In Islamic culture, the eagle holds a significant and exalted position. A well-known narrative, brought to life in poetic form by the esteemed Rumi in his work, the Masnavi, illustrates the eagle as a benevolent bird towards the Prophet Muhammad (PBUH). The story tells of a moment when the Prophet was about to put on his sandals, only for an eagle to swoop down and seize them, carrying them high into the air. The sandals were then dropped, revealing a hidden black snake within. The eagle returned the sandals, earning the Prophet’s gratitude and affection.
Particularly within the context of Ismaili culture, the name “eagle” evokes memories of the courageous followers of the Ismaili faith. From the early days of their activities in ancient Iran to the present, Ismaili leaders have been symbolically linked to the attributes of the eagle, such as bravery, valor, and ambition.
The first center of Ismaili leadership in Iran was established in a high fortress known as “Alamut,” often referred to as the “Eagle’s Nest.” According to various linguistic sources, “Alamut” is derived from the Persian words “Alah” meaning eagle, and “Amut,” signifying nest or abode. Alamut, perched atop a mountain peak, was nearly impregnable and challenging to conquer.
It is said that one of the kings of the Daylamites released an eagle for hunting and followed it to this location. Impressed by the height and stability of the place, he decided to build a fortress there, which he named “Alamut,” interpreted from the Daylamite dialect as the “Eagle’s Nest.”
Zakariya ibn Muhammad al-Qazwini (d. 1283 AD) in his work Marvels of Creatures and Strange Things Existing as well as in The Monuments of the Lands, perceived Alamut in the same context, recounting a story similar to the one mentioned above.
Hamidullah Mustawfi, in his Tarikh-i-Guzida and Nuzhat al-Qulub, states: “At first, the fortress was called ‘Alah Amut,’ meaning the ‘Eagle’s Nest,’ where young eagles were trained, and over time, it became known as Alamut.”
This famous fortress, located between Qazvin and Gilan, became a significant ideological, political, and military base under the Seljuk rulers starting from the year 1090 AD. It was also the stronghold of the resolute and prominent Ismaili leader, Hassan-i-Sabbah, who is often referred to as the “Eagle of Alamut.” For 171 years, this fortress served as the leadership center for the Ismailis of Iran, leading to the designation of Hassan-i-Sabbah as the “Eagle of Alamut,” and his followers as the “Alamutis,” or “Eagle Nesters.”
It is also noteworthy that another center of courageous and enlightened Ismaili activities, led by the da’i Nasir Khusraw Balkhi in Khorasan, had a connection to the eagle’s abode. This stronghold was nestled in the towering mountains of Badakhshan, specifically in the beautiful valley of Yamgan, known as the eagle’s nesting and flying ground. Even today, the mountainous regions of Kayan Valley in Baghlan and the rugged, mountainous areas of Shighnan and other parts of Badakhshan are home to the “Alamutis.” The eagle, its name, and its image remain a powerful symbol for every Ismaili, recalling the “Eagle of Alamut” and the legendary Simurgh of Qaf in Yamgan.
Source: The book “The Eagle” by Saleh Mohammad Khaleeq.