澳门六合开奖记录

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

The most important event of Imam Hasan II鈥檚 brief reign was his declaration of the听qiyama (the Resurrection), which initiated a new phase in the history of the Nizaris of the Alamut period (483-654 AH/1090-1256 CE). After making careful preparations, in a solemn ceremony at Alamut on 17 Ramadan 559 AH/ 8 August 1164 CE, in the presence of representatives from different Nizari territories who had been summoned there, Imam Hasan II delivered a khutba听and passed on new instructions from the Nizari Imam; according to these instructions the Nizaris 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 Birjand, the local headquarters of the Nizaris in Quhistan. On that occasion Imam Hasan II鈥檚 new declarations were read out to the representatives of the Nizaris of that region by Ra鈥檌s Muzaffar, the听muhtasham,听or chief, of the Quhistani Nizaris. The ruler of Alamut had now also announced that, just as previously the Fatimid Imam al-Mustansir had been God鈥檚听khalifa听on earth, so now Imam Hasan II himself was that听khalifa. In other words, Imam Hasan II had now also claimed the Nizari Imamate听for himself, at least implicitly. Subsequently, Imam Hasan II in his epistles (fusul) implied more clearly that he was the Imam, the son of an Imam from the progeny of Imam Nizar b. al- Mustansir, even though he had been considered to be the son of Muhammad b. Buzurg-Umid. The contemporary Nizaris accepted this claim, which was reiterated more explicitly by Imam Hasan II鈥檚 son and successor Imam听Nur听al-Din听Muhammad. It fell to Rashid al-Din 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 Crusaders, to declare the听qiyama听to the Syrian Nizaris soon after 559 AH/ 1164 CE.

By declaring the听qiyama, Imam 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 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 Imam. As a result, the members of the Nizari community who acknowledged the Nizari Imam 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 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), Imam Hasan II also announced the abrogation of [blind observance of] the听shari鈥榓, which had been enforced rigorously by his predecessors at Alamut.

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 Nizaris, who continued to regard themselves as Isma鈥榠li Shi鈥榠.

At any rate, Joveyni and other anti-Isma鈥榠li authorities, despite their hostile stances, do not report any instances of libertine and permissivist behavior amongst the Persian Nizaris 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 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 Hasan鈥檚 son and successor, Imam Nur al-Din Muhammad, devoted his own long reign (561-607 AH/ 1166-1210 CE) to a systematic elaboration of the doctrine of the听qiyama.