Editing Order of Assassins (section)

==Military tactics==
{{quote box
| align = right
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| quote = "They call him Shaykh-al-Hashishin. He is their Elder, and upon his command all of the men of the mountain come out or go in&nbsp;... 
they are believers of the word of their elder and everyone everywhere fears them, because they even kill kings."
| source = —[[Benjamin of Tudela]]
}}
In pursuit of their religious and political goals, the Isma'ilis adopted various military strategies popular in the Middle Ages. One such method was that of assassination, the selective elimination of prominent rival figures. The murders of political adversaries were usually carried out in public spaces, creating resounding intimidation for other possible enemies.<ref name="Daftary 1998, p. 129">Daftary 1998, p. 129</ref> Throughout history, many groups have resorted to assassination as a means of achieving political ends. The assassinations were committed against those whose elimination would most greatly reduce aggression against the Ismailis and, in particular, against those who had perpetrated massacres against the community. A single assassination was usually employed in contrast with the widespread bloodshed which generally resulted from factional combat. Assassins are also said to have been adept in ''[[furusiyya]]'', or the Islamic warrior code, where they were trained in combat, disguises, and equestrianism.{{Citation needed|date=September 2017}} Codes of conduct were followed, and the Assassins were taught in the art of war, linguistics, and strategies. For about two centuries, the Assassins specialized in assassinating their religious and political enemies.<ref name="Wasserman, p. 102" />

While the Seljuks and Crusaders both employed murder as a military means of disposing of factional enemies, during the Alamut period almost any murder of political significance in the Islamic lands was attributed to the Isma'ilis.<ref name="Daftary 1998, p. 129" /> So inflated had this association grown that, in the work of orientalists such as [[Bernard Lewis]], the Isma'ilis were equated with the politically active ''fida'i''s and thus were regarded as a radical and heretical sect known as the Assassins.<ref name="Lewis">{{cite book | last1 = Lewis | first1 = Bernard | author-link1 = Bernard Lewis | title = The Assassins: A Radical Sect in Islam | publisher = Phoenix | year = 2003 | url = https://books.google.com/books?id=rRZAPgAACAAJ | access-date = September 15, 2010 | isbn = 978-1-84212-451-2 | archive-date = December 4, 2023 | archive-url = https://web.archive.org/web/20231204025311/https://books.google.com/books?id=rRZAPgAACAAJ | url-status = live }}</ref>

The military approach of the Assassins Isma'ili state was largely a defensive one, with strategically chosen sites that appeared to avoid confrontation wherever possible without the loss of life.<ref>Willey, p. 58</ref> The defining characteristic of the Assassins Isma'ili state was that it was scattered geographically throughout Persia and Syria. Alamut Castle therefore was only one of a nexus of strongholds throughout the regions where Isma'ilis could retreat to safety if necessary. West of Alamut in the Shahrud Valley, the major fortress of Lambsar served as just one example of such a retreat. In the context of their political uprising, the various spaces of Isma'ili military presence took on the name ''[[dar al-hijra]]'' ({{lang|ar|دار الهجرة}}; land of migration, place of refuge). The notion of the ''dar al-hijra'' originates from the time of [[Muhammad]], who migrated with his followers from persecution to a safe haven in ''Yathrib'' ([[Medina]]).<ref name="Hodgson">{{cite book | last1 = Hodgson | first1 = Marshall G. S. | author-link1 = Marshall Hodgson | title = The Secret Order of Assassins: The Struggle of the Early Assassins Ismâʻîlîs Against the Islamic World | publisher = University of Pennsylvania Press | year = 2005 | location = Philadelphia | url = https://books.google.com/books?id=GU7uAAAAMAAJ | access-date = September 15, 2010 | isbn = 978-0-8122-1916-6 | archive-date = December 4, 2023 | archive-url = https://web.archive.org/web/20231204025836/https://books.google.com/books?id=GU7uAAAAMAAJ | url-status = live }}</ref> In this way, the Fatimids found their ''dar al-hijra'' in North Africa. From 1101 to 1118, attacks and sieges were made on the fortresses, conducted by combined forces of the Seljuks Berkyaruq and Ahmad Sanjar. Although with the cost of lives and the capture and execution of Assassin ''da'i'' Ahmad ibn Attash, the Assassins managed to hold their ground and repel the attacks until the Mongol invasion.<ref>Wasserman, p. 104</ref> Likewise, during the revolt against the Seljuks, several fortresses served as spaces of refuge for the Isma'ilis.

Marco Polo recounts the following method how the Hashashin were recruited for jihad and assassinations on behalf of their master in Alamut:

“He was named Alo−eddin, and his religion was that of Mahomet. In a beautiful valley enclosed between two lofty mountains, he had formed a luxurious garden, stored with every delicious fruit and every fragrant shrub that could be procured. Palaces of various sizes and forms were erected in different parts of the grounds, ornamented with works in gold, with paintings, and with furniture of rich silks. By means of small conduits contrived in these buildings, streams of wine, milk, honey, and some of pure water, were seen to flow in every direction. The inhabitants of these palaces were elegant and beautiful damsels, accomplished in the arts of singing, playing upon all sorts of musical instruments, dancing, and especially those of dalliance and amorous allurement. Clothed in rich dresses they were seen continually sporting and amusing themselves in the garden and pavilions, their female guardians being confined within doors and never suffered to appear. The object which the chief had in view in forming a garden of this fascinating kind, was this: that Mahomet having promised to those who should obey his will the enjoyments of Paradise, where every species of sensual gratification should be found, in the society of beautiful nymphs, he was desirous of its being understood by his followers that he also was a prophet and the compeer of Mahomet, and had the power of admitting to Paradise such as he should choose to favor. In order that none without his licence might find their way into this delicious valley, he caused a strong and inexpugnable castle to be erected at the opening of it, through which the entry was by a secret passage. At his court, likewise, this chief entertained a number of youths, from the age of twelve to twenty years, selected from the inhabitants of the surrounding mountains, who showed a disposition for martial exercises, and appeared to possess the quality of daring courage. To them he was in the daily practice of discoursing on the subject of the paradise announced by the prophet, and of his own power of granting admission; and at certain times he caused opium to be administered to ten or a dozen of the youths; and when half dead with sleep he had them conveyed to the several apartments of the palaces in the garden. Upon awakening from this state of lethargy, their senses were struck with all the delightful objects that have been described, and each perceived himself surrounded by lovely damsels, singing, playing, and attracting his regards by the most fascinating caresses, serving him also with delicate viands and exquisite wines; until intoxicated with excess of enjoyment amidst actual rivulets of milk and wine, he believed himself assuredly in Paradise, and felt an unwillingness to relinquish its delights. When four or five days had thus been passed, they were thrown once more into a state of somnolency, and carried out of the garden. Upon their being introduced to his presence, and questioned by him as to where they had been, their answer was, “In Paradise, through the favor of your highness:” and then before the whole court, who listened to them with eager curiosity and astonishment, they gave a circumstantial account of the scenes to which they had been witnesses. The chief thereupon addressing them, said: “We have the assurances of our prophet that he who defends his lord shall inherit Paradise, and if you show yourselves devoted to the obedience of my orders, that happy lot awaits you.” Animated to enthusiasm by words of this nature, all deemed themselves happy to receive the commands of their master, and were forward to die in his service. 5 The consequence of this system was, that when any of the neighboring princes, or others, gave umbrage to this chief, they were put to death by these his disciplined assassins; none of whom felt terror at the risk of losing their own lives, which they held in little estimation, provided they could execute their master's will.”<ref>{{Cite web |last=Wright |first=Thomas |title=The Travels of Marco Polo, the Venetian |url=http://public-library.uk/ebooks/60/81.pdf |access-date=3 October 2023 |website=public-library.uk |archive-date=27 May 2023 |archive-url=https://web.archive.org/web/20230527163727/http://public-library.uk/ebooks/60/81.pdf |url-status=live }}</ref>

During the mid-12th century the Assassins captured or acquired several fortresses in the [[An-Nusayriyah Mountains|Nusayriyah Mountain Range]] in coastal Syria, including [[Masyaf]], [[Al-Rusafa, Syria|Rusafa]], [[Al-Kahf Castle|al-Kahf]], [[al-Qadmus]], [[Khawabi]], [[Sarmin]], [[Quliya]], [[Ulayqa]], [[Maniqa]], and [[Abu Qubays, Syria|Abu Qubays]]. For the most part, the Assassins maintained full control over these fortresses until 1270–1273 when the Mamluk sultan [[Baibars]] annexed them. Most were dismantled afterwards, while those at Masyaf and Ulayqa were later rebuilt.<ref>Raphael, 2011, p. 106.</ref> From then on, the Ismailis maintained limited autonomy over those former strongholds as loyal subjects of the Mamluks.<ref>Daftary, 2007, p. 402.</ref>

{{blockquote|Their subjection and obedience to him [Old Man of the Mountain] is such that they regard nothing as too harsh or difficult and eagerly undertake even the most dangerous tasks at his command. ... if there happens to be a prince who has incurred the hatred or distrust of this people, the chief places a dagger in the hand of one or several of his followers; those thus designated hasten away at once, regardless of the consequences of the deed or the probability of personal escape.|source=[[William of Tyre]], ''A history of deeds done beyond the sea'', edited by Austin P. Evans, Volume II, Book XX, XXIX}}