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Origin of the word "murderers"

Nizari Ismailis were appointed by the wrong name, murderers of medieval Europe. It is a term abusive that has been widely accepted by the Western crusaders and their chroniclers, who came first in contact with the Syrian Ismailis in the Middle East during the first decades of the 12th century. Charles E. Nowell writes in The Old Man of the Mountain, "In the early years of the twelfth century, like the Christians spread their conquests in the land santa and Syria, he met the Ishmaelites. Many of their historians had something to say about the sect, and what gave was usually a mix of information and misinformation "(Cf. Speculum, 12:4, 1947, p. 503).

The Ismailis were a band of terrorists, but their struggle against their oppressors was a struggle for survival. Medieval Europeans, who remained absolutely ignorant of Muslim beliefs and practices, had transmitted a series of stories, and produced a perverted image of the Ismailis. René writes Dussaud Nosair des Histoire et Religion (Paris, 1900) that "One of the few Europeans who have appreciated the good points of this sect and it is notable of the opinion that the judgments pronounced by western scholars are characterized by an excessive severity. It is certainly a mistake to confuse physicians as Muslim in a common condemnation. And the Old Man of the Mountain himself was not as black as it is customary for him to paint. "In more recent times, too, many Western scholars have continued to pursue the murderers of the ill-conceived term Nizari Ismailis without being aware of its etymology or dubious origin. Paul E. Walker makes his comments in the Abu Yaqub al-Sijistani: Intellectual Missionary (London, 1996, p. 1) that, "Until recently, however, the Ismailis were studied and judged almost exclusively on basis of the evidence collected or fabricated by their enemies, including most of the Middle Ages heresiographers Sunni and polemicists who were hostile to the Shia in general, and between Ismaili them in particular. These Sunni authors in fact treated Shia interpretations of Islam as expressions of heterodoxy or even heresy. As a result, a 'Black legend' has gradually developed and put into circulation in the Muslim world to discredit the Ismailis and their interpretations of Islam. The Crusaders Christians and their Western reporters who remained almost completely ignorant of Islam and its internal divisions, released its own myths of the Ismailis, who came to be accepted in the West as true descriptions of Ismaili teachings and practices. modern orientalists have also studied the Ismailis in the hostile Sunni-source and Western fantasy accounts of medieval times. Therefore, the legends and the errors have continued because of the Ismailis during the twentieth century. "

Benjamin Tudela, the 12th-century Spanish rabbi, who was the first European traveler to approach the borders of China (between 1159 and 1173). It is one of the first Europeans who have written about Ismailis. He visited Syria in 562/1167, and described in his book The Itinerary of Benjamin of Tudela (tr. by Marcus N. Adler, London, 1907), the Syrian Ismailis Hashishin under the term. existing description following is a report of Burchard 570/1175 diplomat, an envoy to Egypt and Syria by the Roman Emperor Frederick I Barbarossa (1152-1190) in which he used the word Heyssessini (in Roman times, segnors mountain) for the Ismailis of Syria. William (1130-1185), Archbishop of Tyre is the first historian of the Crusades and have described the Ismailis of Syria in 581/1186 Assissini the name in his history of deeds done Beyond the Sea (tr. by Babcock and Krey, New York, 1943, 2:390), but also admits he does not know the cause of that name, and means that no state was not known to the Muslims. The German historian, Arnoldo Lubeck (d. 610/1212) used for the Ismailis of Syria Heissessin the term in its chronic Slavorum (1869, 21:240). Jacques de Vitry, bishop of Acre (1216-1228) was perhaps the Western observer, better informed of the affairs of the Muslims after William of Tyre. He produced his Secret Societies of the Middle Ages (London, 1846) whereby the term applied Assasini the Syrian Ismailis. Rubruck William (1215-1295), who had finished his visit in China in 653/1255, seems to have been among the first Europeans to have designated the Iranian Ismailis Axasins Hacsasins and, until now used only for the Syrian Ismailis. The eminent French historian, Jean de Joinville (1224-1317) was a most valuable Histoire de Saint Louis, (ed. 1305) relates the Syrian ambassadors Ismaili, who had come to see King Louis IX (1226-1270) in Acre. Concerns the Joinville Assacis deadline for the Ismailis. Marco Polo (1254-1324) has also used the word in its Ashishin travelogue.

etymologies Murderers different from the modern word occur in Western sources as Accini, Arsasini, Assassi, assassinio, Assessini, Assessini, Assissini, etc. Thomas Hyde Heyssessini Persasrum Veterum Religionis History (Oxford, 1700, p. 493) argues that the word murderer must be the Hassas word, derived from the root hassa, ie, to kill or exterminate. This view was followed by household and Falconet. De Volney also adopted this etymology in his Voyage en Egypte et en Syria (1:404), without citing any evidence. Historian Abul Fida (d. 732/1331) writes that Masiyaf, a city that was the headquarters of the Syrian Ismailis, is situated on a hill called Jabal Assikkin (Jabal al-Sikkim). The word means Sikkim knife or dagger, and the name of this mountain can mean so, the mountain of the knife. This seems to be an analogy of the coinage of the Western above, reflecting the view of Falconet Memoirs de l'Academie des Inscriptions (17:163), who called her, montagne du Poigard (Mountain dagger). Silvestre de Sacy (1758-1838) suggests that sekkin However, in this case is the name of a man, so we must translate the Sekkin Mountain (Mountain Sekkin). Acre Michel Sabbagh suggests the source of al-Sisani. Instead of al-Sisani, the word is often used al-Sasanian: Sasan family. This term is used by the Arabs to indicate an adventurer. Assemani Simon (1752-1821), professor of Oriental languages at Padua, he used the word in its Assissana Giornale dell 'Italiana Letteratura (1806, pp. 241-262) According to him, is a corrupt form of Assissani assissath regarding the Arabic word (al-sisa), which means rock or fortress, and as such, Assissani (al-sisani) refers to one who lives in a rocky fortress.

During the 17th and 18th centuries, the name of Assassin received much attention from Western scholars, who launched a flood of theories explaining its origin and meaning. The mystery was finally seems to have resolved by Silvestre de Sacy, who discovered that the word murderer was Hashishiyya, ie, users of hashish.

The Muslims, having exhausted all their resources of condemnation, now restored to designate the different Syrian Ismailis religious terms, as the Batiniyya and Talimiyya. The Ismailis were also rated as Malaha (or mulhidun) for their sworn enemies. Much less common, the Ismailis Syria were called by another term as unfair, as Hashishiyya, ie, users of hashish. It seems that the oppressors had been frustrated in its attempt to remove the Ismailis and, finally, made a vehement last strike on them.

The application before the deadline Hashishiyya reported to the Ishmaelites is produced in the anti-Ismaili polemical 517/1123 letter issued by then Fatimid regime in Cairo on behalf of the Caliph al-Amir (d. 524/1130), entitled al-irgham Sawa'iqa IQA. This letter contains the term for the Syrian Ismailis Hashishiyya Nizari twice, vide pp. 27 and 32. Be aware that the well-known case of Qiyamah held in Alamut in 559/1164 became the main tool of the enemies of the Ismailis to discredit them. Orthodox Muslims waged a bitter propaganda, and made all prevalent abusive terms for them. The term dead Hashishiyya once again was given a life, and came to be used almost for the first time in literature Seljuq. The oldest known chronicles Seljuq Nusratu'l wa fatrah Usratu'l fatrah (comp. 578/1183) by Muhammad al-Katib Imadudin Ispahani (d. 597/1201), which now exists only in a version abbreviated compiled by Fateh Ali bin Muhammad al-Bundari in 623/1226, entitled Zubdatu'n Nasrah wa Nakhbatu'l Usrah (pp. 169, 195). Imadudin begins his chronicle of 485/1092, and not put the work in its final form until 578/1183 when he had been in Syria for 15 years. Seljuq first writer seems to have used the term, Hashishiyya of Syrian Ismailis. Muyassar Ibn (d. 677/1278) is limited to provide in their Tarikh-i Misr (p. 102) in Syria, the Ismailis are called Hashishiyya in Alamut, is known as Batiniyya and Malaha, in Khorasan as Talimiyya. Abu Shama (d. 665/1267) also used for the Syrian Ismailis Hashishiyya in al-Kitab al-Akhbar fi Rawdatayn Dawlatayn (1:240 and 258). Ibn Khaldun (d. 808/1406) in writing after the 13th century, mentioned in Muqaddima (1:143) that the Ismailis of Syria, once called al-al-Hashishiyya Ismailiyya, were known in his time as the Fidawiyya. This all sounds from existing sources that the term was commonly applied Hashishiyya Syria among the Ishmaelites ages 11 and 12 Muslims, and left out to be used from the 13th century.

It should be noted however that Rashiduddin Juvaini and do not use the term Hashishiyya of the Ismailis of Iran, since the term was common during his stay in Iran. W. Madelung however, recently been found in their texts in Arabic on History Zaydi Tabaristan magnets, Daylaman and Gilan (Beirut, 1987, pp. 146 and 329) that the Ismailis of Iran were also named in some sources Hashishiyya Zaidi contemporary compiled in the Arabic language in the Caspian region during the first half of the 13th century. Zaidi Shiites were the closest rivals of the Ishmaelites in northern Iran and prolonged military confrontation with them in the Caspian region, has launched his own campaign against the Ismaili literature. This tends to show that These Arab sources had spoken to Iranian Ismailis under the wrong name common in the region of Syria, the Ismailis.

Hashish or hashish is the Arabic word for hemp, Cannabis sativa is Latinized. Their variety is Indian hemp, or cannabis indica, have been known and used in the Near East since ancient times as a drug with intoxicating effects. The first explicit mention of the word contained in hashish fi'l Khilafa Tadhkirah situation by Abu Ishaq ash-Shirazi (d. 476/1083). The use of hashish grew up in Syria, Egypt and other Muslim countries in the ages 12 and 13 between the lower strata of society. Numerous sections were compiled by Muslim authors, describing the use of hashish affect users' morality and religion. As a result, users of hashish can benefit from a situation of social and moral inferiority, similar to that of a mulher, or heretic in religion. Neither the Ismailis of Syria, nor the contemporary texts no Ismaili Muslims, who were strict to the Ishmaelites, always bear witness to the use of hashish among Nizari Ismailis.

The hashish, a narcotic drug was daily use within the orbits Sufis in Damascus since the 11th century, and were subjected to hatred of the theologians. Franz Rosenthal writes in the grass in front of the hash Medieval Muslim Society (Leiden, 1971, p. 53) that "The use of hashish by Sufi brotherhoods and their presumably large role in the spread of consumption Hashish be accepted as a fact in view of all the evidence points in this direction later. "The initiates were called Sufis Hashishiyya, and was known common among al-Fuqara hashish (the herb of fakirs). Among them, the other titles of hashish were "food digester" (al-hadim aqwat) "Rouser of thought" (al-Fikr baithat), "Queen of Madness" (al-Sultanat junun), "green" (al-Akhdar), "daughter of cannabis "(Al-ibnat qunbus), etc.

Nuruddin Ali bin al-Jazzar writes in his al-Qam barrashin Washin the Dhamma-fi (comp. before 991/1583) that hashish cursed "was caused by a group around the five hundred "(fi ahdathaha mi'ah fi'ah ba'd al-Qarn Nahwa khams). According to Franz Rosenthal," The fi'ah word (the group) is used here for the sake of rhyme and therefore may very well mean Sufis, rather than sectarian or soldiers. "(Ibid. pp. 53-4) So seems possible that the hashish had been discovered around 500/1106 by wandering Sufi, who qualified mulher title, or heretic in religion, and Hashishiyya term became a common abuse in society. Az-Zarkashi (745-794/1344-1392) fi al-Zahr al-Arish and al-hashish ahkam Ukbari (d. 690/1291) in the Kitab However as-Sawanih write that it was believed that a Sufi Shaikh Hyder (M. 618/1221), the founder of the Sufi Order Hyderi discovered hashish in the province of Nishabur all the year 550/1155. This version seems almost imponderable. Franz Rosenthal writes in this context that "became the drug use common among followers Haydar only years after his death. Therefore, the Khurasanians credited with introducing the drug for which he was completely innocent of it. "(Ibid. p. 45) Other also connects to the introduction of hashish with a certain as-Sufi Ahmad Sawaja. In sum, hashish seems to have been discovered by the Sufis around 500/1106, but propaganda for the use and the special way of preparing it for use was introduced by the followers of Sheikh Hyder after his death. The Turkish poet, Fizuli (885-963/1480-1556) write in his poem, Layla Megnun (p. 167), "The hashish can boast of being the friend of the dervishes and available at the corner of every mosque and between all types of specialists. "Hashish also enjoyed particular favor of Sufi poems, such as Ibn Kathir (13:314) cites the following verses: –

The hash contains the meaning of my desire.
You dear people of intelligence and understanding.
They have declared forbidden without any justification on basis of reason and tradition.
Declaring forbidden what is forbidden is forbidden.

Al-Badri quote a poem that Ali bin Muhammad bin Makki bin al-Hussein al-Mashhadi, which reads: –

The use of hashish is banned by all those silly, weak-spirited, insensitive,
A censure from stupid and envious individuals.
Share hashish with a company of young beautiful man.
In the preservation of friendship and dating.
Is it not a relaxation of mind? So enjoy
It is everything that wise men!

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About the Author

Mumtaz Ali Tajddin S. Ali is an popular Ismaili Scholar, He has written many books on Religious Practices and Pillars, tradition and culture of Islam and Ismailism, Origin Of The Word “Assassins” is an article taken from Encyclopedia of Ismailism.