Harith ibn Jabala, al-
Harith ibn Jabala, al- (529-569). Most famous king of the Ghassanids. He was an ally of Byzantium and fought the Persians and their Arab allies, the Lakhmids.
Harith ibn Jabala, al- (529-569). Most famous king of the Ghassanids. He was an ally of Byzantium and fought the Persians and their Arab allies, the Lakhmids.
Harith ibn Kalada, al-
Harith ibn Kalada, al- (Nafi ibn al-Harith bin Kalada al-Thaqafi) (d. 670). Traditionally considered to be the oldest known Arab physician. His personality is surrounded by a host of legends.
Nafi ibn al-Harith bin Kalada al-Thaqafi was an Arab physician of the Banu Thaqif and was recommended by the Prophet Muhammad and treated Sa`d ibn Abi Waqqas. When Abu Bakr was dying, he designated his illness as poisoning.
Trained in the Academy of Jundishapur in Persia, he is
reported to have written a book named Dialog in Medicine.
He was half brother of Nufay ibn al-Harith (also known as Abu Bakra bin Kalada al-Thaqafi at-Thaifi).
He was half brother of Nufay ibn al-Harith (also known as Abu Bakra bin Kalada al-Thaqafi at-Thaifi).
Harithi, Salih ibn ‘Ali al-
Harithi, Salih ibn ‘Ali al- (Salih ibn ‘Ali al-Harithi) (1834-1896). Ibadi leader. He was the shaykh of the confederation of tribes of eastern Oman known as the Sharqiyya Hinawis.
Salih ibn ‘Ali al-Harithi see Harithi, Salih ibn ‘Ali al-
Harithi, Salih ibn ‘Ali al- (Salih ibn ‘Ali al-Harithi) (1834-1896). Ibadi leader. He was the shaykh of the confederation of tribes of eastern Oman known as the Sharqiyya Hinawis.
Salih ibn ‘Ali al-Harithi see Harithi, Salih ibn ‘Ali al-
Harun al-Rashid
Harun al-Rashid (Harun ar-Rashid) (English: "Aaron the Upright," "Aaron the Just," or "Aaron the Rightly Guided") (March 17, 763 – March 24, 809). Fifth and most famous Abbasid Caliph (r.786-809). He was the son of the third Abbasid caliph, al-Mahdi (r. 775-785), and succeeded to the throne on the death of his brother al-Hadi (r. 785-786).
Thanks to the “Thousand and One Nights,” Harun al-Rashid is almost a legendary figure which obscures his true historic personality. In fact, his reign initiated the political disintegration of the Islamic empire.
Syria, inhabited by tribes with Umayyad sympathies, remained the bitter enemy of the ‘Abbasids and Egypt witnessed risings due to poor administration and arbitrary taxation. The Umayyads had been established in Spain in 755, the Idrisids in the Maghrib in 788 and the Aghlabids in Ifriqiya in 800. Besides, unrest flared up in Yemen, and the Kharijites rose in rebellion in Daylam, Kirman, Fars and Sistan. Revolts also broke out in Khurasan. A great part of Harun al-Rashid’s fame was due to his interest in Holy War against the Byzantines, in which he occasionally participated personally. From 791 to 809, Harun’s empire was at war with the Byzantine Empire, and in 807 his forces occupied the Byzantine province of Cyprus. He also paid attention to naval power.
The period of Harun al-Rashid’s reign marked a notable development of culture. Until 803, administrative power was entrusted to Yahya ibn-Khalid (d. about 803), the grand vizier, or councillor of state, and head of the illustrious family of the Barmakids. During this time, Baghdad, the capital of Harun’s realm, became the most flourishing city of the period. Tribute was paid to the caliph by many rulers, and splendid edifices were erected in his honor at enormous cost. He is said to have exchanged gifts with Charlemagne. However, Arabic sources do not substantiate that such an exchange ever occurred.
Harun was a generous patron of learning, poetry, and music, and his court was visited by the most eminent Muslims of the age. He was celebrated in countless songs and stories, and is perhaps best known to the Western world as the caliph whose court is described in the Arabian Nights. Toward the end of his reign, Harun was influenced to depose the Barmakids, and in 803 he imprisoned the grand vizier.
Harun ruled from 786 to 809, and his time was marked by scientific, cultural and religious prosperity. Art and music also flourished significantly during his reign. He established the legendary library Bayt al-Hikma ("House of Wisdom").
Since Harun was intellectually, politically and militarily resourceful, his life and the court over which he held sway have been the subject of many tales: some are claimed to be factual but most are believed to be fictitious. Among what is known to be fictional is The Book of One Thousand and One Nights, which contains many stories that are fantasized about Harun's magnificent court and even Harun al-Rashid himself.
Harun virtually dismembered the empire by apportioning it between his two sons al-Amin and al-Ma’mun. The caliph died while on his way to put down an insurrection in the eastern part of his empire.
Harun ar-Rashid see Harun al-Rashid
“Aaron the Upright” see Harun al-Rashid
"Aaron the Just" see Harun al-Rashid
"Aaron the Rightly Guided" see Harun al-Rashid
Harun al-Rashid (Harun ar-Rashid) (English: "Aaron the Upright," "Aaron the Just," or "Aaron the Rightly Guided") (March 17, 763 – March 24, 809). Fifth and most famous Abbasid Caliph (r.786-809). He was the son of the third Abbasid caliph, al-Mahdi (r. 775-785), and succeeded to the throne on the death of his brother al-Hadi (r. 785-786).
Thanks to the “Thousand and One Nights,” Harun al-Rashid is almost a legendary figure which obscures his true historic personality. In fact, his reign initiated the political disintegration of the Islamic empire.
Syria, inhabited by tribes with Umayyad sympathies, remained the bitter enemy of the ‘Abbasids and Egypt witnessed risings due to poor administration and arbitrary taxation. The Umayyads had been established in Spain in 755, the Idrisids in the Maghrib in 788 and the Aghlabids in Ifriqiya in 800. Besides, unrest flared up in Yemen, and the Kharijites rose in rebellion in Daylam, Kirman, Fars and Sistan. Revolts also broke out in Khurasan. A great part of Harun al-Rashid’s fame was due to his interest in Holy War against the Byzantines, in which he occasionally participated personally. From 791 to 809, Harun’s empire was at war with the Byzantine Empire, and in 807 his forces occupied the Byzantine province of Cyprus. He also paid attention to naval power.
The period of Harun al-Rashid’s reign marked a notable development of culture. Until 803, administrative power was entrusted to Yahya ibn-Khalid (d. about 803), the grand vizier, or councillor of state, and head of the illustrious family of the Barmakids. During this time, Baghdad, the capital of Harun’s realm, became the most flourishing city of the period. Tribute was paid to the caliph by many rulers, and splendid edifices were erected in his honor at enormous cost. He is said to have exchanged gifts with Charlemagne. However, Arabic sources do not substantiate that such an exchange ever occurred.
Harun was a generous patron of learning, poetry, and music, and his court was visited by the most eminent Muslims of the age. He was celebrated in countless songs and stories, and is perhaps best known to the Western world as the caliph whose court is described in the Arabian Nights. Toward the end of his reign, Harun was influenced to depose the Barmakids, and in 803 he imprisoned the grand vizier.
Harun ruled from 786 to 809, and his time was marked by scientific, cultural and religious prosperity. Art and music also flourished significantly during his reign. He established the legendary library Bayt al-Hikma ("House of Wisdom").
Since Harun was intellectually, politically and militarily resourceful, his life and the court over which he held sway have been the subject of many tales: some are claimed to be factual but most are believed to be fictitious. Among what is known to be fictional is The Book of One Thousand and One Nights, which contains many stories that are fantasized about Harun's magnificent court and even Harun al-Rashid himself.
Harun virtually dismembered the empire by apportioning it between his two sons al-Amin and al-Ma’mun. The caliph died while on his way to put down an insurrection in the eastern part of his empire.
Harun ar-Rashid see Harun al-Rashid
“Aaron the Upright” see Harun al-Rashid
"Aaron the Just" see Harun al-Rashid
"Aaron the Rightly Guided" see Harun al-Rashid
Harut and Marut
Harut and Marut. Names of two angels, mentioned in the Qur’an, who are a reminiscent of the “fallen angels” of Genesis 6:1-4.
Harut and Marut are two angels mentioned in the second Surah of the Qur'an, who were sent down to test the people at Babel or Babylon by performing deeds of magic. (Sura Al-Baqara, verse 102). The Qur'an indicates that although they warned the Babylonians not to imitate them or do as they were doing, some members of their audience failed to obey and became sorcerers, thus damning their own souls.
Harut and Marut. Names of two angels, mentioned in the Qur’an, who are a reminiscent of the “fallen angels” of Genesis 6:1-4.
Harut and Marut are two angels mentioned in the second Surah of the Qur'an, who were sent down to test the people at Babel or Babylon by performing deeds of magic. (Sura Al-Baqara, verse 102). The Qur'an indicates that although they warned the Babylonians not to imitate them or do as they were doing, some members of their audience failed to obey and became sorcerers, thus damning their own souls.
Hasan I
Hasan I (Hasan I ibn Muhammad, al-) (b.1836). Filali Sharif of Morocco (r.1873-1894). On his initiative and that of Britain, the first international conference concerned with Morocco was held at Madrid in 1880. It initiated the process which was to lead to the French Protectorate of 1912.
Hasan I ibn Muhammad, al- see Hasan I
Hasan I (Hasan I ibn Muhammad, al-) (b.1836). Filali Sharif of Morocco (r.1873-1894). On his initiative and that of Britain, the first international conference concerned with Morocco was held at Madrid in 1880. It initiated the process which was to lead to the French Protectorate of 1912.
Hasan I ibn Muhammad, al- see Hasan I
Hasan al-A‘sam, al-
Hasan al-A‘sam, al- (891-977). Carmathian leader of Bahrain. He took Damascus and fought the Fatimids.
Hasan al-A‘sam, al- (891-977). Carmathian leader of Bahrain. He took Damascus and fought the Fatimids.
Hasan al-Banna'
Hasan al-Banna’ (Hassan al-Banna) (b. October 14, 1906, Mahmoudiyah, Beheira, Egypt – d. February 12, 1949, Cairo, Egypt), was an Egyptian social and political reformer, best known for founding the Muslim Brotherhood, one of the largest and most influential 20th century Muslim revivalist organizations. Al-Banna's leadership was critical to the growth of the brotherhood during the 1930s and 1940s. Convinced that Islamic society should return to the Qur’an and the hadith, Hasan al-Banna’ founded the Muslim Brotherhood in 1928. He was arrested several times and was assassinated in 1949 after the Brotherhood had been suppressed.
Hasan al-Banna’ was born on October 14, 1906 in Mohammediya in northern Egypt as the oldest son of a watch repairman. Banna’s family was very religious. In 1923, Banna went to Cairo Teachers College and finished his education as a teacher at the top of his class. He was then admitted to the famous al-Azhar University.
In 1927, Banna' began working as a teacher in a state school in the city of Ismailiyya near the Suez Canal. In March 1928, he established the al-Ikhwan al-Muslimun (Ikhwanu al-Muslimin) -- the Muslim Brothers -- together with his brother and five others.
The main inspiration for his religious involvement was from the magazine Al Manar which published the writings of Muhammad Rashid Rida. The organization he started when he was 22 was initially a moderate one in its instruments, but changes in the political climate and reorientations in its ideology, made the Brotherhood active in violent operations from the late 1940s.
The first Brotherhood was a youth club stressing moral and social reform, promoting this through education and propaganda.
In 1933, Banna' moved the headquarters to the capital Cairo, and, in 1942 to 1945, he travelled many times to Jordan, where he set up Brotherhood branches in many towns over the entire country.
In 1948, Banna' declared that the Egyptian government was responsible for the Arab weakness in the First Palestinian War against newly formed Israel.
On February 12, 1949, Banna' was shot dead in Cairo by secret service agents.
Banna' was a prolific writer. He wrote memoirs, as well as numerous articles and speeches. Among his most important books is his “Letter to a Muslim Student,” a book in which Banna' explains the principles of his movement.
Banna’s legacy is still active, and his movement has spread to many other Muslim countries.
Hasan al-Banna’ see Banna’, Hasan al-
Hassan al-Banna see Banna’, Hasan al-
Hasan al-Basri
Hasan al-Basri (Abu Sa'id al-Hasan ibn Abi-l-Hasan Yasar al-Basri) (642-728). Preacher of Basra. The fragments of his sermons which have been preserved are among the best surviving specimens of early Arabic prose.
Hasan al-Basri, also known as Imam Hasan al Basri, was a well-known Muslim theologian and scholar of Islam who was born at Medina of Persian parents. His father, Pirouz (later called Abul Hasan, or Hasan's Father, in Arabic), was a Persian landowner in a village of Khuzestan who was enslaved during a military campaign of Umar, the Second Caliph, and taken back to Medina. In the course of dividing spoils of war, Pirouz, along with a woman from his own village, was given to Umm Salama, a wife of Muhammad. Umm Salama gifted both to one of her close relatives where they were ultimately wed and freed by the couple who received them.
Tradition says that Umm Salama often nursed Hasan in his infancy. He was thus one of the Tabi'een (i.e. of the generation that succeeded the Sahabah). According to Abu Zur'a, at the age of 14 years, Hasan became the murid of 'Ali. Thereafter, Hasan migrated to Iraq.
Hasan did not take sides in the fitna of Ibn al-Zubayr. In 700 C. C., he joined the camp of Ibn al-Ash'ath during his revolt, as an amir. Hasan is not known to have supported any Caliph after Abu Bakr, but he was on decent terms with Umar ibn Abd al-Aziz.
After the revolt Hasan became a teacher in Basra (Iraq) and founded a madrasa (school) there. Among his many followers were Amr Ibn Ubayd (d.761) and Wasil ibn Ata (d.749), the founder of the Mu'tazilites - which name derives from the Arabic verb i'tizàl ("to part from", "to separate from"). Wasil ibn Ata broke all relations with his ancient Master. Among Hasan's juristic students were the Imam Ayyub al-Sakhtiyani and also Humayd.
Hasan married a woman of the Ahl al-Kitab (that is, he married a Jew or a Christian). They had three sons: 'Ali, Muhammad, and Sa'id. Hasan was buried in Basra.
Under the reign of Caliph 'Abd al-Malik and his governor in Iraq al-Hajjaj, Hasan came to oppose the inherited caliphate of the Umayyads (r.660-750).
Hasan held to a doctrine of human free will, called "Qadarism" by its enemies, as opposed to predestination. In particular, he refused to believe that a just God would predetermine a man to sin. His stance on this upset his non-Mutazil pupils Ayyub and Humayd, and embarrassed later Sunnis. Some, like Dawud bin Abi Hind, went so far as to forge anti-"Qadarite" opinions in Hasan's name.
Hasan was a great supporter of asceticism in the time of its first development. According to him, fear is the basis of morality, and sadness the characteristic of his religion. Life is only a pilgrimage, and comfort must be denied to subdue the passions. Al-Basri is also held in high regard by the Sufis for his asceticism, though he predated Sufism as a self-aware movement. Many writers testify to the purity of his life and to his excelling in the virtues of Muhammad's own companions.
Hasan is associated with the authorship of several epistles, many of which are known to be forged. Among the forgeries is an epistle to Abd al-Malik espousing human free will, first attested to by Abd al-Jabbar (d. 1024). This epistle, despite claiming "some of the ... best examples of Arabic linguistic prose style", is based on the theology of al-Rassi's Kitab al-Radd and on the politics of the Zaydi Shi'a. That is, it comes from Abd al-Jabbar's circle if not from Abd al-Jabbar himself.
Abu Sa'id al-Hasan ibn Abi-l-Hasan Yasar al-Basri see Hasan al-Basri
Hasan al-Basri (Abu Sa'id al-Hasan ibn Abi-l-Hasan Yasar al-Basri) (642-728). Preacher of Basra. The fragments of his sermons which have been preserved are among the best surviving specimens of early Arabic prose.
Hasan al-Basri, also known as Imam Hasan al Basri, was a well-known Muslim theologian and scholar of Islam who was born at Medina of Persian parents. His father, Pirouz (later called Abul Hasan, or Hasan's Father, in Arabic), was a Persian landowner in a village of Khuzestan who was enslaved during a military campaign of Umar, the Second Caliph, and taken back to Medina. In the course of dividing spoils of war, Pirouz, along with a woman from his own village, was given to Umm Salama, a wife of Muhammad. Umm Salama gifted both to one of her close relatives where they were ultimately wed and freed by the couple who received them.
Tradition says that Umm Salama often nursed Hasan in his infancy. He was thus one of the Tabi'een (i.e. of the generation that succeeded the Sahabah). According to Abu Zur'a, at the age of 14 years, Hasan became the murid of 'Ali. Thereafter, Hasan migrated to Iraq.
Hasan did not take sides in the fitna of Ibn al-Zubayr. In 700 C. C., he joined the camp of Ibn al-Ash'ath during his revolt, as an amir. Hasan is not known to have supported any Caliph after Abu Bakr, but he was on decent terms with Umar ibn Abd al-Aziz.
After the revolt Hasan became a teacher in Basra (Iraq) and founded a madrasa (school) there. Among his many followers were Amr Ibn Ubayd (d.761) and Wasil ibn Ata (d.749), the founder of the Mu'tazilites - which name derives from the Arabic verb i'tizàl ("to part from", "to separate from"). Wasil ibn Ata broke all relations with his ancient Master. Among Hasan's juristic students were the Imam Ayyub al-Sakhtiyani and also Humayd.
Hasan married a woman of the Ahl al-Kitab (that is, he married a Jew or a Christian). They had three sons: 'Ali, Muhammad, and Sa'id. Hasan was buried in Basra.
Under the reign of Caliph 'Abd al-Malik and his governor in Iraq al-Hajjaj, Hasan came to oppose the inherited caliphate of the Umayyads (r.660-750).
Hasan held to a doctrine of human free will, called "Qadarism" by its enemies, as opposed to predestination. In particular, he refused to believe that a just God would predetermine a man to sin. His stance on this upset his non-Mutazil pupils Ayyub and Humayd, and embarrassed later Sunnis. Some, like Dawud bin Abi Hind, went so far as to forge anti-"Qadarite" opinions in Hasan's name.
Hasan was a great supporter of asceticism in the time of its first development. According to him, fear is the basis of morality, and sadness the characteristic of his religion. Life is only a pilgrimage, and comfort must be denied to subdue the passions. Al-Basri is also held in high regard by the Sufis for his asceticism, though he predated Sufism as a self-aware movement. Many writers testify to the purity of his life and to his excelling in the virtues of Muhammad's own companions.
Hasan is associated with the authorship of several epistles, many of which are known to be forged. Among the forgeries is an epistle to Abd al-Malik espousing human free will, first attested to by Abd al-Jabbar (d. 1024). This epistle, despite claiming "some of the ... best examples of Arabic linguistic prose style", is based on the theology of al-Rassi's Kitab al-Radd and on the politics of the Zaydi Shi'a. That is, it comes from Abd al-Jabbar's circle if not from Abd al-Jabbar himself.
Abu Sa'id al-Hasan ibn Abi-l-Hasan Yasar al-Basri see Hasan al-Basri
Hasan al-Utrush
Hasan al-Utrush (844-917). Ruler in Tabaristan. The Zaydis in Yemen recognize him as Imam under the official name al-Nasir al-Kabir.
Hasan al-Utrush (844-917). Ruler in Tabaristan. The Zaydis in Yemen recognize him as Imam under the official name al-Nasir al-Kabir.
Hasan Bey-zade
Hasan Bey-zade (d. 1636). Ottoman historian. His History of the Ottomans is of great importance since it depends on his own experiences. He also left a collection of maxims of government.
Hasan Bey-zade (d. 1636). Ottoman historian. His History of the Ottomans is of great importance since it depends on his own experiences. He also left a collection of maxims of government.
Hasani
Hasani (in plural form, Hasaniyyun). Name of the ‘Alid Sharifs descended from ‘Ali’s son al-Hasan. In Morocco, the Hasani family have given birth to the Sharifian dynasties of the Sa‘dids and of the Filalis.
Hasaniyyun see Hasani
Hasani (in plural form, Hasaniyyun). Name of the ‘Alid Sharifs descended from ‘Ali’s son al-Hasan. In Morocco, the Hasani family have given birth to the Sharifian dynasties of the Sa‘dids and of the Filalis.
Hasaniyyun see Hasani
Hasan ibn Ali ibn Abi Talib, al-
Hasan ibn Ali ibn Abi Talib, al- (Al-Hassan ibn Ali ibn Talib) (c.624-669). Grandson of Muhammad, son of ‘Alī ibn Abī Tālib (final Rashidun Caliph and first Shī‘a Imām) and Fātimah al-Zahraā (daughter of Muhammad). Hasan is an important figure in Islām as he is a member of the Ahl ul Bayt (the household of Muhammad) and Ahl ul Kisā, as well as being a Shī‘ah Imām, and one of The Fourteen Infallibles of the Twelver Shī‘a.
Hasan is portrayed as the favorite of the prophet Muhammad, his grandfather. However, he did not get along well with his father and brother, Husayn, after the death of his mother, Fatima, in 633.
After Ali’s assassination in 661, Hasan was proclaimed caliph by his followers in Persia. These followers were principally interested in ousting Syria from its position of power. These followers wanted Hasan to start a war between Arabia and Syria. However, after about six months, Hasan reached an agreement with the first Umayyad caliph Mu’awiya.
This was done in the mosque of Kufa in 661 and Hasan subsequently retired with wealth to Medina.
While Shi’i texts try to blame Mu’awiya for the death of Hasan, these texts are probably erroneous. After all, at the time of his death, Hasan posed no threat to Mu’awiya. The most likely conclusion is that Hassan died of consumption. After his death his brother Husayn became the head of the 'Alids.
According to most Shi‘ites, Hasan was the rightful successor to 'Ali, and thus was the second imam. However, there seems to have been, at least until his death, a faction of Shi‘ites who refused to recognize Hasan as imam because he renounced the caliphate. Nevertheless, in the eyes of the Shi‘is, Hasan is the second Imam and in the Persian religious dramas he is one of the principal characters.
Hasan ibn Ali ibn Abi Talib, al- (Al-Hassan ibn Ali ibn Talib) (c.624-669). Grandson of Muhammad, son of ‘Alī ibn Abī Tālib (final Rashidun Caliph and first Shī‘a Imām) and Fātimah al-Zahraā (daughter of Muhammad). Hasan is an important figure in Islām as he is a member of the Ahl ul Bayt (the household of Muhammad) and Ahl ul Kisā, as well as being a Shī‘ah Imām, and one of The Fourteen Infallibles of the Twelver Shī‘a.
Hasan is portrayed as the favorite of the prophet Muhammad, his grandfather. However, he did not get along well with his father and brother, Husayn, after the death of his mother, Fatima, in 633.
After Ali’s assassination in 661, Hasan was proclaimed caliph by his followers in Persia. These followers were principally interested in ousting Syria from its position of power. These followers wanted Hasan to start a war between Arabia and Syria. However, after about six months, Hasan reached an agreement with the first Umayyad caliph Mu’awiya.
This was done in the mosque of Kufa in 661 and Hasan subsequently retired with wealth to Medina.
While Shi’i texts try to blame Mu’awiya for the death of Hasan, these texts are probably erroneous. After all, at the time of his death, Hasan posed no threat to Mu’awiya. The most likely conclusion is that Hassan died of consumption. After his death his brother Husayn became the head of the 'Alids.
According to most Shi‘ites, Hasan was the rightful successor to 'Ali, and thus was the second imam. However, there seems to have been, at least until his death, a faction of Shi‘ites who refused to recognize Hasan as imam because he renounced the caliphate. Nevertheless, in the eyes of the Shi‘is, Hasan is the second Imam and in the Persian religious dramas he is one of the principal characters.
Hasan ibn Muhammad ibn al-Hanafiyya, al-
Hasan ibn Muhammad ibn al-Hanafiyya, al- (d. c. 710). Grandson of the Prophet’s son-in-law ‘Ali. He is the author of the two earliest texts on Islamic theology.
Hasan ibn Muhammad ibn al-Hanafiyya, al- (d. c. 710). Grandson of the Prophet’s son-in-law ‘Ali. He is the author of the two earliest texts on Islamic theology.
Hasan ibn Ustadh-Hurmuz
Hasan ibn Ustadh-Hurmuz (c. 960-1011). Leading figure of the Buyid regime. He is praised for the impartial energy of his administration, which restored order and established a sound financial system. {See also Buyids.}
Abu Ali Hasan Ibn Ustadh-Hurmuz was a governor and military buwàyhida.
El seu pare Ustadh-Hurmuz fou hudjdjab d' Adud al-Dawla i després (983) del seu fill i successor al Fars Sharaf al-Dawla , que el va nomenar governador d' Oman . His father Ustadh-Hurmuz was hudjdjab of Adud al-Dawla and after (983) of his son and successor to the lighthouses Sharaf al-Dawla, who appointed him governor of Oman. Quan va tranferir la seva lleialtat a Samsan al-Dawla , germà de Sharaf, fou obligat a retirar-se ( 984 ). When tranferir his loyalty to al-Dawla Samsan brother Sharaf, was forced to retire (984).
Llavors Hasan tenia uns 23 anys i ja estava al servei de Samsan al-Dawla que governava a Bagdad ; però al cap de pocs anys Samsan fou expulsat de l'Iraq per Sharaf al-Dawla ( 987 ); a aquest el va succeir el seu germà Baha al-Dawla ( 989 ). Then Hasan was about 23 years and was already serving Samsan al-Dawla who ruled Baghdad, but after a few years Samsan was expelled from Iraq by Sharaf al-Dawla (987), this was succeeded by his brother Baha al-Dawla (989). Samsan es va trobar amb el poder a Fars ( 990 ) a més de Kirman (que ja dominava des de el 983 ). Samsan found power in Fars (990) in addition to Kirman (already dominated from the 983). Hasan va anar a Fars i es va entrevistar amb Samsan al que va cònvencer de donar el govern de Kirman al seu pare Ustadh-Hurmuz. Hasan went Lighthouses and met Samsan that convinced the government to give his father Ustadh Kirman-Hurmuz. Hasan va romandre aquestos anys al Fars i va derrotar la revolta dels fills d' Izz al-Dawla Bakhtiar (cosins de Samsan al-Dawla). Hasan remained in these years and lighthouses defeated the revolt of the sons of Izz al-Dawla Bakhtiar (cousins Samsan al-Dawla). Fou també Hasan el que va sostenir la lluita a Ahwaz contra Baha al-Dawla. Hasan was also argued that the struggle in Ahwaz against Baha al-Dawla.
Mort Samsan el 998 en una segona revolta dels fills d'Izz al-Dawla Bakhtiar, Hasan va trespassar la seva lleialtat (i les seves tropes daylamites) a Baha. Death Samsan the 998 in a second rebellion of the sons of Izz al-Dawla Bakhtiar, Hassan was Trespasser their loyalty (and his troops daylamites) in Baha. Fars i Kirman van passar a Baha al-Dawla. Fars and Kirman went to Baha al-Dawla. El 1001 va nomenar a Hasan governador d' Ahwaz i el 1002 li va donar l'administració de l' Iraq , mentre el seu pare Ustadh-Hurmuz era nomenat al seu lloc a Ahwaz. In 1001 Hasan was appointed governor of Ahvaz and in 1002 gave the government rating of Iraq, while his father was appointed Ustadh-Hurmuz place in Ahvaz. En general es considera que va governar encertadament; al Iraq no va poder derrotar al rebel senyor de la Batiha Ibn Wasil ia les muntanyes no va poder amb al kurd Badr ibn Hasanawayh amb el que va acabar pactant. Generally considered to be rightly ruled, in Iraq could not defeat the rebel Lord Batiha Ibn Wasil and the mountains could not with the Kurdish Badr ibn Hasanawayh which ended with agreement being reached.
Va administrar Iraq fins a la seva sobtada mort el 1011 quan tenia uns 50 anys. Was administered Iraq until his sudden death in 1011 when he was about 50 years. El seu pare el va sobreviure quatre anys en els que va restar al govern d'Ahwaz. His father survived four years in which the government remained Ahvaz.
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Hasan ibn Ustadh-Hurmuz (c. 960-1011). Leading figure of the Buyid regime. He is praised for the impartial energy of his administration, which restored order and established a sound financial system. {See also Buyids.}
Abu Ali Hasan Ibn Ustadh-Hurmuz was a governor and military buwàyhida.
El seu pare Ustadh-Hurmuz fou hudjdjab d' Adud al-Dawla i després (983) del seu fill i successor al Fars Sharaf al-Dawla , que el va nomenar governador d' Oman . His father Ustadh-Hurmuz was hudjdjab of Adud al-Dawla and after (983) of his son and successor to the lighthouses Sharaf al-Dawla, who appointed him governor of Oman. Quan va tranferir la seva lleialtat a Samsan al-Dawla , germà de Sharaf, fou obligat a retirar-se ( 984 ). When tranferir his loyalty to al-Dawla Samsan brother Sharaf, was forced to retire (984).
Llavors Hasan tenia uns 23 anys i ja estava al servei de Samsan al-Dawla que governava a Bagdad ; però al cap de pocs anys Samsan fou expulsat de l'Iraq per Sharaf al-Dawla ( 987 ); a aquest el va succeir el seu germà Baha al-Dawla ( 989 ). Then Hasan was about 23 years and was already serving Samsan al-Dawla who ruled Baghdad, but after a few years Samsan was expelled from Iraq by Sharaf al-Dawla (987), this was succeeded by his brother Baha al-Dawla (989). Samsan es va trobar amb el poder a Fars ( 990 ) a més de Kirman (que ja dominava des de el 983 ). Samsan found power in Fars (990) in addition to Kirman (already dominated from the 983). Hasan va anar a Fars i es va entrevistar amb Samsan al que va cònvencer de donar el govern de Kirman al seu pare Ustadh-Hurmuz. Hasan went Lighthouses and met Samsan that convinced the government to give his father Ustadh Kirman-Hurmuz. Hasan va romandre aquestos anys al Fars i va derrotar la revolta dels fills d' Izz al-Dawla Bakhtiar (cosins de Samsan al-Dawla). Hasan remained in these years and lighthouses defeated the revolt of the sons of Izz al-Dawla Bakhtiar (cousins Samsan al-Dawla). Fou també Hasan el que va sostenir la lluita a Ahwaz contra Baha al-Dawla. Hasan was also argued that the struggle in Ahwaz against Baha al-Dawla.
Mort Samsan el 998 en una segona revolta dels fills d'Izz al-Dawla Bakhtiar, Hasan va trespassar la seva lleialtat (i les seves tropes daylamites) a Baha. Death Samsan the 998 in a second rebellion of the sons of Izz al-Dawla Bakhtiar, Hassan was Trespasser their loyalty (and his troops daylamites) in Baha. Fars i Kirman van passar a Baha al-Dawla. Fars and Kirman went to Baha al-Dawla. El 1001 va nomenar a Hasan governador d' Ahwaz i el 1002 li va donar l'administració de l' Iraq , mentre el seu pare Ustadh-Hurmuz era nomenat al seu lloc a Ahwaz. In 1001 Hasan was appointed governor of Ahvaz and in 1002 gave the government rating of Iraq, while his father was appointed Ustadh-Hurmuz place in Ahvaz. En general es considera que va governar encertadament; al Iraq no va poder derrotar al rebel senyor de la Batiha Ibn Wasil ia les muntanyes no va poder amb al kurd Badr ibn Hasanawayh amb el que va acabar pactant. Generally considered to be rightly ruled, in Iraq could not defeat the rebel Lord Batiha Ibn Wasil and the mountains could not with the Kurdish Badr ibn Hasanawayh which ended with agreement being reached.
Va administrar Iraq fins a la seva sobtada mort el 1011 quan tenia uns 50 anys. Was administered Iraq until his sudden death in 1011 when he was about 50 years. El seu pare el va sobreviure quatre anys en els que va restar al govern d'Ahwaz. His father survived four years in which the government remained Ahvaz.
[ edita ] Bibliografia [Edit] References
Hasan ibn Zayd ibn Muhammad, al-
Hasan ibn Zayd ibn Muhammad, al- (d. 884). Descendant of the Prophet’s son-in-law ‘Ali. He founded the Zaydiyya in Tabaristan, which ruled there from 864 to 928.
Hasan ibn Zayd ibn Muhammad, al- (d. 884). Descendant of the Prophet’s son-in-law ‘Ali. He founded the Zaydiyya in Tabaristan, which ruled there from 864 to 928.
Hasan-i Sabbah
Hasan-i Sabbah (Hasan al-Sabbah) (Hassan-i Sabbāh) (Hassan aṣ-Ṣabbāḥ) (Hasan ibn Sabbah) (Hassan Ben Sabbah) (1050s-1124) . First chief propagandist (in Arabic, da‘i) of the Nizari Isma‘ilis at Alamut. He seized the fortress in 1090 and held it against many Saljuq attacks. His exposition of the Shi‘a doctrine that absolute authority in religious faith must be accepted greatly affected Abu Hamid al-Ghazali. {See also Ghazali, Abu Hamid al-; Nizari Isma'ilis; Saljuq; and Shi'a.}
Hasan-i Sabbāh was a Persian Nizārī Ismā'īlī missionary who converted a community in the late 11th century in the heart of the Alborz Mountains of northern Iran. The place was called Alamut and was attributed to an ancient king of Daylam. He founded a group whose members are sometimes referred to as the Hashshashin.
Hassan is thought to have written an autobiography, which does not survive but seems to underlie the first part of an anonymous Isma'ili biography entitled Sargudhasht-i Sayyidnā. The latter is known only from quotations made by later Persian authors. Hassan also wrote a Persian treatise on the doctrine of ta'līm, i.e. the teachings of the imam. The text is no longer extant, but fragments are cited or paraphrased by al-Shahrastānī and several Persian historians.
The possibly autobiographical information found in Sargudhasht-i Sayyidnā is the main source for Hassan's background and early life. According to this, Hassan-i Sabbāh was born in the city of Qom (modern Iran) in Persia in the 1050s to a family of Twelver Shī‘a. His father was an Arab claiming Yemeni descent, who left the Sawād of Kufa (modern Iraq) to settle in the (predominantly Shi'a) town of Qom.
Early in his life, his family moved to Rayy (Rey, modern Iran). Rayy was a city that had seen a lot of radical thought since the 9th century and it had seen Hamdan Qarmaṭ as one of its voices. It had also seen a lot of missionary work by various sects.
It was in this center of religious matrices that Hassan developed a keen interest in metaphysical matters and adhered to the Twelver code of instruction. From 7 to 17, he studied at home, and mastered palmistry, languages, philosophy, astronomy and mathematics (especially geometry).
Rayy was also home to the activities of Ismā‘īlī missionaries in the Jibal. At the time, Isma'ilism was a growing movement in Persia and other lands east of Egypt. The Persian Isma'ilis supported the da'wa ("mission") directed by the Fatimid caliphate of Cairo and recognized the authority of the Imam-Caliph al-Mustanṣir (d. 1094). However, after some time, Isfahan rather than Cairo came to function as their principal headquarters. The Ismā'īlī mission worked on three layers: the lowest was the foot soldier or fidā'ī, followed by the rafīk or "comrade", and finally the dā‘ī or "missionary". It has been suggested that its popularity in Persia owed something to dissatisfaction with their Seljuk rulers, who had recently removed local rulers.
In Rayy, young Hassan came in touch with Amira Darrab, a comrade, who introduced him to Ismā'īlī doctrine. Hassan was initially unimpressed. As he met Darrab, participating in many passionate debates that discussed the merits of Ismā‘īl over Mūsā, Hassan's respect grew. Impressed with the conviction of Darrab, Hassan decided to delve deeper into Ismā'īlī doctrines and beliefs. Hassan began to see merit in switching to Ismā‘īlī.
At the age of 17, Hassan converted and swore allegiance to the Fatimid Caliph in Cairo. Hassan's studies did not end with his crossing over. He further studied under two other dā‘iyyayn, and as he proceeded on his path, he was looked upon with eyes of respect.
Hassan's austere and devoted commitment to the da'wa brought him an audience with the chief missionary of the region: ‘Abdul-Malik ibn Attash. Ibn Attash, suitably impressed with the young seventeen year old Hassan, made him Deputy Missionary and advised him to go to Cairo to further his studies.
However, Hassan did not go to Cairo. Some historians have postulated that Hassan, following his conversion, was playing host to some members of the Fatimid caliphate, and this was leaked to the anti-Fatimid and anti-Shī‘a Nizam al-Mulk. This prompted his abandoning Rayy and heading to Cairo in 1076.
Hassan took about 2 years to reach Cairo. Along the way he toured many other regions that did not fall in the general direction of Egypt. Isfahan was the first city that he visited. He was hosted by one of the Missionaries of his youth, a man who had taught the youthful Hassan in Rayy. His name was Resi Abufasl and he further instructed Hassan.
From here he went to Azerbaijan, hundreds of miles to the north, and from there to Turkey. There he attracted the ire of priests following a heated discussion, and Hassan was thrown out of the town he was in.
He then turned south and traveled through Iraq, reaching Damascus in Syria. He left for Egypt from Palestine. Records exist, some in the fragmentary remains of his autobiography, and from another biography written by Rashid ad-Din Tabib in 1310, to date his arrival in Egypt at August 30, 1078.
It is unclear how long Hassan stayed in Egypt - about 3 years is the usually accepted amount of time. He continued his studies there, and became a full missionary.
While he was in Cairo, studying and preaching, he upset the highly excitable Chief of the Army, Badr al-Jamalī. It is also said by later sources that the Ismaili Imam-Caliph al-Mustanṣir informed Hassan that his elder son Nizar would be the next Imam. Hassan was briefly imprisoned by Badr al-Jamali. The collapse of a minaret of the jail was taken to be an omen in the favor of Hassan and he was promptly released and deported. The ship that he was traveling on was wrecked. He was rescued and taken to Syria. Traveling via Aleppo and Baghdad, he terminated his journey at Isfahan in 1081.
Hassan’s life now was totally devoted to the mission. Hassan toured extensively throughout Iran. To the north of Iran, and touching the south shore of the Caspian Sea, are the mountains of Alborz. These mountains were home to a people who had traditionally resisted all attempts at subjugation. This place was also of Shī‘a leaning. Within these mountains, in the region of Daylam, Hassan chose to pursue his missionary activities. Hassan became the Chief Missionary of that area and sent his personally trained missionaries into the rest of the region.
The news of this Ismā'īlī's activities reached Nizam al-Mulk, who dispatched his soldiers with the orders for Hassan's capture. Hassan evaded them, and went deeper into the mountains.
Hassan's search for a base from where to guide his mission ended when he found the castle of Alamut in the Rudbar area in 1088. It was a fort that stood guard to a valley that was about fifty kilometers long and five kilometers wide. The fort had been built about the year 865. Legend has it that it was built by a king who saw his eagle fly up to and perch upon a rock, of which the king, Wah Sudan ibn Marzuban, understood the importance. Likening the perching of the eagle to a lesson given by it, he called the fort Aluh Amut - the "Eagles Teaching".
Hassan’s takeover of the fort was one of silent surrender in the face of defeated odds. To effect this takeover Hassan employed an ingenious strategy. It took the better part of two years to accomplish. First Hassan sent his Daˤiyyīn and Rafīks to win the villages in the valley over. Next, key people were converted and in 1090 Hassan took over the fort. It is said that Hassan offered 3000 gold dinars to the fort owner for the amount of land that would fit a buffalo’s hide. The term having been agreed upon, Hassan cut the hide in to strips and joined them all over along the perimeter of the fort. The owner was defeated. (This story bears striking resemblance to Virgil's account of Dido's founding of Carthage.) Hassan gave him a draft on the name of a wealthy landlord and told him to take the money from him. Legend further has it that when the landlord saw the draft with Hassan’s signature, he immediately paid the amount to the fort owner, astonishing him.
With Alamut as his, Hassan devoted himself so faithfully to study, that it is said that in all the years that he was there – almost 35, he never left his quarters, except the two times when he went up to the roof. He was studying, translating, praying, fasting, and directing the activities of the Daˤwa. The propagation of the Nizarī doctrine was headquartered at Alamut. He knew the Qur'ān by heart, could quote extensively from the texts of most Muslim sects, and, apart from philosophy, he was well versed in mathematics, astronomy, alchemy, medicine, architecture, and the major science fields of his time. Hassan was one who found solace in austerity and frugality. A pious life was one of prayer and devotion. Hassan was a charismatic revolutionary. It was said that by the sheer gravity of his conviction he could pierce the hardest and most orthodox of hearts and win them over to his side.
Hassan's community and its branches spread throughout Iran and Syria and came to be called Hashshashin or Assassins, an Islamic mystery cult.
Hassan was extremely strict and disciplined. The event of the Great Resurrection (al-qiyāmat al-kubrā) occurred under the later Ismaili Imam Hasan ala-dhikrihi as-salaam in 1164.
Not much is known about Hassan from first hand sources, but legends abound as to the tactics used to induct members. They either stem from Sunni polemicists who were motivated to discredit the Nizari Isma'ili on political and religious grounds, and Crusaders returning to Europe. Marco Polo also claimed to have visited Alamut, although the timeframe he gives makes his assertion dubious.
According to polemical accounts which would evolve into legend, a future assassin was subjected to rites very similar to those of other mystery cults in which the subject was made to believe that he was in imminent danger of death. But the twist of the assassins was that they drugged the person to simulate a "dying" to later have them awaken in a garden flowing with wine and served a sumptuous feast by virgins. The supplicant was then convinced he was in Heaven and that Sabbah was a representative of the divinity and that all of his orders should be followed, even to death. This legend derives from Marco Polo, who visited Alamut just after it fell to the Mongols in the thirteenth century.
Other accounts of the indoctrination attest that the future assassins were brought to Alamut at a young age and, while they matured, inhabited the aforementioned paradisaical gardens and were kept drugged with hashish. As in the previous version, Hassan occupied this garden as a divine emissary. At a certain point (when their initiation could be said to have begun) the drug was withdrawn from them, and they were removed from the gardens and flung into a dungeon. There they were informed that, if they wished to return to the paradise they had so recently enjoyed it would be at Sabbah's discretion, and that they must, therefore, follow his directions exactly, up to and including murder and self-sacrifice.
Given the pillars of devoted adherence to the path of the faith, it is unlikely that the usually accepted "Assassin" postulate is accurate. Hassan had his son executed for drinking wine and another person was banished from Alamut for playing the flute. Furthermore there have emerged traces that there was a name given to Alamut by the people with Nizarī leanings: al-Assas "the foundation". It was the base for all operations that Hassan wished to effect. Members of al-Assas became known as al-Assasīn.
Hasan al-Sabbah see Hasan-i Sabbah
Sabbah, Hasan al- see Hasan-i Sabbah
Sabbah, Hasan-i see Hasan-i Sabbah
Hasan-i Sabbah (Hasan al-Sabbah) (Hassan-i Sabbāh) (Hassan aṣ-Ṣabbāḥ) (Hasan ibn Sabbah) (Hassan Ben Sabbah) (1050s-1124) . First chief propagandist (in Arabic, da‘i) of the Nizari Isma‘ilis at Alamut. He seized the fortress in 1090 and held it against many Saljuq attacks. His exposition of the Shi‘a doctrine that absolute authority in religious faith must be accepted greatly affected Abu Hamid al-Ghazali. {See also Ghazali, Abu Hamid al-; Nizari Isma'ilis; Saljuq; and Shi'a.}
Hasan-i Sabbāh was a Persian Nizārī Ismā'īlī missionary who converted a community in the late 11th century in the heart of the Alborz Mountains of northern Iran. The place was called Alamut and was attributed to an ancient king of Daylam. He founded a group whose members are sometimes referred to as the Hashshashin.
Hassan is thought to have written an autobiography, which does not survive but seems to underlie the first part of an anonymous Isma'ili biography entitled Sargudhasht-i Sayyidnā. The latter is known only from quotations made by later Persian authors. Hassan also wrote a Persian treatise on the doctrine of ta'līm, i.e. the teachings of the imam. The text is no longer extant, but fragments are cited or paraphrased by al-Shahrastānī and several Persian historians.
The possibly autobiographical information found in Sargudhasht-i Sayyidnā is the main source for Hassan's background and early life. According to this, Hassan-i Sabbāh was born in the city of Qom (modern Iran) in Persia in the 1050s to a family of Twelver Shī‘a. His father was an Arab claiming Yemeni descent, who left the Sawād of Kufa (modern Iraq) to settle in the (predominantly Shi'a) town of Qom.
Early in his life, his family moved to Rayy (Rey, modern Iran). Rayy was a city that had seen a lot of radical thought since the 9th century and it had seen Hamdan Qarmaṭ as one of its voices. It had also seen a lot of missionary work by various sects.
It was in this center of religious matrices that Hassan developed a keen interest in metaphysical matters and adhered to the Twelver code of instruction. From 7 to 17, he studied at home, and mastered palmistry, languages, philosophy, astronomy and mathematics (especially geometry).
Rayy was also home to the activities of Ismā‘īlī missionaries in the Jibal. At the time, Isma'ilism was a growing movement in Persia and other lands east of Egypt. The Persian Isma'ilis supported the da'wa ("mission") directed by the Fatimid caliphate of Cairo and recognized the authority of the Imam-Caliph al-Mustanṣir (d. 1094). However, after some time, Isfahan rather than Cairo came to function as their principal headquarters. The Ismā'īlī mission worked on three layers: the lowest was the foot soldier or fidā'ī, followed by the rafīk or "comrade", and finally the dā‘ī or "missionary". It has been suggested that its popularity in Persia owed something to dissatisfaction with their Seljuk rulers, who had recently removed local rulers.
In Rayy, young Hassan came in touch with Amira Darrab, a comrade, who introduced him to Ismā'īlī doctrine. Hassan was initially unimpressed. As he met Darrab, participating in many passionate debates that discussed the merits of Ismā‘īl over Mūsā, Hassan's respect grew. Impressed with the conviction of Darrab, Hassan decided to delve deeper into Ismā'īlī doctrines and beliefs. Hassan began to see merit in switching to Ismā‘īlī.
At the age of 17, Hassan converted and swore allegiance to the Fatimid Caliph in Cairo. Hassan's studies did not end with his crossing over. He further studied under two other dā‘iyyayn, and as he proceeded on his path, he was looked upon with eyes of respect.
Hassan's austere and devoted commitment to the da'wa brought him an audience with the chief missionary of the region: ‘Abdul-Malik ibn Attash. Ibn Attash, suitably impressed with the young seventeen year old Hassan, made him Deputy Missionary and advised him to go to Cairo to further his studies.
However, Hassan did not go to Cairo. Some historians have postulated that Hassan, following his conversion, was playing host to some members of the Fatimid caliphate, and this was leaked to the anti-Fatimid and anti-Shī‘a Nizam al-Mulk. This prompted his abandoning Rayy and heading to Cairo in 1076.
Hassan took about 2 years to reach Cairo. Along the way he toured many other regions that did not fall in the general direction of Egypt. Isfahan was the first city that he visited. He was hosted by one of the Missionaries of his youth, a man who had taught the youthful Hassan in Rayy. His name was Resi Abufasl and he further instructed Hassan.
From here he went to Azerbaijan, hundreds of miles to the north, and from there to Turkey. There he attracted the ire of priests following a heated discussion, and Hassan was thrown out of the town he was in.
He then turned south and traveled through Iraq, reaching Damascus in Syria. He left for Egypt from Palestine. Records exist, some in the fragmentary remains of his autobiography, and from another biography written by Rashid ad-Din Tabib in 1310, to date his arrival in Egypt at August 30, 1078.
It is unclear how long Hassan stayed in Egypt - about 3 years is the usually accepted amount of time. He continued his studies there, and became a full missionary.
While he was in Cairo, studying and preaching, he upset the highly excitable Chief of the Army, Badr al-Jamalī. It is also said by later sources that the Ismaili Imam-Caliph al-Mustanṣir informed Hassan that his elder son Nizar would be the next Imam. Hassan was briefly imprisoned by Badr al-Jamali. The collapse of a minaret of the jail was taken to be an omen in the favor of Hassan and he was promptly released and deported. The ship that he was traveling on was wrecked. He was rescued and taken to Syria. Traveling via Aleppo and Baghdad, he terminated his journey at Isfahan in 1081.
Hassan’s life now was totally devoted to the mission. Hassan toured extensively throughout Iran. To the north of Iran, and touching the south shore of the Caspian Sea, are the mountains of Alborz. These mountains were home to a people who had traditionally resisted all attempts at subjugation. This place was also of Shī‘a leaning. Within these mountains, in the region of Daylam, Hassan chose to pursue his missionary activities. Hassan became the Chief Missionary of that area and sent his personally trained missionaries into the rest of the region.
The news of this Ismā'īlī's activities reached Nizam al-Mulk, who dispatched his soldiers with the orders for Hassan's capture. Hassan evaded them, and went deeper into the mountains.
Hassan's search for a base from where to guide his mission ended when he found the castle of Alamut in the Rudbar area in 1088. It was a fort that stood guard to a valley that was about fifty kilometers long and five kilometers wide. The fort had been built about the year 865. Legend has it that it was built by a king who saw his eagle fly up to and perch upon a rock, of which the king, Wah Sudan ibn Marzuban, understood the importance. Likening the perching of the eagle to a lesson given by it, he called the fort Aluh Amut - the "Eagles Teaching".
Hassan’s takeover of the fort was one of silent surrender in the face of defeated odds. To effect this takeover Hassan employed an ingenious strategy. It took the better part of two years to accomplish. First Hassan sent his Daˤiyyīn and Rafīks to win the villages in the valley over. Next, key people were converted and in 1090 Hassan took over the fort. It is said that Hassan offered 3000 gold dinars to the fort owner for the amount of land that would fit a buffalo’s hide. The term having been agreed upon, Hassan cut the hide in to strips and joined them all over along the perimeter of the fort. The owner was defeated. (This story bears striking resemblance to Virgil's account of Dido's founding of Carthage.) Hassan gave him a draft on the name of a wealthy landlord and told him to take the money from him. Legend further has it that when the landlord saw the draft with Hassan’s signature, he immediately paid the amount to the fort owner, astonishing him.
With Alamut as his, Hassan devoted himself so faithfully to study, that it is said that in all the years that he was there – almost 35, he never left his quarters, except the two times when he went up to the roof. He was studying, translating, praying, fasting, and directing the activities of the Daˤwa. The propagation of the Nizarī doctrine was headquartered at Alamut. He knew the Qur'ān by heart, could quote extensively from the texts of most Muslim sects, and, apart from philosophy, he was well versed in mathematics, astronomy, alchemy, medicine, architecture, and the major science fields of his time. Hassan was one who found solace in austerity and frugality. A pious life was one of prayer and devotion. Hassan was a charismatic revolutionary. It was said that by the sheer gravity of his conviction he could pierce the hardest and most orthodox of hearts and win them over to his side.
Hassan's community and its branches spread throughout Iran and Syria and came to be called Hashshashin or Assassins, an Islamic mystery cult.
Hassan was extremely strict and disciplined. The event of the Great Resurrection (al-qiyāmat al-kubrā) occurred under the later Ismaili Imam Hasan ala-dhikrihi as-salaam in 1164.
Not much is known about Hassan from first hand sources, but legends abound as to the tactics used to induct members. They either stem from Sunni polemicists who were motivated to discredit the Nizari Isma'ili on political and religious grounds, and Crusaders returning to Europe. Marco Polo also claimed to have visited Alamut, although the timeframe he gives makes his assertion dubious.
According to polemical accounts which would evolve into legend, a future assassin was subjected to rites very similar to those of other mystery cults in which the subject was made to believe that he was in imminent danger of death. But the twist of the assassins was that they drugged the person to simulate a "dying" to later have them awaken in a garden flowing with wine and served a sumptuous feast by virgins. The supplicant was then convinced he was in Heaven and that Sabbah was a representative of the divinity and that all of his orders should be followed, even to death. This legend derives from Marco Polo, who visited Alamut just after it fell to the Mongols in the thirteenth century.
Other accounts of the indoctrination attest that the future assassins were brought to Alamut at a young age and, while they matured, inhabited the aforementioned paradisaical gardens and were kept drugged with hashish. As in the previous version, Hassan occupied this garden as a divine emissary. At a certain point (when their initiation could be said to have begun) the drug was withdrawn from them, and they were removed from the gardens and flung into a dungeon. There they were informed that, if they wished to return to the paradise they had so recently enjoyed it would be at Sabbah's discretion, and that they must, therefore, follow his directions exactly, up to and including murder and self-sacrifice.
Given the pillars of devoted adherence to the path of the faith, it is unlikely that the usually accepted "Assassin" postulate is accurate. Hassan had his son executed for drinking wine and another person was banished from Alamut for playing the flute. Furthermore there have emerged traces that there was a name given to Alamut by the people with Nizarī leanings: al-Assas "the foundation". It was the base for all operations that Hassan wished to effect. Members of al-Assas became known as al-Assasīn.
Hasan al-Sabbah see Hasan-i Sabbah
Sabbah, Hasan al- see Hasan-i Sabbah
Sabbah, Hasan-i see Hasan-i Sabbah
Hasan Pasha
Hasan Pasha (Hasan Pasha ibn Khayr al-Din). Commander in Algiers in the years 1544 to 1551; 1557 to 1561; and 1562 to 1567. He fought the Spaniards and tried to enroll the Kabyles in his service against the Moroccans.
Hasan Pasha ibn Khayr al-Din see Hasan Pasha
Pasha, Hasan see Hasan Pasha
Hasan Pasha (Hasan Pasha ibn Khayr al-Din). Commander in Algiers in the years 1544 to 1551; 1557 to 1561; and 1562 to 1567. He fought the Spaniards and tried to enroll the Kabyles in his service against the Moroccans.
Hasan Pasha ibn Khayr al-Din see Hasan Pasha
Pasha, Hasan see Hasan Pasha
Hasanwayhids
Hasanwayhids (Hasanuyid). Name of a Kurdish dynasty descended from Hasanawayh. Between 959 and 1015, they maintained more or less autonomous principalities in Western Persia.
The Hasanawayhid or Hasanuyid was a Kurdish principality from 959 to 1015, centered at Dinawar (northeast of present-day Kermanshah). The principality ruled western Iran and upper Mesopotamia. The founder of the dynasty was Hasanwayh bin Husayn from the Kurdish tribe of Barzikani. He managed to successfully resist Sahlan bin Musafir, the Buyid governor of Hamadan, and the Buyid vizier, Ibn Al-Amed. In 970, he reached a compromise with Amed's successor which guaranteed his autonomy. Hasanwayh died in 979 at Sarmaj, located in south of Bisitun.
After Hasanwayh's death, conflict broke out between several of his sons. The intervention of Buyid Muayyid al-Dawla of Ray led to the defeat of Fakhr al-Dawla, one of Hasanwayh's sons. Then another heir, Abul-Najm Badr (Nasir Al-Dawla), was installed as the leader of Bazikani Kurds, and the principality became a vassal of Buyids. Abul-Najm expanded Hasanwayhid's control to Shapur-Khwast, Dinawar, Nahavand, Asadabad, Borujerd, Ahwaz, Ilam, Kermanshah, Hulwan and Sharazur (Kirkuk).
Around 1006, the principality came into conflict with the Annazid to the west. Abul-Najm Badr finally died in a minor battle in 1014. The principality was conquered by Abul-Shawk, the Annazid ruler. However the princely family continued to rule their stronghold at Sarmaj until Seljuk Ibrahim Inal entered their territory in 1047.
Hasanuyid see Hasanwayhids
Hasanwayhids (Hasanuyid). Name of a Kurdish dynasty descended from Hasanawayh. Between 959 and 1015, they maintained more or less autonomous principalities in Western Persia.
The Hasanawayhid or Hasanuyid was a Kurdish principality from 959 to 1015, centered at Dinawar (northeast of present-day Kermanshah). The principality ruled western Iran and upper Mesopotamia. The founder of the dynasty was Hasanwayh bin Husayn from the Kurdish tribe of Barzikani. He managed to successfully resist Sahlan bin Musafir, the Buyid governor of Hamadan, and the Buyid vizier, Ibn Al-Amed. In 970, he reached a compromise with Amed's successor which guaranteed his autonomy. Hasanwayh died in 979 at Sarmaj, located in south of Bisitun.
After Hasanwayh's death, conflict broke out between several of his sons. The intervention of Buyid Muayyid al-Dawla of Ray led to the defeat of Fakhr al-Dawla, one of Hasanwayh's sons. Then another heir, Abul-Najm Badr (Nasir Al-Dawla), was installed as the leader of Bazikani Kurds, and the principality became a vassal of Buyids. Abul-Najm expanded Hasanwayhid's control to Shapur-Khwast, Dinawar, Nahavand, Asadabad, Borujerd, Ahwaz, Ilam, Kermanshah, Hulwan and Sharazur (Kirkuk).
Around 1006, the principality came into conflict with the Annazid to the west. Abul-Najm Badr finally died in a minor battle in 1014. The principality was conquered by Abul-Shawk, the Annazid ruler. However the princely family continued to rule their stronghold at Sarmaj until Seljuk Ibrahim Inal entered their territory in 1047.
Hasanuyid see Hasanwayhids
Hashid wa-Bakil
Hashid wa-Bakil. Large confederation of tribes in the highlands of northern Yemen between San‘a’ and Sa‘da, which has played a role since the dawn of history.
The Bakil federation is the second largest tribal federation in Yemen. Imam Yahya's campaign to subject the country, and more specifically the tribes, to his control, led him to undertake massive campaigns against their influence and power; in fact, his efforts succeeded in permanently eliminating all but two of the ancient confederations (the Hashid is the other one to survive). The member tribes of the Bakil Confederation are found primarily in the far north of the country; its leaders today are the Abu Luhum clan, of the Nihm tribe.
Hashid and Bakil the sons of Jashim bin Jubran bin Nawf bin Tuba'a bin Zayd bin Amro bin Hamdan, Bani Hamdan was already a well known tribe in the 1st century of yhr Chtisyian calendar and it was mentioned in Sabean inscripts. Therefore, Hashid and Bakil (the brothers) must have lived in the B.C.T. era. In the 3rd century most of Hamdan migrated to Syria. Hashid and Bakil switched their alliance to Himyar.
In the year 622, the Prophet Muhammad sent Khalid ibn Al-Walid to Yemen to call them to Islam. However, Khaled managed to push the Najrani and Tihami Yemenis into Islam but he did not get a warm response from the Hamdani Yemenis of the highlands. So the Prophet Muhammad sent over Ali bin Abi Talib and he was much more successful in converting the Hamdani Yemenis.
After the death of the Prophet Muhammad the Hamdan tribe remained Muslim and neutral. It did not join in the wars against other Yemeni tribes that backed Islam.
The Hamdan tribe remained on the side of Ali, after the defeat of Ali and later his sons. The tribes remained in alliance to Ali but did not oppose the Ummayads or ally themselves with the other Shi'as.
At that time Yemen was experiencing a great population movement forming the bulk of the Islamic Expansion mainly settling and Arabizing North Africa/Spain. However, the majority of the Hamdan tribe remained in Yemen which later helped the Hashid/Bakil Hamdani tribes become the biggest local key player, benefiting from the departure of the bulk of the most powerful Nomadic Yemeni tribes of that time into North Africa/Spain in Wetsward movements that continued until the 13th century.
By the 10th century, the Imam al-Hadi Yahya bin al-Hussain bin al-Qasim (a scion of Imam al-Hasan, grandson of the Prophet) arrived in the Northern Highlands on invitation from the Hamdan tribe and from that time until the present day the Zaidi moderate Shia teachings became dominant in north Yemen.
Imam Yahya's campaign to subject the country, and more specifically the tribes, to his control, led him to undertake massive campaigns against their influence and power. Indeed, his efforts succeeded in permanently eliminating all but two of the ancient confederations (the Bakil is the other one to survive).
Many writers have referred to the Hashid and Bakil confederations as the "two wings" of the Zaidi imamate in the sense that many of the tribes that belong to these confederations are and were strongly committed to Zaidi Islam. The imams were recognized - to a greater or lesser degree - as the heads of the Zaidi community and could, therefore, count on a measure of support and loyalty. Not all the tribes, however, accepted the temporal and even legal role that the imams arrogated to themselves. Consequently, many imams (Imam Yahya and Imam Ahmad in the twentieth century included) complained bitterly about the tribes' inordinate political power.
wa-Bakil, Hashid see Hashid wa-Bakil.
Bakil, Hashid wa- see Hashid wa-Bakil.
Hashid wa-Bakil. Large confederation of tribes in the highlands of northern Yemen between San‘a’ and Sa‘da, which has played a role since the dawn of history.
The Bakil federation is the second largest tribal federation in Yemen. Imam Yahya's campaign to subject the country, and more specifically the tribes, to his control, led him to undertake massive campaigns against their influence and power; in fact, his efforts succeeded in permanently eliminating all but two of the ancient confederations (the Hashid is the other one to survive). The member tribes of the Bakil Confederation are found primarily in the far north of the country; its leaders today are the Abu Luhum clan, of the Nihm tribe.
Hashid and Bakil the sons of Jashim bin Jubran bin Nawf bin Tuba'a bin Zayd bin Amro bin Hamdan, Bani Hamdan was already a well known tribe in the 1st century of yhr Chtisyian calendar and it was mentioned in Sabean inscripts. Therefore, Hashid and Bakil (the brothers) must have lived in the B.C.T. era. In the 3rd century most of Hamdan migrated to Syria. Hashid and Bakil switched their alliance to Himyar.
In the year 622, the Prophet Muhammad sent Khalid ibn Al-Walid to Yemen to call them to Islam. However, Khaled managed to push the Najrani and Tihami Yemenis into Islam but he did not get a warm response from the Hamdani Yemenis of the highlands. So the Prophet Muhammad sent over Ali bin Abi Talib and he was much more successful in converting the Hamdani Yemenis.
After the death of the Prophet Muhammad the Hamdan tribe remained Muslim and neutral. It did not join in the wars against other Yemeni tribes that backed Islam.
The Hamdan tribe remained on the side of Ali, after the defeat of Ali and later his sons. The tribes remained in alliance to Ali but did not oppose the Ummayads or ally themselves with the other Shi'as.
At that time Yemen was experiencing a great population movement forming the bulk of the Islamic Expansion mainly settling and Arabizing North Africa/Spain. However, the majority of the Hamdan tribe remained in Yemen which later helped the Hashid/Bakil Hamdani tribes become the biggest local key player, benefiting from the departure of the bulk of the most powerful Nomadic Yemeni tribes of that time into North Africa/Spain in Wetsward movements that continued until the 13th century.
By the 10th century, the Imam al-Hadi Yahya bin al-Hussain bin al-Qasim (a scion of Imam al-Hasan, grandson of the Prophet) arrived in the Northern Highlands on invitation from the Hamdan tribe and from that time until the present day the Zaidi moderate Shia teachings became dominant in north Yemen.
Imam Yahya's campaign to subject the country, and more specifically the tribes, to his control, led him to undertake massive campaigns against their influence and power. Indeed, his efforts succeeded in permanently eliminating all but two of the ancient confederations (the Bakil is the other one to survive).
Many writers have referred to the Hashid and Bakil confederations as the "two wings" of the Zaidi imamate in the sense that many of the tribes that belong to these confederations are and were strongly committed to Zaidi Islam. The imams were recognized - to a greater or lesser degree - as the heads of the Zaidi community and could, therefore, count on a measure of support and loyalty. Not all the tribes, however, accepted the temporal and even legal role that the imams arrogated to themselves. Consequently, many imams (Imam Yahya and Imam Ahmad in the twentieth century included) complained bitterly about the tribes' inordinate political power.
wa-Bakil, Hashid see Hashid wa-Bakil.
Bakil, Hashid wa- see Hashid wa-Bakil.
Hashim ibn ‘Abd Manaf
Hashim ibn ‘Abd Manaf (Hashim ibn Abd al-Manaf) (d. ca. 497). Great-grandfather of the Prophet and the name giving ancestor of the Hashimites -- the clan to which the Prophet belonged. He had made the tribe of Quraysh dominant in Mecca and had reorganized the pilgrimage. He is said to have died at Gaza on a journey to Syria.
Hashim ibn 'Abd Manaf was the great-grandfather of both Muhammad and 'Ali ibn Abi Talib (the first Shi'a imam and the fourth Sunni caliph). He also was the originator of the Banu Hashim clan of the distinguished Quraysh tribe in Mecca. His grave can be found in Jannatul Mualla cemetery, in Mecca, Saudi Arabia.
His real name was Amr which means "ruler" or "commander," but he was given the nickname "Hashim," which translates as "pulverizer" in Arabic, because he initiated the practice of providing crumbled bread in broth for the pilgrims to the Kaaba in Mecca. According to tradition, he was a descendant of Ishmael and thus Ibrahim (Abraham). He married Salma bint Amr, a woman of Medina. He is said to have died while doing business in Gaza, Palestine in 497. His grave is preserved, and Gaza is called "Ghazzah Hashim" or Hashim's Gaza.
Hashim is credited with initiating trade caravans of the Quraysh after obtaining an edict from the Byzantine emperor, exempting Quraysh from duties or taxes when operating in the countries under his domain. He obtained the same concession from the emperor of Ethiopia. Thus, the Quraysh engaged in trade in Yemen, Syria, and Ankara which allowed them to flourish economically.
Hashim's father was 'Abd Manaf ibn Qusai and he had two brothers that are known to history, the elder 'Abd Shams ibn 'Abd Manaf and a younger brother Muttalib ibn 'Abd Manaf who would become his successor.
Hashim ibn Abd al-Manaf see Hashim ibn ‘Abd Manaf
Hashim ibn ‘Abd Manaf (Hashim ibn Abd al-Manaf) (d. ca. 497). Great-grandfather of the Prophet and the name giving ancestor of the Hashimites -- the clan to which the Prophet belonged. He had made the tribe of Quraysh dominant in Mecca and had reorganized the pilgrimage. He is said to have died at Gaza on a journey to Syria.
Hashim ibn 'Abd Manaf was the great-grandfather of both Muhammad and 'Ali ibn Abi Talib (the first Shi'a imam and the fourth Sunni caliph). He also was the originator of the Banu Hashim clan of the distinguished Quraysh tribe in Mecca. His grave can be found in Jannatul Mualla cemetery, in Mecca, Saudi Arabia.
His real name was Amr which means "ruler" or "commander," but he was given the nickname "Hashim," which translates as "pulverizer" in Arabic, because he initiated the practice of providing crumbled bread in broth for the pilgrims to the Kaaba in Mecca. According to tradition, he was a descendant of Ishmael and thus Ibrahim (Abraham). He married Salma bint Amr, a woman of Medina. He is said to have died while doing business in Gaza, Palestine in 497. His grave is preserved, and Gaza is called "Ghazzah Hashim" or Hashim's Gaza.
Hashim is credited with initiating trade caravans of the Quraysh after obtaining an edict from the Byzantine emperor, exempting Quraysh from duties or taxes when operating in the countries under his domain. He obtained the same concession from the emperor of Ethiopia. Thus, the Quraysh engaged in trade in Yemen, Syria, and Ankara which allowed them to flourish economically.
Hashim's father was 'Abd Manaf ibn Qusai and he had two brothers that are known to history, the elder 'Abd Shams ibn 'Abd Manaf and a younger brother Muttalib ibn 'Abd Manaf who would become his successor.
Hashim ibn Abd al-Manaf see Hashim ibn ‘Abd Manaf
Hashimids
Hashimids (al-Hawashim). Collective name of the four main branches of Hasanid Sharifs, who ruled Mecca from 960 to 1924. The name al-Hawashim is used to distinguish them from the Hashimites of the Hejaz, Iraq and Jordan. The eponym of the Hashimids was Hashim ibn ‘Abd Manaf. They were descended from Musa I al-Jawn, a great-grandson of ‘Ali’s son al-Hasan. Musa I’s son ‘Abd Allah al-Shaykh al-Salih was the sire of the Meccan Sharifs, and from the latter’s son Musa II sprang the four main branches of the dynasty -- the Musawids, the Sulaymanids, the Hashimids and the Qatadids. A Hashimid is also a supporter of the militant mawali Shi‘a sect in the late Umayyad times.
Hawashim, al- see Hashimids
Hashimids (al-Hawashim). Collective name of the four main branches of Hasanid Sharifs, who ruled Mecca from 960 to 1924. The name al-Hawashim is used to distinguish them from the Hashimites of the Hejaz, Iraq and Jordan. The eponym of the Hashimids was Hashim ibn ‘Abd Manaf. They were descended from Musa I al-Jawn, a great-grandson of ‘Ali’s son al-Hasan. Musa I’s son ‘Abd Allah al-Shaykh al-Salih was the sire of the Meccan Sharifs, and from the latter’s son Musa II sprang the four main branches of the dynasty -- the Musawids, the Sulaymanids, the Hashimids and the Qatadids. A Hashimid is also a supporter of the militant mawali Shi‘a sect in the late Umayyad times.
Hawashim, al- see Hashimids
Hashimite
Hashimite (Hashemite). Name of two Arabian dynasties, both of which claim descent from Hashim of the tribe of Koreish, traditionally the custodians of the sacred Muslim shrine, the Ka‘ba, at Mecca. The Hashimites included the founders of Islam, notably the Prophet Muhammad. His paternal uncle Abbas, progenitory of the Abbasid dynasty of caliphs, which ruled Islam from 750 to 1258, and his son-in-law, the caliph Ali. The modern Arabian dynasty, by tradition descended from Muhammad, was founded in 1916 by Husein ibn Ali (1856-1931), sharif of Mecca, who at that time made himself king of the Hijaz (al-Hijaz). Sons of Husein ibn Ali were Ali ibn Husein (1878-1935), who succeeded his father in 1924 but was overthrown in 1925 by Ibn Saud, king of Saudi Arabia; Abdullah ibn Husein, king of Jordan; and Faisal I, king of Iraq. King Hussein I of Jordan is a grandson of Abdullah ibn Husein, Faisal II, the last king of Iraq, was a grandson of Faisal I.
Hashimite, today, is the term used to describe a member of the dynasty which ruled the Hijaz (1908-1925), Syria (1918-1920), Iraq (1921-1958), and which rules Jordan (1921- ) to this day. The family belongs to the Dhawu ‘Awn, one of the branches of the Hasanid Sharifs of Mecca. They claimed descent from the Prophet’s grandson, al-Hasan.
In 1908, the Ottoman sultan appointed Husayn ibn ‘Ali as sharif and amir of Mecca and of the Hijaz. Emir Husayn (Hussain or Hussein) I ibn Ali (1856-1931), sharif of Mecca from 1908 under Ottoman sovereignty, conducted negotiations with the British in 1915 over an Arab kingdom under British mandate. Following the Sykes-Picot Agreement, under which the Arab provinces of the Ottoman Empire were divided into British and French zones of influence, he became king of the Hijaz (central Arabia with Mecca and Medina) in 1916. In 1924, he was expelled by Ibn Saud. His eldest son, Ali, who assumed the title of king in 1924, also had to yield in 1925. Of his younger sons, Faisal I (1883-1933), was elected king of Syria in 1920 by the Arab National Congress (Syria, Lebanon, Jordan, Palestine). Driven out by the French, he became King of Iraq in 1921 at the initiative of the British. The Iraqi Hashimite branch was brutally removed by Iraqi officers in 1958 with the assassination of his grandson, Faisal II. His brother, Abdallah I (1882-1951), became emir of Transjordania and Palestine under British sovereignty in 1921/23 (in return for assurances of an Israeli state for the Jews) and in 1946 king of the independent Jordan. Following his assassination, his grandson, Hussain II (Hussein II) (1952-1999), steered a tricky course between national independence, support for the Palestinians expelled to Jordan, foreign and economic policy dependence on the United States, resistance to Egyptian influence (President Nasser’s pan-Arabism), and reconciliation with Israel while fending off several attempted coups. In February 1999, Hussain II was succeeded to the throne by his son, Abdallah II.
Hashemite see Hashimite
Hashimite (Hashemite). Name of two Arabian dynasties, both of which claim descent from Hashim of the tribe of Koreish, traditionally the custodians of the sacred Muslim shrine, the Ka‘ba, at Mecca. The Hashimites included the founders of Islam, notably the Prophet Muhammad. His paternal uncle Abbas, progenitory of the Abbasid dynasty of caliphs, which ruled Islam from 750 to 1258, and his son-in-law, the caliph Ali. The modern Arabian dynasty, by tradition descended from Muhammad, was founded in 1916 by Husein ibn Ali (1856-1931), sharif of Mecca, who at that time made himself king of the Hijaz (al-Hijaz). Sons of Husein ibn Ali were Ali ibn Husein (1878-1935), who succeeded his father in 1924 but was overthrown in 1925 by Ibn Saud, king of Saudi Arabia; Abdullah ibn Husein, king of Jordan; and Faisal I, king of Iraq. King Hussein I of Jordan is a grandson of Abdullah ibn Husein, Faisal II, the last king of Iraq, was a grandson of Faisal I.
Hashimite, today, is the term used to describe a member of the dynasty which ruled the Hijaz (1908-1925), Syria (1918-1920), Iraq (1921-1958), and which rules Jordan (1921- ) to this day. The family belongs to the Dhawu ‘Awn, one of the branches of the Hasanid Sharifs of Mecca. They claimed descent from the Prophet’s grandson, al-Hasan.
In 1908, the Ottoman sultan appointed Husayn ibn ‘Ali as sharif and amir of Mecca and of the Hijaz. Emir Husayn (Hussain or Hussein) I ibn Ali (1856-1931), sharif of Mecca from 1908 under Ottoman sovereignty, conducted negotiations with the British in 1915 over an Arab kingdom under British mandate. Following the Sykes-Picot Agreement, under which the Arab provinces of the Ottoman Empire were divided into British and French zones of influence, he became king of the Hijaz (central Arabia with Mecca and Medina) in 1916. In 1924, he was expelled by Ibn Saud. His eldest son, Ali, who assumed the title of king in 1924, also had to yield in 1925. Of his younger sons, Faisal I (1883-1933), was elected king of Syria in 1920 by the Arab National Congress (Syria, Lebanon, Jordan, Palestine). Driven out by the French, he became King of Iraq in 1921 at the initiative of the British. The Iraqi Hashimite branch was brutally removed by Iraqi officers in 1958 with the assassination of his grandson, Faisal II. His brother, Abdallah I (1882-1951), became emir of Transjordania and Palestine under British sovereignty in 1921/23 (in return for assurances of an Israeli state for the Jews) and in 1946 king of the independent Jordan. Following his assassination, his grandson, Hussain II (Hussein II) (1952-1999), steered a tricky course between national independence, support for the Palestinians expelled to Jordan, foreign and economic policy dependence on the United States, resistance to Egyptian influence (President Nasser’s pan-Arabism), and reconciliation with Israel while fending off several attempted coups. In February 1999, Hussain II was succeeded to the throne by his son, Abdallah II.
Hashemite see Hashimite
Hashimiyya
Hashimiyya. In Umayyad times, the term was applied to a religio-political faction who believed that the Imamate had passed from the ‘Alid Muhammad ibn al-Hanafiyya to his son Abu Hashim (d. 716). The ‘Abbasids inherited Abu Hashim’s party and organization, the Hashimiyya, which was the main instrument of the ‘Abbasid propaganda and movement in Khurasan. The term was then applied to members of the ‘Abbasid house, and understood as denoting the descendants of Hashim ibn ‘Abd Manaf, the common ancestor of the Prophet, of the latter’s son-in-law ‘Ali and of al-‘Abbas.
Hashimiyya. In Umayyad times, the term was applied to a religio-political faction who believed that the Imamate had passed from the ‘Alid Muhammad ibn al-Hanafiyya to his son Abu Hashim (d. 716). The ‘Abbasids inherited Abu Hashim’s party and organization, the Hashimiyya, which was the main instrument of the ‘Abbasid propaganda and movement in Khurasan. The term was then applied to members of the ‘Abbasid house, and understood as denoting the descendants of Hashim ibn ‘Abd Manaf, the common ancestor of the Prophet, of the latter’s son-in-law ‘Ali and of al-‘Abbas.
Hashishiyya
Hashishiyya. See Assassins.
Hashishiyya. See Assassins.
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