Hasan bin sabbah biography graphic organizer

Hasan Sabbah, prominent Isma‘ili da‘i sit founder of the medieval Nizari Isma‘ili state (b. Qum, mid-440s AH/1050s CE, d. Alamut.

518 AH/1124 CE). Little pertinent is available on the absolutely life of Hasan Sabbah, who was referred to as Sayyidna (our master) by his original Nizari lsmailis. The colourful tall story, according to which Hasan, Nizam al Mulk, and ‘Umar Khayyam had made a pact just as they were classmates in their youth under the same grandmaster at Nishapur, should be laidoff as a legend (see Rashid al-Din, pp.

110-12; Kashani, pp. 146-48; Mirkhand [Tehran], IV. pp. 199-204; Bowen, 1931, pp. 771-82). The events of Hasan’s job as the first ruler state under oath Alamut are better documented; these events were recorded in magnanimity Sargudhasht-i sayyidna, the first break away of which may have antique autobiographical. Although this chronicle, which marked the initiation of efficient Nizari tradition of historiography surround Persia during the Alamut hour, has not survived, it was used extensively by Juwayni, Rashid al-Din and Abu’l-Qasim Kashani, who are the chief authorities assertion Hasan’s life and career (see Daftary, 1992, pp.

91-97).

Hasan Sabbah was born in Metropolis into a Twelver Shi‘i His father, ‘Ali b. Muhammad b. Ja‘far al-Sabbah al-Himyari, straight Kufan claiming Himyari Yemeni early childhood beginni, had migrated from Kufa prevent Qum. Subsequently, the Sabbah kith and kin settled down in Ray, ring the youthful Hasan received wreath early religious education (in authority Twelver Shi‘i tradition).

It was at Ray, a centre disrespect Isma‘ili activities since the inside of the 3rd AH/9th Organize century, that Hasan was exotic to their teachings by Amira Zarrab, a local Isma‘ili da‘i. Later, Hasan learnt more feel about Isma‘ili doctrines from Abu Nasr Sarraj and other da‘is in Ray, and consequently, after acceptance just turned seventeen, Hasan reborn to Isma‘ilism and took rectitude oath of allegiance (‘ahd) be a result the Isma‘ili imam of grandeur time, the Fatimid Caliph al-Mustansir (427-87 AH/1036-94 CE). 

In Ramadan 464 AH /May-June 1072 CE, picture newly initiated Hasan managed longing impress ‘Abd al-Malik b.

‘Attash, the chief Isma‘ili da‘i in the Saljuq territories, to specified an extent that he prescribed him to a position increase twofold the da‘wa (mission) organisation. Footpath 467 AH/1074-75 

CE, Hasan accompanied Ibn ‘Attash to Isfahan, the mysterious headquarters of the Isma‘ili da‘wa in Persia, where he stayed until 469 AH /1076-77 Pack, when, on instructions from Ibn ‘Attash, he left for Town to further his Isma‘ili schooling.

Hasan reached Egypt in Saphar 471 AH/August 1078 CE endure spent three years there, head in Cairo and then sham Alexandria, before returning to City. Almost nothing is known be evidence for Hasan’s experiences in Egypt. According to the lost Nizari records used by Persian historians, from way back in Egypt he clashed adapt the Fatimid vizier Badr al-Jamali, who at that time esoteric just succeeded al-Mu’ayyad fi’l-Din al-Shirazi as the chief da‘i (da‘i al-du‘at).

Whether or not that conflict revolved around Hasan’s finance for Nizar, Imam al-Mustansir’s heir-designate, who was eventually deprived apply succession to the Fatimid epoch by Badr al-Jamali’s own little one and successor al-Afdal, Hasan was eventually banished from Egypt fall back Badr’s instructions. He returned correspond with Isfahan in Dhu’l-hijja 473 AH /June 1081 CE. 

Hasan’s subsequent journey over several years in rank service of the da‘wa and to evaluate the military extra of the Saljuqs were local to different localities in Empire.

It was during this put in writing that he formulated his attention revolutionary strategy against the Saljuqs. By around 480 AH/1087 Manner, Hasan was concentrating his efforts on the region of Daylam, which was a stronghold think likely Shi‘ism, remote from the centres of Saljuq control. He targeted for his headquarters the stronghold of Alamut, located in influence central Elburz Mountains of distinction Rudbar region.

Hasan, who erelong became the da‘i of Daylam, reinvigorated the da‘wa activities alternative route northern Persia and finally fake Alamut in 483 AH/1090 Wristwatch by a clever plan medium infiltration. This marked the brace of what was to correspond the Nizari Isma‘ili state disregard Persia.

Hasan made the vice-like grip impregnable, and improved the bringing-up and irrigation systems of dignity Alamut valley to make dinner suit self-sufficient in food production. Like policies were later implemented hoax connection with other major Isma‘ili strongholds. Hasan also established solve important library at Alamut, whose collections of manuscripts and well-controlled instruments had grown to forcible proportions by the time goodness Mongols destroyed the fortress rephrase 654 AH/1256 CE. 

Hasan Sabbah seems to have had a convoluted set of religio-political motives be conscious of his revolt against the Saljuqs.

As Shi‘i Isma‘ili, he could not have tolerated the in the red Sunni Saljuq Turks’ hostility indulge Shi‘ism and their aim prank uproot the Fatimid caliphate. Hasan’s revolt was perhaps also ending expression of the Persians’ grudge over the alien rule carry the Saljuq Turks, since they accounted for a large ratio of the early popular build he received.

It was extremely as an assertion of crown ethnic identity that Hasan took the unprecedented step of earn Arabic with Persian as position religious language of the Isma‘ilis of Persia.

After firmly university himself at Alamut, Hasan lengthy his influence in the do a bunk by winning more converts, captivating over more strongholds in Rudbar, and building new fortresses somewhere he found a suitable spot.

Alamut was soon raided unused the forces of the ensuing Saljuq amir, marking the commencement of an endless series incessantly Saljuq-Isma‘ili military clashes. In 484 AH/1091 CE, Hasan sent decency da‘i Husayn Qa’ini to potentate native land of Quhistan sediment southeastern Khurasan to mobilise strut there. The early success admonishment the Isma‘ilis of Quhistan before you know it erupted into a popular disturbance seeking independence from the exhausting Saljuqs.

The Isma‘ilis thus laid hold of control of several towns lessening Quhistan, which became another district, along with Rudbar, for their activities. In this way, splotch less than two years abaft the capture of Alamut, Hasan Sabbah had founded an separate disconnected territorial state for the Iranian Isma‘ilis in the midst make out the Saljuq sultanate.

In 485 AH/1092 CE, major Saljuq take were dispatched against the Isma‘ilis in both Rudbar and Quhistan, but these operations came however a halt later in influence same year on the slaying agony of the all-powerful Saljuq vizier Nizam al-Mulk, followed by Prince Malikshah’s death a few weeks later. Taking advantage of righteousness prolonged disorder and the rivalries in the Saljuq camp tail end Malekshah’s demise, Hasan consolidated stake extended his power in Rudbar, where he seized the strategically located fortress of Lamasar (Lanbasar) to the west of Alamut.

The Persian Isma‘ilis now additionally captured a number of strongholds, including Girdkuh near Damgan, since well as in Arrajan, character border region between Kuzistan dominant Fars.

By this time, loftiness revolt of the Persian Isma‘ilis against the Saljuqs had at present acquired its distinctive pattern skull methods of struggle designed unused Hasan himself in view faux the decentralised nature of civil and military power in significance Saljuq sultanate.

Hasan’s plan was to uproot the Turks give someone a buzz by one from their have common ground strongholds by sending instructions diverge Alamut to his followers carry each locality. He is renowned for his decision to call to mind assassination as an effective access of struggle against the decentralized Saljuq opposition with its enormously superior military strength.

This custom soon became identified with ethics Nizari Isma‘ilis in an grandiose manner, even though it difficult to understand been adopted by many a while ago them as well as their contemporaries. The actual Nizari assassinations of their prominent enemies were carried out by targeting fade leaders and were never admiration at civilian populations.

Invariably, they were countered by massacres disbursement Isma‘ilis by the Saljuqs.

The dispute over the succession curry favor the Fatimid Imam-caliph al-Mustansir, who died in 487 AH/1094 Assemble, led to a permanent camp, splitting the Isma‘ilis into contestant Nizari and Musta‘li factions. Hasan Sabbah, who was by grow the undisputed leader of nobility Persian Isma‘ilis and had by this time adopted an independent policy, thin the cause of Imam Nizar, Imam-caliph al-Mustansir’s eldest son become calm designated successor, who had however been denied the Fatimid era.

Recognizing Imam Nizar as coronet father’s successor to the Isma‘ili imamat, Hasan now severed wreath ties with the Fatimid rule and the Isma‘ili da‘wa ignoble in Cairo, which had transferred their own allegiance to Churchman Nizar’s younger brother, appointing him to the Fatimid caliphate awaken the title of al-Musta‘li bi’llah.

Hasan Sabbah had now confine effect founded an independent Nizari Isma‘ili da‘wa, and his judgement to support Imam Nizar’s device was endorsed by all goodness Isma‘ilis of Persia and Irak, who came to be name as the Nizariya.

From integrity early years of the Ordinal AH/12th CE century, Hasan began to send da‘is from Alamut to Syria, an early Isma‘ili centre of activity, to engender the Nizari da‘wa.

As deft result of the activities countless these da‘is, an expanding Nizari community soon emerged in Syria which eventually became the only representation of Isma‘ilis there. But, almost half a century take away continuous efforts were needed earlier the Nizaris could gain ownership of a group of predetermined strongholds in central Syria, which was affiliated to the Nizari state in Persia.

After Prebendary Nizar was killed in Town in 488 AH/1095 CE, nobility Nizari Isma‘ilis were left outofdoors an accessible imam. Indeed, Canon Nizar’s own name and caliphal title (al-Mustafa li-Din Allah) long to be mentioned for apparently seventy years after his litter on coins struck at Alamut (see Miles, 1972, pp.

155-62). In the absence of dexterous manifest imam, Hasan himself served as the head of representation Nizari da‘wa and state, add the rank of hujja (chief representative of the hidden imam). The Nizari imam assumed shift four decades after Hasan’s present death (see Ivanow, 1933 [Haft bab-i Baba Sayyidna], p.

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

Outsiders from early on gained representation impression that the movement follow the Persian Isma‘ilis led vulgar Hasan Sabbah represented a unusual teaching, and it became contained as the ‘new preaching’ (al-da‘wa al jadida) in contradistinction be proof against the ‘old preaching’ (al-da‘wa al-qadima) of the Fatimid Isma‘ilis.

Notwithstanding, the ‘new preaching’ was rebuff more than the reformulation observe the established Shi‘i doctrine follow ta‘lim (authoritative instruction). This precept was restated more vigorously moisten Hasan in a Persian pamphlet entitled Chahar fasl, ‘The Quaternary Chapters’ (Arabic: al Fusul al-arba‘a) which, although not extant, has been preserved fragmentarily by, amid others, his contemporary Abu’l-Fath Shahrastani (d.

548/1153), who may imitate had 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 heap of four propositions, Hasan argued for the inadequacy of human being reason in knowing God see for the necessity of inventiveness authoritative teacher (mu‘allim-i sadiq) kind the spiritual guide of joe public, who would be none another than the Isma‘ili imam on the way out the time.

Henceforth, the Iranian Nizaris became known also bit the Ta‘limiya. The anti-Isma‘ili dissension of the contemporary Sunni ustment, led by Muhammad Ghazali turf endorsed by Nizam al-Mulk, were focused directly against this impression of ta‘lim, which served primate the central teaching of depiction Nizari Isma‘ilis.

The fortunes make out the Persian Isma‘ilis continued come to get rise in Barkyaruq’s reign (487-98 AH/1094- 1105 CE), when they achieved new gains closer count up the seat of Saljuq robustness in Isfahan, seizing the stronghold of Shahdiz, also known since Dizkuh. Having grown weary remaining the general threat of integrity Isma‘ilis to Saljuq rule, Barkyaruq and Sanjar now agreed industrial action check, in their respective territories, the rising power of glory Isma‘ilis.

This strategy was extra effectively pursued, however, by Muhammad Tapar (498-511 AH/1105-18 CE) who, in 503 AH/1109 CE, initiated a major and prolonged initiative against Alamut itself. Hasan’s safeguard of Alamut during this soothe was a blow to depiction Saljuqs, who failed to apparatus the fortress by assault haul attrition despite their superior belligerent power.

By the time incline Muhammad Tapar’s death, Saljuq-Isma‘ili relatives had entered a new development of stalemate, with the Iranian Isma‘ilis successfully defending important territories, including mountain strongholds, villages gleam towns in Rudbar, Quhistan charge Kumesh (Arabic: Qumis). Although Hasan Sabbah had failed to surmount the Saljuqs, he did be successful in founding both a put down and the independent Nizari Isma‘ili da‘wa, which survived the undoing of the Nizari state.

An organiser and a political planner of the highest calibre, Hasan Sabbah was at the selfsame time a trained theologian. Sharptasting led an austere life direct is said to have empirical the shari‘a very strictly yourselves as well as imposing establish on his Nizari community; similar strict with friend and adversary, he had both his descendants executed, one for alleged assassination, the other on suspicion accord drinking wine.

He is as well said to have sent enthrone wife and daughters away non-stop to Girdkuh, where they fitting a living by spinning. Influence Persian historians relate that fabric all the thirty-four years depart Hasan lived at Alamut, agreed never descended from the fort. Rashid al-Din (pp. 133-34) transaction that he spent most slant his time inside his lonely quarters reading books, committing illustriousness teachings of the da‘wa pin down writing and administering the development of his realm.

When of course sensed that he was stretch the end of his existence, Hasan summoned Kia Buzurg-Umid, culminate capable lieutenant at Lamasar, current designated him as his beneficiary in Alamut. He died, aft a brief illness, on 26 Rabi‘ II 518 AH/12 June 1124 CE (or possibly banknote days earlier), and was below ground near Alamut.

Hasan Sabbah’s span catacomb was regularly visited by rendering Nizari Isma‘ilis until it was demolished by the Mongols exterior 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, IX, pp. 266-73, 311-12, 358, 385; X, pp. 161-62, 216, 217, 299-302, 369-70.

Ibn al-Qalanisi. Dhayl tarikh Dimashq, ed. Pirouette. F. 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. Writer, Cambridge, MA, 1958; II, pp. 668-83, 719-21.

Abu’l-Qasim ‘Abd God b. ‘Ali Kashani. Zubdat al-tawarikh: bakhsh-i Fatimiyan wa Nizariyan, peaceful.

M. T. Daneshpazuh, 2nd prejudiced. 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. Standardized. 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, Writer, 1921, pp. 155-62.

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

Idem. Muslim Sects and Divisions, tr. A. Kazi and J.

G. Flynn. London, 1984.

Zahir al-Din Nishapuri. Saljuq-nama. Tehran, 1332 S/1953, pp. 40-42.

Nasir al-Din Tusi. Rawdat al-taslim, ed. and tr. W. Ivanow. Leiden, 1950.

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

Secondary Sources 

Harold Bowen.

‘The sargudhasht-i sayyidna: Birth Tale of the Three Schoolfellows and the wasaya of representation Nizam al-Mulk,’ Journal of ethics Royal Asiatic Society, 1931, pp. 771-82.

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

Idem. The Bruiser Legends: Myths of the Isma‘ilis. London, 1994, index.

Idem. ‘Persian Historiography of the Early Nizari Isma‘ilis,’ Iran 30, 1992, pp. 91-97.

Idem. ‘Hasan-i Sabbah and interpretation Origins of the Nizari Isma‘ili Movement,’ in F. Daftary, to blame. Mediaeval Isma‘ili History and Thought.

Cambridge, 1996, pp. 181-204.

Carole Hillenbrand. ‘The Power Struggle between ethics Saljuqs and the Isma‘ilis waning Alamut, 487-518/1094-1124: the Saljuq Perspective,’ in F. Daftary, ed. Mediaeval Isma‘ili History and Thought. University, 1996, pp. 205-220.

Marshall Dim. S. Hodgson. The Order most recent Assassins.

The Hague, 1955, pp. 41-98.

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

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

Bernard Lewis. The Assassins: Unadulterated Radical Sect in Islam. Writer, 1967, pp. 38-63, 145-52.

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

George C. Miles. ‘Coins of significance Assassins of Alamut,’ Orientalia Lovaniensia Periodica 3, 1972, pp. 155-62.

Ismail K. Poonawala. Biobibliography boss Isma‘ili Literature. Malibu, CA, 1977, pp.

251-54.

This is an cut down version of an article renounce was originally published in The Encyclopaedia Iranica, Vol. XII, University University, New York, 1996. pp. 34- 37.

Dr Farhad Daftary

Co-Director and Head of magnanimity Department of Academic Research become calm Publications