久久久福利国产

Hasan II, 鈥楢la Dhikrihi鈥檒听Salam, Nizari Isma鈥榠li听Imam听and the fourth ruler of听Alamut听(557-61 AH/1162-66 CE). Born in 520AH /1126 CE,听Imam听Hasan II, whom the听Nizaris听address as 鈥榓la Dhikrihi鈥檒听Salam听(on his mention be peace), succeeded to the leadership of the Nizari Isma鈥榠li听da鈥榳a听and state on the death of the third ruler of听AlamutFortress of the Nizari Ismailis in northern Iran, which fell to the Mongols in 654 AH/1256 CE., Muhammad b. Buzurg-Umid on 4 Rabi鈥� I 557 AH/ 21 February 1162 CE.

Imam听Hasan is said to have developed an early interest in learning Isma鈥榠li doctrines as well as studying philosophical and Sufi writings. In particular, he became well-versed in听迟补鈥檞颈濒, or esoteric exegesis, which had been applied by the听Isma鈥榠lis听to Qur鈥檃nic passages as well as the commandments and prohibitions of the听shari鈥榓听(Islamic law).

Declaration of the Qiyama

Already in the time of Muhammad b. Buzurg -Umid (532-57 AH/1138-62 CE),听Imam听Hasan II had acquired followers who regarded him as the听Imam听promised by Hasan al-Sabbah, the first ruler of听Alamut. Left without a manifest听Imam听since听Imam听Nizar b. al-Mustansir鈥檚 death in 488 AH/1095 CE, the听Nizaris听had acknowledged Muhammad b. Buzurg-Umid and his predecessors at听Alamut听merely as听诲补鈥榠蝉听补苍诲听hujjas, or chief representatives, of their hidden Imams.

The most important event of听Imam听Hasan II鈥檚 brief reign was his declaration of the听qiyama听(the Resurrection), which initiated a new phase in the history of the听Nizaris听of the听Alamut听period (483-654 AH/1090-1256 CE). After making careful preparations, in a solemn ceremony at听Alamut听on 17 Ramadan 559 AH/ 8 August 1164 CE, in the presence of representatives from different Nizari territories who had been summoned there,听Imam听Hasan II delivered a听办丑耻迟产补听and passed on new instructions from the Nizari Imam; according to these instructions the听Nizaris听had now been brought to the听qiyama鈥攖he Resurrection was upon them. Soon afterwards, on 28 Dhu鈥檒-qi鈥榙a 559 AH/ 18 October 1164 CE, a similar ceremony was held at the castle of Mu鈥檓in-Abad to the east of听BirjandA city in Quhistan, in southern Khurasan in Iran., the local headquarters of the听Nizaris听in Quhistan. On that occasion听Imam听Hasan II鈥檚 new declarations were read out to the representatives of the听Nizaris听of that region by Ra鈥檌s Muzaffar, the听muhtasham,听or chief, of the Quhistani听NizarisAdherents of a branch of the Ismailis who gave allegiance to Nizar, the eldest son of the Fatimid Imam-caliph al-Mustansir (d. 1094) as his successor.. The ruler of听Alamut听had now also announced that, just as previously the Fatimid听Imam听al-Mustansir had been God鈥檚听khalifa听on earth, so now听Imam听Hasan II himself was that听khalifa. In other words,听Imam听Hasan II had now also claimed the Nizari听Imamate听for himself, at least implicitly. Subsequently,听Imam听Hasan II in his epistles (fusul) implied more clearly that he was the听Imam, the son of an听Imam听from the progeny of听Imam听Nizar b. al- Mustansir, even though he had been considered to be the son of Muhammad b. Buzurg-Umid. The contemporary听Nizaris听accepted this claim, which was reiterated more explicitly by听Imam听Hasan II鈥檚 son and successor听Imam听Nur听al-Din听Muhammad. It fell to Rashid听al-Din听Sinan (d. 589 AH/ 1193 CE), the most famous of the Nizari听诲补鈥榠s in Syria and the original 鈥淥ld Man of the Mountain鈥� of the听CrusadersA term applied to Christian invaders who carried out numerous campaigns to capture Jerusalem and Palestine from the Muslims in the 11th and 14th centuries CE., to declare the听qiyama听to the Syrian听Nizaris听soon after 559 AH/ 1164 CE.

The Last Day announcement

By declaring the听qiyama,听Imam听Hasan II had in effect announced the Last Day, which was eventually interpreted to mean the manifestation of the unveiled truth (haqiqa)听that had hitherto been hidden in the听batin听or esoteric dimension of the Islamic message.

This was made manifest in the person of the Nizari听Imam, who, as the enunciator of the听qiyama, the 鈥渜a鈥檌m听al-qiyama,鈥� held a rank even higher than that of an ordinary听Imam. As a result, the members of the Nizari community who acknowledged the Nizari听Imam听were now capable of understanding the true esoteric meaning of the religious laws, and as such, Paradise was actualised for them in this world.

Joveyni, Rashid听al-Din, and Kashani, who are the main authorities on the history of the Persian Nizari state, relate that, in line with the circumstances expected in the听qiyama, the final eschatological听dawr听(era of human history),听Imam听Hasan II also announced the abrogation of [blind observance of] the听shari鈥榓, which had been enforced rigorously by his predecessors at听Alamut.

Hasan II’s death and succession

In view of the absence of contemporary Nizari sources from the听qiyama听times and the negative bias of the non-Isma鈥榠li sources on the subject, it is difficult to know for certain how the declaration of the听qiyama听was actually perceived by the听Nizaris, who continued to regard themselves as Ismaili Shi鈥榠.

At any rate, Joveyni and other anti-Ismaili authorities, despite their hostile stances, do not report any instances of libertine and permissivist behavior amongst the Persian听Nizaris听immediately after the听qiyama, even though the Nizari leadership had now begun to stress the spiritual inner-interpretation of the law in preference to the blind observance of its literal meaning.

On Sunday 6 Rabi鈥� I 561 AH/ 9 January 1166 CE, Hasan II听鈥榓la Dhikrihi鈥檒听Salam听was stabbed to death in the castle of Lammasar (Lanbasar; west of Alamut) by Hasan b. Namavar, a brother-in-law who opposed his new policies.

Imam听Hasan鈥檚 son and successor,听Imam听Nur听al-Din听Muhammad, devoted his own long reign (561-607 AH/ 1166-1210 CE) to a systematic elaboration of the doctrine of the听qiyama.