古斯塔夫吧 关注:547贴子:17,587
  • 5回复贴,共1

【★】找了几篇刺客公会和伊斯玛仪派的资料

只看楼主收藏回复

(1) The Schism in Islam
"...in the year the Christian calendar calls AD 632, a schism even greater than the Reformation was to produce engulfed Islam. Its two great forces, the Sunnis and the Shi'ites, became irrevocably divided. The Shi'ites insisted that the leadership of Islam should have remained in the Prophet's family and, upon his death, they had pledged their support to Mohammed's cousin, Ali, who became Caliph or successor to the Prophet."- Gordon Thomas, Journey into Madness
"...Legend has it that Mohammed's son-in-law Sidina 'Ali, the ideal warrior, once became so caught up in the frenzy of killing that he began to kill his own people after finishing off the enemy. His frenzy had to be cooled down before he could stop."- An Encyclopedia of Archetypal Symbolism
Ali was murdered in AD 661. But, in the Shi'ite theology, Ali and his descendants were Imams - divinely guided leaders and mediators between God and Man, Christ-like figures on earth. There were twelve Imams before the last disappeared in AD 940. It is a fundamental Shi'ite belief that he is hiding in one of the vast Arabian deserts, awaiting the right moment to re-emerge and establish a purified Islamic government of justice...The Imam, on his return, would launch ajihad, a holy war, more violent than any before fought over the centuries by his Shi'ite disciples."- Gordon Thomas, Journey into Madness
"One of the most successful secret societies which the Shi'as founded was centered around the Abode of Learning in Cairo, which was the training-ground for fanatics who were conditioned by the most cunning methods to believe in a special divine mission. In order to do this, the original democratic Islamic ideas had to be overcome by skilled teachers, acting under the orders of the Caliph of the Fatimites, who ruled Egypt at that time."- Arkon Daraul, Secret Societies
"The fundamental doctrine of the Shi'a is based upon theta'lim, or authorized teaching. The imam was responsible for this teaching, from which no deviation at all was possible. This is the basis of the authority of the Shiite imams, and informs their role as descendants of Ali..."
"The essential division between Shi'a and Sunni is based upon the dispute between the mutually exclusive notions that authority may be explained byta'limor that it may be explained by means of reason and analogy."- Edward Burman, The Assassins - Holy Killers of Islam
"Much of the well-known mystical symbolism of Sufism, often best known through the Rubaiyyat of Omar Khayyam, was taken over by the Isma'ilis. They joined Sufism and Shiism in a peculiar and unique blend, often appearing as a particular group of Sufis with their own Shaykh....It would not..be surprising if the use of hashish and other drugs for achieving mystical ecstasy was also carried over from the Sufis."- Edward Burman, The Assassins - Holy Killers of Islam


本楼含有高级字体1楼2013-12-15 18:34回复
    山中老人



    2楼2013-12-15 18:39
    回复
      Different etymologies of the modern word Assassins are given in the occidental sources, such as Accini, Arsasini, Assassi, Assassini, Assessini, Assessini, Assissini, Heyssessini etc. Thomas Hyde in "Veterum Persasrum Religionis Historia" (Oxford, 1700, p. 493) opines that the word Assassin must be the word hassas, derived from the root hassa, meaning, to kill or exterminate. This opinion was followed by Menage and Falconet. De Volney also adopted this etymology in his "Voyage en Egypte et en Syrie" (1st. vol., p. 404) without citing any evidence. Historian Abul Fida (d. 732/1331) writes that Masiyaf, a town that was the headquarters of the Syrian Ismailis, is situated on a mountain, called Jabal Assikkin (Jabal al-Sikkin). The word sikkin means knife or dagger, and the name of this mountain may thus mean, "the mountain of the knife." This seems to be some analogy of the coinage of the above westeners, reflecting the view in Falconet's "Memoires de l'Academie des Inscriptions" (17th vol., p. 163); who called it, la montagne du Poigard (mountain of the dagger). Silvestre de Sacy (1758-1838) however suggests that sekkin in this case is the name of a man, so that we should translate it "the Sekkin's Mountain" (la montagne de Sekkin). Michel Sabbagh of Acre suggests the origin of al-Sisani. Instead of al-Sisani, the word often used is al-Sasani, means "the family of Sasan." This term is used by the Arabs to indicate an adventurer. Simon Assemani (1752-1821), the professor of oriental languages in Padua, used the word Assissana in his "Giornale dell' Italiana Letteratura" (1806, pp. 241-262), and according to him, it is a corrupt form of Assissani in connection with the Arabic word assissath (al-sisa), meaning rock or fortress, and as such, Assissani (al-sisani) refers to one who dwells in a rocky fortress.
      During the 17th and 18th centuries, the name Assassin received a good deal of attention from western scholars, who threw a flood of theories to explain its origin and significance. The mystery was finally seems to have solved by Silvestre de Sacy, who discovered that the word Assassin was Hashishiyya, i.e., the users of hashish.
      The Muslims, having exhausted all their resources of condemnation, now restored to designate the Syrian Ismailis by different religious terms, such as Batiniyya and the Talimiyya. The Ismailis were also branded as Malahida (or Mulhidun) by their sworn enemies. Much less frequently, the Ismailis of Syria were called by other abusive term, such as Hashishiyya, i.e., the users of hashish. It seems that the oppressors had foiled in their attempt to extirpate the Ismailis and eventually made a last vehement strike upon them.
      The earliest reported application of the term Hashishiyya to the Ismailis occurs in the anti-Ismaili polemical epistle issued in 517/1123 by the then Fatimid regime in Cairo on behalf of the caliph al-Amir (d. 524/1130), entitled "Iqa Sawa'iqa al-irgham". This epistle contains the term Hashishiyya for the Syrian Nizari Ismailis for two times, vide pp. 27 and 32. It must be known that the well- known event of qiyama celebrated at Alamut in 559/1164 became a main tool of the enemies of the Ismailis to discredit them. The orthodox Muslims waged a bitter propaganda, and uttered all the prevalent abusive terms for them. The dead term Hashishiyya once again was given a life, and it came to be used almost for the first time in the Seljuqid literatures. The earliest known Seljuqid chronicle is "Nusratu'l Fatrah wa Usratu'l Fatrah" (comp. 578/1183) by Imadudin Muhammad al-Katib Ispahani (d. 597/1201), which is now extant only in an abridged version compiled by Fateh Ali bin Muhammad al-Bundari in 623/1226, entitled "Zubdatu'n Nasrah wa Nakhbatu'l Usrah" (pp. 169, 195). Imadudin begins his chronicle from 485/1092, and did not put his work into its final form until 578/1183 when he had already been in Syria for 15 years. He seems first Seljuqid writer to have used the term, Hashishiyya for the Syrian Ismailis. Ibn Muyassar (d. 677/1278) simply states in his "Tarikh-i Misr" (p. 102) that in Syria, the Ismailis are called Hashishiyya, in Alamut; they are known as Batiniyya and Malahida; in Khorasan as Talimiyya. Abu Shama (d. 665/1267) also used Hashishiyya for the Syrian Ismailis in his "Kitab al-Rawdatayn fi Akhbar al-Dawlatayn" (1st. vol., pp. 240 and 258). Ibn Khaldun (d. 808/1406) writing after 13th century, mentions in "Muqaddima" (1st. vol., p. 143) that the Ismailis of Syria, once called as al-Hashishiyya al-Ismailiyya, were known in his time as the Fidawiyya. All this sounds from the extant sources that the term Hashishiyya was commonly applied for the Syrian Ismailis between 11th and 12th centuries by the Muslims, and were ceased to be used since 13th century.


      5楼2013-12-15 18:50
      回复
        Hashish contains the meaning of my desire.
        You dear people of intelligence and understanding.
        They have declared it forbidden without any justification on the basis of reason and tradition.
        Declaring forbidden what is not forbidden is forbidden.
        Al-Badri quotes a poem of a certain Muhammad bin Makki bin Ali bin al-Hussain al-Mashhadi, which reads:-
        The use of hashish is censured by all silly persons, weak of mind, insensitive,
        To the censure coming from stupid and envious individuals.
        Share hashish with a goodly young man firm.
        In the preservation of friendship and appointments.
        Is it not a relaxation for the mind? Thus enjoy
        It, all you sensible men!
        Consequently, the Sufis using hashish had been rigorously condemned. Ibn ash-Shihnah (d. 815/1412) composed a couple of verses that:-
        I am surprised to find a Shaikh who commands people to be pious.
        But himself never heeds the Merciful One or shows piety towards Him.
        He considers it permissible to eat hashish as well as usury. And (says that) he who studies truly the Sahih (Bukhari) is a heretic.


        7楼2013-12-15 18:51
        回复
          The Muslim jurists also condemned the use of hashish and demanded severe punishment, declaring it dangerous to Islam and society. Gradually, the word Hashishiyya became an abusive term mostly in Syria. One who was hated, he was branded as Hashishiyya in the society, and thus, the Syrian Ismailis were also lebelled with the same misnomer by their enemies.
          Running parallel with this, it is worth keeping in mind that the Syrian Ismailis too called themselves as al-sufat (the pure, or sincere), resembling the term sufi. According to "Bustan al-Jami" (comp. 561/1165), the Ismailis in Syria called themselves as al-Sufat. Ibn al-Azim (d. 660/1262) however writes in his "Zubdat al-Halab" (comp. 641/1243) that a faction of the Syrian Ismailis at Jabal as-Summuq called themselves al-Sufat. Both Ismailism and Sufism are similar in a way, but it should be known that, Every Ismaili is a Sufi, but no every Sufi is an Ismaili. Ismailism is an esoteric tariqah as well as a social system with its own rules and characteristics, while Sufism is an individual concern. The Ismailis however never allowed themselves to be submerged totally into the general esoteric medley, and their form of Shiite Sufism remained quite distinctive from other mystical orders of Islam. The Ismailis were the main target of the Sunni Muslims, who used all misnomers and abusive words to discredit them. Incorporating the Ismailis with the Sufis due to their potential affinity, the Sunni Muslims and others had designated the Ismailis too with the same term. Franz Rosenthal writes, "It is worthy of note that attacks on the Ismailiyah accusing them of being hashish eaters were apparently not made very often, although this would have been an effective verbal slur." (op. cit., p. 43) Paul Johnson writes in his "Civilizations of the Holy Land" (London, 1979, p. 211) that, "Much nonsense has been written about this sect, which had nothing to do with hashish." Curiously enough, the term seems to have become so specific for the Syrian Ismailis that the Sufi circles using hashish had been ignored to be designated alike. After the schism of Nizari and Musta'lian, the influence of the Musta'lians in Syria was less than the Nizaris, and therefore, the Musta'lian faction also shifted this misnomer on the rival group. It is not surprising that when people cannot find the solution of a difficulty in the natural manner, they concoct a supernatural explanation, just as when they like or dislike a thing, they go to extremes, invent and contrive superstitious tales and give vent to credulous stories tinged with different misnomers.
          The Musta'lian group was designated by the Nizari Ismailis in Syria as Jamat al-Amiriyya, and the latter were lebelled by the former as Jamat al-Hashishiyya as the Musta'lian group did not like that the rival group be known as Jamat al-Nizaria. Soon afterwards, the Musta'lian group disappeared almost from Syria in 524/1130, but they left behind the name Hashishiyya in their sources, and thus, it became a general usage for the Nizari Ismailis in Syria since 517/1123.
          The occidental chroniclers, travellers and envoys to the Latin East borrowed the term Hashishiyya for the Ismailis of Syria, whom they pronounced as Hashishin, Heyssessini or Haisasins. Silvestre de Sacy delivered a lecture entitled "Memoirs on the Dynasty of the Assassins and the origin of their name" on May 19, 1809 in the Institute of France, which was a landmark in the relative study. In addition to the few oriental sources published or referred by previous scholars, de Sacy was able to draw on the rich Paris collection of Arabic manuscripts, and states that, "Nor should there be any doubt, in my opinion, that the word hashishi, plural hashishin, is the origin of the corruption heissessini, assassini, and assissini. It should not surprise us that the Arabic shin was transcribed by all our writers who used the Latin language by an s, and in the Greek historians by a sigma. They had no choice. It should, moreover be observed that the shin is pronounced less strongly than ch in French. What can rightly be asked is the reason why the Ismailis or Batinis were called Hashishis."
          After picking up the word Hashishiyya for the Syrian Ismailis, the Crusaders attested further fabrications. The daring behavior of the Ismaili fidais, who usually carried their mission - a struggle for survival, had exceedingly impressed the Crusaders, who would rarely endanger their own lives for other than worldly rewards. The Crusaders failed to compete with the valour of the Ismaili fidais, therefore, they propagated that they were using hashish before fighting, but they forgot to understand that the drunkenness caused by hashish merely consists of a kind of quiet ecstasy, rather than a vehemence apt to fire the courage to undertake and carry out daring and dangerous missions. Franz Rosenthal writes in "The Herb: Hashish versus Medieval Muslim Society" (Leiden, 1971, pp. 42-3) that, "It has been pointed out that hashish does not have the properties that would ordinarily make it a serviceable stimulant for anyone being sent on a dangerous mission of assassination." The editors of "Encyclopaedia Britannica" write in "The Arabs" (New York, 1978, p. 94) that, "Stories of the terrorists' use of hashish before setting out to commit murder and face martyrdom are doubtful." Bosworth also writes in "The Islamic Dynasties" (cf. Islamic Survey, series no. 5, Edinburgh, 1967, p. 128) that, "The story related by Marco Polo and others, that hallucinatory drugs were used to stimulate the assassins to bolder efforts is unconfirmed in any of the genuine Ismaili sources." The Muslim authors, unlike the western authors, did not fantasize about the real spirit of sacrifice of the fidais in defending their faith around aggressive milieu. Instead of knowing their struggle, they branded them with the then prevalent abusive term, Hashishiyya. Hence, the misnomer Hashishiyya, picked up by the Crusaders in the beginning of the second half of the 12th century, mainly through oral channels, came to be pronounced as Hashishin, Heyssessini or Haisasins. It further underwent corruptions, and evolved as Axasin, Accini, Assassini, Assacis, Ashishin, Assassini, and finally resulted the modern genesis of the English word, Assassin. It later was coloured by spurious and extravagant fables, smacking exaggeration in western popular lore and literature.
          It deserves notice, however, that Henry, Count of Champagne (d. 593/1197) had visited the Syrian Ismaili territories in 590/1194, where he had personally alleged to have witnessed the falling down of the two Ismaili fidais from a lofty turret upon the signal of the Ismaili leader to demonstrate an example of obedience. This event became famous in the occidental sources bluntly by the end of 13th century without perception of the spirit of sacrifice of the fidais. Thus, in the West, the Ismailis have been the subjects of several hotchpotch of legends, and were portraited in different terms, so as to designate them ultimately as Assassins. Farhad Daftary writes in"The Assassin Legends" (London, 1994, p. 84) that, "In sum, mediaeval Europeans learned very little about Islam and Muslims, and their less informed knowledge of the Ismailis found expression in a few superficial observations and erroneous perceptions scattered in Crusader histories and other occidental sources."


          8楼2013-12-15 18:51
          回复