Tag: eagle in Ismaili

Kayan Valley: The Second Eagle’s Nest in Ismaili History

Posted on by Kayan Valley

In the Ismaili history, the term “Eagle’s Nest” (Alamut) remains a significant and enduring symbol, intrinsically linked to the struggles and achievements of Hassan-i-Sabbah. Hassan-i-Sabbah, a pivotal figure in the Ismaili movement during the 11th century CE, initiated the Nizari Ismaili mission following the Fatimid Caliphate’s era in Egypt by capturing the fortress of Alamut in Khorasan. For over 170 years, the Ismailis established their rule at Alamut, marking a crucial period in the history of Ismailism and Shi’ism. This period was characterized by intense opposition to the Abbasid Caliphate and the Seljuk Empire, with the Ismailis employing strategic and defensive measures reminiscent of an eagle’s precision and strength.

In the past two centuries, Kayan Valley has emerged as another significant center of Ismaili leadership in Khorasan, now known as Afghanistan. Some accounts refer to Kayan as the “Second Eagle’s Nest” in Ismaili history, following Alamut.

Kayan: The Second Eagle’s Nest

Kayan is a valley located 30 kilometers west of Doshi district in Baghlan Province. The valley is home to Sayyids and Hazaras, including a family of Sayyids of Hussaini lineage. This family, originally from Iraq, migrated to Iran and eventually settled in Afghanistan. Their ancestor, Abdal Sahib, was a respected figure, and his descendants have continued to command respect for their honesty, faith, and dedication to the community. The family’s integrity earned them admiration even from non-Ismailis.

Shah Abdul Hadi, the grandson of Abdal Sahib, lived in Kayan Valley during the reign of Amir Sher Ali Khan. He was encouraged by the Ismailis of the region and neighboring northern areas to visit Imam Hasan Ali Aga Khan I, the leader of the Ismaili community, to represent their concerns. At that time, the previous representative of the Imam in Afghanistan had been from India, and his unfamiliarity with Afghan customs and culture had posed challenges for the community. Funds were raised, and Shah Abdul Hadi traveled to Kerman, Iran, where he met with the Imam. Upon his return, he was appointed as the representative of the Ismailis in Afghanistan, guiding them with wisdom and compassion.

After Shah Abdul Hadi’s passing, his son, Sayed Hussain, a knowledgeable and reputable figure, succeeded him as the Imam’s representative. Sayed Hussain was highly regarded, and his reputation spread far and wide. He had seven sons, and after his death, his son, Sayed Jafar Khan, assumed the leadership. Sayed Jafar Khan was known for his exceptional knowledge and leadership skills, earning the respect of Amir Sher Ali Khan, with whom he maintained a close relationship. This relationship fostered strong ties between the Afghan ruler and Imam Hasan Ali Aga Khan.

Sayed Jafar Khan passed away in 1894, and his son, Sayed Gohar Khan, was appointed as the Imam’s representative by Aga Ali Shah, Aga Khan II. Sayed Gohar Khan served the Ismaili community in Afghanistan until his death in 1898. His son, Sayed Fraidoon Khan, succeeded him and continued to provide valuable leadership until his passing in 1909. The leadership then passed to Sayed Timur Shah Khan, who served the community with patience and skill until his death. The leadership transitioned to Sayed Nader Shah Khan, appointed by Sultan Muhammad Shah, Aga Khan III. Sayed Nader Shah Khan was a distinguished scholar and mystic of the 20th century, respected by people of various faiths in Afghanistan. His contributions to the Ismaili community were profound, including the authorship of 54 religious and mystical books. For his invaluable services, he was honored with high titles by the Imam until his passing in 1971.

Following his death, his eldest son, Sayed Shah Nasir, was appointed as the Imam’s representative. Sayed Shah Nasir devoted himself to serving the community until he was released from prison during Babrak Karmal’s regime. Upon his release, he, with the advice of his brother Sayed Mansur Naderi, left Afghanistan for England. He entrusted his brother with the leadership of the Afghan Ismailis.

The Leadership of Sayed Mansoor Naderi

Sayed Mansur Naderi’s tenure as the leader of the Ismaili community in Afghanistan is considered a golden era in their history. His unique leadership and foresight gave the marginalized Ismaili community a renewed national identity, making them significant players in Afghanistan’s political landscape. During the regimes of Babrak Karmal and Dr. Najibullah, Sayed Mansur Naderi played a pivotal role as a trusted mediator between the government and the Mujahideen. Kayan became renowned as a center for peace and major national discussions during this period.

As the civil war intensified, establishing a strong military and political base to defend the rights of the Ismailis became increasingly important. Recognizing this need, Sayed Mansur Naderi organized a military unit and obtained government authorization to form the 513th Tribal Regiment in the Doshi district. This regiment quickly expanded into a brigade and eventually into a corps, with the Ismaili military forces under the leadership of General Sayed Jafar Naderi, son of Sayed Mansur Naderi, operating across the northern provinces of Baghlan, Kunduz, Takhar, Badakhshan, Balkh, and Samangan. The Kayan Valley, as the center of Ismaili governance, once again played a pivotal role in their struggle, much like Alamut had centuries earlier. For the first time in Ismaili political history, Sayed Mansur Naderi was appointed Vice President of the Islamic State of Afghanistan.

Post-Taliban Era and the Ismaili Community’s Role (2001-2021)

Following the fall of the Taliban regime in 2001, the Ismailis of Afghanistan, under the leadership of Sayed Mansur Naderi, played a significant role in promoting democracy and rebuilding the country. Sayed Mansur Naderi emerged as a prominent political and national figure, with his influence so strong that President Hamid Karzai announced his second-term presidential agenda at a large Ismaili gathering in Kayan.

Over the 20 years of democracy (2001-2021), the Afghan Ismailis made notable contributions to politics, nation-building, reconstruction, and efforts to end the war and establish peace in Afghanistan.

The legacy of leadership and resilience in Kayan Valley continues to resonate in the history of the Ismailis, symbolizing the enduring spirit of the community and representing the second “Eagle’s Nest” in their storied history.

Note: Sayed Mansur is also spelled as Sayed Mansoor or Sayed Mansour in various sources.

Eagle Symbolism in Ismaili Culture and Heritage

Posted on by Kayan Valley

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.”

Role of eagle in the history of Ismaili – Narration by Saleh mohammad Khaleeq in Dec 1996

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.