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| Groups and Present leaders |
| Nizārī · Aga Khan IV Dawūdī · Dr. Burhanuddin Sulaimanī · Al-Fakhri Abdullah Alavī · Ṭayyib Ziyā'u d-Dīn |
The Assassins (Persian/Arabic: حشاشين Ḥashshāshīn, also Hashishin, Hassassin, or Hashashiyyin) were an order of Nizari Ismailis, particularly those of Persia (and Syria) that existed from around 1092 to 1265. Posing a strong military threat to Sunni Saljuq authority within the Persian territories, the Nizari Ismailis captured and inhabited many mountain fortresses under the leadership of Hassan-i Sabbah.
The name 'Assassin', from the Arabic Hashishin or "users of hashish",[1] was originally derogatory and used by their adversaries during the Middle Ages. The modern word 'assassin' is derived from this name. However, Amin Malouf states that "The truth is different. According to texts that have come down to us from Alamut, Hassan-i Sabbah liked to call his disciples Asasiyun, meaning people who are faithful to the Asās, meaning 'foundation' of the faith. This is the word, misunderstood by foreign travelers, that seemed similar to 'hashish'".
The Masyaf branch of the Assassins was taken over by the Mamluk Sultan Baibars in 1273. The Mamluks however, continued to use the services of the remaining Assassins: Ibn Battuta reported in the 14th century their fixed rate of pay per murder. In exchange, the higher authorities allowed them to exist. The mention of Assassins were also preserved within European sources, such as the writings of Marco Polo, in which they are depicted as trained killers, responsible for the systematic elimination of opposing figures.
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The origins of the Assassins trace back to just before the First Crusade around 1080. It is difficult to find out much information about the origins of the Assassins because most early sources are either written by enemies of the cult or based on legends. Most sources dealing with the order’s inner working were destroyed with the capture of Alamut, the Assassins' headquarters. However, it is possible to trace the beginnings of the cult back to its first Grandmaster, Hasan-i Sabbah. A passionate believer of the Isma’ili beliefs, Hasan-i-Sabbah was well liked throughout Cairo, Syria, and most of the Middle East by other Isma’ili, which led to a number of people becoming his followers. Using his fame and popularity, Sabbah founded the Order of the Assassins. While his motives for founding this order are ultimately unknown, it has been speculated that it was for his own political and personal gain and to also exact vengeance on his enemies. His motivation for political power probably came through what he thought to be dealings with other Muslims in the Middle East, particularly Sunnis, but because of the unrest in the holy land caused by the Crusades, Hasan-i-Sabbah found himself not only fighting for power with other Muslims, but also with the invading Christian forces.[2]
After creating the Order, Sabbah searched for a location that would be fit for a sturdy headquarters and decided on the fortress at Alamut in what is now northwestern Iran. It is still disputed whether Sabbah built the fortress himself or if it was already built at the time of his arrival. Whether he created it himself or not, Sabbah adapted the fortress to suit his needs of not only defense from hostile forces, but also indoctrination of his followers. After laying claim to the fortress at Alamut, Sabbah began expanding his influence outward to nearby towns and districts, using his agents to gain political favour and intimidate the local populations.
Spending most of his days at Alamut working on religious works and doctrines for his Order, Sabbah was never to leave his fortress again in his lifetime. He had established a secret society of deadly assassins, one which was built in a hierarchical format. Below Sabbah, the Grand Headmaster of the Order, were those known as “Greater Propagandists”, followed by the normal "Propagandists", the Rafiqs ("Companions"), and the Lasiqs ("Adherents"). It was the Lasiqs who were trained to become some of the most feared assassins, or as they were called, "Fida’i" (self-sacrificing agent), in the known world.[3]
It is, however, unknown how Hassan-i-Sabbah was able to get his "Fida’i" to perform with such fervent loyalty. One theory, possibly the most well known but also the most criticized, comes from the observations from Marco Polo during his travels to the Orient. He describes how the "Old Man of the Mountain" (Sabbah) would drug his young followers with hashish, lead them to a "paradise", and then claim that only he had the means to allow for their return. Perceiving that Sabbah was either a prophet or some kind of magic man, his disciples, believing that only he could return them to "paradise", were fully committed to his cause and willing to carry out his every request.[4] (However, this story is disputed due to the fact that Sabbah died in 1124 and Sinan, who is frequently known as the "Old Man of the Mountain", died in 1192. Marco Polo wasn't born until 1254.) With his new weapons, Sabbah began to order assassinations, ranging from politicians to great generals. Assassins rarely would attack ordinary citizens though and tended not to be hostile towards them.
Although the "Fida’i" were the lowest rank in Sabbah’s order and only used as expendable pawns to do the Grandmaster’s bidding, much time and many resources were put in to training them. The Assassins were generally young in age giving them the physical strength and stamina which would be required to carry out these murders. However, physical prowess was not the only trait that was required to be a "Fida’i". To get to their targets, the Assassins had to be patient, cold, and calculating. They were generally intelligent and well read because they were required to possess not only knowledge about their enemy, but his or her culture and their native language. They were trained by their masters to disguise themselves, sneak in to enemy territory and perform the assassinations instead of simply attacking their target outright.[3]
As tensions in the Middle East grew during the Crusades, the Assassins were also known for taking contracts from outside sources on either side of the war, whether it was from the invading Crusaders or the Saracen forces, so long as the assassination fit in to the Grandmaster's plan.
The Assassins were finally linked by the 19th century orientalist scholar Silvestre de Sacy to the Arabic hashish using their variant names assassin and assissini in the 19th century. Citing the example of one of the first written applications of the Arabic term hashish to the Ismailis by 13th century historian Abu Shama, de Sacy demonstrated its connection to the name given to the Ismailis throughout Western scholarship.[Daftary 1] The first known usage of the term hashishi has been traced back to 1122 CE when the Fatimid caliph al-Āmir employed it in derogatory reference to the Syrian Nizaris.[Daftary 2] Used figuratively, the term hashishi connoted meanings such as outcasts or rabble.[Daftary 3] Without actually accusing the group of using the hashish drug, the Caliph used the term in a pejorative manner. This label was quickly adopted by anti-Ismaili historians and applied to the Ismailis of Syria and Persia. The spread of the term was further facilitated through military encounters between the Nizaris and the Crusaders, whose chroniclers adopted the term and disseminated it across Europe.
During the medieval period, Western scholarship on the Ismailis contributed to the popular view of the community as a radical sect of assassins, believed to be trained for the precise murder of their adversaries. By the 14th century CE, European scholarship on the topic had not advanced much beyond the work and tales from the Crusaders.[Daftary 4] The origins of the word forgotten, across Europe the term Assassin had taken the meaning of "professional murderer".[Daftary 5] In 1603 the first Western publication on the topic of the Assassins was authored by a court official for King Henry IV and was mainly based on the narratives of Marco Polo from his visits to the Near East. While he assembled the accounts of many Western travelers, the author failed to explain the etymology of the term Assassin.[Daftary 6]
According to Lebanese writer Amin Maalouf:
[...] their contemporaries in the Muslim world would call them hash-ishiyun, "hashish-smokers"; some orientalists thought that this was the origin of the word "assassin", which in many European languages was more terrifying yet. ...The truth is different. According to texts that have come down to us from Alamut, Hassan-i Sabbah liked to call his disciples Asasiyun, meaning people who are faithful to the Asās, meaning "foundation" of the faith. This is the word, misunderstood by foreign travelers, that seemed similar to "hashish".[5]
Another modern author, Edward Burman, states that:
Many scholars have argued, and demonstrated convincingly, that the attribution of the epithet 'hashish eaters' or 'hashish takers' is a misnomer derived from enemies of the Isma'ilis and was never used by Muslim chroniclers or sources. It was therefore used in a pejorative sense of 'enemies' or 'disreputable people'. This sense of the term survived into modern times with the common Egyptian usage of the term Hashasheen in the 1930s to mean simply 'noisy or riotous'. It is unlikely that the austere Hassan-i Sabbah indulged personally in drug taking. ...there is no mention of that drug hashish in connection with the Persian Assassins – especially in the library of Alamut ("the secret archives").[6]
Their support and involvement with a series of killings of famous scholars, Imams and other noble personalities has given them title of one of the very first terrorist organizations in the world. Some of the famous killings and events in those dark centuries by Assassins included the following;[7]
After the death of Hassan some notable events included the following;
In pursuit of their religious and political goals, the Ismailis adopted various military strategies popular in the Middle Ages. One such method was that of assassination, the selective elimination of prominent rival figures. The murders of political adversaries were usually carried out in public spaces, creating resounding intimidation for other possible enemies.[Daftary 7] Throughout history, many groups have resorted to assassination as a means of achieving political ends. In the Ismaili context, these assignments were performed by fida’is (devotees) of the Ismaili mission. They were unique in that civilians were never targeted. The assassinations were against those whose elimination would most greatly reduce aggression against the Ismailis and, in particular, against those who had perpetrated massacres against the community. A single assassination was usually employed in favour of widespread bloodshed resulting from factional combat. The first instance of assassination in the effort to establish an Nizari Ismaili state in Persia is widely considered to be the murder of Seljuq vizier, Nizam al-Mulk.[Willey 1] Carried out by a man dressed as a Sufi whose identity remains unclear, the vizier's murder in a Seljuq court is distinctive of exactly the type of visibility for which missions of the fida’is have been significantly exaggerated.[Willey 2] While the Seljuqs and Crusaders both employed assassination as a military means of disposing of factional enemies, during the Alamut period almost any murder of political significance in the Islamic lands was attributed to the Ismailis.[Daftary 8] So inflated had this association grown, that in the work of orientalist scholars such as Bernard Lewis, the Ismailis were equated to the politically active fida’is and thus regarded as a radical and heretical sect known as the Assassins.[9]
The military approach of the Nizari Ismaili state was largely a defensive one, with strategically chosen sites that appeared to avoid confrontation wherever possible without the loss of life.[Willey 3] But the defining characteristic of the Nizari Ismaili state was that it was scattered geographically throughout Persia and Syria. The Alamut castle therefore was only one of a nexus of strongholds throughout the regions where Ismailis could retreat to safety if necessary. West of Alamut in the Shahrud Valley, the major fortress of Lamasar served as just one example of such a retreat. In the context of their political uprising, the various spaces of Ismaili military presence took on the name dar al-hijra (Arabic: مركز دار الهجرة الاسلامي; land of migration, place of refuge). The notion of the dar al-hijra originates from the time of Muhammad, who migrated with his supporters from intense persecution to safe haven in Yathrib (Medina).[10] In this way, the Fatimids found their dar al-hijra in North Africa. Likewise during the revolt against the Seljuqs, several fortresses served as spaces of refuge for the Ismailis.
The Assassins were eradicated by the Mongol Empire during the well documented invasion of Khwarizm. They probably dispatched their assassins to kill Mongke Khan. Thus a decree was handed over to the Mongol commander Kitbuqa who began to assault several Hashshashin fortresses in 1253 before Hulagu's advance in 1256. The Mongols besieged Alamut on December 15, 1256. The Assassins recaptured and held Alamut for a few months in 1275, but they were crushed and their political power was lost forever.
The Syrian branch of the Assassins was taken over by the Mamluk Sultan Baibars in 1273. The Mamluks continued to use the services of the remaining Assassins: Ibn Battuta reported in the 14th century their fixed rate of pay per murder. In exchange, they were allowed to exist. Eventually, they resorted to the act of Taqq'iya (dissimulation), hiding their true identities until their Imams would awaken them.
According to the historian Yaqut al-Hamawi, the Böszörmény, (Izmaleita or Ismaili/Nizari) denomination of the Muslims who lived in the Kingdom of Hungary in the 10–13th centuries, were employed as mercenaries by the kings of Hungary. However following the establishment of the Christian Kingdom of Hungary their community was vanquished by the end of the 13th century due to the Inquisitions ordered by the Catholic Church during the reign of Coloman, King of Hungary.
The legends of the Assassins had much to do with the training and instruction of Nizari fida’is, famed for their public missions during which they often gave their lives to eliminate adversaries. Misinformation from the Crusader accounts and the works of anti-Ismaili historians have contributed to the tales of fida’is being fed with hashish as part of their training.[11] Whether fida’is were actually trained or dispatched by Nizari leaders is unconfirmed, but scholars including Vladimir Ivanov purport that the assassination of key figures including Saljuq vizier Nizam al-Mulk likely provided encouraging impetus to others in the community who sought to secure the Nizaris from political aggression.[11] In fact, the Saljuqs and Crusaders both employed assassination as a military means of disposing of factional enemies. Yet during the Alamut period almost any murder of political significance in the Islamic lands became attributed to the Ismailis.[Daftary 9] So inflated had this association grown, that in the work of orientalist scholars such as Bernard Lewis the Ismailis were virtually equated to the politically active fida’is. Thus the Nizari Ismaili community was regarded as a radical and heretical sect known as the Assassins.[9] Originally, a "local and popular term" first applied to the Ismailis of Syria, the label was orally transmitted to Western historians and thus found itself in their histories of the Nizaris.[10]
The tales of the fida’is’ training collected from anti-Ismaili historians and orientalists writers were confounded and compiled in Marco Polo's account, in which he described a "secret garden of paradise".[Daftary 10] After being drugged, the Ismaili devotees were said be taken to a paradise-like garden filled with attractive young maidens and beautiful plants in which these fida’is would awaken. Here, they were told by an "old" man that they were witnessing their place in Paradise and that should they wish to return to this garden permanently, they must serve the Nizari cause.[10] So went the tale of the "Old Man in the Mountain", assembled by Marco Polo and accepted by Joseph von Hammer-Purgstall, an 18th century Austrian orientalist writer responsible for much of the spread of this legend. Until the 1930s, von Hammer's retelling of the Assassin legends served as the standard account of the Nizaris across Europe.[Daftary 11]
Modern works on the Nizaris have elucidated the history of the Nizaris and in doing so, dispelled popular histories from the past as mere legends. In 1933, under the direction of the Imam Sultan Muhammad Shah, Aga Khan III, the Islamic Research Association was developed. Historian Vladimir Ivanov was central to both this institution and the 1946 Ismaili Society of Bombay. Cataloguing a number of Ismaili texts, Ivanov provided the ground for great strides in modern Ismaili scholarship.[Daftary 12]
In recent years, Peter Willey has provided interesting evidence against the Assassin folklore of earlier scholars. Drawing on its established esoteric doctrine, Willey asserts that the Ismaili understanding of Paradise is a deeply symbolic one. While the Qur'anic description of Heaven includes natural imagery, Willey argues that no Nizari fida’i would seriously believe that he was witnessing Paradise simply by awakening in a beauteous garden.[Willey 4] The Nizaris' symbolic interpretation of the Qur'anic description of Paradise serves as evidence against the possibility of such an exotic garden used as motivation for the devotees to carry out their armed missions. Furthermore, Willey points out that a courtier of Hulagu Khan, Juvayni, surveyed the Alamut castle just before the Mongol invasion. In his reports about of the fortress, there are elaborate descriptions of sophisticated storage facilities and the famous Alamut library. However, even this anti-Ismaili historian makes no mention of the gardens on the Alamut grounds.[Willey 5] Having destroyed a number of texts of the library's collection, deemed by Juvayni to be heretical, it would be expected that he would pay significant attention to the Nizari gardens, particularly if they were the site of drug use and temptation. Having not once mentioned such gardens, Willey concludes that there is no sound evidence in favour of these fictitious legends.
These legends feature in certain works of fiction, including Vladimir Bartol's 1938 novel Alamut, and Simon Acland's First Crusade novels The Waste Land and The Flowers of Evil. In the latter the author suggests that the origin of the name Assassin is the Turkish word hashhash meaning opium, partly on the basis that this drug is more suitable for producing the effects suggested in the legends than hashish.
In the Assassin's Creed series of historical action-adventure video games, the first game followed a fictional version of the Syrian wing of the sect, while subsequent games and Assassin's Creed media would depict its successor organizations opposed to a Templar conspiracy. The series imagines the Assassins as being active in various eras and locations: from 12th-century Syria during the Third Crusade (this incarnation depicted in the first game and the one recorded by the Polos in-universe), to 15th-century Renaissance Italy and Turkey, up to the 21st century.
In the movie Prince Of Persia: The Sands of Time a group of mystical warriors active in ancient Persia are identified as Hashahsins.
The 19th century philosopher Friedrich Nietzsche gives prominent focus to what he terms "the order of Assassins", in section 24 of On the Genealogy of Morality. Nietzsche's signature work is to point to the worthlessness of religion, and to attempt at the transvaluation of values, that is, to transcend the inherited Jewish and Christian politics, psychology and ethics of ressentiment or guilt. He aims at going beyond the categories of good and evil since they suppress the full potential of the strong and talented. Nietzsche heralds the arrival of the so-called 'free spirits' who no longer believe in truth.[12] Thus, they alone are capable of redeeming the world of the modern ills of comfort, mediocrity, and nihilism.
Importantly, Nietzsche attacks the false spirits who are the host of self-describing 'unbelievers' of modern times who claim to reject religious deception as scholars and philosophers and yet retain the traditional beliefs in good and evil, and truth. Nietzsche compares the genuine free spirits with the Assassins: "When the Christian crusaders in the Orient came across that invincible order of Assassins – that order of free spirits par excellence whose lowest order received, through some channel or other, a hint about that symbol and spell reserved for the uppermost echelons alone, as their secret: "nothing is true, everything is permitted". Now that was freedom of the spirit, with that, belief in truth itself was renounced."[13]