The websites of the Institute of Ismaili Studies and the Ismaili community, The Ismaili, have jointly announced the appointment of Dr. Zayn Kassam as the new Director of the Institute of Ismaili Studies (IIS), following the decision by Dr. Farhad Daftary to retire from his management roles, which included serving as the co-director of the IIS for the past 12 years.
Dr. Daftary will continue his scholarly research, writing and teaching activities at IIS indefinitely. As appropriate recognition of Dr. Daftary’s contributions to IIS and his long service of 34 years, Dr Daftary has been conferred the lifetime title Director Emeritus when he relinquishes his current role and will be appointed to the IIS Board of Governors. In this way, IIS staff, students and other stakeholders will continue to benefit directly from his knowledge, wisdom and guidance.
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Following a thorough and extensive international search process undertaken by the Board of Governors which considered internal and external candidates, Professor Zayn Kassam of Pomona College in California has been appointed as the next Director to succeed Dr Daftary with effect from January 2023. Professor Kassam is a highly accomplished scholar and academic leader and has spent the last 27 years in a variety of positions at Pomona College in California. Her profile page on the College’s website reads as follows:
“Zayn Kassam is the John Knox McLean Professor of Religious Studies at Pomona College, Claremont, California. A graduate of McGill University (Ph.D. 1995), she teaches courses on mysticism, gender, literature, ethics, and the environment.
“She has lectured widely on gender issues in the United States, Canada, and Britain. She has been honored with three Wig Awards for Distinguished Teaching at Pomona College, as well as an American Academy of Religion Excellence in Teaching Award.
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“Kassam is the author of Introduction to the World’s Major Religions: Islam (2006), and editor of Women and Islam (2010) and Women in Asian Religions (2018). She is also the section editor for Islam for the volume on Islam, Judaism, and Zoroastrianism for the Encyclopedia of Indian Religions (2018).
“She has chaired the department of religious studies at Pomona College, and has coordinated the programs in gender and women’s studies, Asian studies and Middle Eastern studies. She is currently the director of the Pacific Basin Institute. She serves on several national editorial boards, including the Journal of Feminist Studies in Religion and the Journal of the American Academy of Religion.”
Simerg congratulates Dr. Zayn on her new appointment, and wishes Dr. Daftary good health and success in all his scholarly endeavours as he continues to serve the IIS in the years to come.
While the IIS has been in existence since December 1977, it was not until Dr. Daftary joined the Institute that we began seeing a significant increase in the number published texts, short papers and monographs on Ismaili and Shia Studies in particular, and Islamic studies in general. As well as his own books, Dr. Daftary’s fervour for Ismaili history, philosophy and culture, encouraged other specialty scholars in the field of Ismaili studies to submit their scholarly research for publication through the IIS. Among the books that Dr. Daftary published himself or as a co-author or editor of numerous volumes, we would like to mention a few of them: The History of the Ismailis, A Short History of the Ismailis, The Assassin Legends: The Myth of the Ismailis, Historical Dictionary of the Ismailis, The Ismailis: Their History and Doctrines, The Shia World, A History of Shia Islam, The Ismailis: An Illustrated History, Islam: An Illustrated Journey and, most recently, The Ismaili Imams: A Biographical History. (We invite you to visit IIS Listing of Publications and also Amazon.)
With regard to Zayn Kassam, in addition to some the works mentioned in her profile, we are pleased to share links to two pieces that she contributed to Simerg:
“The Board thanks Dr Daftary for his many years of service to IIS, congratulates him on his appointment to the Board of Governors and wishes him continued success in his new role as well as welcoming Professor Kassam as the incoming Director of IIS.”
Date posted: September 22, 2022.
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Editor’s note: Shortly after the 9/11 attacks in the USA in 2001 which killed almost 3000 people in an instant, numerous articles began to appear in the media around the world that drew parallels between the actions of Al-Qaeda and the warfare activity of the Ismailis during the 12th and 13th centuries that over time grew into fantastic legendary tales. In response to one such column that appeared in the October 8 edition of Canada’s National Post newspaper, Professor Azim Nanji and Dr. Farhad Daftary of the Institute of Ismaili Studies in London contributed the following letter in the newspaper:
“It is unfortunate that the search for historical connections in the aftermath of the terrible events of Sept. 11 has made historical truth itself a casualty. George Jonas’s column, Mortal Enemies Are to be Destroyed (Oct. 8) attempts to draw parallels between the ancient history of the Ismaili Muslims and the actions of these terrorists. In the last 25 years, scholarship, Muslim and Western, has shown the legend about the Assassins to be a fabrication concocted by contemporary enemies of the Ismailis. The Nizari branch of Ismaili Muslims organized a state in Iran and Syria in the 12th and 13th centuries. It flourished for almost two centuries, as a place of learning, scholarship and international influence, in spite of adverse circumstances and militant hostility from its neighbours. These Ismailis were heirs to the Fatimid dynasty that founded Cairo and established the University of Al‑Azhar, acts which represented a truly brilliant epoch in medieval Muslim history However, due to hostility prevailing in political and military spheres, the Ismailis became the object of theological and intellectual attacks, as their society attracted many scholars and scientists to their libraries and observatories. This climate of threat was accentuated by direct military attempts to destroy their centres and communities. It is in this context that their attempts at self‑defence need to be understood. These were directed at political and military figures and never against the general populace: a fact recognized by their enemies. Reporters obsessed with tracing tenuous historical links to current episodes of violence can learn much from history about the rich intellectual and cultural interactions among Muslims, Christians, Jews and others.”
Sporadic responses like the letter above, academic books by Dr. Daftary and the late Dr Peter Willey and many others as well as scholarly articles in journals do not appear to have made any impact in demystifying and debunking the myth of the assassins. Furthermore, the non-availability and non-distribution of important historical and theological works on Ismailis, in giant brick and mortar stores like Chapters and Indigo in Canada haven’t helped the cause either. There are a number of enjoyable, accessible and easy to comprehend books, produced by the Institute of Ismaili Studies and other academic and non-academic publishers, that should be on bookstore shelves alongside numerous Sunni, Shia and general works on Islam and other religions to counter misperceptions and negative stereotyping about the Ismailis as well as to impart an understanding of the community’s religious doctrines from Ismaili sources.
The plot of the highly popular video game “Assassins’ Creed” which is now available on almost all computer platforms revolves around the legendary “assassins” of the 12th and 13th centuries. The video game, which was created in 2007, was inspired by the 1930’s novel Alamut by the Slovenian writer Vladimir Bartol. New versions of the game have appeared annually since but the 2016 edition has been bypassed to prepare for a greatly enhanced 2017 version. However, a movie version of the video game is planned for release at the end of this year under the title “Assassin’s Creed: The Movie.”
Now, in response to the idea that ISIS or IS (Islamic State) is based on the Assassins, Dr. Farhad Daftary has contributed the following piece for the February 21, 2016, (USA) edition of The Conversation, which has a mission to provide readers with a reliable source of high quality, evidence based information.
Islamic State and the Assassins: reviving fanciful tales of the medieval Orient
(How do we account for forces and events that paved the way for the emergence of Islamic State? Our series on the jihadist group’s origins tries to address this question by looking at the interplay of historical and social forces that led to its advent.
Today, historian Farhad Daftary debunks the idea that Islamic State is based on the so-called Assassins or hashishin, the fighting corps of the fledgling medieval Nizari Ismaili state).
Many Western commentators have tried to trace the ideological roots of Islamic State (IS) to earlier Islamic movements. Occasionally, they’ve associated them with the medieval Ismailis, a Shiʿite Muslim community made famous in Europe by returning Crusaders as the Assassins.
But any serious inquiry shows the teachings and practices of medieval Ismailis, who had a state of their own in parts of Iran from 1090 to 1256, had nothing in common with the senseless terrorist ideology and ruthless destruction of IS and its supporters.
Attacks on civilians, including women and children, and engaging in the mass destruction of property are forbidden both by Prophet Muhammad and in the tenets of Islamic law. Needless to say, the Ismailis never descended to such terrorist activities, even under highly adversarial circumstances.
Significant discordance exists between the medieval Ismailis and contemporary terrorists, who – quite inappropriately – identify themselves as members of an Islamic polity.
Fanciful Oriental tales
The Ismailis, or more specifically the Nizari Ismailis, founded a precarious state in 1090 under the leadership of Hasan-i Sabbah. As a minority Shi’ite Muslim community, they faced hostility from the Sunni-Abbasid establishment (the third caliphate after the death of the Prophet Muhammed) and their political overlords, the Seljuq Turks, from very early on.
Struggling to survive in their network of defensive mountain fortresses remained the primary objective of the Ismaili leadership, centred on the castle of Alamut (in the north of modern-day Iran). Their state survived against all odds until it was destroyed by the all-conquering Mongols in 1256.
During the course of the 12th century, the Ismailis were incessantly attacked by the armies of the Sunni Seljuq sultans, who were intensely anti-Shiʿite. As they couldn’t match their enemies’ superior military power, the Ismailis resorted to the warfare tactic of selectively removing Seljuq military commanders and other prominent adversaries who posed serious existential threats to them in particular localities.
These daring missions were carried out by the Ismaili fidaʾis, who were deeply devoted to their community. The fidaʾis comprised the fighting corps of the Ismaili state.
But the Ismailis didn’t invent the policy of assassinating enemies. It was a practice employed by many Muslim groups at the time, as well as by the Crusaders and many others throughout history.
Unfortunately, almost all assassinations of any significance occurring in the central lands of Islam became automatically attributed to the Ismaili fidaʾis. And a series of fanciful tales were fabricated around their recruitment and training.
These tales, rooted in the “imaginative ignorance” of the Crusaders, were concocted and put into circulation by them and their occidental observers; they’re not found in contemporary Muslim sources.
The so-called Assassin legends, which culminated in Marco Polo’s synthesis, were meant to provide satisfactory explanations for the fearless behaviour of the fidaʾis, which seemed otherwise irrational to medieval Europeans.
The very term Assassin, which appears in medieval European literature in a variety of forms, such as Assassini, was based on variants of the Arabic word hashish (plural, hashishin) and applied to the Nizari Ismailis of Syria and Iran by other Muslims.
In all the Muslim sources where the Ismailis are referred to as hashishis, the term is used in its pejorative sense of “people of lax morality”. There’s no suggestion that they were actually using hashish. There’s no evidence that hashish, or any other drug, was administered to the fida’is, as alleged by Marco Polo.
The literal interpretation of the term for the Ismailis as an “order of crazed hashish-using Assassins” is rooted entirely in the fantasies of medieval Europeans.
Modern scholarship in Ismaili studies, based on the recovery and study of numerous Ismaili textual sources, has now begun to dispel many misconceptions regarding the Ismailis, including the myths surrounding their cadre of fidaʾis.
And the medieval Assassin legends, arising from the hostility of the Sunni Muslims to the Shiʿite Ismailis as well as the medieval Europeans’ fanciful impressions of the Orient, have been recounted and deconstructed.
A culture of learning and tolerance
Living in adverse circumstances, the Ismailis of Iran and Syria were heirs to the Fatimid dynasty that founded the city of Cairo and established al-Azhar, perhaps the earliest university of the world. Although preoccupied with survival, the Ismailis of the Alamut period maintained a sophisticated outlook and a literary tradition, elaborating their teachings within a Shiʿite theological framework.
An entirely fictional illustration from The Travels of Marco Polo showing the Nizari imam Alâ al Dîn Muhammad (1221-1255) drugging his disciples. Public Domain via Wikimedia Commons
Their leader, Hasan-i Sabbah, was a learned theologian. And the Ismaili fortresses of the period, displaying magnificent military architecture and irrigation skills, were equipped with libraries holding significant collections of manuscripts, documents and scientific instruments.
The Ismailis also extended their patronage of learning to outside scholars, including Sunnis, and even non-Muslims. They were very tolerant towards other religious communities.
In the last decades of their state, in the 13th century, even waves of Sunni Muslims found refuge in the Ismaili fortress communities of eastern Iran. These refugees were running from the Mongol hordes who were then establishing their hegemony over Central Asia.
All this stands in sharp contrast to the destructive policies of IS, which persecutes religious and ethnic minorities and enslaves women.
The medieval Ismailis embodied qualities of piety, learning and community life in line with established Islamic teachings. These traditions continue in the modern-day Ismaili ethos. And the present-day global Ismaili community represents one of the most progressive and enlightened communities of the Muslim world.
The Ismailis have never had anything in common with the terrorists of IS, who murder innocent civilians at random and en masse, and destroy monuments of humankind’s shared cultural heritage.
Global terrorism in any form under the banner of Islam is a new phenomenon without historical antecedents in either classical Islamic or any other tradition. IS’s ideology reflects a crude version of the intolerant Wahhabi theology expounded by the Sunni religious establishment of Saudi Arabia, which is itself a narrow perspective that fails to recognise any pluralism or diversity of interpretations in Islam.
Date posted on Simerg:Monday, February 29, 2016. Last updated:March 1, 2016 (12:50 EST).
This is the fifth article in The Conversation website’s series on the historical roots of Islamic State. Look out for more stories on the theme in the coming days on The Conversation website.