Al-Hassan Al-Sabah And The Assassins
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When did Hassan Sabbah died?, Was Hassan I Sabbah Shia?, What is the religion of Hashashin?, Who was the founder of the Al Sabah family dynasty?, We will answer all these questions in this article.
Thought usually guides human behavior, When your mind is empty, you have two ideas: either autism in a world alone or terrorism and provoking chaos.
In 148 AH, Ja'far al-Sadiq, the sixth Imam of the Shiites, passed away, During his lifetime, Ja'far al-Sadiq had entrusted the Imamate to his eldest son, Ismail.
However, Ismail predeceased his father, leading to differing opinions among the Shiites regarding the rightful successor to the Imamate.
Some argued that the Imamate should pass to Muhammad, the son of Ismail, while others believed it should go to another of Ja'far al-Sadiq's sons, Musa al-Kadhim.
Before his passing, Ja'far al-Sadiq explicitly designated Musa al-Kadhim as his successor.
Following Ja'far al-Sadiq's death, two prominent factions emerged in Shiite history.
The first faction, the Ismailis, was led by a man named Maymun al-Qaddah.
After his death around 198 AH, his son Abdullah succeeded him in advocating for the Imamate of Ismail’s lineage, specifically supporting Muhammad ibn Ismail as the rightful successor.
The second faction, the Twelvers, supported the succession of Musa al-Kadhim.
For approximately a century and a half following Ismail’s death, the Ismailis remained largely underground.
Little is known about their activities or teachings during this period of concealment.
Founding of the Fatimid Caliphate
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After the collapse of the Abbasid state, the Ismailis began to emerge, Some settled in Yemen, while others established themselves in North Africa.
By 909 AD, their influence had grown significantly, culminating in their Imam, Ubayd Allah ibn al-Husayn, appearing publicly and declaring himself caliph in North Africa, specifically in Tunisia.
He adopted the title of "Mahdi" and founded a new state, known as the Fatimid Caliphate, The Fatimid armies soon turned their attention to Egypt, successfully invading in 969 AD.
Upon their entry into Egypt, they established a new city as the capital of their empire, naming it "Cairo", They also constructed a mosque to serve as a stronghold of their faith, naming it "Al-Azhar" in 970 AD.
Later, the caliph Al-Mu'izz li-Din Allah relocated from Tunisia to Cairo, which became the central seat of the Fatimid Caliphate, His successors ruled from there for two centuries.
The Fatimid state ultimately collapsed in 1171 AD during the reign of the eighth caliph, Al-Mustansir Billah.
His mismanagement, coupled with a devastating famine in Egypt—referred to as the "Mustansirite Hardship"—greatly weakened the state.
In a bid to stabilize the situation, Al-Mustansir Billah summoned Badr al-Jamali, the military governor of Acre, to serve as both a minister and supreme commander, entrusting him with restoring order.
The Beginning of the Dispute
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Badr al-Din al-Jamali successfully restored order from chaos, ended the famine, and revived the Fatimid state, However, this came at a cost.
Caliph Al-Mustansir Billah lost his authority and prestige both among the people and the princes of the realm.
Upon Al-Mustansir Billah's death, Badr al-Din al-Jamali also passed away, leaving his son, Al-Afdal, to succeed him as the chief minister.
Before his death, Al-Mustansir Billah had appointed his son, Nizar, as crown prince, a decision that was initially accepted by the Ismailis. However, Al-Afdal declared another son of Al-Mustansir Billah, Al-Musta'li, as caliph.
Al-Musta'li’s selection was strategic, as he was married to the daughter of Badr al-Din al-Jamali, securing Al-Afdal’s influence over the caliphate.
Nizar fled to Alexandria and launched a local uprising to reclaim the caliphate but was ultimately defeated, captured, and executed.
This event marked a significant split within Ismailism, The sect divided into the Musta'liyya, who supported Al-Musta'li, and the Nizariyya, who supported Nizar.
The Nizariyya faction, led by Hassan al-Sabah, later became associated with the Assassins movement.
Al-Hassan al, Sabah
Hassan Al-Sabah was born in the city of Qom, south of Tehran, in 430 AH (1037 AD), a stronghold of Twelver Shiites.
He was raised in adherence to Twelver teachings, which he learned from his parents, However, at the age of 17, his family relocated to the city of Rai.
Rai was a center of the Ismaili sect, and Hassan al-Sabah became deeply influenced by their doctrines.
He eventually joined the Ismailis, pledged allegiance to their cause, and began ascending within their ranks.
By the time he reached his thirties, he had pledged loyalty to the sect's leader, Abdul Malik ibn al-Attash.
Recognizing Hassan's intellect and skills—spanning philosophy, mathematics, geometry, astronomy, magic, and religious sciences—ibn al-Attash appointed him as his deputy.
Hassan was then sent to Egypt, where he spent three years in the Fatimid caliph’s court.
During this time, Badr al-Din al-Jamali wielded absolute control over the state and its officials, a situation that greatly displeased Hassan al-Sabah.
He viewed Al-Mustansir Billah, not Badr al-Din, as his legitimate leader, This discord led to direct clashes between Hassan al-Sabah and Badr al-Din.
As tensions escalated, Badr al-Din imprisoned Hassan in Alexandria and subsequently expelled him from Egypt.
Sabah and the Seljuks Runner
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Persia was under the rule of the Seljuk state, which followed Sunni Islam. At that time, the state was governed by the renowned vizier, Nizam al-Mulk.
In 1081, Hassan al-Sabah traveled to Isfahan and built a strong relationship with Nizam al-Mulk, who admired Hassan's intellect and abilities.
Nizam al-Mulk honored him, unaware of Hassan's hidden beliefs and subversive intentions.
For nine years, Hassan al-Sabah lived under Nizam al-Mulk’s patronage, concealing his true identity and Ismaili allegiance.
Despite this, he quietly continued spreading his doctrine in remote villages, targeting peasant and Bedouin communities.
His ideas began to take root among these isolated groups, and his influence spread across the countryside.
Hassan al-Sabah openly declared his support for Nizar’s claim to the caliphate and began advocating for him, particularly in the Islamic East and Iran.
This marked the foundation of Nizari Ismailism in Iran, with Hassan al-Sabah becoming its undisputed leader throughout the region.
His followers tirelessly promoted Nizari Ismailism, spreading their influence by engaging with commoners before approaching mosque leaders and muezzins, attempting to win their support.
However, when one muezzin exposed their deceit to the public, Hassan’s supporters resorted to violence, Fearing the collapse of their mission, they assassinated the muezzin.
This incident marked the first political assassination by the Nizari Ismailis, targeting anyone who opposed or threatened their existence.
When news of the assassination reached Nizam al-Mulk, he ordered the pursuit of Hassan al-Sabah and his followers, marking the beginning of their open conflict with the Seljuk state.
Alamut Castle
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From that point onward, the Seljuk authorities recognized the threat posed by Hassan al-Sabah and his followers.
They were not merely an ideological group but a movement with expansionist ambitions that jeopardized the stability and security of the Seljuk regime.
When orders were issued to track down the Nizari Ismailis, Hassan al-Sabah decided to secure a fortified stronghold to serve as a base for his followers.
He set his sights on the Daylam plateau in northern Iran, particularly Alamut Castle, His choice was strategic for two reasons.
Firstly, the majority of Daylam's inhabitants were Shiites, making them more likely to embrace Ismailism.
Secondly, the rugged terrain of the area, with its steep mountains and numerous fortresses, made it difficult to penetrate or conquer.
Alamut Castle, whose name translates to "Eagle's Nest," was ideally suited for his purposes.
Hassan al-Sabah acquired the castle from its local ruler, though historical accounts suggest he may have coerced the prince into leaving, reportedly paying 3,000 gold dinars for the fortress.
Under Hassan al-Sabah's leadership, Alamut became a training ground for the Assassins, who mastered three key disciplines: unwavering obedience, advanced martial arts, and the arts of stealth and deception.
These skills became the hallmark of the Nizari Ismailis, solidifying their reputation as a formidable and shadowy force in the region.
Naming The Assassins
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| Al-Hassan Al-Sabah |
The French and other European nations referred to Hassan al-Sabah's sect as "The Assassins," a term derived from their notorious practice of targeted killings.
When news of Hassan al-Sabah’s capture of Alamut Castle reached the Seljuk Sultan Malik-Shah I and his vizier, Nizam al-Mulk, they recognized the gravity of the situation.
Initially, they sought a peaceful resolution, proposing negotiations with al-Sabah, They warned that refusal to relinquish the fortress would result in war.
Al-Sabah, with a calculated diplomatic response, declared his loyalty to the Sultan, managing to pacify their immediate concerns.
Despite these assurances, Hassan al-Sabah continued to expand his influence, He gained control over the territory of Rudbar and secured the allegiance of its inhabitants, further strengthening his base.
Realizing the growing threat, Nizam al-Mulk dispatched an army to besiege Alamut and eliminate al-Sabah and his followers, However, the fortress’s natural fortifications rendered the effort futile.
The failure of this campaign made the Nizam al-Mulk the primary adversary of al-Sabah.
In response, Hassan al-Sabah orchestrated one of his most infamous operations: the assassination of the Seljuk vizier.
He dispatched an operative disguised as a Sufi, who approached Nizam al-Mulk under the pretense of delivering a letter.
As the vizier began reading it, the assassin fatally stabbed him, declaring, "This is a gift from the Sheikh of the Mountain," a title referring to Hassan al-Sabah.
This marked the beginning of the Assassins’ signature strategy—guerrilla tactics and targeted killings that prioritized psychological impact.
Their operatives often sacrificed their own lives to eliminate key opponents, avoiding direct military confrontations.
Following the assassination of Nizam al-Mulk, Sultan Malik-Shah I also died under mysterious circumstances.
In the ensuing political turmoil, the commander of the Seljuk campaign against Alamut lifted the siege and retreated, leaving al-Sabah and his fortress intact.
Training of the Youth of the Sect
Hassan al-Sabah's mission revolved around two central goals: spreading his interpretation of Ismaili thought and employing terror as a strategic weapon against the enemies of his movement.
Despite the Assassins’ relatively small numbers compared to their adversaries, they managed to instill profound fear in the hearts of powerful opponents, particularly the Seljuk and Abbasid states, within a short period.
Al-Sabah concentrated his efforts on recruiting from the mountainous and desert regions, targeting individuals known for their resilience, strength, and long-standing hostility toward Sunni authorities.
From these communities, he selected young men for intensive education. This process included instilling in them the principles of jihad and sacrifice while nurturing an unwavering commitment to their cause.
After their ideological indoctrination, recruits underwent rigorous physical and tactical training, They were taught the arts of stealth, disguise, impersonation, and the effective use of daggers.
Once prepared, al-Sabah outlined detailed plans for their operations, which typically involved assassinating high-profile figures.
These assassinations were carefully staged to maximize psychological impact.
The attacks were often carried out in public spaces, such as crowded mosques during Friday prayers, bustling markets, or official parades.
By striking in the presence of large crowds, the Assassins sought not only to eliminate their targets but also to sow terror and instability among their enemies.
The Assassins assassinations
The fedayeen, as Hassan al-Sabah’s devoted operatives were known, often employed clever disguises to infiltrate their targets' surroundings.
They would sometimes dress as women or soldiers but most commonly posed as Sufis or dervishes, exploiting the perception that such figures posed no threat.
Their targets were frequently influential figures in the political, military, and intellectual spheres.
The assassins succeeded in eliminating prominent individuals, including Abbasid caliphs Al-Mustarshid and Al-Rashid, the Fatimid caliph Al-Amir bi-Ahkam Allah, and Conrad de Montferrat, the thirteenth King of Jerusalem.
They also targeted military commanders, princes, sultans, and ministers, No one opposing their cause was exempt—not even scholars, judges, or those who defected after pledging allegiance to their sect.
Similarly, castle owners who resisted selling or surrendering their fortifications were marked for death.
The assassinations, in the eyes of the Assassins, served a higher purpose: eradicating what they perceived as the world's sources of evil.
What made these missions particularly striking was the unwavering courage and determination of the fedayeen.
These young operatives willingly embraced death, driven by deep discontent with their harsh realities.
Hassan al-Sabah, revered as "the Imam," capitalized on their despair and disillusionment, convincing them that the world of "immortality" offered liberation.
They were led to believe that their sacrifice would not only free them from the prison of the material world but also rid humanity of its perceived evils, fulfilling a divine mission.
The End of The Assassins Movement
The guerrilla tactics of the Fedayeen, introduced by the Assassins, were a groundbreaking form of combat, at least within Islamic history.
Rather than engaging in direct military confrontations, they relied on targeted assassinations to instill terror in their opponents.
The Assassins’ reign in Persia came to an end during the rule of Rukn al-Din Khurshah, their last leader in the region, His leadership lasted only a year, ending in 1256 AD.
This marked the movement's downfall when they faced the Mongol forces under Hulagu, The Assassins attempted resistance and even sought to negotiate peace, but these efforts failed.
In late 1256, Rukn al-Din Khurshah surrendered on the condition of safety for the Ismailis, However, the Mongols betrayed this agreement, executing Rukn al-Din and demolishing Alamut Castle.
They gathered and massacred large numbers of Ismailis, while the remaining fortresses that resisted were eventually crushed, Thus, the Assassins' presence in Persia was eradicated.
Meanwhile, during Hassan al-Sabah’s lifetime, some of his followers had traveled to the Levant, aiming to expand the movement's influence, There, they established themselves and acquired several fortresses.
In the Levant, they clashed with Salah al-Din al-Ayyubi (Saladin), attempting to assassinate him twice, They also cooperated in the assassination of the King of Jerusalem, Conrad de Montferrat.
Following the destruction of the Assassins in Persia, their efforts in the Levant shifted towards aligning with the Sultan of Egypt and the Levant, King al-Zahir Baybars.
After his ascent to power following the Battle of Ain Jalut and his killing of King Muzaffar Saif al-Din Qutuz, the Assassins sought to gain his trust to counter the Mongol threat.
However, Baybars viewed their independent leadership in the Levant as a threat, In 1265, he imposed taxes and fees on them, which they could not refuse.
Shortly after, Baybars assumed control of their leadership, reducing the head of the Assassins to merely a representative under his authority.
By 1273, Baybars had fully dismantled the Assassins' autonomy, bringing an end to their movement.
At the End
Hassan al-Sabah, the enigmatic leader and founder of the Nizari Ismaili sect known as the Assassins, spent the final years of his life in Alamut Castle, the mountain fortress he transformed into the headquarters of his movement.
Renowned for his strategic genius and ability to inspire absolute loyalty among his followers, Hassan al-Sabah orchestrated a shadowy campaign of political assassinations that reverberated across the Islamic world.
Despite his notoriety, his death was notably uneventful compared to his turbulent life, Hassan al-Sabah died in 1124 CE at Alamut Castle, located in the rugged Daylam region of Persia (modern-day Iran).
Historical accounts suggest he succumbed to natural causes, possibly due to illness or old age, a stark contrast to the violent ends many of his contemporaries met.
He was approximately 90 years old at the time of his death, a remarkable age for the era, indicating the longevity of his life despite the perilous world he navigated.
Following his death, the movement he had carefully built continued to influence the region for decades, but none of his successors matched his combination of intellect, discipline, and authority.
Alamut remained a symbol of resistance and intrigue long after Hassan al-Sabah’s passing, cementing his legacy as one of the most mysterious and controversial figures in history.