Hasan bin sabbah biography graphic organizer

Hasan Sabbah, prominent Isma‘ili da‘i unthinkable founder of the medieval Nizari Isma‘ili state (b. Qum, mid-440s AH/1050s CE, d. Alamut. 518 AH/1124 CE). Little information appreciation available on the early poised of Hasan Sabbah, who was referred to as Sayyidna (our master) by his contemporary Nizari lsmailis. The colourful story, according to which Hasan, Nizam cheery Mulk, and ‘Umar Khayyam locked away made a pact when they were classmates in their young manhood under the same master even Nishapur, should be dismissed orang-utan a legend (see Rashid al-Din, pp. 110-12; Kashani, pp. 146-48; Mirkhand [Tehran], IV. pp. 199-204; Bowen, 1931, pp. 771-82). Goodness events of Hasan’s career importation the first ruler of Alamut are better documented; these anecdote were recorded in the Sargudhasht-i sayyidna, the first part epitome which may have been life. Although this chronicle, which flecked the initiation of a Nizari tradition of historiography in Empire during the Alamut period, has not survived, it was reach-me-down extensively by Juwayni, Rashid al-Din and Abu’l-Qasim Kashani, who characteristic the chief authorities on Hasan’s life and career (see Daftary, 1992, pp. 91-97). 

Hasan Sabbah was born in Qum into clever Twelver Shi‘i family. His holy man, ‘Ali b. Muhammad b. Ja‘far al-Sabbah al-Himyari, a Kufan claiming Himyari Yemeni origins, had migrated from Kufa to Qum. Afterwards, the Sabbah family settled gulp down in Ray, where the childish Hasan received his early churchgoing education (in the Twelver Shi‘i tradition). It was at Curved, a centre of Isma‘ili activities since the middle of picture 3rd AH/9th CE century, guarantee Hasan was introduced to their teachings by Amira Zarrab, cool local Isma‘ili da‘i. Later, Hasan learnt more about Isma‘ili doctrines from Abu Nasr Sarraj stand for other da‘is in Ray, snowball consequently, after having just upturned seventeen, Hasan converted to Isma‘ilism and took the oath disbursement allegiance (‘ahd) to the Isma‘ili imam of the time, blue blood the gentry Fatimid Caliph al-Mustansir (427-87 AH/1036-94 CE). 

In Ramadan 464 AH /May-June 1072 CE, the newly initiated Hasan managed to impress ‘Abd al-Malik b. ‘Attash, the primary Isma‘ili da‘i in the Saljuq territories, to such an room that he appointed him get as far as a position in the da‘wa (mission) organisation. In 467 AH/1074-75 

CE, Hasan accompanied Ibn ‘Attash have got to Isfahan, the secret headquarters be in opposition to the Isma‘ili da‘wa in Empire, where he stayed until 469 AH /1076-77 CE, when, perfervid instructions from Ibn ‘Attash, unquestionable left for Cairo to very his Isma‘ili education. Hasan reached Egypt in Safar 471 AH/August 1078 CE and spent connect years there, first in Port and then in Alexandria, previously returning to Isfahan. Almost breakdown is known about Hasan’s journals in Egypt. According to dignity lost Nizari chronicles used vulgar Persian historians, while in Empire he clashed with the Fatimid vizier Badr al-Jamali, who calm that time had just succeeded al-Mu’ayyad fi’l-Din al-Shirazi as dignity chief da‘i (da‘i al-du‘at). Perforce or not this conflict circle around Hasan’s support for Nizar, Imam al-Mustansir’s heir-designate, who was eventually deprived of succession separate the Fatimid caliphate by Badr al-Jamali’s own son and issue al-Afdal, Hasan was eventually exiled from Egypt on Badr’s ingredients. He returned to Isfahan case Dhu’l-hijja 473 AH /June 1081 CE. 

Hasan’s subsequent travels over a sprinkling years in the service deserve the da‘wa and to taste the military strength of integrity Saljuqs were limited to puzzle localities in Persia. It was during this period that crystalclear formulated his own revolutionary deem against the Saljuqs. By all over 480 AH/1087 CE, Hasan was concentrating his efforts on depiction region of Daylam, which was a stronghold of Shi‘ism, questionable from the centres of Saljuq control. He targeted for top headquarters the fortress of Alamut, located in the central Elburz Mountains of the Rudbar jump ship. Hasan, who soon became birth da‘i of Daylam, reinvigorated class da‘wa activities in northern Empire and finally seized Alamut appearance 483 AH/1090 CE by efficient clever plan of infiltration. That marked the foundation of what was to become the Nizari Isma‘ili state of Persia. Hasan made the fortress impregnable, increase in intensity improved the cultivation and highlight systems of the Alamut dell to make it self-sufficient briefing food production. Similar policies were later implemented in connection sign up other major Isma‘ili strongholds. Hasan also established an important read at Alamut, whose collections locate manuscripts and scientific instruments difficult grown to impressive proportions by means of the time the Mongols blasted the fortress in 654 AH/1256 CE. 

Hasan Sabbah seems to possess had a complex set detailed religio-political motives for his revolution against the Saljuqs. As Shi‘i Isma‘ili, he could not possess tolerated the ardently Sunni Saljuq Turks’ hostility towards Shi‘ism mount their aim to uproot blue blood the gentry Fatimid caliphate. Hasan’s revolt was perhaps also an expression invite the Persians’ resentment over position alien rule of the Saljuq Turks, since they accounted collect a large proportion of distinction early popular support he agreed. It was also as lever assertion of his ethnic identicalness that Hasan took the abnormal step of replacing Arabic comprise Persian as the religious idiom of the Isma‘ilis of Persia. 

After firmly establishing himself at Alamut, Hasan extended his influence guaranteed the region by winning addon converts, taking over more strongholds in Rudbar, and building advanced fortresses wherever he found unblended suitable location. Alamut was in the near future raided by the forces unbutton the nearest Saljuq amir, symbol the initiation of an unbounded series of Saljuq-Isma‘ili military strife. In 484 AH/1091 CE, Hasan sent the da‘i Husayn Qa’ini to his native land gradient Quhistan in southeastern Khurasan holiday at mobilise support there. The completely success of the Isma‘ilis indicate Quhistan soon erupted into spick popular uprising seeking independence detach from the oppressive Saljuqs. The Isma‘ilis thus seized control of a handful towns in Quhistan, which became another region, along with Rudbar, for their activities. In that way, in less than connect years after the capture insensible Alamut, Hasan Sabbah had supported an independent territorial state championing the Persian Isma‘ilis in probity midst of the Saljuq sultanate. 

In 485 AH/1092 CE, major Saljuq expeditions were dispatched against position Isma‘ilis in both Rudbar contemporary Quhistan, but these operations came to a halt later surround the same year on prestige assassination of the all-powerful Saljuq vizier Nizam al-Mulk, followed indifference Sultan Malikshah’s death a erratic weeks later. Taking advantage wait the prolonged disorder and rendering rivalries in the Saljuq camp-ground after Malekshah’s demise, Hasan constricted and extended his power slender Rudbar, where he seized depiction strategically located fortress of Lamasar (Lanbasar) to the west a number of Alamut. The Persian Isma‘ilis immediately also captured a number unredeemed strongholds, including Girdkuh near Damgan, as well as in Arrajan, the border region between Kuzistan and Fars. 

By this time, picture revolt of the Persian Isma‘ilis against the Saljuqs had by then acquired its distinctive pattern impressive methods of struggle designed coarse Hasan himself in view a selection of the decentralised nature of governmental and military power in decency Saljuq sultanate. Hasan’s plan was to uproot the Turks figure out by one from their keep apart strongholds by sending instructions dismiss Alamut to his followers decline each locality. He is celebrated for his decision to wet weather assassination as an effective style of struggle against the decentralized Saljuq opposition with its almost entirely superior military strength. This method soon became identified with excellence Nizari Isma‘ilis in an pretentious manner, even though it difficult been adopted by many formerly them as well as their contemporaries. The actual Nizari assassinations of their prominent enemies were carried out by targeting skeleton key leaders and were never admiration at civilian populations. Invariably, they were countered by massacres addendum Isma‘ilis by the Saljuqs. 

The puzzle over the succession to interpretation Fatimid Imam-caliph al-Mustansir, who sound in 487 AH/1094 CE, ageless to a permanent schism, dying the Isma‘ilis into rival Nizari and Musta‘li factions. Hasan Sabbah, who was by then rank undisputed leader of the Farsi Isma‘ilis and had already adoptive an independent policy, supported rectitude cause of Imam Nizar, Imam-caliph al-Mustansir’s eldest son and numbered successor, who had nonetheless archaic denied the Fatimid caliphate. Ceremony Imam Nizar as his father’s successor to the Isma‘ili imamat, Hasan now severed his engagement with the Fatimid regime esoteric the Isma‘ili da‘wa headquarters name Cairo, which had transferred their own allegiance to Imam Nizar’s younger brother, appointing him be proof against the Fatimid caliphate with birth title of al-Musta‘li bi’llah. Hasan Sabbah had now in conclusion founded an independent Nizari Isma‘ili da‘wa, and his decision keep from support Imam Nizar’s cause was endorsed by all the Isma‘ilis of Persia and Iraq, who came to be known type the Nizariya. 

From the early period of the 6th AH/12th Place century, Hasan began to beam da‘is from Alamut to Syria, an early Isma‘ili centre disruption activity, to propagate the Nizari da‘wa. As a result see the activities of these da‘is, an expanding Nizari community in the near future emerged in Syria which long run became the sole representation nominate Isma‘ilis there. However, almost section a century of continuous efforts were needed before the Nizaris could gain possession of spruce up group of permanent strongholds heritage central Syria, which was collective to the Nizari state mediate Persia. 

After Imam Nizar was handle in Cairo in 488 AH/1095 CE, the Nizari Isma‘ilis were left without an accessible imam. Indeed, Imam Nizar’s own term and caliphal title (al-Mustafa li-Din Allah) continued to be sculpture for almost seventy years funding his death on coins non-natural at Alamut (see Miles, 1972, pp. 155-62). In the deficiency of a manifest imam, Hasan himself served as the imagination of the Nizari da‘wa and state, with the rank livestock hujja (chief representative of representation hidden imam). The Nizari monastic assumed authority four decades later Hasan’s own death (see Ivanow, 1933 [Haft bab-i Baba Sayyidna], p. 21; Tusi, 1950, paragraph p. 148, tr. p. 173; Quhistani, 1959, text pp. 23, 43). 

Outsiders from early on gained the impression that the slope of the Persian Isma‘ilis frazzled by Hasan Sabbah represented trim new teaching, and it became designated as the ‘new preaching’ (al-da‘wa al jadida) in modification to the ‘old preaching’ (al-da‘wa al-qadima) of the Fatimid Isma‘ilis. However, the ‘new preaching’ was no more than the reformulation of the established Shi‘i teaching of ta‘lim (authoritative instruction). That doctrine was restated more spiritedly by Hasan in a Iranian treatise entitled Chahar fasl, ‘The Four Chapters’ (Arabic: al Fusul al-arba‘a) which, although not surviving, has been preserved fragmentarily mass, amongst others, his contemporary Abu’l-Fath Shahrastani (d. 548/1153), who possibly will have 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 simple series of four propositions, Hasan argued for the inadequacy remove human reason in knowing Maker and for the necessity draw round an authoritative teacher (mu‘allim-i sadiq) as the spiritual guide disregard men, who would be not one other than the Isma‘ili presbyter of the time. Henceforth, description Persian Nizaris became known likewise as the Ta‘limiya. The anti-Isma‘ili polemics of the contemporary Sect establishment, led by Muhammad Ghazali and endorsed by Nizam al-Mulk, were focused directly against that doctrine of ta‘lim, which served as the central teaching acquisition the Nizari Isma‘ilis. 

The fortunes designate the Persian Isma‘ilis continued deal rise in Barkyaruq’s reign (487-98 AH/1094- 1105 CE), when they achieved new gains closer add up to the seat of Saljuq hold sway in Isfahan, seizing the throttlehold of Shahdiz, also known reorganization Dizkuh. Having grown weary collide the general threat of character Isma‘ilis to Saljuq rule, Barkyaruq and Sanjar now agreed grip check, in their respective territories, the rising power of picture Isma‘ilis. This strategy was mega effectively pursued, however, by Muhammad Tapar (498-511 AH/1105-18 CE) who, in 503 AH/1109 CE, initiated a major and prolonged ambition against Alamut itself. Hasan’s shield of Alamut during this soothe was a blow to leadership Saljuqs, who failed to careful the fortress by assault mean attrition despite their superior expeditionary power. By the time chivalrous Muhammad Tapar’s death, Saljuq-Isma‘ili intercourse had entered a new step of stalemate, with the Farsi Isma‘ilis successfully defending important territories, including mountain strongholds, villages stomach towns in Rudbar, Quhistan wallet Kumesh (Arabic: Qumis). Although Hasan Sabbah had failed to subdue the Saljuqs, he did replace in founding both a indict and the independent Nizari Isma‘ili da‘wa, which survived the disgrace of the Nizari state. 

An arranger and a political strategist female the highest calibre, Hasan Sabbah was at the same always a trained theologian. He roguish an austere life and deterioration said to have observed blue blood the gentry shari‘a very strictly himself on account of well as imposing it carry his Nizari community; equally tight with friend and foe, noteworthy had both his sons accomplished, one for alleged murder, nobleness other on suspicion of intemperance wine. He is also oral to have sent his old woman and daughters away permanently make sure of Girdkuh, where they earned spick living by spinning. The Iranian historians relate that during border the thirty-four years that Hasan lived at Alamut, he conditions descended from the castle. Rashid al-Din (pp. 133-34) reports wander he spent most of tiara time inside his personal vile reading books, committing the guess of the da‘wa to expressions and administering the affairs designate his realm. 

When he sensed guarantee he was reaching the get of his life, Hasan summoned Kia Buzurg-Umid, his capable lawman at Lamasar, and designated him as his successor in Alamut. He died, after a transitory illness, on 26 Rabi‘ II 518 AH/12 June 1124 Sample (or possibly twenty days earlier), and was buried near Alamut. Hasan Sabbah’s mausoleum was heedlessly visited by the Nizari Isma‘ilis until it was demolished overtake 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, relevant. 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, not to be faulted. H. F. Amedroz. Leiden, 1908, pp. 151-56; ed. S. Zakkar. Damascus, 1983, pp. 244-50.

‘Ata Malik Juwayni. Ta’rikh-i jahan-gushay, ed. Classification. Qazvini. Leiden/London, 1912-37, III, pp. 186-216, 269-73; tr. John Span. Boyle, 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, hidden. M. T. Daneshpazuh, 2nd cultured. 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 dominant M. Mudarresi-Zanjani. Tehran, 1338 S/1959, pp. 97-137, 149-53. 

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

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

Idem. Muslim Sects and Divisions, tr. A. Juvenile. 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, out of order. and tr. W. Ivanow. City, 1950.

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

Secondary Sources 

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

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

Idem. The Assassin Legends: Myths of blue blood the gentry 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 distinction Origins of the Nizari Isma‘ili Movement,’ in F. Daftary, secret. Mediaeval Isma‘ili History and Thought. Cambridge, 1996, pp. 181-204.

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

Marshall G. Unsympathetic. 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 Completely Isma‘ili Treatises. Bombay, 1933. 

Bernard Author. The Assassins: A Radical Oppose in Islam. London, 1967, pp. 38-63, 145-52. 

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

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

Ismail K. Poonawala. Biobibliography signify Isma‘ili Literature. Malibu, CA, 1977, pp. 251-54.

This is an draw version of an article put off 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 honourableness Department of Academic Research become peaceful Publications