Sham Association. Posts tagged "merge"
Personal mandala. Construction of a mandala and methods of working with it.
This is a unique practice that produces relevant results aimed at those aspects of the life of its creator that require active changes. It reveals blocks, frees you from complexes, helps in solving life situations, opens the “necessary doors”, helps in realizing your true desires and aspirations, where today it is important to direct your life energy and what to de-energize. Before my eyes, changes took place in people’s lives, housing problems were solved, relationships were improved, a person’s position in society was strengthened, people made unexpectedly pleasant discoveries about their capabilities, etc. And all this happened after the creation of a personal mandala.
Mandala in Sanskrit is translated as “circle”, “disc”, “wheel”, “orbit”.
That is, it is not a static circle, but moving in accordance with the laws of existence. In the Eastern tradition, the philosophy of the mandala underlies all temples, since it describes a sacred model of the universe, or a “map of the cosmos,” in which forces operate that are not always possible to describe by humans. Mandala in philosophy as a geometric composition symbolizes spiritual, cosmic or psychic order, Spiritual Wholeness, surpassing the sensory world. It also symbolizes the guiding mind, supernatural structures, and the clarity of enlightenment. Some researchers believe that the mandala visually expresses the journey of the spirit outside the self. Since in Hinduism and Buddhism the mandala is a symbol of initiation, you can meditate on it to find meaning and your Self. The mandala expresses the passage of time, cyclicality and the generation of the old by the new in an endless temporal aspect. It contains the principle of masculine and feminine principles, two original opposites that create the world. Mandalas are the well-known Stonehenge, Arkaim, the Mayan calendar and other circular structures left by the ancients. Also, our planet, when viewed from space, is a mandala. There are mandalas in humans, for example, the human eye. And the most famous mandala for us is a snowflake. It is no coincidence that children love to spin on their own and on carousels. Carousels are also mandalas, especially in recreation parks. And, spinning around his own axis, a person himself becomes a mandala. The monks of Burma have this knowledge. That’s what they are called – dervishes, which means “whirling”. It is no coincidence that their attire is white wide skirts, which create special wave movements when the dervish whirls in dance. Modern mystics believe that mandalas are capable of purifying space, that they harmonize it with human biorhythms, and customize it to the individual needs of each individual. In addition, esotericists believe that mandalas work like a key to genetic memory and activate the spiritual information embedded in human DNA. If you plunge into the philosophy and practice of Buddhism, then the mandala is the personification of the pure land, where the best qualities of the soul live, it is the quintessence of harmony and the sacred path to achieve it, expressed in symbols and color. The mandala entered psychology thanks to Carl Gustav Jung. Since 1916, he has drawn more than one hundred mandalas. This was not a simple desire to draw. Jung noticed that his patients spontaneously drew mandalas at a certain stage of psychotherapy. He concluded that every mandala drawn by a person on a whim reflects his inner life at a given stage. Jung began to analyze himself through drawing mandalas, observing his own development. Diagnosing himself and his patients in this way, he came to the conclusion that such therapy opens the way to the inner center, and it can reveal the unique individuality of a person in its entirety, regardless of his age. This is how the concepts of mandala therapy and mandala diagnostics were born. Jung proved that a personality does not move in its development in a straight line, it makes circles, living through many plots, it again returns to the fundamental points, but now looks at them from a new height. Thus, the mandala also helps to track this movement, this circulation of inner nature, if constructed correctly. Carl Jung, after years of research, identified the mandala as an archetypal symbol of human perfection. From his point of view, a mandala is a psychocosmic system that sets a special universal rhythm that unites man and the universe. A personal mandala helps to free yourself from internal chaos, constriction and blocks in the mind that interfere with the achievement of life goals. It is useful to have a personal mandala in your home or car. It calms, adjusts, helps to see the main thing and not waste time on trifles. A mandala can be hung for good luck; it can be a talisman for you and an assistant in business, attracting good events and the right people. A personal mandala is drawn intuitively, taking certain principles as a basis. When constructing a mandala for the modern moment, the individuality of a person, his goal and dream are taken into account. You can also work with the past through a mandala, untying the knots of memory, relieving internal tension and negativity from events to which the consciousness clings.
Construction of a personal mandala is one of the stages of the right-hemisphere drawing course.
Such a mandala works as a tool for activating one’s creative powers and revealing new things in life. The mandalas created by students of the right-hemisphere drawing course begin to help them in solving a variety of life issues, internal forces are activated, pleasant discoveries occur in life, and new goals are set. It all depends on how fully the artist invested in his mandala, what power he put into it. Also at Tatyana Sham’s School of Creativity “Create Yourself” you can attend the author’s training on building your personal mandala and working with it. You will learn how to build it in accordance with the principles of numerology and according to your date of birth, gain knowledge on the effect of color on a person, how to use it in building a personal mandala and in life in general. In addition, you will learn about the power of symbols, their interaction, and how to correctly compose mandalas from them for all occasions. After the training, you will be able to provide self-help for stress, somatic diseases, and emotional stress.
You can also draw your personal mandala during individual consultations.
Depending on your request and internal needs, work can be carried out with the past, future and present. The power of the mandala helps when working with the past to harmonize it so that it does not pull back and take away psychic energy. When the past ceases to be a swamp and becomes a support for further progress in life, the present also changes.
When working with the present, the mandala will relieve your stress, resolve protracted situations, and launch internal mechanisms for activating goodness in your life. Working with a personal mandala will help you adjust your day in the right direction.
Building the future according to the mandala principle will allow you to avoid old mistakes, and such a mandala will become a matrix for filling your life with the desired events.
When you lose the purpose and meaning of life, when you are in uncertainty, building a mandala in a personal consultation will help you tune in to the lost connection with your Self, find out the path recommended by your highest essence, comprehend where the flow of life is going and give it new coordinates, find new goals, true, your own, and not imposed by external circumstances. When a person’s life is not going well, it means that he is not going in his own direction.
You can find out the time of training on building a personal mandala by signing up in the Registration Form (see button below).
You can also schedule a personal consultation with Tatyana Sham by this phone number.
The Irkutsk region includes the Ust-Ordynsky Buryat District (UBO). In this once independent subject of the Russian Federation, shamanism is developed. This ancient religion not only has not lost its relevance today, but in recent years the number of its fans has been growing outside the UOBO. The cities of Irkutsk and Angarsk have their own shamans.
This year, four shamanic organizations announced their desire to unite into one in order to have the right, along with representatives of other faiths, to attend official events and take part in resolving issues. On April 8, open elections for the chairman of a religious shamanic organization were held for the first time in the Irkutsk Palace of Culture “Orbita”. The Angarsk religious organization of shamans “Eternal Blue Sky”, the Irkutsk organization “Baikal”, “Sahilgaan” (“Lightning”), which unites shamans from the Ekhirit-Bulagatsky and Bayandaevsky districts, as well as the organization “Burged” (“Eagle”) were present at the elections. , which includes shamans from the Osinsky and Bokhansky districts.
Andrey Obogoevich Obsholov, a member of the shamanic organization “Sahilgaan”, became a shaman 20 years ago, now he is 57 years old. According to Andrei Obogoevich, he has undergone several initiations that help him freely walk through different dimensions and communicate with spirits. At the moment, Andrei Obogoevich can both treat and help people as a chiropractor.
Andrei Obogoevich speaks neutrally about the unification of shamanic organizations; he believes that this is correct and the way it should be:
Everything has been heading towards this for a long time. Shamans from different organizations interact poorly with each other. Because of this, we cannot resolve many issues. And so that there would be no more strife between us, we decided to unite. Adopt a common charter, elect a common chairman who will lobby for our issues. And the shamans, as they were, will remain so.
Between 300 and 500 participants were expected in the elections. In fact, this is what happened. The hall was literally filled with people calling themselves shamans. One could see people of different ages and nationalities. Some came in casual clothes, others in a traditional shamanic costume, with appropriate attributes in the form of a tambourine and amulets. Delegates from each community arrived.
Everyone's mood was also different. Some were glad to meet their colleagues and heatedly discussed the upcoming elections, while others avoided their opponents. And finally, registration of participants is completed. The elections have begun.
Alexander Amagzaev, director of the Center for the Culture of Indigenous Peoples of the Baikal region, delivered a welcoming speech:
Today we will solve those problems that have matured. All 4 organizations found common ground among themselves. The time has come for us to create a unified religious shamanic organization.
The words of his colleague were supported by the current chairman of the Council of Shamanic Communities of the Baikal region, Boris Khungeev. He drew everyone's attention to the importance of this association. And he emphasized the traditions of Siberian shamanism:
We have not officially registered the organization before, now the time has come. I would like to remind you that when there is nowhere to go, when medicine cannot raise the sick, we, shamans, come to the rescue. Today we will unite so that any shaman can come to any region and perform a ritual there. Today we are breaking boundaries! Here everyone has their own voice and opinion!
The last words of Boris Khungeev seem to have served as an impetus for discord in the already fragile relations between shamanic organizations. Everyone wanted to express their opinion. The floor was given to each leader of shamanic organizations: Arthur Tsybikov, chairman of the city Angarsk religious organization of shamans “Eternal Blue Sky”, Vitaly Baltaev, chairman of the “Baikal” organization, Alexander Makaveev, chairman of the “Burged” organization and Leonid Batanov, chairman of the “Sahilgaan” community.
Each leader expressed his point of view on the merger and subsequent interaction. And oddly enough, the point of view of some did not suit others at all. The debate began in the hall. Chairman of the Sahilgaan community Leonid Batanov said that the gift is inherited to the shaman, at the genetic level. And if someone has learned this, he is not a shaman. Thus, it further heated up the heat of passions and caused discontent among members of some other shamanic organizations.
Nikolai Kazantsev, head of the department of ethno-confessional relations of the department of the governor of the Irkutsk region and the government of the Irkutsk region for public relations and national relations, spoke strictly:
We don't need religious conflicts. The Irkutsk region is a territory of peace and harmony. Today we are here to agree and come to a common decision.
Whole material Vladislav Leikin can be read at the link.
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Angarsk shamans sent a camel on a heavenly journey
Unfortunately, the unification of shamans into one organization did not take place in early April, since the differences of the leaders of different shamanic organizations outweighed them - they came to the congress, but refused to unite. The shamans who gathered at the Orbita cultural center in Irkutsk simply had a fight.
We failed to find common ground; we cannot stand still and wait for someone to understand and sort it out. We decided to act as a unifying factor and invited everyone to today's ceremony. But representatives of other organizations did not come,” sums up Arthur Tsybikov, head of “Eternal Blue Sky”. However, the Angarsk shamans - about fifty of them came to the ritual - do not despair. They are ready to take the next steps towards unification.
At the beginning of the ritual, they “opened up”, inviting their ancestors and gods to assist. Then they came to the “grove” - the felled young pines were installed in the clearing in a special order. There they performed the ritual, the roar from the tambourines spread for many kilometers. And then they sacrificed the highest animal, the camel.
According to shamanic views, only 5 animals serve a person in life: a ram, a goat, a horse, a bull and a camel. From the point of view of shamanism, a camel is the highest offering, because it is a transport for interaction between worlds.
We have a lot of gods, many worlds and departments, and a camel is transport between them. Whereas a bull and a horse are means of transportation within the world,” explains Tsybikov. Shamans are sending their eighth camel on a journey in five years. The sacrificial camel was transported from the border of Mongolia and the Trans-Baikal Territory. He lived for a month in the shamanic center, he was fed and looked after. After the ritual, the camel was carefully butchered (as the shamans explain, the blood of a sacrificial animal should not be spilled on the ground), after which the meat was laid out on the altar and burned.
In May, when the cuckoo begins to crow, the gates of heaven open, and we must pray properly. On May 26, in the same clearing near Angarsk, a big festival will be held, where shamans will present a red stallion to the union of shamans from Buryatia and the Irkutsk region. We invite all shamans again.
Construction of a shamanic center is actively underway at Yasachnaya Polyana. Previously, there was a training ground and a shooting range; shamans buried shell craters before building. The yurt of the supreme god has already been built, and next to it on two sides there are 12 more ritual yurts. Construction is being carried out using our own funds.
Tavyk is the name given to “cakes” that are sent to the gods and ancestors. They are made from cookies, marshmallows, marmalade, combined with butter. Tavyks are burned in sacred forges, and they are sent to heaven in the form of smoke.
Who becomes a shaman?
There are not only Buryats among shamans, but now also Russians, such as Evgeniy Ivanov, who came to shamanism while saving his wife from cancer. With a terrible diagnosis, he was able to prolong his wife’s life, and she herself became a shaman. Before coming to shamanism, Evgeniy went to church, lit candles, took communion, and kept fasts. “We honor, respect and honor Jesus Christ as God, we respect all religions in the world. But despite this, our guardian angels stand behind us, one and a half meters from you, supporting us with their huge wings, clearing the road, pointing us in the right direction, pushing us into contact with the right people, because our ancestors are closer to us,” says Evgeniy.
Among the Angarsk shamans there are also representatives of neighboring countries. For example, there is an Uzbek from Tashkent, Farhad Karakhadzhaev. He is a Muslim, but he came to Russia, and the road led him to shamans. He has been a dedicated shaman for 8-9 years now. He says: nothing prevents him from being both a Muslim and a shamanist.
A man calling himself the Deputy Supreme Shaman of Russia said that shamans will seek official religious status in Russia for their beliefs.
On June 19, Artur Tsybikov (the same deputy supreme shaman) told reporters that the country’s shamans intend to unite into a single organization. And they have already sent an open letter to the President of the Russian Federation, to the Federation Council, and made an appeal to the State Duma, in which they asked to consider the issue of recognizing shamanism as an official religion in Russia. Tsybikov acts with the sanction of the recently elected supreme shaman of Russia, 70-year-old Kara-Ool Dopchun-Ool from Tuva. However, for those who call themselves a shaman, Tsybikov’s statements raise many questions. As well as the legitimacy of the elections held in Tuva on June 9.
Not an official religion
According to the deputy chairman of the expert council for state religious studies examination under the Ministry of Justice of the Russian Federation, Alexander Dvorkin, shamanism cannot be recognized as an official religion for several reasons. Firstly, because in Russia there is no status of an official religion.
“Such a status is not spelled out in any laws. The preamble to the law on freedom of conscience states that the Russian Federation recognizes four traditional confessions of the peoples of Russia. First of all, the culture-forming religion is Orthodoxy. Plus Islam, Buddhism, Judaism. But this is only stated in the preamble of the law, and the law itself does not explain in any way what this means. For many years there has been talk about what would be good to decipher. But this is already about introducing amendments to the law,” Dvorkin said.
The second reason is that anyone can be called the supreme shaman of Russia, who instructed Arthur Tsybikov to seek recognition of shamanism at the state level. “There is no supreme shaman of Russia, since there is no single shamanic organized community that would hold elections for its own head,” the expert insists. - That is, any person can declare himself the supreme shaman of Russia. I can also declare myself, say, the supreme bearded man of Russia, but this will be solely a statement about myself.”
The third and most important reason is that shamanism cannot be called a religion. Only religious and magical practice.
Alexander Dvorkin, Deputy Chairman of the Expert Council for State Religious Studies Expertise under the Ministry of Justice of the Russian Federation
Even if we are talking about traditional shamanism, which was practiced by some peoples, it is not united in any organization or system. There is a shaman of a tribe, another tribe may have a completely different shaman. There are no authentic schools of shamans. You cannot learn to be a shaman, enroll in courses, get a diploma. When a shaman dies, he transfers his connection with the spirits, his powers and powers to one of his students. This is what shamanism is built on. Thus, all kinds of shamanic courses and training seminars, to which gullible citizens are invited today, are an absolute occult remake, having approximately the same relation to real shamanism as spreading cranberries to genuine Russian flora.
And the continuity necessary for the continuation of the shamanic tradition on the territory of Russia was interrupted during the years of Soviet power. This, according to the researcher, makes many who call themselves shamans impostors. “The Soviet government went through all religions, including religious practice - shamanism. All traditional shamans disappeared during the 70 years of Soviet rule. Therefore, in my opinion, almost all people who call themselves shamans have appropriated these titles to themselves. Some of them, perhaps the vast minority, retain fragments of the customs of their tribes, but the majority do not even have this. But even those who have preserved something, strictly speaking, cannot be considered shamans, since the shamanic continuity was interrupted and they supplement the remnants of some old practices with completely modern occult and neo-pagan rituals, designed by them,” summed up Alexander Dvorkin.
1.2% of Russians, or 1.7 million people, profess the traditional religion of their ancestors, worshiping gods and the forces of nature. These are the data of the all-Russian study “Atlas of Religions and Nationalities”, conducted by the Sreda service in August 2012 in 79 out of 83 constituent entities of the Russian Federation. Far fewer people called themselves Jews - about 0.1%, or 140 thousand.
Alexander Dvorkin separately explained why Judaism can be considered a traditional confession of the peoples of Russia, but shamanism cannot. “Judaism is still one of the rather ancient religions, which is inherent in a specific people who have inhabited our country for quite a long time. Judaism has tradition, culture, continuity. The same can be said about Islam and Buddhism, although the latter is more or less traditional only in three regions of the country: Kalmykia, Buryatia and Tuva. Shamanism has no organization, no tradition. It consists of shamans, and each shaman himself practices communication with spirits using his own methods.
And this [shamanism] concerned exclusively rather small peoples, who have changed quite a lot since then, some of them, in principle, moved away from shamanism. The Orthodox mission worked quite actively before the revolution. And after the revolution, all this completely disappeared,” the expert noted.
Everyone wants to be chairman
As Arthur Tsybikov told reporters, who, in addition to the position of deputy supreme shaman of Russia, holds the post of supreme shaman of the Angarsk religious organization “Eternal Blue Sky,” the first attempt to unite shamans was made back in 2009. But the elections “failed,” although more than 200 candidates were nominated for the main post. And only nine years later, at a congress of 13 delegations representing territories from St. Petersburg to Vladivostok, they managed to elect the supreme shaman of Russia.
Artur Tsybikov, Deputy Supreme Shaman of Russia
We already know that the Russian President supports the people's initiative. He, like many progressive shamans, believes that only unification will give shamanism the opportunity to talk on equal terms with representatives of other faiths.
But there are also those who do not support the idea of integration. According to the same Tsybikov, this is the head of the traditional Sangha of Russia - the largest Buddhist community in Buryatia. Despite the fact that Tibetan, Tuvan and Mongolian lamas are ready for integration... Permanent representative of the Buddhist sangha Andrei Balzhirov refused to make any comments when mentioning the supreme shaman of Russia.
There are opponents of the new association among those who call themselves shamans. For example, the 68-year-old chairman of the Tuvan shaman society “Dungur” Lazo Mongush was not invited to the elections at first, and when he came on his own, they were kicked out.
Lazo Mongush, chairman of the society of Tuvan shamans “Dungur”
“On what basis, I ask them, are you holding this ceremony? Do you have grounds to hold elections at the Russian level? If a supreme shaman is elected, then all of Russia, the State Duma, must participate.” They just sent me three letters, and I went. There are also shamans in Moscow, there are shamans everywhere in Russia, they all should also participate. That is, if you choose a supreme shaman, there must be a congress of shamans from all over Russia.
According to him, he knows Kara-Ool Dopchun-Ool, who was elected in these elections, well.. - [As a shaman] I sometimes even recommended him to some people. And then he accused me of making a mistake: “Why did this man die, why didn’t Lazo look?” I simply offered it to people when they came to me. And instead of gratitude, he insulted me right in front of these people.”
Deputy Chairman of the Association of Shamans of the Irkutsk Region Valentin Khagdaev, in principle, has a negative attitude towards the idea of electing a leader of all shamans. “The Supreme Shaman of Russia - why do we need him? Who obeys him? After all, we all need to get together. There should be no supreme shaman. This should be a collective body [to] resolve some common issues,” Khagdaev said.
He doesn’t know Arthur Tsybikov closely, but he remembers how he tried to become chairman of the Irkutsk Association of Shamans. Now the elected head of the association is 74 years old. “Traditional shamans did not [accept] him and his team. They held a separate meeting and created an association of shamans without him and his team. Then he came to Tuva. I hardly know him personally. He is one of the new neo-shamans,” added the deputy chairman of the association of shamans of the Irkutsk region.
True, there was a minority of dissatisfied people. Among the people surveyed by the portal site who call themselves shamans, including hereditary ones, the majority have never heard of the election of the supreme shaman of Russia; in principle they are ready to join the association, but no one invited them.
First steps
After stabilizing the political and economic situation within the state, Kutuz began to establish relations with neighboring Muslim countries. In this article we will describe in detail what steps were taken by Qutuz to unite Egypt and Sham.
As stated in our previous articles, Kutuz’s first step as ruler of Egypt was to stabilize the situation within the country. His second step was to return the Bahrite Mamluks who had fled the country to their homeland and use their capabilities to strengthen the Egyptian army.
The next, third step of the ruler Kutuz was as brilliant as all the previous ones.
So, having established order within the country, Kutuz began foreign policy and began by establishing relations with neighboring countries. Egypt had extremely strained relations with all the Ayubid emirates in Sham. Moreover, they repeatedly tried to attack Egypt, breaking the alliance agreement that was concluded between Egypt and Sham during the reign of Salih Ayub.
Also, the rulers of Sham sheltered the Bahrite Mamluks who fled from Egypt. Plus to all this, the ruler of Damascus and Aleppo Nasir Yusuf, after the fall of Baghdad, turned to the Mongols for help to attack Egypt.
With all these complex and confusing relations between Egypt and the emirates of Sham, Qutuz set about eliminating the contradictions that existed between him and the rulers of Sham.
He set himself the task of, at best, uniting Egypt with Sham, as was the case during the times famous Salhuddin Al-Ayubi. And in the worst case, he intended to achieve at least a neutral position from the rulers of Sham for the time when he would fight the Mongols, so that they would not stab him in the back, as was the custom among the rulers of Sham.
Kutuz soon found out that the head and leader of the rulers of Sham was Nasir Yusuf Al-Ayubi - the ruler of Aleppo and Damascus, the largest cities in Sham. He knew full well that Nasir Yusuf hated him personally and that he was turning to the Mongols for help to conquer Egypt.
Nevertheless, Kutuz sent a letter to him, which was written very delicately, as if he was addressing the closest and most respected person... For the sake of uniting the Muslim ummah, Kutuz forgot about the “brilliant” past of Nasir Yusuf and turned to him as an older brother.
Nasir Yusuf received this letter before the Mongols arrived at the walls of Aleppo, when the treaty of cooperation between him and the Mongols was still in force. Despite all the shortcomings of Nasir Yusuf, Kutuz preferred to unite with him in the war against the Muslim army of Sham.
However, Kutuz knew very well that Nasyr Yusuf’s main goal was to remain in power at any cost, and he would never sacrifice his throne. That’s why he wrote him this letter, unusual in content.
In his letter, Kutuz offered Nasir Yusuf to become the ruler of this state after the unification of Egypt and Sham. And he (Kutuz) himself would become a subject of Nasir Yusuf, despite the fact that Kutuz’s military position at that time was in many ways superior to the military forces of Nasir Yusuf, and despite the fact that Egypt was much stronger than the two cities of Sham, which he owned.
In essence, it was an offer that could not be refused.
In particular, this letter said that he (Kutuz) has no claims to the power of Nasyr Yusuf and he (Kutuz), on the contrary, is his governor in Egypt, and when Nasir Yusuf himself arrives in Egypt, he will immediately place him on the throne in as a ruler.
Kutuz learned that Nasyr Yusuf had doubts about his proposal to unite with Egypt. Then Kutuz offered him his help in the war against the Mongols. With this proposal, Kutuz planned to at least unite the armies of Sham and Egypt against the Mongols, if the complete unification of both Muslim territories into one strong state did not work out.
Kutuz wrote to him, observing all the norms of etiquette and showing him great respect:
“If you wish, I will serve you; if you wish, I will come to you along with all my retinue and all the troops that are at my disposal to assist you against the enemy who threatens you. If you do not trust me personally, I will send an army with the commanders you choose. (" As-Suluk li-ma'rifati duval al-muluk", 1/508)
Kutuz even gave Nasir Yusuf the right to choose the commanders of the Egyptian army that would go to the aid of Sham. But Nasir Yusuf did not respond to these noble calls of Kutuz and preferred division to unification. And what was the result?
Soon Aleppo fell, and the Mongols approached Damascus. And Nasir Yusuf fled humiliated and insulted to Palestine. It was there that something happened that had been brewing for a long time and inevitably had to happen someday. The army of Nasir Yusuf disobeyed and chose to join the army of Egypt. The warriors chose the sincere Muslim leader Kutuz and preferred jihad on the path of Almighty Allah to war for the throne of the ruler.
The fate of Nasir Yusuf
Nasir Yusuf fled into the desert and decided to hide in the Al-Jafr area in southern Jordan. But a detachment sent by the Mongol leader Hulagu to capture him soon discovered him. Nasir Yusuf was captured along with his son Al-Aziz and brought in a humiliated position to Hulagu in Aleppo.
However, Hulagu had already left Aleppo by this time and went to Tabriz. Nasir Yusuf was taken to Tabriz after him. Finally, in Tabriz, he appeared before Hulagu, to whom he had once expressed complete obedience and then abandoned obedience.
Hulagu spared his life and decided to use him for his own purposes after the end of the war in Sham. Hulagu, taking into account the experience and baseness of the soul of Nasir Yusuf, intended to further appoint him as his governor in Sham. Therefore, Nasir Yusuf was spared his life and sent along with his detachment back to Sham. But on the way to Sham, he met one of the Mongol troops who fled from Sham after the defeat in the Battle of Ain Al-Jalut. They recognized Nasir Yusuf and killed him. (" Al-Bidaya wa al-nihaya", 13/255)
Agree, this was a very humiliating end for the ruler of Aleppo and Damascus. He had the opportunity to rise above all the rulers of Sham and immortalize his name in the history of Islam by sincerely raising the banner of jihad. However, he chose such humiliation for himself, preferring a dishonorable existence to a noble death in the path of Allah Almighty.
To be continued…
Muhammad Sultanov
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