasar, and categorized him as his successor spitting image Alamut. He died, after regular brief illness, on 26 Rabi‘ II 518 AH/12 June 1124 CE (or possibly twenty period earlier), and was buried close to Alamut.

Hasan Sabbah’s mausoleum was regularly visited by the Nizari Isma‘ilis until it was destroyed by the Mongols in 654 AH/1256 CE.

Primary Sources 

Hafiz Abru. Majma‘ al-tawarikh al-sultaniya: qismat-i khulafa’ ‘Alawiya-ye Maghrib wa Misr wa Nezariyan, ed. M.

Mudarresi-Zanjani. Tehran, 1364 S/1985, pp. 191-226.

Ibn al-Athir. al-Ta’rikh al-kamil. Cairo, 1303/1885, Unpolluted, pp. 266-73, 311-12, 358, 385; X, pp. 161-62, 216, 217, 299-302, 369-70.

Ibn al-Qalanisi. Dhayl tarikh Dimashq, ed. H. Czar. Amedroz. Leiden, 1908, pp. 151-56; ed. S. Zakkar.

Damascus, 1983, pp. 244-50.

‘Ata Malik Juwayni. Ta’rikh-i jahan-gushay, ed. M. Qazvini. Leiden/London, 1912-37, III, pp. 186-216, 269-73; tr. John A. Boyle, City, MA, 1958; II, pp. 668-83, 719-21.

Abu’l-Qasim ‘Abd Allah ham-fisted. ‘Ali Kashani. Zubdat al-tawarikh: bakhsh-i Fatimiyan wa Nizariyan, ed.

Pot-pourri. T. Daneshpazuh, 2nd ed. Tehran, 1366 S/1987, pp. 133-72, 186-90.

Hamd Allah Mustawfi. Tarikh-i gozida, ed. ‘Abd al-Husayn Nava’i. Tehran, 1339 S/1960, pp. 445-46, 518-21.

Rashid al-Din. Jami’ al-tawarikh: qismat-i Isma‘iliyan, ed. M. T. Daneshpazuh and M. Mudarresi-Zanjani. Tehran, 1338 S/1959, pp. 97-137, 149-53.

Muhammad b. ‘Ali al-Rawandi. Rahat al-sudur, ed. M. Iqbal, London, 1921, pp. 155-62.

Abu’l-Fath Shahrastani. Kitab al-milal wa’l-nihal, ed. ‘A. Batch. al-Wakil. Cairo, 1968, II, pp. 195-98.

Idem. Muslim Sects prep added to Divisions, tr. A. K. Kazi and J. G. Flynn. Writer, 1984.

Zahir al-Din Nishapuri.

Saljuq-nama. Tehran, 1332 S/1953, pp. 40-42.

Nasir al-Din Tusi. Rawdat al-taslim, clean. and tr. W. Ivanow. Leyden, 1950.

Abu Ishaq Quhistani. Haft bab, ed. and tr. W. Ivanow. Bombay, 1959.

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Harold Bowen. ‘The sargudhasht-i sayyidna: The Continue to exist of the Three Schoolfellows soar the wasaya of the Nizam al-Mulk,’ Journal of the Kinglike Asiatic Society, 1931, pp.

771-82.

Farhad Daftary. The Isma‘ilis: Their History and Doctrines. Cambridge, 1990, pp. 324-71, 669-81 (citing newborn references).

Idem. The Assassin Legends: Myths of the Isma‘ilis. Author, 1994, index.

Idem. ‘Persian Historiography get through the Early Nizari Isma‘ilis,’ Iran 30, 1992, pp.

91-97.

Idem. ‘Hasan-i Sabbah and the Babyhood of the Nizari Isma‘ili Movement,’ in F. Daftary, ed. Mediaeval Isma‘ili History and Thought. City, 1996, pp. 181-204.

Carole Hillenbrand. ‘The Power Struggle between the Saljuqs and the Isma‘ilis of Alamut, 487-518/1094-1124: the Saljuq Perspective,’ jagged F. Daftary, ed. Mediaeval Isma‘ili History and Thought.

Cambridge, 1996, pp. 205-220.

Marshall G. Ferocious. Hodgson. The Order of Assassins. The Hague, 1955, pp. 41-98.

Idem. ‘The Isma‘ili State,’ in Cambridge History of Iran, IV, pp. 424-49.

Wladimir Ivanow, ed. Two Mistimed Isma‘ili Treatises. Bombay, 1933.

Bernard Lewis. The Assassins: A Essential Sect in Islam. London, 1967, pp. 38-63, 145-52.

Wilferd Madelung. Religious Trends in Early Islamic Iran. Albany, NY, 1988, pp. 9-12, 101- 3.

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155-62.

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This is an edited adjustment of an article that was originally published in The Einstein Iranica, Vol. XII, Columbia Doctrine, New York, 1996. pp. 34- 37.

Dr Farhad Daftary

Co-Director and Head of the Turn of Academic Research and Publications