Ismaili.NET - Heritage F.I.E.L.D.

- Hasan Bin Sabbah and Nizari Ismaili State in Alamut
- The fortress of Alamut
- The origin of the Seljuqs
- Seljuqid operations against Alamut
- Ismaili Mission in Syria
- Ismaili Mission in Gujrat, India
- Death of Hasan bin Sabbah
- The Doctrines of Talim
- The Ismaili fidais
- Genesis of the word 'Assassin'
- The Legend of Paradise
- Kiya Buzrug Ummid
- Muhammad bin Kiya Buzrug Ummid
- Al-Mohtadi Bin Al-Hadi (530-552/1136-1157)
- The Nizarid coinage at Alamut
- Analysis of the fictitious story in 'Athar-i Muhammadi'
- Al-Kahir Bin Al-Muhammad (552-557/1157-1162)

Hasan bin Sabbah was born in a Shiite family on 428/1034 at Qumm. His father, Ali bin Muhammad bin Jafar bin al-Hussain bin Muhammad bin al-Sabbah al-Himyari, a Kufan of Yamenite origin was a learned scholar. From early age he acquired the rudiments of formal education from his father at home. When he was still a child, his father moved to Ray and it was there that Hasan bin Sabbah pursued his religious education.

The Justanid dynasty of Daylam was founded in 189/805, and one of its rulers, called Wahsudan bin Marzuban (d. 251/865) is reported to have built the fortress of Alamut in 246/860. The tradition in this context has it that once the ruler, while on hunting had followed a manned eagle which alighted on the rock.

The Seljuqs were the ruling military family of the Oghuz Turkoman tribes, which ruled over wide territories in Central and Nearer Asia from 11th to 13th century. Among them, the following dynasties were sprouted:- The Great Seljuqs (429-552/1038-1157), the Seljuqs of Iraq (511-590/1118-1194), the Seljuqs of Kirman (433-582/1041-1186), the Seljuqs of Syria (471-511/1078-1117) and the Seljuqs of Asia Minor (571-702/1077-1302). The Seljuq had originated as chieftains of nomadic bands in Central Asian steppes, and appeared first in Transoxiana and Khorasan in the 5th/11th century.

When the news of Alamut fallen to Hasan bin Sabbah reached to the court of the Seljuq sultan Malikshah (455-485/1063-1092) and his vizir Nizam al-Mulk (408-485/1018-1092), they became highly perturbed, and began to hatch animosity against Hasan bin Sabbah. Malikshah held a series of meetings with his courtiers, and sent his deputation to Alamut, insisting Hasan bin Sabbah to confess the supremacy of the Seljuqids.

Salamia, the city of Syria had been an original plant for Ismaili mission since pre-Fatimid period. During the Fatimid Caliphate, the Ismaili mission remained active in Syria. Later on, the Syrian Ismailis accepted the Imamate of al-Nizar during Alamut rule. Al-Hakim al-Munajjim Asad bin Kassim al-Ajami, the physician astrologer was the first Nizari dai to have come from Alamut to Aleppo. Bernard Lewis writes in 'A History of the Crusades' (ed. Kenneth M. Setton, London, 1st vol., p.

The mission in Gujrat goes back to the period of Jaylam bin Shayban, who had established a Fatimid rule in Multan and extended his influence as far as Gujrat, whose informations are scant. Later on, in 461/1068, Ahmad bin Mukarram, the second ruler of the Sulayhid dynasty in Yamen, had written a letter to Imam al-Mustansir in Cairo, when there was certain missionary activities in Gujrat. He reported in his letter that the envoys of the dai of India had brought him a letter, asking that permission be granted to them to pass through verbal propaganda to the use of force.

Hasan bin Sabbah is one of those few great leaders, who are very rarely born in the world. By virtue of his exemplary character, he could establish the Ismaili state amidst the teeth of very bitterest opposition and harsh theological storms. He was a great military leader, organizer and a devoted missionary. He had a rare ability to keep his mind fixed steadily on the distance horizon, and at the same time concentrated his whole effort on what was practically possible. In chastity and integrity, Hasan bin Sabbah was as firm as a mountain. He had a penetrating and analytical mind.

It appears that the early Nizari Ismailis showed a particular interest in the doctrine of the Imamate and concentrated their doctrinal investigations. Thus, Hasan bin Sabbah broached the doctrine of talim (authoritative teaching) to the Ismailis. The Sunni observers developed a distinct impression that the Ismailis of Alamut reflected a 'new teaching' (al-dawa al-jadida).

The Nizari Ismailis, an seminal branch of Shia Islam, are designated with a misnomer, Assassins in mediaeval Europe. This is an abusive term that had been given a wide currency by the Crusaders and their occidental chroniclers, who had first come into contact with the Syrian Ismailis in the Near East during the early decades of the 12th century. Charles E. Nowell writes in 'The Old Man of the Mountain'that, 'In the early years of the twelfth century, as the Christians spread their conquests in the holy land and Syria, they made the acquaintance of the Ismailis.

Examining a critical and analytical approach of the sources, it is almost possible to clarify that the fortress of Alamut was situated in rocky and infertile region, and its physical condition during occupation was very much rough and coarse. It was embosomed with swamps and muddy tracts, accounting unhealthy atmosphere. Hasan bin Sabbah immediately embarked on the task of renovating the castle, which was in great need of repairs, improving its fortifications, storage facilities and water supply sources.

Muhammad bin Kiya Buzrug was born in 490/1097 probably in the fortress of Lamasar. He was given training by his father, and proved an able and competent administrator. He was assisted by his one young brother Kiya Ali, who led many expeditions and died in 538/1144. In the early part of Muhammad bin Kiya's reign, the area under the control of Alamut was extended in Daylam and Gilan, where several new castles were taken or constructed, such as Sa'adatkuh, Mubarakkuh and Firuzkuh.

Muhammad bin Ali, surnamed al-Mohtadi is reported to have born in 500/1106 in the fortress of Lamasar. He was the first Ismaili Nizari Imam to be born in Iran. He is also called Muhtab and Muhammad I.

In 1966, the American Numismatic Society, New York acquired a great rarity of a coin, minted in 553/1158. It was illustrated in the American Numismatic Society's Annual Report for 1966 (pl.III,2). George C. Miles gave its detail in 'Coins of the Assassins of Alamut'(Orientalia Lovaniensa Periodica, 3-5, 1972-74, pp. 155-162). Its size is 14 mm., weighing 0.635 gm. Its obverse side bears the name, 'Muhammad bin (Kiya) Buzrug Ummid' and in the marginal legend, the name of the mint, kursi al-Daylam and the date 553 A.H. (1158 A.D.) have been clearly inscribed.

Muhammad Taqi bin Ali Reza compiled 'Athar-i Muhammadi' in 1310/1893, dealing with the history of the Ismaili Imams. It relates one incredible story that Kiya Buzrug Ummid had made a will to his son, Muhammad bin Kiya that he must give up the power in favour of al- Mohtadi when he grew young. One day, when Muhammad bin Kiya asked about it to al-Mohtadi, the latter said, 'This is the task of my son Hasan after our death.' Muhammad bin Kiya feared to hear it, since al-Mohtadi had no male issue at that time.

Hasan bin Muhammad bin Ali, surnamed al-Kahir bi-Quwatullah, or al-Kahir bi-Ahkami'l was born in 520/1126. His official name with Alamut's records was Hasan bin Muhammad, also known as Hasan I.
In Baghdad, the Abbasid caliph Muktafi (d. 555/1160) was ruling at that time, and was succeeded by caliph Mustanjid (d.566/1170). In Iran, the Seljuq sultan Muhammad I (d. 555/1160) was succeeded by Suleman Shah (d. 556/1161) and Arslan (d.571/1176). In Egypt, the Fatimid ruler al-Faiz (d.555/1160) was followed by al-Adid (d. 567/1171), the last ruler in the Fatimid descent.

W.Ivanow writes in 'Brief Survey of the Evolution of Ismailism' (Holland, 1952, pp. 15-16) that, 'The next two puppet rulers, Musta'li and Amir, had some claims to the title of the Imam. But when Amir was assassinated in 524/1130, leaving no male issue, al-Hafiz ascended the throne with the title of the mustawda Imam, i.e., acting as a regent on behalf of the supposed infant heir. A story was put into circulation to the effect that the baby was sent to Yamen.

Looking the situation ideal for himself, Hafiz claimed the Imamate after two years in 526/1132, resulting the Yamenite Musta'lians split into two factions, i.e., the Hafizids and the Tayyibids. In a bold move, Hafiz declared himself an Imam. Ibn Muyassar (p. 63) writes that, 'Hafiz rode in the attire of the caliphs from the Festival Gate (bab al-id) to the Golden Gate (bab al-dhahab), and ordered that the following khutba be pronounced from the pulpit: `O'God!