Video:
https://www.youtube.com/watch?v=XsXB_B5 ... rce=Direct
Ismaili History Crash Course: Post Alamut Period
[Dec 1]Today in history: Imam Rukn al-Din Khurshah succeeded to the Imamat
The twenty-seventh Nizari Ismaili Imam Rukn al-Din Khurshah succeeded to the Imamat on December 1, 1255 during the turbulent Mongol invasion of Persia. He entered into negotiations with the Mongols who were seizing and destroying Ismaili fortresses. After the last round of negotiations failed, Imam was forced to surrender his residence Maymundiz in 1256, and subsequently Alamut, marking the end of the state that had been founded by Hasan Sabbah in 1090.
Alamut Ismaili
Some of the major Ismaili fortresses in Persia and Syria. Source: The Institute of Ismaili Studies
Alamut Ismailis Lockhart
Photo of Alamut by Laurence Lockhart who trekked the area in 1928. Source: The Ismailis An Illustrated History
A group of da’is had safely concealed Imam Rukn al-Din Khurshah’s son and successor Shams al-Din Muhammad (d. ca. 1310), who was taken to Adharbayjan where he lived discreetly as an embroiderer and merchant, succeeding his father in 1257.
The Mongols destroyed Alamut and its famous library, massacring large numbers of Ismailis in Persia. The first five centuries after the fall of Alamut represent the longest period of obscurity in Nizari Ismaili history due to lack of primary sources. Although the Imamat continued in the progeny of Imam Rukn al-Din Khurshah, the Imams remained in hiding for almost two centuries; only a few trusted da’is knew of their whereabouts. The Ismaili community, deprived of a centralised leadership and direct contact with the Imams, scattered over a wide area from Syria, to Persia, Central Asian, and the Indian subcontinent, developing locally and in isolation from one another. The communities were forced to observe strict precautionary measures to safeguard against rampant persecution.
The Persian Nizaris concealed themselves under the mantle of Sufism spreading in Persia, without associating with any particular tariqa. In the fifteenth century, under the favourable Shi’i Safawids, Imam Islam Shah emerged in Anjundan, in central Persia, to revive the da’wa activities still under the guise of Sufism.
The Syrian Nizari Ismailis did not suffer the same fate as their Persian counterparts after the fall of Alamut. Although deprived of central leadership and experiencing internal dissensions, they collaborated with the Mamluks who had succeeded the Ayyubids in Egypt and Syria, to drive out the Mongols.
The Ismailis established friendly relations with Baybars I (r. 1260-1277), the ruler and founder of the Mamluk dynasty. With assistance from the Mamluks, the Ismailis recovered their fortresses in Syria that had been captured by the Mongols. However, Baybars “capitalised on the weaknesses and internal dissensions of the Nizaris and systematically adapted measures which ultimately led to the loss of political independence of the Syrian Nizari community” (Daftary, The Isma’ilis Their History and Doctrines, p 399). The Mamluks captured their fortresses, but unlike the Mongols in Persia, they did not massacre the Ismailis and allowed them to remain in their traditional abode, but under the watchful eyes of the Mamluk authorities. Syrian Ismailis remained loyal subjects of the Mamluks and their Ottoman successors, maintaining their identity, traditions, and practices.
The Syrian Ismailis experienced recurring conflicts with the neighbouring Nusayris (Shi’i community named after the founder) who repeatedly occupied their fortresses, destroying their religious literature. Furthermore, “intense rivalries between the two Nizari families centred at Masyaf and Qadmus further weakened the Nizari community of Syria” (Daftary, The sma’ilis Their History and Doctrines, p 489). The community received a devastating blow in the 1830s from an Ottoman expedition that caused much damage to their fortresses and villages.
Masyaf Salamiyya
Masyaf. Source: Archnet
By the 1840s, Isma’il b. Muhammad, the amir of Qadmus had established his authority over a large segment of the community, while forming a friendly relationship with the Ottoman ruler. In 1843, his request for permission from the Ottomans to allow the community to restore Salamiyya, which had served as the headquarters of the pre-Fatimid Ismaili da’wa in the 9th century and was now in ruins, was granted. Amir Isma’il gathered the Nizaris from various villages in Syria and settled them in Salamiyya.
The Nizari Ismailis of Syria were skilled farmers, enjoying a rising standard of living due to high crop yields in the plains of Salamiyya where the soil was fertile. In 1850, the Ottomans exempted the Ismailis of Salamiyya from military service in return for developing agriculture in the region.
Imam Sultan Muhammad Shah, who visited the community in Salamiyya in 1951, established several schools including an agriculture institution. Prince Aly Khan, Hazar Imam’s father, was buried in a mausoleum adjacent to the Jamatkhana in Salamiyya.
Restoration work on Masyaf and other citadels in Syria was undertaken by the Aga Khan Trust for Culture and inaugurated by Mawlana Hazar Imam during his Golden Jubilee visit to Syria.
Aga Khan Development Network Video – Revitalising Citadels of Syria
Sources:
Farhad Daftary, J.H. Kramers, Salamiyya, The Institute of Ismaili Studies
Farhad Daftary, The Isma’ilis Their History and Doctrines, Second Edition, Cambridge University Press, 2007
Nadia Eboo Jamal, Surviving the Mongols, I.B. Tauris in association with The Institute of Ismaili Studies, London, 2003
nimirasblog. wordpress.com/2018/12/01/dec-1today-in-history-imam-rukn-al-din-khurshah-succeeded-to-the-imamat/
The twenty-seventh Nizari Ismaili Imam Rukn al-Din Khurshah succeeded to the Imamat on December 1, 1255 during the turbulent Mongol invasion of Persia. He entered into negotiations with the Mongols who were seizing and destroying Ismaili fortresses. After the last round of negotiations failed, Imam was forced to surrender his residence Maymundiz in 1256, and subsequently Alamut, marking the end of the state that had been founded by Hasan Sabbah in 1090.
Alamut Ismaili
Some of the major Ismaili fortresses in Persia and Syria. Source: The Institute of Ismaili Studies
Alamut Ismailis Lockhart
Photo of Alamut by Laurence Lockhart who trekked the area in 1928. Source: The Ismailis An Illustrated History
A group of da’is had safely concealed Imam Rukn al-Din Khurshah’s son and successor Shams al-Din Muhammad (d. ca. 1310), who was taken to Adharbayjan where he lived discreetly as an embroiderer and merchant, succeeding his father in 1257.
The Mongols destroyed Alamut and its famous library, massacring large numbers of Ismailis in Persia. The first five centuries after the fall of Alamut represent the longest period of obscurity in Nizari Ismaili history due to lack of primary sources. Although the Imamat continued in the progeny of Imam Rukn al-Din Khurshah, the Imams remained in hiding for almost two centuries; only a few trusted da’is knew of their whereabouts. The Ismaili community, deprived of a centralised leadership and direct contact with the Imams, scattered over a wide area from Syria, to Persia, Central Asian, and the Indian subcontinent, developing locally and in isolation from one another. The communities were forced to observe strict precautionary measures to safeguard against rampant persecution.
The Persian Nizaris concealed themselves under the mantle of Sufism spreading in Persia, without associating with any particular tariqa. In the fifteenth century, under the favourable Shi’i Safawids, Imam Islam Shah emerged in Anjundan, in central Persia, to revive the da’wa activities still under the guise of Sufism.
The Syrian Nizari Ismailis did not suffer the same fate as their Persian counterparts after the fall of Alamut. Although deprived of central leadership and experiencing internal dissensions, they collaborated with the Mamluks who had succeeded the Ayyubids in Egypt and Syria, to drive out the Mongols.
The Ismailis established friendly relations with Baybars I (r. 1260-1277), the ruler and founder of the Mamluk dynasty. With assistance from the Mamluks, the Ismailis recovered their fortresses in Syria that had been captured by the Mongols. However, Baybars “capitalised on the weaknesses and internal dissensions of the Nizaris and systematically adapted measures which ultimately led to the loss of political independence of the Syrian Nizari community” (Daftary, The Isma’ilis Their History and Doctrines, p 399). The Mamluks captured their fortresses, but unlike the Mongols in Persia, they did not massacre the Ismailis and allowed them to remain in their traditional abode, but under the watchful eyes of the Mamluk authorities. Syrian Ismailis remained loyal subjects of the Mamluks and their Ottoman successors, maintaining their identity, traditions, and practices.
The Syrian Ismailis experienced recurring conflicts with the neighbouring Nusayris (Shi’i community named after the founder) who repeatedly occupied their fortresses, destroying their religious literature. Furthermore, “intense rivalries between the two Nizari families centred at Masyaf and Qadmus further weakened the Nizari community of Syria” (Daftary, The sma’ilis Their History and Doctrines, p 489). The community received a devastating blow in the 1830s from an Ottoman expedition that caused much damage to their fortresses and villages.
Masyaf Salamiyya
Masyaf. Source: Archnet
By the 1840s, Isma’il b. Muhammad, the amir of Qadmus had established his authority over a large segment of the community, while forming a friendly relationship with the Ottoman ruler. In 1843, his request for permission from the Ottomans to allow the community to restore Salamiyya, which had served as the headquarters of the pre-Fatimid Ismaili da’wa in the 9th century and was now in ruins, was granted. Amir Isma’il gathered the Nizaris from various villages in Syria and settled them in Salamiyya.
The Nizari Ismailis of Syria were skilled farmers, enjoying a rising standard of living due to high crop yields in the plains of Salamiyya where the soil was fertile. In 1850, the Ottomans exempted the Ismailis of Salamiyya from military service in return for developing agriculture in the region.
Imam Sultan Muhammad Shah, who visited the community in Salamiyya in 1951, established several schools including an agriculture institution. Prince Aly Khan, Hazar Imam’s father, was buried in a mausoleum adjacent to the Jamatkhana in Salamiyya.
Restoration work on Masyaf and other citadels in Syria was undertaken by the Aga Khan Trust for Culture and inaugurated by Mawlana Hazar Imam during his Golden Jubilee visit to Syria.
Aga Khan Development Network Video – Revitalising Citadels of Syria
Sources:
Farhad Daftary, J.H. Kramers, Salamiyya, The Institute of Ismaili Studies
Farhad Daftary, The Isma’ilis Their History and Doctrines, Second Edition, Cambridge University Press, 2007
Nadia Eboo Jamal, Surviving the Mongols, I.B. Tauris in association with The Institute of Ismaili Studies, London, 2003
nimirasblog. wordpress.com/2018/12/01/dec-1today-in-history-imam-rukn-al-din-khurshah-succeeded-to-the-imamat/
Imam Sultan Muhammad Shah established the Nasir-i Khusraw School in Persia
Posted by Nimira Dewji
In 1090, Hasan Sabbah acquired the fortress of Alamut in northern Persia (modern-day Iran), marking the founding of what was to become the seat of the Nizari Ismaili state. Over the next 150 years, the Ismailis acquired more than 200 fortresses in Persia and Syria, located in the inaccessible mountainous regions for refuge of the Nizari Ismailis who were fleeing persecution during the early Middle Ages. These settlements were also a sanctuary for other refugees, irrespective of their creed, fleeing persecution. The state of Alamut fell to the Mongols in 1256.
In the aftermath of the destruction of their state, the Nizari Ismailis who survived the Mongol catastrophe were deprived of the central leadership they had enjoyed during the Alamut period. Although the Imamat continued in the progeny of Imam Rukn al-Din Khurshah (r. 1255-1257), the last Imam of Alamut, Imams remained in hiding for almost two centuries. The scattered Nizari communities, many seeking refuge in Central Asia, Afghanistan, and the Indian subcontinent, developed locally and in isolation from one another while observing strict precautionary measures in order to escape rampant persecution. They not only concealed their true beliefs as well as their religious literature, but also resorted to a wide variety of Sunni, Sufi, Twelver Shi’i, and Indic disguises amidst hostile surroundings.
Around 1425-26, Imam Islam Shah settled in Anjundan, in central Persia to revive the da’wa and literary activities. Around this time, the mission was successful in the Indian subcontinent, where the converted Nizari Ismailis came to be known as Khojas. The da’wa was also successful in the regions of Central Asia, where the isolated communities did not have contact with the Imams and developed under the leadership of local mirs and shaykhs based on the teachings of Nasir-i Khusraw (d. ca. 1088).
Anjundan Alamut Mustansir Persia
Imam Mustansir bi’llah II’s mausoleum at Anjundan. Several other Imams were later buried here. Source: The Ismailis An Illustrated history.
Imam Hasan Ali Shah, who succeeded to the Imamat in 1817, achieved political prominence in Persia and was bestowed the title of Aga Khan by the Qajar monarch Fath Ali Shah (d. 1834). However, owing to political unrest, Imam migrated to Qandahar, Afghanistan in 1841, marking the end of the Persian period in Nizari Ismaili history that had lasted some seven centuries since Alamut time. He subsequently migrated to the Indian subcontinent settling permanently in Bombay (Mumbai) in 1848.
The departure of Imam Hasan Ali Shah Aga Khan I from Persia left the Ismaili community in Persia without direct access to the Imam, and “in a state of increasing disarray” (The Ismailis An Illustrated History p 222). In addition to being subject to persecution, rifts within the community appeared when certain local leaders sought to acquire control over various Ismaili groups. Among them was Mirza Hasan, whose son Murad Mirza took over leadership of a large section of the Ismailis in Khurasan (northeastern Iran} and prevented them from having access to the Imam residing in the Indian subcontinent.
In the early twentieth century, Imam Sultan Muhammad Shah began to establish closer contact with the community in Persia. “In 1903, he appointed Fida’i Khurasani [d. 1923], a learned Ismaili from the village of Dizbad and a descendant of the da’i Khaki Khurasani [d. 1646], as his representative with the objective of taking control of the religious affairs of the Persian community, with a certain Muhammad Husayn Mahmudi to assist him in dealing with the Persian government…” (The Ismailis An Illustrated History p 222).
Although Fida’i Khurasani succeeded in winning back the allegiance of most of the Persian Ismailis for Imam Sultan Muhammad Shah, Murad Mirza continued to campaign against the Imam and the community, resulting in conflict and bloodshed. Imam Sultan Muhammad Shah intervened “via the British consul in Mashhad to prevent further bloodshed in the community” (The Ismailis An Illustrated History p 222).
Eventually, the community stabilised and Imam Sultan Muhammad Shah began to introduce reforms. Until then, the Ismailis had, for long periods, concealed themselves as Twelver Shi’is, the state religion enforced by the ruling dynasty, in order to escape persecution. Imam asked them “to select their leaders from amongst the most trusted of their elders rather than by the hereditary model they had previously followed. In terms of religious practices, he asked that, having a living Imam, they should not mourn past Imams. He also required them, as had been the practice since earlier times, to recite the entire list of the Nizari Imams at the end of their daily prayers and endeavour to understand the esoteric significance of their rituals” (The Ismailis An Illustrated History p 222).
Khurasan Persia Iran Sultan Muhammad Aga Khan
A group of Ismaili leaders from Khurasan (northeastern Persia), 1913. Source: The Ismailis An Illustrated History
As he had done in other regions, Imam Sultan Muhammad Shah began to establish schools in every Ismaili village. In 1932, he founded the first school at Dizbad, which was named after da’i Nasir-i Khusraw.
Nasir-i Khusraw School Dizbad Iran Aga Khan Sultan Muhammad
Nasir-i Khusraw School at Dizbad. Source: Paderbonner ‘SJ’ Blog
Source:
Farhad Daftary, Zulfikar Hirji, The Ismailis An Illustrated History, Azimuth Editions in association with The Institute of Ismaili Studies
Farhad Daftary, The Isma’ilis: Their History and Doctrines, Cambridge University Press, 1990
nimirasblog.wordpress.com/2019/08/30/imam-sultan-muhammad-shah-established-the-nasir-i-khusraw-school-in-persia/?utm_source=Direct
Posted by Nimira Dewji
In 1090, Hasan Sabbah acquired the fortress of Alamut in northern Persia (modern-day Iran), marking the founding of what was to become the seat of the Nizari Ismaili state. Over the next 150 years, the Ismailis acquired more than 200 fortresses in Persia and Syria, located in the inaccessible mountainous regions for refuge of the Nizari Ismailis who were fleeing persecution during the early Middle Ages. These settlements were also a sanctuary for other refugees, irrespective of their creed, fleeing persecution. The state of Alamut fell to the Mongols in 1256.
In the aftermath of the destruction of their state, the Nizari Ismailis who survived the Mongol catastrophe were deprived of the central leadership they had enjoyed during the Alamut period. Although the Imamat continued in the progeny of Imam Rukn al-Din Khurshah (r. 1255-1257), the last Imam of Alamut, Imams remained in hiding for almost two centuries. The scattered Nizari communities, many seeking refuge in Central Asia, Afghanistan, and the Indian subcontinent, developed locally and in isolation from one another while observing strict precautionary measures in order to escape rampant persecution. They not only concealed their true beliefs as well as their religious literature, but also resorted to a wide variety of Sunni, Sufi, Twelver Shi’i, and Indic disguises amidst hostile surroundings.
Around 1425-26, Imam Islam Shah settled in Anjundan, in central Persia to revive the da’wa and literary activities. Around this time, the mission was successful in the Indian subcontinent, where the converted Nizari Ismailis came to be known as Khojas. The da’wa was also successful in the regions of Central Asia, where the isolated communities did not have contact with the Imams and developed under the leadership of local mirs and shaykhs based on the teachings of Nasir-i Khusraw (d. ca. 1088).
Anjundan Alamut Mustansir Persia
Imam Mustansir bi’llah II’s mausoleum at Anjundan. Several other Imams were later buried here. Source: The Ismailis An Illustrated history.
Imam Hasan Ali Shah, who succeeded to the Imamat in 1817, achieved political prominence in Persia and was bestowed the title of Aga Khan by the Qajar monarch Fath Ali Shah (d. 1834). However, owing to political unrest, Imam migrated to Qandahar, Afghanistan in 1841, marking the end of the Persian period in Nizari Ismaili history that had lasted some seven centuries since Alamut time. He subsequently migrated to the Indian subcontinent settling permanently in Bombay (Mumbai) in 1848.
The departure of Imam Hasan Ali Shah Aga Khan I from Persia left the Ismaili community in Persia without direct access to the Imam, and “in a state of increasing disarray” (The Ismailis An Illustrated History p 222). In addition to being subject to persecution, rifts within the community appeared when certain local leaders sought to acquire control over various Ismaili groups. Among them was Mirza Hasan, whose son Murad Mirza took over leadership of a large section of the Ismailis in Khurasan (northeastern Iran} and prevented them from having access to the Imam residing in the Indian subcontinent.
In the early twentieth century, Imam Sultan Muhammad Shah began to establish closer contact with the community in Persia. “In 1903, he appointed Fida’i Khurasani [d. 1923], a learned Ismaili from the village of Dizbad and a descendant of the da’i Khaki Khurasani [d. 1646], as his representative with the objective of taking control of the religious affairs of the Persian community, with a certain Muhammad Husayn Mahmudi to assist him in dealing with the Persian government…” (The Ismailis An Illustrated History p 222).
Although Fida’i Khurasani succeeded in winning back the allegiance of most of the Persian Ismailis for Imam Sultan Muhammad Shah, Murad Mirza continued to campaign against the Imam and the community, resulting in conflict and bloodshed. Imam Sultan Muhammad Shah intervened “via the British consul in Mashhad to prevent further bloodshed in the community” (The Ismailis An Illustrated History p 222).
Eventually, the community stabilised and Imam Sultan Muhammad Shah began to introduce reforms. Until then, the Ismailis had, for long periods, concealed themselves as Twelver Shi’is, the state religion enforced by the ruling dynasty, in order to escape persecution. Imam asked them “to select their leaders from amongst the most trusted of their elders rather than by the hereditary model they had previously followed. In terms of religious practices, he asked that, having a living Imam, they should not mourn past Imams. He also required them, as had been the practice since earlier times, to recite the entire list of the Nizari Imams at the end of their daily prayers and endeavour to understand the esoteric significance of their rituals” (The Ismailis An Illustrated History p 222).
Khurasan Persia Iran Sultan Muhammad Aga Khan
A group of Ismaili leaders from Khurasan (northeastern Persia), 1913. Source: The Ismailis An Illustrated History
As he had done in other regions, Imam Sultan Muhammad Shah began to establish schools in every Ismaili village. In 1932, he founded the first school at Dizbad, which was named after da’i Nasir-i Khusraw.
Nasir-i Khusraw School Dizbad Iran Aga Khan Sultan Muhammad
Nasir-i Khusraw School at Dizbad. Source: Paderbonner ‘SJ’ Blog
Source:
Farhad Daftary, Zulfikar Hirji, The Ismailis An Illustrated History, Azimuth Editions in association with The Institute of Ismaili Studies
Farhad Daftary, The Isma’ilis: Their History and Doctrines, Cambridge University Press, 1990
nimirasblog.wordpress.com/2019/08/30/imam-sultan-muhammad-shah-established-the-nasir-i-khusraw-school-in-persia/?utm_source=Direct
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Summary of the Assassins
The Assassins, or Hashshashin, were a Nizari Ismaili sect that occupied mountain fortresses in Persia (modern-day Iran) and Syria from the late 11th century until the mid-13th century. Led by Hasan-i Sabbah, they were known for their strategic use of targeted killings to eliminate political and religious adversaries. The term “Assassin” is derived from “Hashshashin,” which refers to their alleged use of hashish. Their secretive and militant nature, combined with their remote mountain strongholds, contributed to their fearsome reputation12.
Mongol Conquest
In the mid-13th century, the Mongols, led by Hülegü Khan, launched a campaign against the Nizari Ismaili state. By 1256, the Mongols had systematically captured and dismantled many of the Nizari fortresses, including their stronghold at Alamut23. The Mongol conquest effectively ended the Nizari state, and many Ismailis were killed or scattered across Western, Central, and South Asia2.
Legacy
Despite the destruction of their state, the Nizari Ismailis continued as a branch of Shiite Islam. Their leaders, known as the Aga Khans, emerged in the 19th century, starting with Aga Khan I in 1817 CE. The current leader, Prince Shah Karim al-Husseini, Aga Khan IV, has been the imam since 19574. Many of the ruined Ismaili castles, such as Alamut and Masyaf, still stand today and attract those interested in their history4. The Nizari Ismailis have also gained modern recognition through the popular video game series “Assassin’s Creed,” which is loosely based on their history4.
The following is a 5 minute video on BBC and IIS S Jiwa explaining the facts regarding Dramatisation of Assasins in Egypt
recently https://youtu.be/LtqX18gloXc?si=QJFF1gL--YVn06qM
The Egyptian TV series “El-Hashashin” (The Assassins) dramatizes the legends surrounding Hasan-i Sabbah and the Nizari Ismailis during the Alamut period (1090-1256) in Persia and Syria1. Dr. Shainool Jiwa from the Institute of Ismaili Studies discussed this series on BBC Newshour, highlighting that many of the stories about the Assassins are indeed legends that have been sensationalized over time1. The series has been criticized for prioritizing artistic originality over historical accuracy2
https://www.iis.ac.uk/media/rlgj0mvm/th ... ebsite.pdf
https://www.iis.ac.uk/media/43igoj3m/is ... 506347.pdf
https://www.iis.ac.uk/media/ok3jvfdv/su ... ongols.pdf
The Assassins, or Hashshashin, were a Nizari Ismaili sect that occupied mountain fortresses in Persia (modern-day Iran) and Syria from the late 11th century until the mid-13th century. Led by Hasan-i Sabbah, they were known for their strategic use of targeted killings to eliminate political and religious adversaries. The term “Assassin” is derived from “Hashshashin,” which refers to their alleged use of hashish. Their secretive and militant nature, combined with their remote mountain strongholds, contributed to their fearsome reputation12.
Mongol Conquest
In the mid-13th century, the Mongols, led by Hülegü Khan, launched a campaign against the Nizari Ismaili state. By 1256, the Mongols had systematically captured and dismantled many of the Nizari fortresses, including their stronghold at Alamut23. The Mongol conquest effectively ended the Nizari state, and many Ismailis were killed or scattered across Western, Central, and South Asia2.
Legacy
Despite the destruction of their state, the Nizari Ismailis continued as a branch of Shiite Islam. Their leaders, known as the Aga Khans, emerged in the 19th century, starting with Aga Khan I in 1817 CE. The current leader, Prince Shah Karim al-Husseini, Aga Khan IV, has been the imam since 19574. Many of the ruined Ismaili castles, such as Alamut and Masyaf, still stand today and attract those interested in their history4. The Nizari Ismailis have also gained modern recognition through the popular video game series “Assassin’s Creed,” which is loosely based on their history4.
The following is a 5 minute video on BBC and IIS S Jiwa explaining the facts regarding Dramatisation of Assasins in Egypt
recently https://youtu.be/LtqX18gloXc?si=QJFF1gL--YVn06qM
The Egyptian TV series “El-Hashashin” (The Assassins) dramatizes the legends surrounding Hasan-i Sabbah and the Nizari Ismailis during the Alamut period (1090-1256) in Persia and Syria1. Dr. Shainool Jiwa from the Institute of Ismaili Studies discussed this series on BBC Newshour, highlighting that many of the stories about the Assassins are indeed legends that have been sensationalized over time1. The series has been criticized for prioritizing artistic originality over historical accuracy2
https://www.iis.ac.uk/media/rlgj0mvm/th ... ebsite.pdf
https://www.iis.ac.uk/media/43igoj3m/is ... 506347.pdf
https://www.iis.ac.uk/media/ok3jvfdv/su ... ongols.pdf
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Ismaili History Crash Course: Post Alamut Period
What are the root causes & lessons of the fall of the #Fatimid Empire?
Are they similar today.
The root causes are exclusion driven by inequity greed & self-interest.
The Key lesson is for us to embrace diversity, inclusion & pluralism which Hazar Imam has been asking the Jamat and Leaders to embrace and actualise for over 30 years
https://x.com/chaturmahebub/status/1831 ... hqfO552USg
Link to more on pluralism
viewtopic.php?p=71371&sid=1acad307c686c ... eee#p71371
Link to more references on Fatimid empire https://www.academia.edu/51097941/The_R ... _Caliphate
Are they similar today.
The root causes are exclusion driven by inequity greed & self-interest.
The Key lesson is for us to embrace diversity, inclusion & pluralism which Hazar Imam has been asking the Jamat and Leaders to embrace and actualise for over 30 years
https://x.com/chaturmahebub/status/1831 ... hqfO552USg
Link to more on pluralism
viewtopic.php?p=71371&sid=1acad307c686c ... eee#p71371
Link to more references on Fatimid empire https://www.academia.edu/51097941/The_R ... _Caliphate
Last edited by mahebubchatur on Thu Sep 05, 2024 11:44 am, edited 1 time in total.
-
mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
The root causes and lessons of the failure of Fatimid Empire
mahebubchatur wrote: ↑Thu Sep 05, 2024 12:55 am Summary of the Assassins
The Assassins, or Hashshashin, were a Nizari Ismaili sect that occupied mountain fortresses in Persia (modern-day Iran) and Syria from the late 11th century until the mid-13th century. Led by Hasan-i Sabbah, they were known for their strategic use of targeted killings to eliminate political and religious adversaries. The term “Assassin” is derived from “Hashshashin,” which refers to their alleged use of hashish. Their secretive and militant nature, combined with their remote mountain strongholds, contributed to their fearsome reputation12.
Mongol Conquest
In the mid-13th century, the Mongols, led by Hülegü Khan, launched a campaign against the Nizari Ismaili state. By 1256, the Mongols had systematically captured and dismantled many of the Nizari fortresses, including their stronghold at Alamut23. The Mongol conquest effectively ended the Nizari state, and many Ismailis were killed or scattered across Western, Central, and South Asia2.
Legacy
Despite the destruction of their state, the Nizari Ismailis continued as a branch of Shiite Islam. Their leaders, known as the Aga Khans, emerged in the 19th century, starting with Aga Khan I in 1817 CE. The current leader, Prince Shah Karim al-Husseini, Aga Khan IV, has been the imam since 19574. Many of the ruined Ismaili castles, such as Alamut and Masyaf, still stand today and attract those interested in their history4. The Nizari Ismailis have also gained modern recognition through the popular video game series “Assassin’s Creed,” which is loosely based on their history4.
The following is a 5 minute video on BBC and IIS S Jiwa explaining the facts regarding Dramatisation of Assasins in Egypt
recently https://youtu.be/LtqX18gloXc?si=QJFF1gL--YVn06qM
The Egyptian TV series “El-Hashashin” (The Assassins) dramatizes the legends surrounding Hasan-i Sabbah and the Nizari Ismailis during the Alamut period (1090-1256) in Persia and Syria1. Dr. Shainool Jiwa from the Institute of Ismaili Studies discussed this series on BBC Newshour, highlighting that many of the stories about the Assassins are indeed legends that have been sensationalized over time1. The series has been criticized for prioritizing artistic originality over historical accuracy2
https://www.iis.ac.uk/media/rlgj0mvm/th ... ebsite.pdf
https://www.iis.ac.uk/media/43igoj3m/is ... 506347.pdf
https://www.iis.ac.uk/media/ok3jvfdv/su ... ongols.pdf
What are the root causes & lessons of the fall of the #Fatimid Empire?
Are they similar today.
The root causes are exclusion driven by inequity greed & self-interest.
The Key lesson is for us to embrace diversity, inclusion & pluralism which Hazar Imam has been asking the Jamat and Leaders to embrace and actualise for over 30 years
https://x.com/chaturmahebub/status/1831 ... hqfO552USg
Link to more on pluralism
viewtopic.php?p=71371&sid=1acad307c686c ... eee#p71371
Link to more references on Fatimid empire https://www.academia.edu/51097941/The_R ... _Caliphate