今叔利

Hasan II, ���Ala Dhikrihi���l油Salam, Nizari Isma���ili油Imam油and the fourth ruler of油Alamut油(557-61 AH/1162-66 CE). Born in 520AH /1126 CE,油Imam油Hasan II, whom the油Nizaris油address as ���ala Dhikrihi���l油Salam油(on his mention be peace), succeeded to the leadership of the Nizari Isma���ili油da���wa油and state on the death of the third ruler of油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��� I 557 AH/ 21 February 1162 CE.

Imam油Hasan is said to have developed an early interest in learning Isma���ili doctrines as well as studying philosophical and Sufi writings. In particular, he became well-versed in油岳温���w庄鉛, or esoteric exegesis, which had been applied by the油Isma���ilis油to Qur���anic passages as well as the commandments and prohibitions of the油shari���a油(Islamic law).

Declaration of the Qiyama

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

The most important event of油Imam油Hasan II���s brief reign was his declaration of the油qiyama油(the Resurrection), which initiated a new phase in the history of the油Nizaris油of the油Alamut油period (483-654 AH/1090-1256 CE). After making careful preparations, in a solemn ceremony at油Alamut油on 17 Ramadan 559 AH/ 8 August 1164 CE, in the presence of representatives from different Nizari territories who had been summoned there,油Imam油Hasan II delivered a油一鞄顎岳恢温油and passed on new instructions from the Nizari Imam; according to these instructions the油Nizaris油had now been brought to the油qiyama���the Resurrection was upon them. Soon afterwards, on 28 Dhu���l-qi���da 559 AH/ 18 October 1164 CE, a similar ceremony was held at the castle of Mu���min-Abad to the east of油BirjandA city in Quhistan, in southern Khurasan in Iran., the local headquarters of the油Nizaris油in Quhistan. On that occasion油Imam油Hasan II���s new declarations were read out to the representatives of the油Nizaris油of that region by Ra���is Muzaffar, the油muhtasham,油or chief, of the Quhistani油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油Alamut油had now also announced that, just as previously the Fatimid油Imam油al-Mustansir had been God���s油khalifa油on earth, so now油Imam油Hasan II himself was that油khalifa. In other words,油Imam油Hasan II had now also claimed the Nizari油Imamate油for himself, at least implicitly. Subsequently,油Imam油Hasan II in his epistles (fusul) implied more clearly that he was the油Imam, the son of an油Imam油from the progeny of油Imam油Nizar b. al- Mustansir, even though he had been considered to be the son of Muhammad b. Buzurg-Umid. The contemporary油Nizaris油accepted this claim, which was reiterated more explicitly by油Imam油Hasan II���s son and successor油Imam油Nur油al-Din油Muhammad. It fell to Rashid油al-Din油Sinan (d. 589 AH/ 1193 CE), the most famous of the Nizari油糸温���is in Syria and the original ���Old Man of the Mountain��� of the油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油qiyama油to the Syrian油Nizaris油soon after 559 AH/ 1164 CE.

The Last Day announcement

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

This was made manifest in the person of the Nizari油Imam, who, as the enunciator of the油qiyama, the ���qa���im油al-qiyama,��� held a rank even higher than that of an ordinary油Imam. As a result, the members of the Nizari community who acknowledged the Nizari油Imam油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油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油qiyama, the final eschatological油dawr油(era of human history),油Imam油Hasan II also announced the abrogation of [blind observance of] the油shari���a, which had been enforced rigorously by his predecessors at油Alamut.

Hasan II’s death and succession

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

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油Nizaris油immediately after the油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��� I 561 AH/ 9 January 1166 CE, Hasan II油���ala Dhikrihi���l油Salam油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油Hasan���s son and successor,油Imam油Nur油al-Din油Muhammad, devoted his own long reign (561-607 AH/ 1166-1210 CE) to a systematic elaboration of the doctrine of the油qiyama.