history of Assassination

history of Assassination

The word “assassination” was derived from the word assassin, which was derived from the Farsi word hashashin.

They were a religious group from Iran in 1050-1124 named Ismailia.

Their first leader was Hassan-i Sabbah.

The word hashashin is derived from the word “hashish”.

Hashish in Persian is the name of the marihuana, “cannabis”.

Ismailia raised against Seljuk Empire a Turk Empire in Iran.

They occupied several castles. Their center was Alamut castle near Qazvin.

At that time, medicinal plants were growing around the castle.

One of these herbs is cannabis or marijuana or grass or weed.

They had collecting medicinal herbs including cannabis for sale.   That’s why they told “hashashin”.

That is, those who collect and sell cannabis.

The westerners pronounced Hashashin as the “assassin”.

Hassan Sabah taught his devotees in the castle.

He sent them to kill his enemies.

They often sacrificed their lives.

In this way, Hassan Sabbah and his successors assassinated many of their enemies.

so their name has become equal to the assassination.

They had cast a huge fear into the hearts of their opponents.

They were killed their goals through deception and secretly.

Many people were killed by them. Including Conrad of Montferrat was attacked and killed by two Hashshashin  at 1192.

It has been said that Hassan Sabbah was prescribing marihuana (cannabis) to his zealot followers (devotees) to prepare them for suicide terror.

Eventually, their castles were destroyed by Hulagu Khan (1218 – 1265)

He was the grandson of Genghis Khan Mongol.

The Ismailia followers still exist, reaching 15 million. Their current leader is Aga Khan IV. Forbes describes the Aga Khan as one of the world’s ten richest royals with an estimated net worth of US$3 billion. Of course, they are no longer engaged in assassination.

what states have legalized weed?

by Hormoz Yazdani Zunuz

NAA law firm   an Iranian Law Firm

History of assassination 암살 역사 – 암살

암살 역사 – 암살

“암살”이라는 단어는 암살자라는 단어에서 파생되었습니다, 페르시아어 단어 인 hashashin에서 파생되었습니다.

그들은 Ismailia라고 명명 된 1050-1124 년이란의 종교 단체였습니다.

그들의 첫 번째 지도자는였다 (Hassan-i Sabbah).

hashashin이라는 단어는 “hashish”라는 단어에서 파생되었습니다.

페르시아어의 “Hashish”는 “대마초”의 이름입니다.

Ismailia는 Seljuk 제국에 대한 제기, 이란의 터크 제국.

이스 마일리아는 여러 성을 점령했다. 그들의 중심은 Qazvin 근처의 Alamut 성이었다.

그 시간에, 약용 식물이 성 주변에서 재배되었다.

이 허브 중 하나는 대마초.

그들은 약초를 모으고 있었다, 대마초 포함, 판매.

그래서 그들은 하 샤신 (Hashashin)으로 유명 해졌다.

즉, 대마초를 수집하고 판매하는 사람들입니다.

서양인은 ” Hashashin “를 ” assassin “로 발음했습니다.

하산 사바 (Hassan Sabah)는 성에서 신자들을 가르쳤다.

그는 적들을 죽이기 위해 그들을 보냈습니다.

그들은 종종 그들의 삶을 희생했습니다.

이런 식으로 하산 Sabbah와 그의 후계자들은 많은 적들을 암살했다.

그들은 말한다: Ismailis는 Hashish에 사용되었습니다.

그들은 대마초를 사용했다  테러리스트 작전을 준비하다.

그래서 그들의 이름은 암살과 동등 해졌다.

그들은 적들의 마음에 큰 두려움을 던졌습니다.

그들은 속임수와 비밀리에 적들을 죽였습니다.

많은 사람들이 그들에 의해 살해되었습니다. 포함 :

콘래드 몬트 훼 라트 (Conrad Montferrat)가 공격 받아 1192 년에 두 명의 하슈 샤신 (Hashshashin)에 의해 사망했습니다.

결국, 그들의 성은 훌라구 칸 (1218 – 1265)에 의해 파괴되었습니다. 그는 징기스칸 몽골의 손자였다. (Genghis Khan Mongol)

Ismailia 추종자는 여전히 존재합니다. 그들의 숫자는 1500 만에 이릅니다.

그들의 현재 지도자는 Aga Khan IV입니다.

Forbes는 Aga Khan을 세계에서 가장 부유 한 왕족 중 한 명으로 묘사했습니다.

물론, 그들은 더 이상 암살 사업에 종사하지 않습니다.

by Hormoz Yazdani Zunuz

Top Iranian Lawyers

I don’t fit into both worlds

I don’t fit into both worlds

Translation of a poem by İmadəddin Nəsimi (1369 – 1417) an Azerbaijanian poet He was killed in Syria (Aleppo) for his ideas. his skin was separated from his body and his body was chopped to pieces.

He says :

Both worlds fit into me I don’t fit into both worlds (This world and the hereafter)

I am a placeless gem (essence) I don’t fit into the place

Throne and terrain, B and E all was understood in me (God said “be” and the universe was began)

End your words be silent I don’t fit into Descriptions and Expressions

The universe is my sine; the starting point of me goes to the essence

You know with this sign, that I don’t fit into the sign

With suspicion and impression, no one can grasp the truth

The one who knows the truth knows that I don’t fit into suspicion and impression

Look at the form and the concept, Know inside the form that

I’m composed of body and soul but I don’t fit into body and soul


Descartes and Rumi

It is nonsense: “I think, therefore I am” (Descartes)

Rumi says:

It’s strange that your being is inside the prison

While your prison key is in your own hands

In that sense:

The existence of man is in the prison of his mind

Prison of his thoughts; Anger; hatred; grudge, and expectancies thinking of property and assets that he considers himself equivalent to them

 Prison of pains

 His Mind grabbed his tether and pulled him

 The key to this prison is in his hands

 He can open and leave the jail

When you leave the mind the door of jail opens

Self-awareness does not require thinking

Thinking is bubbles on your essence

You are not your thoughts

You are not your anger; your pains; and your hatred

You are not your property; your children; your beauty;

That if each of them is taken by the world you feel annihilated

If you are aware of your essence at any moment without thinking, you are out of jail.

There are two schools of thought in the Muslim world in the good and evil case that started this debate since 684- 705 which does not continue with that intensity today.

Ash’arite says human actions are in themselves not inherently good or evil. The goodness and Wickedness of acts are related to what the Shari’a (God) says about them.

In other words, they say:

If justice is good, it’s because God has said so, and if oppression is bad, it’s because God has said so. The goodness and Wickedness of human deeds are not intrinsic and Reason cannot detect the goodness and badness of deeds.

According to Ash’arite If reason can recognize the good and evil of actions; it will be confronted with a contradiction. For example,” lying to save the life of the Prophet” is an instance.

 If reason can recognize that lying is evil and the salvation of the Prophet is good it will face contradiction and will not know what to do. Therefore, wisdom must see what God says about good and evil. So, If God was said that oppression is good; we should say that oppression is good and so on.

There is another theological school called Mu’tazila that opposes the Ash’arite’s point of view.

 The Mu’tazila believes that:

Wisdom has independence in the perception of these matters (Good and evil) and the intellect alone is capable of understanding and recognizing it before it reaches for it from the Sharia (Religion). The good and evil of human deeds are intrinsic and reason can recognize this good and evil.

 If we say that oppression is bad, it’s not because the Shari’a has said but Before the Shari’a says something, we recognize with our own mind that oppression is bad. And if we say that justice is good, it is not because God has said so.

 Even If God did not say, we also recognized that justice is good. And beyond that, Even God cannot judge the goodness of oppression and Wickedness of justice. The Mu’tazila ultimately concludes from this argument that What the Shari’a (Religion) says should not be in conflict with the wisdom.


The contract of Amanat is one of the contracts in Islamic law which is like to trust in common-law. The contract may be written or oral. According to the contract, a person (A) gives his property or money to someone else (B) to keep for him (A) freely As long as he (A) returns and gets the money or property back again.

In Iran’s Civil Code, Articles 607 to 634 deal with Amanat. According to article 612, the trustee must keep the َproperty in a way that the owner has ordered or in a Conventional way.

Hasan Nalchigar was a Blacksmith in the city of Zanjan of Azerbaijan. One day someone came to his workshop “would you please keep this bike for me? I’ll come back and get it back” he said. “Of course” Blacksmith replied. The bike owner went and never returned.

 Hasan Nalchigar kept the bike for 45 years. For 45 years He put the bicycle in front of his workshop every morning. Finally, he died on 19 Dec 2018 at age 82.  Now his statue is installed in Zanjan city while the bike is beside him.َ

how to guarantee human rights

How to Guarantee  Human rights?

Decades have passed since the adoption of the Universal Declaration of Human Rights. Subsequently, the International Covenants and other conventions such as The United Nations Convention on the Rights of the Child and The Convention on the Elimination of All Forms of Discrimination against Women were approved. Despite what has been said, we still see discrimination and human rights violations by governments, even in democratic countries, every day. This leads us to think about the problem.

What is the problem? Why, after all these years, even in democratic countries, human rights are not adequately respected? The answer to the problem should be sought in the internal guarantees of human rights.

In the constitution, the structure of government must be designed in such a way as to provide sufficient guarantees for the enjoyment of human rights. Experience has shown that the traditional separation of powers idea, although necessary for this purpose, is not enough.

In this regard, different guaranties should be provided for each category of rights. The necessary steps to guarantee civil and political rights can be different from the guarantees required for economic, social and cultural rights. Of course, some solutions are common to both categories of rights.

1- Common guarantees

a) basic guarantees

These guarantees are related to the constitution and the structure of the government. In the constitution, all rights and freedoms, including individual and collective, must be recognized; in the constitution, the decentralized power structure must be foreseen; the checks and balances between the forces should be carefully established; the authorities must be accountable. Also, the continuation of basic guarantees should be foreseen in each of the three branches of executive, legislative and judicial affairs.

b) Criminal guarantees

Criminal guarantees and Compensation can be anticipated to prevent violations of all generations of human rights. Of course, resorting to this guarantee requires very careful attention because the unconstrained intervention of the state should not be expanded.

2- Specific guarantees

If the above-mentioned guarantees are foreseen, one can hope that civil and political rights are guaranteed. But economic, social and cultural rights also require additional guarantees. Enjoyment of many of these rights needs financial resources and development.

Good governance is a must in order to enjoy these rights. This should be taken very seriously. Without good governance, we will be caught in a vicious circle of permanent human rights abuses.  The effectiveness of government, transparency, and fight against corruption is essential for economic, social and cultural rights.

Regulation is a major matter which requires sufficient expertise. Those who are policymakers on resource allocation and those who manage the resources must act in a transparent environment and must be accountable. If their policies fail, can they be placed in front of the war cannon?   Even if we do, the issue will not be resolved. Good governance seems to be an evolutionary project that always enhances the enjoyment of human rights and the quality of democracy. It is an evolutionary cycle for guaranteeing human rights.

by Hormoz Yazdani Zunuz

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