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Author Topic: Who Is Your Favorite Tajik Personality?  (Read 34247 times)
Neo Bactra
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« Reply #15 on: March 11, 2008, 11:31:49 AM »

The following was an interesting discussion between two respectable fellows, Hassani Sabboh and Rointanjon. I found it fit for this thread and for the benefit of those who browse this website to get insight on the lives of Tajik personalities. I dont necessarily share or reject the views of the two posters:
Quote from: Hassani Sabboh;7182
Hello, Rointanjon. I can understand when you blame MY HERO- Abu Muslim. Because you are not muslim. And every muslim persian warior for you is traitor. It is not good. We must judge everything in the historical context and not to blame from the point of dogmas. Do you know why arabs could win persian empire? They had the IDEA- Islam which containd everithing to encourage arabs to the great sacrafices- even to DEATH. Death meant nothing to arabs, for Islam guaranted paradise for them in the heaven. Moreover they had spiritual leaders who showed the deepest devotion to Umma and Islam by both their tounge and way of life. It is the main factor for victory of arabs. But Sassanid empire was in economical, social and cultural crisis. Zoroastrizm was turned into the cloack of oppresson by zoroastrian mags. The Mazdak rebelion happened not in vain. It embodied the tough social protest of the middle class- dehqans against Sasanid authorities and zoroastrian clerics. The empire was being eaten from every parts by crisises. A lot of treasures were spent for war while a lot of people lived in mizery. The Zoroastrianizm could not stimulate persians to sacrafices any more. Antagonistic trends got their highest degree in persian society. And there had  needed only one blow,  and Empire would have been smashed into pieces. This blow was beaten by arabs. When arabs invaded all of persian territories and set up a stict control over them, how could persians fought against them being zoroastrians? Of course they could not.  And they used Islam in the face such heroes -Abu Muslim and etc. and smashed back arabs.
  About Behafarid. He was not a true zoroastrian. he taught herecy with zoroastrian elements. Even he allowed the marriage of brothers and sisters. Abu Muslim could not stand this and killed him.
   Abu Muslim just wanted to separate himself from Abbasid Khalifate. He gaind a great influense among persians and this case encouraged him to lead independent policy without any dictate from arabs. But his separatist actions ailed arabs and they called him to Baghdad and killed him there.

 I dont mind accepting your mentioned heroes. But I want you to add the name of the HERO of the heroes- Abu Muslim Khorasani in your list.

  Abu Muslim is not dead. He is alive. He will come to open the gate for Mahdi.
« Last Edit: March 11, 2008, 11:35:34 AM by Neo Bactra » Logged
Neo Bactra
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« Reply #16 on: March 11, 2008, 11:43:44 AM »

Dorood,

One thing I want to add is in the school text books in Afghanistan, Abu Muslim Khorasani was hailed as a hero. Untill now I had accepted him as a Khorasani hero without a question. But I believe with the current ethno-fascist minister of education and culture, the enemies of
Tajiks will ensure that no text book validates or teaches the pre-Pashton history and essence of Khorasan (Afghanistan). So they might just drop his name from the history or literature text books.
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« Reply #17 on: March 11, 2008, 12:54:35 PM »

Quote from: Neo Bactra;7214
Dorood,

One thing I want to add is in the school text books in Afghanistan, Abu Muslim Khorasani was hailed as a hero. Untill now I had accepted him as a Khorasani hero without a question. But I believe with the current ethno-fascist minister of education and culture, the enemies of
Tajiks will ensure that no text book validates or teaches the pre-Pashton history and essence of Khorasan (Afghanistan). So they might just drop his name from the history or literature text books.


Brother, these fascists have already done this.  it started from the time of Nadire Ghadar, his son Zahire Kal and his nephew Daud kaseef.  if you see in all the school text books, the history of the country begins with Ahmad Shah Abdali and Mirwaise Hotaki, as if before nothing happned.
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Faridun
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« Reply #18 on: March 12, 2008, 10:42:31 AM »

Quote from: Neo Bactra;7213
The following was an interesting discussion between two respectable fellows, Hassani Sabboh and Rointanjon. I found it fit for this thread and for the benefit of those who browse this website to get insight on the lives of Tajik personalities. I dont necessarily share or reject the views of the two posters:


Thanks my Brother Neo Bactra! I appreciate it.

To Rooyintanjon!!!!!!

With a deep respect to you, my Brother, I must say that you are totally mistaken about your ancestor Hassani Sabboh claiming that He was terrorist or hash smoker. It is far from justice. Before judging a person's behaviour we must scrutinise all of the social, economical factors and psychological motives which cause his behavior. Clean your mind from western christian stereotips which see in every ancient eastern movemen the elements of brutality and unhumanity. I dont know what is the reason of your deep antipathy to Hassani Sabbah, but I want you to know that He was a great man and his sacred name is written in the history of persians with an ink which will be not washed with any dirty hands of mentally deficient "professors" who want to blacken the face and the history of the great people.
  And you instead of praising your ancestor who sacrificed all he had, even his two sons, and ignored the happiness of this dark world for the sake of destroying the turkish opressors and bringing the freedom for persians, keep accusing him in crimes which were far from his saint and mystical body. May God forgive you and show you the right path.
 
  In order to put the light on the facts we must go the historical background to see how situation was. I refer to the book "The assasins of Alamut" by Anthony Campbell. Look at the title in his book:

     Hasan-i-Sabbah and the revolt against the Turks

Doesnt this tell you anything. It says revolt against Turks. We should have finished this discussion after this, but we'll continue.
 
"""Iran in the eleventh century was part of the vast territories ruled by the Seljuq Turks (the forerunners of the later Ottoman Turks who captured Constantinople, changed the name to Istanbul, and came close to conquering Western Europe). The Seljuqs were invaders from the Asian steppes who united most of the fragmented world of the Abbasid Caliphate from the Western frontier of Afghanistan in the east to the Mediterranean in the west. Their arrival reduced the Caliph in Baghdad virtually to a figurehead with no real power.
The Seljuqs were Sunni Muslims and soon came into conflict with the Fatimid Isma'ilis, who ruled Egypt as well as much of North Africa and Syria. But the Fatimid influence was not confined to the territories under their direct domination; it had long been extended by their missionaries to many other areas, but especially to Iran. This activity continued after the arrival of the Seljuqs.

Many Isma'ili missionaries, and many Isma'ili intellectuals in Cairo, were Iranians, so it was natural that there should be a determined effort to spread Isma'ilism in Iran. However, the Seljuq Turkish conquest made this more difficult, for the Seljuqs were deeply hostile to Isma'ilism. Nevertheless, the Isma'ilis by no means lost heart; indeed, if anything, they became more ambitious. Isma'ili cells were to be found in many cities and towns throughout the country, spreading their ideas and making converts. The Ismaili term for missionary is da'i.

The Iranian Isma'ilis were preparing a revolt against the Seljuqs, but they did not intend to form a single army and march to power as the Fatimids had done in Egypt; given the different situation in Iran, this would hardly have been possible. Rather, they hoped for a multiplicity of risings planned to occur simultaneously, which would deprive the Seljuqs of their power base and be impossible to crush by virtue of their widespread nature. This revolt would have been essentially urban. But in the eleventh century the plan was to take on a different character, with a shift in emphasis from town to country. This development occurred thanks to Hasan-i-Sabbah. """"


  Look, under the cloack of Ismailizm there hid nationalistic feelings. Since the ofissial seljukid ideology was sunni islam iranians should have found something differnt and counterweight-Ismailizm to enable the people raise aganst state with its ideology.

    """Hassani Sabbah was an earnest seeker after truth, and is said to have been passionately fond of study from the age of seven (a significant age), becoming learned in mathematics, astronomy (and therefore astrology), and occult matters.
At about the age of seventeen he encountered an Isma'ili missionary called Amir Zarrab. No doubt a young man of Hasan's ability seemed a fine prize, and Amir Zarrab tried hard to convert him, but Hasan-i-Sabbah was not convinced. Nevertheless, after Amir Zarrab's departure Hasan-i-Sabbah continued to read Isma'ili books and his mind was troubled.

Then, as often seems to have happened in the lives of mediaeval people, his conversion was brought about by a near-fatal illness. Alarmed at the possibility that he might die without having realized the Truth, he sought out another Isma'ili, nicknamed the Saddler, and asked for further instruction. Fully convinced at last of the truth of the Isma'ili doctrines, he took the oath of allegiance.
   The senior Isma'ili in Iran, Ibn Attash, came to Ray soon after this and was impressed by Hasan. He drew him into Isma'ili activities and, a few years later, sent him to Cairo, where he was well received. However, there were political tensions in Cairo at this time, which were to have momentous consequences for Hasan-i-Sabbah some years later, and there is a suggestion that he got into some kind of difficulty there. In 1080 he returned to Iran, surviving a shipwreck on the Syrian coast in the process, and became very active as an Isma'ili propagandist. He travelled extensively, especially in the north-west of the country, and he had a large number of men under his command who covered other areas. He was by now a wanted man, but he evaded his would-be captors, and, in 1090, carried out the coup which made him famous and launched the Assassins on their romantic career: he gained possession of the Castle of Alamut. """


  Look at his lofty moral qualities:

   
                      What kind of man was Hasan?[/


      """The Isma'ili missionary was a very special person. He was intensively trained in Isma'ili doctrine and was expected to lead an exemplary life so as to attract people through his piety. Any shortcomings in the missionary would not only put off potential converts but would be a threat to the very existence of the organization. He was expected to take great pains with his own spiritual advancement, punishing himself when he behaved badly and rewarding himself if he did well. He behaved in a similar manner towards the people for whom he was responsible. He had to be skilled in a number of professions - carpenter, sailor, oculist, and so forth - so that he could earn his living and also have a cover for his activities, for being an Isma'ili missionary was dangerous.
The role of the Isma'il missionary, in fact, must have been something like that of a Catholic priest in England in penal times. In those years priests were regarded by the authorities as dangerous subversives under the control of a foreign power, Rome, and if captured they were liable to be put to a very unpleasant death. From their own point of view, however, they were bringing the true religion to the people who were capable of appreciating it. The Isma'ili missionary, likewise, owed his allegiance to a hostile foreign power and saw himself as a bringer of salvation to those who were willing to listen. And both priest and missionary looked forward to the day when their religion would become the dominant belief system of the land in which they operated.

The Isma'ili missionary must have a deep knowledge of both the exoteric and the esoteric aspects of his religion. In character he must be kindly and compassionate, modest, reasonable, noble, generous, and truthful; he must have an outstanding intellectual capacity, be capable of keeping secrets, and be an agreeable companion, with a noble soul to lend dignity to his manner and to attract people to him and allow him to get on with them. He should associate only with ascetic and religious men and have nothing to do with the dissolute. He must not fool about or tell dirty jokes or use bad language. In short, he was expected to be a paragon of every conceivable virtue, and it is permissible to doubt if any such individuals actually existed. However, at least we know what constituted the Isma'ili ideal, and Hasan, in particular, seems to have embodied a good deal of it.

In recompense for the high demands made of him, the missionary was given a good deal of authority over his flock, but this, too was a source of possible spiritual danger and he was forbidden to use his position for his own advantage or to show favouritism. He was expected to be an affectionate but impartial father-figure. In all of this his role was that of the Imam writ small, for he was the Imam's representative and vicar on earth.


  And one point. As Hassan was considered as the enemy to seljukids, the sunni ulama -the ideological suppliers did their best to discredite him in the eyes of the people in order to reduce his increasing influense. A lot of books were written wich said bad about him and many ignorant historians lead research on the base of this miserable and false books. But the wise man goes another way. He knows that those hypocrite ulama wrote books for money and degree in the palace. that is why they could not  tell the truth.

   """"From Isma'ili texts of the time there emerges a picture of Isma'ilism that is very different from that painted by its Sunni critics. Isma'ilism appears to have been a serious attempt to raise human consciousness to a higher plane. Whether this is possible at all, and, if so, whether the Isma'ili method was a good one for achieving that goal, are open questions, but at least we can say that the Isma'ilis were not the irreligious libertines they are often represented as being. Far from offering its adepts a holiday from morality, the Isma'ili Proclamation, as it was called, summoned people to a dedicated life of service and self-improvement. It promised a great deal, but the way was hard and the goal was a wholly spiritual one.
       

     
     Hasan-i-Sabbah became known as a severe and austere ruler. He remained within his house, writing, thinking, and planning; he is said to have gone out only twice, and to have gone up on the roof only once. At one time, when things were difficult, he sent his womenfolk away to another castle, where they had to spin like the other women, and he never brought them back. He had both his sons executed, one for drinking wine, the other on a charge of murder which later proved false. Von Hammer, the nineteenth-century historian who attributed all kinds of wickedness to the Assassins, cited these sentences as evidence of Isma'ili depravity and Hasan's want of natural affection, but it seems more plausible to regard them as instances of his impartiality. They also make it clear that in Hasan's time the Muslim law (sharia) was enforced at Alamut with full rigour.

  Look he had executed his son for breaking the ismaili law -prohibition of wine. After this how can you claim that he smoked hash?????
     

    Hassan Sabbah was neither terrorist nor hash smoker. These qualities were attributed to him by ignorant  sunni and christiian clerics having seen the unprecedent heroism and devotion of Hassan's followers.

     "The name 'assassin' is, of course, synonymous with political murder. In 1092 the famous statesman Nizam al-Mulk was on his way to Baghdad when he was approached from a youth from Daylam (the region of Alamut) in the guise of a suppliant. The man suddenly drew a knife from his robe and wounded the minister fatally. This is generally supposed to have been the first assassination carried out by Hasan's orders. The Isma'ilis claimed it was done to avenge the death of a carpenter, but doubtless there were more important political reasons. Murder as a political weapon was not, of course, an Isma'ili invention, and indeed it appears that a number of groups in Iran were making use of it at the time. The Isma'ilis, however, undoubtedly took the trend further than most. They may have believed that it was more humane to kill one man selectively than a multitude in a battle. In this respect they were significantly different from modern terrorists. In any case, given the fact that they were so enormously outnumbered by their enemies, terrorism was a logical enough expedient.
It is usually said that a special corps of assassins - the fida'is - existed, but this is doubtful, at least until a much later date. Marco Polo, who visited the site of Alamut in the thirteenth century, after its destruction by the Mongols, relates the romantic legend of how the fida'is were trained by the Grand Master. The 'Old Man', as Marco Polo calls him, following the Crusader usage, was said to have constructed a fantastic pleasure garden, flowing with wine, honey, milk, and water, and populated by beautiful women. This was a representation of Paradise as described in the Koran. The Old Man was supposed to drug his future Assassins and bring them, unconscious, into the garden; after a time they were once again rendered insensible and brought out into the ordinary world. They were thus convinced that they had been given a foretaste of the joys to come if they obeyed the Old Man's orders, which they naturally did unquestioningly, certain that they would once more find themselves in Paradise after their death.

It need hardly be said that this is a total fantasy. There is no need to suppose that any such elaborate method of preparation was needed; like other Muslim soldiers the assassins would be told, and would unquestioningly believe, that if they were killed they would go straight to Paradise. A similar belief motivates modern suicide bombers among the Palestinians and other minority groups who lack other means of getting at their enemies. Death on an assassination mission was counted a great honour by the Isma'ilis. There is an often-repeated story of the mother of a fida'i who rejoiced greatly and put on her best clothes when she heard that her son had been killed on a mission, but changed into mourning when he came home safely after all.

The fida'is were at least not underhand in their assassinations; they did not poison their victims or stab them in the back in dark alleys, but killed them openly in public. A favourite occasion seems to have been at Friday prayers in the mosque. Publicity, in fact, was an important part of their aim, and they were successful in attaining this. Prominent men took to wearing armour under their clothes, and sometimes the Isma'ilis could achieve their purpose merely by a threat. Isma'ilis would insinuate themselves into the households of their victims, ready to assassinate them if necessary or perhaps merely to make it clear that they could do so if they wished. Sultan Sanjar made a truce with Alamut, persuaded, it is said, by a dagger thrust into the ground next to his pillow. And an amusing story concerns a professor of theology who made a practice of reviling the "heretics" of Alamut. At length, one of his students, who had impressed him by the attention he paid to his lectures, revealed himself as a fida'i and offered the professor alternative inducements to mend his ways: a dagger or a bag of gold. The professor wisely chose the gold; and, when subsequently twitted about the reason for his changed attitude to the Isma'ilis, he replied that he had been convinced of his error by arguments that were "both weighty and pointed".

In the aftermath of an assassination the Sunni population of a town would often catch and kill anyone they suspected of being an Isma'ili, so massacres were frequent at times, and were followed by further assassinations as the Isma'ilis took revenge on the leaders. In 1093 a number of suspected Isma'ilis were burned alive in Isfahan. Such events offered a chance for people to denounce others against whom they had a grudge, so doubtless many innocents perished along with the Isma'ilis. The systematic used of terror tactics helped to foster the image of the Isma'ilis as supremely wicked and capable of any imaginable infamy.

Assassination as a political weapon may be hard to justify morally (although what about the bomb plot to kill Hitler?), and certainly it was this practice that made the Isma'ilis' name so execrated among both Muslims and Christians. Even so, one cannot help sensing the intensity of their devotion to their cause and the feeling of comradeship that inspired their heroism. For heroism it was: few fida'is survived, and their deaths were seldom easy.


  There is no need to comment any more.

Piruz bosh!!!!!
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Neo Bactra
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« Reply #19 on: March 13, 2008, 12:34:44 AM »

Quote from: Rika Khana;7223
Brother, these fascists have already done this.  it started from the time of Nadire Ghadar, his son Zahire Kal and his nephew Daud kaseef.  if you see in all the school text books, the history of the country begins with Ahmad Shah Abdali and Mirwaise Hotaki, as if before nothing happned.


Rika Khana Jan,

Salam/Dorood,

You have got it, bro. They want the residents of Afghanistan to think that the political geography and history of that country starts with those Pashton usupers of power. That Pashtons are the natives, and thus the rulers, of that country. You have said it all in the last line of your paragraph. Bravo! The epicenter of the century-long Pashton stormy history fakery is the content of that line.

Rikha Khana Jan, please never hesitate to post your thoughts and experiences here. It's now very clear for both of us to conclude that the best way to block this Pashton history fakery is by emphasizing on the emergence of the Pashton rule, their occupation of Tajik land, their conspiracy against modern Tajik leaders, their alien presence in Kabul and other Tajik cities, their insistance on imposing the name Dari on the Farsi language, and their abuse of Islam for political aims. We can also block their hilariously forged history by making Tajiks loudly say that they are Tajiks when they are told that they are Afghans. We will explore other ways of blocking their forgery at a later time.

Wish your success,

Wsalam/Pedrood
« Last Edit: March 13, 2008, 12:37:08 AM by Neo Bactra » Logged
Rostam
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« Reply #20 on: March 13, 2008, 12:36:03 AM »

All have died :(...I dont have any favourite Tajik now......hate the most!
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Nader Shah
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« Reply #21 on: March 13, 2008, 12:42:36 AM »

My favorite Tajik personality is ....
.
.
.
.
.
.
hold your breath :D
.
.
.
.
.
who could it be :confused:
.
.
.
.
of course,
none other
than
the
great
.
.
.
.
NADER SHAH
;)
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Neo Bactra
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« Reply #22 on: March 13, 2008, 01:05:31 AM »

Quote from: Nader Shah;7316
My favorite Tajik personality is ....
.
.
.
.
.
.
hold your breath :D
.
.
.
.
.
who could it be :confused:
.
.
.
.
of course,
none other
than
the
great
.
.
.
.
NADER SHAH
;)



Dear Nader,

Which Nader Shah are you talking about? Are you joking with Rostam jan? Do you mean yourself or you mean Nader Afshar? :) Just want some clarification.
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Nader Shah
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« Reply #23 on: March 13, 2008, 01:20:26 AM »

I mean the real one ... not myself of course.
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PORS
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« Reply #24 on: March 13, 2008, 01:39:21 AM »

Why not yourself, first? You should be a hero and a favorite personality for yourself first. Cultivate and nurture personality you want to see in yourself and then talk about doing good deed to others, as your favorite personality did. ;) hope you won't get me wrong.

Quote from: Nader Shah;7321
I mean the real one ... not myself of course.



I like this quote by Dalai Lama: "This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness." - No comment or question about religion. I don't point anything to religion here, but like the emphasis of Dalai Lama on personal wisdom and personal philosophy.
« Last Edit: March 13, 2008, 01:47:11 AM by PORS » Logged

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_______________________________________
THINK RIGHT>SAY RIGHT>ACT RIGHT!
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Rostam
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« Reply #25 on: March 13, 2008, 01:54:56 AM »

Nader Shah Afshar was a Turk...;)
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Rostam
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« Reply #26 on: March 13, 2008, 01:55:51 AM »

...............
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Neo Bactra
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« Reply #27 on: March 13, 2008, 02:01:10 AM »

Dorood All,
Dorood Rostam Jan,

Cyrus The Great must have been great. Persians must have rallyed behind him. Who is a better hero: Firdowsi? or Rustam? I am sure we will say both. But did we rally behind one hero whom the enemies of both Firdowsi and Rustam murdered? He is Massoud. What would have Firdowsi said of him if he saw him in his real life playing football, reciting Hafiz, smiling, cracking jokes, speaking in his mother tongue in its purest dialect, praising education, condemning occupation, teaching freedom, preaching co-existance, displaying humility, exuding confidence and valour, and humbling down the White Bear?  Aren't we contemporary Tajiks fortunate to have had a hero like him whom we can easily see at the click of the mouse? How many more do we need to have to make us stand up and fight?
« Last Edit: March 13, 2008, 03:19:30 AM by Neo Bactra » Logged
Nader Shah
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« Reply #28 on: March 13, 2008, 02:02:03 AM »

Did we not have this discussion before, with idontknow coming and calling Tajikistanis turks and mongol ? Look at paintings of Nader Shah and see if he looks Turk. I bet you are more Turk than Nader Shah was :D take a look in the mirror.
Quote from: Rostam;7327
Nader Shah Afshar was a Turk...;)
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« Reply #29 on: March 13, 2008, 03:05:07 AM »

Quote from: Hassani Sabboh;7301
Thanks my Brother Neo Bactra! I appreciate it.

To Rooyintanjon!!!!!!

With a deep respect to you, my Brother, I must say that you are totally mistaken about your ancestor Hassani Sabboh claiming that He was terrorist or hash smoker. It is far from justice. Before judging a person's behaviour we must scrutinise all of the social, economical factors and psychological motives which cause his behavior. Clean your mind from western christian stereotips which see in every ancient eastern movemen the elements of brutality and unhumanity. I dont know what is the reason of your deep antipathy to Hassani Sabbah, but I want you to know that He was a great man and his sacred name is written in the history of persians with an ink which will be not washed with any dirty hands of mentally deficient "professors" who want to blacken the face and the history of the great people.
  And you instead of praising your ancestor who sacrificed all he had, even his two sons, and ignored the happiness of this dark world for the sake of destroying the turkish opressors and bringing the freedom for persians, keep accusing him in crimes which were far from his saint and mystical body. May God forgive you and show you the right path.
 
  In order to put the light on the facts we must go the historical background to see how situation was. I refer to the book "The assasins of Alamut" by Anthony Campbell. Look at the title in his book:

     Hasan-i-Sabbah and the revolt against the Turks

Doesnt this tell you anything. It says revolt against Turks. We should have finished this discussion after this, but we'll continue.
 
"""Iran in the eleventh century was part of the vast territories ruled by the Seljuq Turks (the forerunners of the later Ottoman Turks who captured Constantinople, changed the name to Istanbul, and came close to conquering Western Europe). The Seljuqs were invaders from the Asian steppes who united most of the fragmented world of the Abbasid Caliphate from the Western frontier of Afghanistan in the east to the Mediterranean in the west. Their arrival reduced the Caliph in Baghdad virtually to a figurehead with no real power.
The Seljuqs were Sunni Muslims and soon came into conflict with the Fatimid Isma'ilis, who ruled Egypt as well as much of North Africa and Syria. But the Fatimid influence was not confined to the territories under their direct domination; it had long been extended by their missionaries to many other areas, but especially to Iran. This activity continued after the arrival of the Seljuqs.

Many Isma'ili missionaries, and many Isma'ili intellectuals in Cairo, were Iranians, so it was natural that there should be a determined effort to spread Isma'ilism in Iran. However, the Seljuq Turkish conquest made this more difficult, for the Seljuqs were deeply hostile to Isma'ilism. Nevertheless, the Isma'ilis by no means lost heart; indeed, if anything, they became more ambitious. Isma'ili cells were to be found in many cities and towns throughout the country, spreading their ideas and making converts. The Ismaili term for missionary is da'i.

The Iranian Isma'ilis were preparing a revolt against the Seljuqs, but they did not intend to form a single army and march to power as the Fatimids had done in Egypt; given the different situation in Iran, this would hardly have been possible. Rather, they hoped for a multiplicity of risings planned to occur simultaneously, which would deprive the Seljuqs of their power base and be impossible to crush by virtue of their widespread nature. This revolt would have been essentially urban. But in the eleventh century the plan was to take on a different character, with a shift in emphasis from town to country. This development occurred thanks to Hasan-i-Sabbah. """"


  Look, under the cloack of Ismailizm there hid nationalistic feelings. Since the ofissial seljukid ideology was sunni islam iranians should have found something differnt and counterweight-Ismailizm to enable the people raise aganst state with its ideology.

    """Hassani Sabbah was an earnest seeker after truth, and is said to have been passionately fond of study from the age of seven (a significant age), becoming learned in mathematics, astronomy (and therefore astrology), and occult matters.
At about the age of seventeen he encountered an Isma'ili missionary called Amir Zarrab. No doubt a young man of Hasan's ability seemed a fine prize, and Amir Zarrab tried hard to convert him, but Hasan-i-Sabbah was not convinced. Nevertheless, after Amir Zarrab's departure Hasan-i-Sabbah continued to read Isma'ili books and his mind was troubled.

Then, as often seems to have happened in the lives of mediaeval people, his conversion was brought about by a near-fatal illness. Alarmed at the possibility that he might die without having realized the Truth, he sought out another Isma'ili, nicknamed the Saddler, and asked for further instruction. Fully convinced at last of the truth of the Isma'ili doctrines, he took the oath of allegiance.
   The senior Isma'ili in Iran, Ibn Attash, came to Ray soon after this and was impressed by Hasan. He drew him into Isma'ili activities and, a few years later, sent him to Cairo, where he was well received. However, there were political tensions in Cairo at this time, which were to have momentous consequences for Hasan-i-Sabbah some years later, and there is a suggestion that he got into some kind of difficulty there. In 1080 he returned to Iran, surviving a shipwreck on the Syrian coast in the process, and became very active as an Isma'ili propagandist. He travelled extensively, especially in the north-west of the country, and he had a large number of men under his command who covered other areas. He was by now a wanted man, but he evaded his would-be captors, and, in 1090, carried out the coup which made him famous and launched the Assassins on their romantic career: he gained possession of the Castle of Alamut. """


  Look at his lofty moral qualities:

   
                      What kind of man was Hasan?[/


      """The Isma'ili missionary was a very special person. He was intensively trained in Isma'ili doctrine and was expected to lead an exemplary life so as to attract people through his piety. Any shortcomings in the missionary would not only put off potential converts but would be a threat to the very existence of the organization. He was expected to take great pains with his own spiritual advancement, punishing himself when he behaved badly and rewarding himself if he did well. He behaved in a similar manner towards the people for whom he was responsible. He had to be skilled in a number of professions - carpenter, sailor, oculist, and so forth - so that he could earn his living and also have a cover for his activities, for being an Isma'ili missionary was dangerous.
The role of the Isma'il missionary, in fact, must have been something like that of a Catholic priest in England in penal times. In those years priests were regarded by the authorities as dangerous subversives under the control of a foreign power, Rome, and if captured they were liable to be put to a very unpleasant death. From their own point of view, however, they were bringing the true religion to the people who were capable of appreciating it. The Isma'ili missionary, likewise, owed his allegiance to a hostile foreign power and saw himself as a bringer of salvation to those who were willing to listen. And both priest and missionary looked forward to the day when their religion would become the dominant belief system of the land in which they operated.

The Isma'ili missionary must have a deep knowledge of both the exoteric and the esoteric aspects of his religion. In character he must be kindly and compassionate, modest, reasonable, noble, generous, and truthful; he must have an outstanding intellectual capacity, be capable of keeping secrets, and be an agreeable companion, with a noble soul to lend dignity to his manner and to attract people to him and allow him to get on with them. He should associate only with ascetic and religious men and have nothing to do with the dissolute. He must not fool about or tell dirty jokes or use bad language. In short, he was expected to be a paragon of every conceivable virtue, and it is permissible to doubt if any such individuals actually existed. However, at least we know what constituted the Isma'ili ideal, and Hasan, in particular, seems to have embodied a good deal of it.

In recompense for the high demands made of him, the missionary was given a good deal of authority over his flock, but this, too was a source of possible spiritual danger and he was forbidden to use his position for his own advantage or to show favouritism. He was expected to be an affectionate but impartial father-figure. In all of this his role was that of the Imam writ small, for he was the Imam's representative and vicar on earth.


  And one point. As Hassan was considered as the enemy to seljukids, the sunni ulama -the ideological suppliers did their best to discredite him in the eyes of the people in order to reduce his increasing influense. A lot of books were written wich said bad about him and many ignorant historians lead research on the base of this miserable and false books. But the wise man goes another way. He knows that those hypocrite ulama wrote books for money and degree in the palace. that is why they could not  tell the truth.

   """"From Isma'ili texts of the time there emerges a picture of Isma'ilism that is very different from that painted by its Sunni critics. Isma'ilism appears to have been a serious attempt to raise human consciousness to a higher plane. Whether this is possible at all, and, if so, whether the Isma'ili method was a good one for achieving that goal, are open questions, but at least we can say that the Isma'ilis were not the irreligious libertines they are often represented as being. Far from offering its adepts a holiday from morality, the Isma'ili Proclamation, as it was called, summoned people to a dedicated life of service and self-improvement. It promised a great deal, but the way was hard and the goal was a wholly spiritual one.
       

     
     Hasan-i-Sabbah became known as a severe and austere ruler. He remained within his house, writing, thinking, and planning; he is said to have gone out only twice, and to have gone up on the roof only once. At one time, when things were difficult, he sent his womenfolk away to another castle, where they had to spin like the other women, and he never brought them back. He had both his sons executed, one for drinking wine, the other on a charge of murder which later proved false. Von Hammer, the nineteenth-century historian who attributed all kinds of wickedness to the Assassins, cited these sentences as evidence of Isma'ili depravity and Hasan's want of natural affection, but it seems more plausible to regard them as instances of his impartiality. They also make it clear that in Hasan's time the Muslim law (sharia) was enforced at Alamut with full rigour.

  Look he had executed his son for breaking the ismaili law -prohibition of wine. After this how can you claim that he smoked hash?????
     

    Hassan Sabbah was neither terrorist nor hash smoker. These qualities were attributed to him by ignorant  sunni and christiian clerics having seen the unprecedent heroism and devotion of Hassan's followers.

     "The name 'assassin' is, of course, synonymous with political murder. In 1092 the famous statesman Nizam al-Mulk was on his way to Baghdad when he was approached from a youth from Daylam (the region of Alamut) in the guise of a suppliant. The man suddenly drew a knife from his robe and wounded the minister fatally. This is generally supposed to have been the first assassination carried out by Hasan's orders. The Isma'ilis claimed it was done to avenge the death of a carpenter, but doubtless there were more important political reasons. Murder as a political weapon was not, of course, an Isma'ili invention, and indeed it appears that a number of groups in Iran were making use of it at the time. The Isma'ilis, however, undoubtedly took the trend further than most. They may have believed that it was more humane to kill one man selectively than a multitude in a battle. In this respect they were significantly different from modern terrorists. In any case, given the fact that they were so enormously outnumbered by their enemies, terrorism was a logical enough expedient.
It is usually said that a special corps of assassins - the fida'is - existed, but this is doubtful, at least until a much later date. Marco Polo, who visited the site of Alamut in the thirteenth century, after its destruction by the Mongols, relates the romantic legend of how the fida'is were trained by the Grand Master. The 'Old Man', as Marco Polo calls him, following the Crusader usage, was said to have constructed a fantastic pleasure garden, flowing with wine, honey, milk, and water, and populated by beautiful women. This was a representation of Paradise as described in the Koran. The Old Man was supposed to drug his future Assassins and bring them, unconscious, into the garden; after a time they were once again rendered insensible and brought out into the ordinary world. They were thus convinced that they had been given a foretaste of the joys to come if they obeyed the Old Man's orders, which they naturally did unquestioningly, certain that they would once more find themselves in Paradise after their death.

It need hardly be said that this is a total fantasy. There is no need to suppose that any such elaborate method of preparation was needed; like other Muslim soldiers the assassins would be told, and would unquestioningly believe, that if they were killed they would go straight to Paradise. A similar belief motivates modern suicide bombers among the Palestinians and other minority groups who lack other means of getting at their enemies. Death on an assassination mission was counted a great honour by the Isma'ilis. There is an often-repeated story of the mother of a fida'i who rejoiced greatly and put on her best clothes when she heard that her son had been killed on a mission, but changed into mourning when he came home safely after all.

The fida'is were at least not underhand in their assassinations; they did not poison their victims or stab them in the back in dark alleys, but killed them openly in public. A favourite occasion seems to have been at Friday prayers in the mosque. Publicity, in fact, was an important part of their aim, and they were successful in attaining this. Prominent men took to wearing armour under their clothes, and sometimes the Isma'ilis could achieve their purpose merely by a threat. Isma'ilis would insinuate themselves into the households of their victims, ready to assassinate them if necessary or perhaps merely to make it clear that they could do so if they wished. Sultan Sanjar made a truce with Alamut, persuaded, it is said, by a dagger thrust into the ground next to his pillow. And an amusing story concerns a professor of theology who made a practice of reviling the "heretics" of Alamut. At length, one of his students, who had impressed him by the attention he paid to his lectures, revealed himself as a fida'i and offered the professor alternative inducements to mend his ways: a dagger or a bag of gold. The professor wisely chose the gold; and, when subsequently twitted about the reason for his changed attitude to the Isma'ilis, he replied that he had been convinced of his error by arguments that were "both weighty and pointed".

In the aftermath of an assassination the Sunni population of a town would often catch and kill anyone they suspected of being an Isma'ili, so massacres were frequent at times, and were followed by further assassinations as the Isma'ilis took revenge on the leaders. In 1093 a number of suspected Isma'ilis were burned alive in Isfahan. Such events offered a chance for people to denounce others against whom they had a grudge, so doubtless many innocents perished along with the Isma'ilis. The systematic used of terror tactics helped to foster the image of the Isma'ilis as supremely wicked and capable of any imaginable infamy.

Assassination as a political weapon may be hard to justify morally (although what about the bomb plot to kill Hitler?), and certainly it was this practice that made the Isma'ilis' name so execrated among both Muslims and Christians. Even so, one cannot help sensing the intensity of their devotion to their cause and the feeling of comradeship that inspired their heroism. For heroism it was: few fida'is survived, and their deaths were seldom easy.


  There is no need to comment any more.

Piruz bosh!!!!!


Shoma ham peroz basheed, Sabboh Jaan,

This is a very interesting piece. I read it all. I hope our friend responds to your post. Let's hear his thoughts.

Mofaq Basheed.
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