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Origin of the word "murderers"
Nizari Ismailis were appointed by the wrong name, murderers of medieval Europe. This is a term abuse that has been widely accepted by the Western crusaders and their chroniclers, who had first come into contact with the Ismailis of Syria 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 twelfth century, as Christians to spread their conquests Holy Land and Syria, he met the Ishmaelites. Many 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 Ishmaelites 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 produces an image evil of the Ishmaelites. Dussaud René writes in Histoire et Religion des Nosair (Paris, 1900), "One of the few Europeans who have appreciated the benefits of this remarkable sect and is of the opinion that the sentences pronounced by western scholars are characterized by an excessive severity. It is certainly a mistake to confuse as well as doctors Muslim, in a common condemnation. And the Old Man of the Mountain himself was not so black as usual for him to paint. "In more recent times, too, many Western scholars have continued to pursue the murderers term ill-conceived for Nizari Ismailis without being aware of its etymology or dubious origin. Paul E. Walker makes his comments in Abu Yaqub al-Sijistani: Intellectual Missionary (London, 1996, p. 1) that: "Until recently, however, the Ismailis were studied and judged almost exclusively based on evidence collected or fabricated by their enemies, including most of the Middle Ages heresiographers Sunni polemicists who were hostile to the Shia in general and the Ishmaelites, including in particular. These Sunni authors in fact treated Shia interpretations of Islam as an expression of heterodoxy or heresy. As a result, a "black legend" has been gradually developed and circulated in the Muslim world to discredit the Ismailis and their interpretations of Islam. The Crusaders Christians and their Western chroniclers who remained almost completely ignorant of Islam and its internal divisions, disseminating its own myths of the Ismailis, who came to be accepted in the West as true descriptions of Ismaili teachings and practices. Modern Orientalists, the Ismailis have also studied at the base of hostile Sunni sources Western imagination the accounts of the medieval period. Therefore, legends and misconceptions have surrounded the Ishmaelites continued throughout 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). He is one of the first Europeans who have written on the Ishmaelites. Visited Syria in 562/1167, and is described in his book The Itinerary of Benjamin of Tudela (tr. by Marcus N. Adler, London, 1907), the Syrian Ismailis under Hashishin the term. Existing description following is a report 570/1175 Burchard diplomat, an envoy to Egypt and Syria for the Roman Emperor Frederick I Barbarossa (1152-1190), which has used the word Heyssessini (in Roman times, segnors mountain) of the Ismailis of Syria. William (1130-1185), Archbishop Shooting is the first historian of the Crusades describes the Ismailis of Syria in 581/1186 with the name of Assissini 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 origin of this name, and in no way indicates that it was unknown to the Muslims. The German historian Arnold of Lubeck (d. 610/1212) used for the Ismailis of Syria Heissessin the term in his chronicle Slavorum (1869, 21:240). James of Vitry, bishop of Acre (1216 to 1228) was perhaps the best informed Western observer of the affairs of the Muslims after William of Tyre. He produced his Secret Societies of the Middle Ages (London, 1846), where he applied the term to the Ishmaelites Assasini Syria. Rubruck William (1215-1295), who had finished his visit to China in 653/1255, seems to have been among the first Europeans to have designated the Iranian Ismailis and Hacsasins Axasins, used until now only for the Ishmaelites Syria. The eminent French chronicler, Jean de Joinville (1224-1317) was a more valuable Histoire de Saint Louis (ed. 1305) relates the Syrian Ismaili ambassadors, who had come to King Louis IX (from 1226 to 1270) Acre. Joinville Assacis refers to the period for the Ishmaelites. Marco Polo (1254-1324) has also used the word Ashishin in his travel journal.
Different etymologies the word is given to murderers in Western sources as Accini, Arsasini, Assassi, Assassini, Assessini, Assessini, Assissini etc. Veterum Heyssessini Thomas Hyde Religionis Persasrum History (Oxford, 1700, p. 493) believes that the murderer must be the word hassan word, derived from the root Hassa, ie, to kill or exterminate. This opinion Menage and was followed by Falconet. Volney also adopted this etymology in his Voyage en Syrie et en Egypte (1:404), without citing any evidence. Abul Fida historian (d. 732/1331) writes that Masiyaf, a town 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 a dagger and the name of this mountain therefore may mean, the mountain of the knife. This seems to be an analogy of the currency of the West over of, reflecting the view in the Memoirs of Falconet de l'Academie des Inscriptions (17:163), who called it, montagne du Poigard (mountain of the dagger). Silvestre de Sacy (1758-1838) however, suggests that sekkin in this case is the name of a man, we must translate to Sekkin Mountain (Montagne de Sekkin). Michel Sabbagh Acre suggests the source of al-Sisani. Instead of al-Sisani, the word used is al-Sasani means that the family of Sasan. This term is used by the Arabs to indicate an adventurer. Assemani Simon (1752-1821), professor of Oriental languages at Padua, used the word in Italian Assissana his Giornale dell 'Letteratura (1806, pp 241-262), and he says, is a corrupt form of Assissani regarding assissath the Arabic word (al-SISA), which means rock, strength, and as such Assissani (al-sisani) refers to one who lives in a rocky fortress.
For ages 17 and 18, the murderer was called much of the attention of Western scholars, which released a flood of theories to explain its origin and meaning. The mystery was finally seems to have resolved by Silvestre de Sacy, who discovered that the murderer was Hashishiyya word, ie, users of hashish.
The Muslims, having exhausted all their resources of the sentence has been restored to designate Syria to the Ishmaelites for different religious terms, as Batiniyya and Talimiyya. The Ishmaelites were also rated as Malaha (or mulhidun) for their sworn enemies. Much less often, the Ismailis of Syria were called by another term abuse, as Hashishiyya, ie, users of hashish. It seems that the oppressors had frustrated in his attempt to remove the Ishmaelites, and finally made an impassioned last strike in them.
The first application reported the Hashishiyya term to Ismaili occurs in the anti-Ismaili polemical letter published in 517/1123 by the then regime Fatimid Cairo, on behalf of the Caliph al-Amir (d. 524/1130), entitled Sawa'iqa al-irgham IQA. This letter contains the term Hashishiyya the Syrian Ismaili Nizari twice, Vide pages 27 and 32. It should be known 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 carried out a bitter propaganda, and delivered all of the conditions prevailing abuse them. The term Hashishiyya died again, was given a life, and came to be used almost for the first time in literature Seljuq. The first known chronicles Seljuq Usratu'l Nusratu'l fatrah fatrah wa (comp. 578/1183) by Muhammad al-Katib Imadudin Ispahani (d. 597/1201) now only preserved in an abridged version compiled by Fateh Ali bin Muhammad al-Bundari in 623/1226, entitled Zubdatu'n Usrah Nasrah Nakhbatu'l wa (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. It appears first writer Seljuq who have used the term, the Ishmaelites Hashishiyya Syria. Muyassar Ibn (d. 677/1278) simply states in his Tarikh-i Misr (p. 102) in Syria, the Ismailis are called Hashishiyya in Alamut, are known as Batiniyya and Malaha in Khorasan as Talimiyya. Abu Shama (d. 665/1267), also used for the Ishmaelites Hashishiyya Syria in his Kitab al-Akhbar al-fi Rawdatayn Dawlatayn (1:240, 258). Ibn Khaldun (d. 808/1406), written after the 13th century, mentioned in Muqaddima (1:143) that the Ismailis Syria, once named as al-al-Ismailiyya Hashishiyya were known in his time as the Fidawiyya. This all sounds from existing sources that the term Hashishiyya was commonly applied to the Ishmaelites Syria between ages 11 and 12 Muslims, and is no longer used since the 13th century.
It should be noted however that Rashiduddin Juvaini and do not use the term Hashishiyya the Ismailis of Iran, since the term was common during his stay in Iran. W. Madelung however, recently found in Arabic on the history of the Imams of Zaydi Tabaristan, Daylam and Gilan (Beirut, 1987, pp 146 and 329) that the Ismailis of Iran were also named in some contemporary sources Hashishiyya Zaidi compiled in the Arabic language in the Caspian region during the first half of the 13th century. Shiites Zaidi was the closest rivals of the Ismailis in northern Iran and had prolonged military engagement with them in the Caspian region, had launched their own campaign against the Ismaili literature. This tends to show that these Arab sources had referred to the Ismailis of Iran under the common misnomer the region of the Syrian 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 hashish content in al-Tadhkirah by Abu Ishaq Khilafa fi'l ash-Shirazi (d. 476/1083). The use of hashish grew up in Syria, Egypt and other Muslim countries in the ages between 12 and 13 lower strata of society. Numerous pamphlets were compiled by Muslim authors, describing the use of hashish effect on the morale of the users and religion. Consequently, hashish users qualified for a position of social and moral inferiority, similar to that of a Mulher, or a heretic religion. Neither Syria nor the Ishmaelites no contemporary texts Ismaili Muslims, the Ismailis were rigorous, never witness the use of hashish among Ismailis Nizaris.
Hashish, a narcotic drug use was common in Sufi orbits in Damascus since the 11th century, and were subjected to the hatred of the theologians. Franz Rosenthal writes in the grass hashish versus medieval Muslim society (Leiden, 1971, p. 53) that "the use of hashish by the Sufi brotherhoods and their presumably large role in the spread consumption of cannabis can be accepted as a fact in view of all the evidence points in this direction later. "The initiates were called Hashishiyya Sufi, and was commonly known among al-Fuqara as hashish (grass fakirs). Among them, the other titles of hashish were "food digester" (al-Hadima aqwat), "stirring of thought" (al-Fikr baithat), "the queen of madness" (al-Sultanat junun), "green" (al-Akhdar), " daughter of cannabis "(al-ibnat qunbus), etc.
Nuruddin Ali bin al-Jazzar Al Qam writes in his Dhamma fi al-barrashin Washin (comp. before 991/1583) that the cursed hashish "Was originated by a group around the five hundred" (ahdathaha ba'd fi'ah fi al-Qarn Nahwa Khams mi'ah). According to Franz Rosenthal, "The fi'ah word (group) is used here for the sake of rhyme and therefore may very well mean Sufis, rather than sectarian or soldiers. "(Ibid. p. 53-4) Therefore, it seems possible that the hashish had been discovered around 500/1106 by the wandering Sufis, who qualified mulher title, or a heretic religion and the term Hashishiyya became a common abuse in society. Az-Zarkashi (745-794/1344-1392) Zahr al-Arish in ahkam fi al-hashish and Ukbari (d. 690/1291) in the Kitab as-Sawanih But writing it was believed that a Sufi Shaikh Hyder (M. 618/1221), the founder of the Sufi Order Hyderi discovered the hashish Nishabur province around the year 550 / 1155. This seems almost imponderable version. Franz Rosenthal writes in this context that "the use became common drug among the followers Haydar only years after his death. Therefore, the Khurasanians credited with the introduction of the drug for which was completely innocent of it. "(Ibid. p. 45) Others also connects to the introduction of hashish with some as-Sufi Ahmad Sawaja. In short, cannabis appears to have been discovered by Sufis around 500/1106, but its propaganda to use and the special way of preparing its use was introduced by the followers of Sheikh Hyder after his death. Turkish poet, Fizuli (885-963/1480-1556) writes in his poem, Layla Megnun (p. 167), "The hash can boast of being the friend of the dervishes and available at the corner all mosques and among all kinds of specialists. "Hashish also enjoyed all the poems for Sufis like Ibn Kathir (13:314) cites the following verses: -
The hash contains the meaning of my desire.
That the dear people of intelligence and understanding.
They have declared prohibited without justified on the basis of reason and tradition.
Forbidden state is not forbidden is forbidden.
Al-Badri quote a poem by a certain Muhammad Makki bin Ali bin al-Hussein bin al-Mashhadi, says: -
The use of cannabis is banned by all the dumb people, weak-minded, insensitive,
The censorship from stupid and envious individuals.
Share hashish with a young beautiful.
In the preservation of friendship and dating.
It is not a relaxation of mind? So enjoy
, All you sensitive 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.
