Nūr al-Dīn Muhammad II () or ‘A'lā’ Muhammad () (542 AH/1148 CE-607 AH/1210 CE) was the Nizari Isma'ili Imām of Alamūt who reigned the longest period out of any lord (Khudawand) of Alamut, forty-four years. He affirmed the policies of his father, Hassan Ala Dhikrihi's Salam, who had been stabbed to death a year after proclaiming Qiyāma, or Resurrection (interpreted in a spiritual esoteric manner of the truth being unveiled with the Ismailis in this case). Name and honorifics He is known as "‘A'lā’ al-Dīn" in some manuscripts of Kalam-i Pir and by some other historians. Other manuscripts of Kalam-i Pir have him as Diya al-Dīn. Rashid al-Dīn Hamadani has him as Nūr al-Dīn, but Hodgson is of the opinion that this is dubious. Biography Nur al-Din Muhammad, surnamed Ala, also called Ala Muhammad or Muhammad bin Hasan, was born around 550/1155 or 553/1158 in Alamut. He is also known as Muhammad II, and sometimes as Ziaruddin Muhammad. His mother related to the Buwahid family. Immediately upon his accession, he arrested Hasan bin Namavar and his relatives and sentenced them to death. Bernard Lewis writes in "The Assassins" (London, 1967, p. 95) that, "Hassan was succeeded by his son Muhammad, who proceeded to confirm that his father and therefore he himself were descendants of Nizar, and subsequent Imams. He is said to have been a prolific writer, and during his long reign, the doctrine of the Resurrection was developed and elaborated." B. Hourcade writes that, "Hassan's son, Nur al-din Mohammad II (d. 607/1210), consolidated the work of his father, whom he pronounced the true Imam, the secret son of a descendant of Nizar who had hidden at Alamut." (cf. "Encyclopaedia of Iran and Islam" ed. by Yarshater, London, 1982, p. 800). Ala Muhammad was greatly engaged in his interest on philosophy and esoteric doctrines. His literary output was voluminous and had compiled several books on Koranic exegesis to broach the doctrines of the Ismailis. He was well steeped in Arabic and composed many proverbs and poetry in Arabic, whose fragments had been into the memories of the Muslims in Qazwin. Few misconception had started among the Muslims during his period about the qiyama in Iran and Syria, therefore, Ala Muhammad wrote several tracts to justify the doctrines of qiyama. In his elaboration of the doctrine of qiyama, he also assigned as usual a central role to the Imam. It further