Skip to main content

Login Register Contact Us

Sufism and Islam

o o o o

Introduction Basis of Sufism Evolution of Sufism A Few Gnostic Quotations

Sufism and Islam

Oh Lord! Make me laud thee, extol thee, and praise thee in all my states So that I rejoice not over what thou givest me of this world nor sorrow over that of it which thou withholdest from me! Empty my heart for thy love, Occupy it with remembering thee, Animate it with fear of thee and quaking before thee, Strengthen it with beseeching thee, Incline it to thy obedience, Set it running in the path most beloved to thee, And subdue it through desire for what is with thee, All the days of my life! Let my provision in this world be reverential fear of thee, My journey be toward thy mercy And my entrance be into thy good pleasure!1 NOTE: In this first set of lectures we shall deal with the meaning of Sufism and its substance. In the next set of lectures we shall deal with the history and the form.

Introduction
"Sufism and Islam cannot be separated in the same way that higher consciousness or awakening cannot be separated from Islam. Islam is not an historical phenomenon that began 1,400 years ago. It is the timeless art of awakening by means of submission. Sufism is the heart of Islam. It is as ancient as the rise of human consciousness."2

Many scholars and jurists may join issue with the above statement. They perceive Sufism as an unacceptable distortion of Islamic beliefs and way of life. They find the rituals and practices as well as the beliefs of many Sufis repugnant to the teachings of Islam. They argue that Sufism has brought about confusion in the minds of its believers leading them away from the simplicity and purity of the glorious faith. Many Orientalists, on the other hand, do not accept that Sufism has a direct link with Islam and reject the idea that it has evolved from the consciousness inspired by the Quran or the teachings of Muhammad. They affirm that its origin is firmly embedded in the mysticism of the Jew and Christian hermits and monks of the time and that their traditions not only inspired but also dictated the evolution of Sufism. The historical links between the three major monotheistic faiths makes it inevitable for a measure of similarity in the spiritual experience in each of them and this commonality of experience is seen by many enlightened scholars as an important factor which might be constructively employed for engendering a better understanding between the three communities. "If Judaism, Christianity and Islam have no little in Common in spite of their deep dogmatic differences," remarks the Editor of 'the Mysticism of Islam ' by R. A. Nicholson 1966 edition, "the spiritual content of that common element can best be appreciated in Jewish, Christian and Islamic mysticism, which bears equal testimony to that ever-deepening experience of the soul when the spiritual worshipper, whether he be follower of Moses or Jesus or Muhammad, turn whole- heartedly to God." The hostility from within Islam is always countered by the argument that mysticism is founded not only on Quran but also the sayings of the Prophet and the Imams from his progeny. While it is conceded that the rituals and the practices of certain Sufi sects may seem to be offensive to the purity of the spirit of Islam, Sufism par excellence is the science of gnosis which like many other sciences has its roots in Islamic culture. "This science can be studied from two angles, one of them being sociological and the other scientific. From scientific point of view the adepts in gnosis (Irfaan) are called Gnostics ('Arifs). From social point of view they are known as Sufis. Anyhow, the Gnostics and Sufis are not an organized separate sect, nor do they claim to have formed any such cult. They are scattered over all Muslim sects. But from social point of view they form a separate group and a separate body, having its characteristic ideas and special manners of life. They wear a particular type of dress and grow their hair in a particular style. They live in hospices etc. Thus the Sufis have to a certain extent become a separate sect from religious as well as social point of view. Anyhow there have always been and there are still, especially among the Shiahs, Gnostics who are not apparently distinct from others, yet they are closely associated with gnosis and spiritual journey."3

The author clearly has in mind many Shiah mujtahids and scholars both of the past and the present who have, as Shia leaders, made major contribution to irfaan. The most notable amongst the recent ones are Ayatullah Khomeini, Ayatullah Khui, Allamah Muhammad Hussain Tabaatabai and the author himself, Allamah Murtadha Mutahhari. None of these or any other mujtahid has ever established or encouraged the establishment of a separate organization or promoted any of the recognized Sufi rituals. They have always welcomed, and also contributed to, the development of gnosis as a science. Ayatullah Khumaini, in his lectures on the opening chapter of Quran deals at length with the misunderstanding regarding Sufism and concludes: "We find certain scholars denying the validity of mysticism. This is regrettable."4 In these lectures we shall confine ourselves to the "scientific" aspects of Sufism and make only such cursory references to the "social" aspects as may be relevant.

Basis of Sufism
"The function of religion is to bestow order upon human life and to establish an "outward" harmony upon whose basis man can return inwardly to his Origin by means of the journey towards the "interior" direction. This universal function is especially true of Islam, this last religion of humanity, which is a Direct injunction to establish order in human society and within the human soul and at the same time to make possible the interior life, to prepare the soul to return unto its Lord and enter the Paradise which is none other than the Divine Beatitude. God is at once the First (al-awwal) and the Last (al-akhir), the Outward (al-zahir) and the Inward (al-batin). By the function of His outwardness He creates a world of separation and otherness and through His inwardness He brings men back to their Origin. Religion is the means whereby this journey is made possible, and it recapitulates in its structure the creation itself which issues from God and returns unto Him."5 The Quran states: "Lo! We are Allah's and lo! To Him is our return."(2:156) The practical aspect of gnosis describes man's relation with the world and with Allah and explains the duties of the seeker if he wishes to attain unity with Allah. This part of gnosis is called the spiritual journey (sayr wa sulook). It explains that man must attain total comprehension of monotheism and that to attain this he has to travel through various stages. This journey can be undertaken only under the supervision of a spiritual guide who has passed through all the stages of the journey. The monotheism which a Gnostic seeks is not the monotheism which a philosopher would understand it to be. To a philosopher, unity or oneness of Allah means that there is only one Essential Being to the exclusion of any other. A Gnostic maintains that oneness of Allah means that Allah is the only really existing being. The existence of everything else is illusory. The spiritual journey is a journey of the human being as the illusory being to the stage where he may

not see anything but Allah. This journey can only be undertaken if one has purified one's heart and one's soul through constant spiritual effort. It is easy to confuse Sufism with Asceticism (Zuhd). Asceticism is the renunciation of the world for the sake of spiritual upliftment and the attainment of the hereafter. Gnosis may involve a measure of asceticism but the objective is to undertake the spiritual journey. To prove validity of spiritual journey and gaining proximity to Allah, various verses from Quran are cited. From the Holy Quran: Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things. (24:35) (This lamp is found) in houses which Allah hath allowed to be exalted and that His name shall be remembered therein. Therein do offer praise to Him at morn and evening. (24:36) Men whom neither merchandise nor sale beguileth from remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned (24:37) That Allah may reward them with the best of what they did, and increase reward for them of His bounty. Allah giveth blessings without stint to whom He will. (24:38) The Holy Quran refers to the appetitive soul (nafsul-ammarah), the admonishing soul (nafsullawamah) and the contented soul (nafsul-mutmainnah) and says in Sura Fajr (The Dawn): But ah! Thou soul at peace! Return unto thy Lord, content in His good pleasure! Enter thou among my bondmen! Enter thou My Garden! (89:27-30) And again in Surah Shams (The Sun): And a soul and Him Who perfected it and inspired it (with conscience of) what is wrong for it and (what is) right for it, he is indeed successful who causes it to grow. And he indeed is a failure who stunteth it.(91:7-10) The Quran repeatedly exhorts mankind to strive for Allah's pleasure and in Surah Ankabut (The Spider): As for those who strive in us, we surely guide them to our paths, and lo! Allah is with the good. (29:69)

Also from the Quran: "He is the First and the Last, and the Outward and the Inward; and He is the Knower of all things."(57:3) From the Quran: "We verily created man and we know what his soul whispereth to him and we are nearer to him than his jugular vein." (50:16) In addition to the Quranic references the Gnostics also rely upon several sayings and sermons of the Prophet Muhammad and the Holy Imams. a. The Holy Prophet has said: "He who has known his self has known Allah." b. The following two quotations from the compilation of sermons and sayings of Imam Ali (published as Nahjul Balagah) are also relevant. "There is no doubt that Allah the Almighty has made His remembrance the polish of the hearts. By means of it the deaf begin to hear, the blind begin to see and the arrogant become submissive. In every age and period Allah the Almighty has created men in whose minds He puts His secrets and through whose intellect he talks to them."6 "A godly person enlivens his heart and annihilates his ego till what is coarse becomes soft. A bright light like lightening shines in front of him shows him the way and helps him in advancing towards Allah. Many doors push him forward till he reaches the gate of peace and safety and arrives at the destination where he has to stay. His feet are firm and his body contented, for he uses his heart and pleases his Lord."7

Evolution of Sufism
"In addition to its law and the esoteric aspect contained in sufism and gnosis, Shi'ism contained from the beginning a type of Divine Wisdom, inherited from the Prophet and the Imams, which became the basis for the hikmah or sophia that later developed extensively in the Muslim world and incorporated into its structure suitable elements of the Greco-Alexandrian, the Indian, and the Persian intellectual heritages." Seyyid Hossein Nasr in the preface to Tabatabai's work entitled "SHI'A" p.15 published by Ansariyan Publications of Qum, Iran. The early leaders of Islam, especially the Shia Imams and their close followers, led a highly spiritual life and expressed spiritual ideas in the context of Islam through supplications, lectures and other writings. They were not, however, mystics or Sufis as those terms later came to be understood. During the first century of the Islamic era there did not exist any group known as Gnostics or Sufis. Those who led spiritual life did so out of unbounded piety. Having traversed through comprehension of the formal and philosophical aspects of the faith they sought to unveil

the Truth through intellectual reasoning. They neither renounced the world nor assumed any formal identity. Their teachings often attracted adherents from the Sunni schools of thought with the result that it is not uncommon to-day to find sufi groups aligned with the Sunni school and yet acknowledging Shiah leaders as their spiritual masters. Notable among such groups is the Naqshbandi order. Historians are in general agreement that the growth and spread of piety and spirituality amongst the early Muslims was the result of the tyranny of the rulers who had seized the helm of the empire after the death of Imam Ali in 40 Hijrah. This they were able to do with such gross impunity because following the death of the Prophet, Ali had been denied succession. This is perhaps an over simplification to some extent as it implies that had the people accepted Ali as the rightful successor there would not have been such extensive rise of spirituality. The fact is that, as discussed earlier, gnosis is central to Islam. The Quran as well as the Prophet encouraged intellectual reasoning. Say (unto them, O Muhammad): I exhort you unto one thing only: That ye awake, for Allah's sake, and then reflect. (34:46) Lo! In the creation of the heavens and the earth and (in) the difference of night day and day are tokens (of His sovereignty) for men of understanding. (3:190) Such as remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and instinctively cry out): Our Lord! Thou created not this in vain! Glory be to Thee! Preserve us from the doom of Fire. (3:191) The Prophet said: True worship does not lie in engaging oneself constantly in supererogatory prayers or in fasting copiously, but in contemplation of the creation (and seeking to know the Creator through His works). Amongst the close companions of the Prophet there were those, like Abu Dharr Ghaffari, Miqdad, Salman the Persian and a few others, who became staunch followers of Imam Ali and spread his teachings of gnosis. If Ali had been allowed to succeed the Prophet it is very likely that gnosis would have grown as an integral part of Islamic faith without any mantle of additional rituals. Because this did not happen and the regime was often inimical and at time violently hostile to those who practised or preached spirituality, gnosis assumed a distinct and separate form. Al-Kindi (died 10th century A.D.) reports the appearance of a small community of Muslims in Alexandria in the ninth century (=2nd century of Islamic calendar) who enjoined good and preached against evil. They were called Sufis. It is also said that Abu Hashim of Kufa in Iraq (died 767 A.D.) was the first man to be called by this name. He lived in the second century of Islamic calendar. He is reputed to have founded the first Sufi monastery (khaanqah) at Ramlah in

Palestine for the exclusive use of a group of ascetics and worshippers. In Northern Africa the Sufi monasteries are known as tekkes. Historians differ on the origin of the word "Sufi" though many believe that it is derived from suf, the coarse woollen garment worn by the Sufis. With the formalization of Sufi orders, the Sufis tended to assign highly esoteric meanings to certain Islamic terms of common usage. For example the term shariah which ordinarily means the jurisprudence, to a Sufi it means the inner side of the Islamic law which leads to the spiritual path (the tariqah) leading to Truth. From the point of view of the Islamic jurists, the Islamic teachings are divided into three parts: (i) The articles of faith, (ii) The ethics and (iii) The rules of law. As far as the articles of faith are concerned, the Sufis do not consider the mere intellectual belief to be enough. They hold that it is necessary to ponder over the truths of these articles to remove the veil between the believer and the truths. Similarly the Sufis do not consider the limited range of good morals to be enough. They believe in undertaking spiritual journey which has its own special characteristic. With regard to the rules of law, on the whole the Sufis accept them although in certain Sufi orders they have been altered or ignored. As time passed many Sufi orders came into existence, each with its own tariqah, its own "guide" or "master" and its own form of expression of spirituality. In this development they were influenced not only by the Christian mystics but also by the Hindus, the Jews, the Persians with their heritage of spirituality as well as the Greek thinkers such as Plato, Aristotle and the NeoPlatonists introduced to the Arabs through Mamun Rashid's famous academy Bait al Hikmah, the House of Wisdom. Many orders, influenced no doubt by the Christian mystics, renounced the world believing such renunciation to be a great act of piety and began to live life of poverty. They were subjected to criticisms by the jurists, both from the Sunni and the Shia schools. In some cases, the Sunni regimes persecuted, imprisoned and even executed some leading Sufis. The chasm between the theologians and the Sufi masters began to widen and with certain theologians the Sufis today are on the other side of the spiritual divide beyond the pale of Islam. The Shia scholars and jurists, on the other hand, while not condoning the beliefs, practices and the rituals of the Sufis which they perceived to be anti-Islamic, have as we have seen, found a common ground in the Sufi spirituality. It is not proposed in these lectures to deal with how a seeker undertakes the spiritual journey or the various stages or "worlds" through which he must pass. Suffice it to say that a seeker would first find a master or guide who would take him through the spiritual journey. Shaykh Fadhlalla

Haeri, himself a renowned Sufi master of the Shia faith notes in his recent book "The Elements of Sufism"8 The outer practices of the Sufis include varying amounts of prayers, invocations, recitations and supplications. We often find that not only the local ecology and physical environment had a lot to do with the type of Sufi practices which predominated in a certain area, but also the culture, class and socio-economic conditions of the group which played the most prominent role in these practices. We find that some Sufi orders became almost exclusively for the well-off and the influential in the society. For example the Tijani Order in North Africa seems to have attracted those who were politically powerful while the Darqawi order has been predominantly followed by the poor.

A Few Gnostic Quotations

My God, were it not incumbent to accept Thy command, I would declare Thee far too exalted for me to remember Thee, for I remember Thee in my measure, not in Thy measure, and my scope can hardly reach the point where I may be a locus for calling Thee Holy! Among Thy greatest favours to us is the running of Thy remembrance across our tongues and Thy permission to us to supplicate Thee, declare Thee exalted, and call Thee holy! My God, love-made hearts are enraptured by thee, disparate intellects are brought together by knowing Thee, hearts find no serenity except in remembering Thee, souls find no rest except in seeing Thee. Thou art glorified in every place, the worshipped at every time, the found at every moment, the called by every tongue, the magnified in every heart! I pray forgiveness from Thee for every pleasure but remembering Thee, every ease but intimacy with Thee, every happiness but nearness to Thee, every occupation but obeying Thee! My God, Thou hast said-and Thy word is true-O you who have faith! Remember God with much remembrance and glorify Him at dawn and in the evening! Thou hast said-and Thy word is trueRemember me, and I will remember you. Thou hast commanded us to remember Thee, and promised us that Thou wilt remember us thereby, in order to ennoble, respect, and honour us. Here we are, remembering Thee as Thou hast commanded us! So accomplish what Thou hast promised, O Rememberer of the rememberers! O most Merciful of the merciful!9 Imam Ali has said: "Allah! I do not worship you because I am afraid of Your Hell or because I hope for Your Paradise. I worship you because I have found you worthy of being worshipped." Ibn Sina, the renowned scientist, mathematician, astronomer and mystic, known in the West as Avicenna (Died 1037 AD) says: "The Gnostic seeks Allah alone. He is not concerned with anything else. In his eyes there is nothing more important and more valuable than gnosis. He worships Allah because worship is

due to Him and because it is an appropriate and decent way of expressing man's relation to Him. The worship of the Gnostic is free from any element of fear or hope of reward." Rabia Al-Adawiya (died 801 AD) a woman saint of Basra, was the greatest God-intoxicated mystic of the speculative period of Sufism. She was an ascetic in the real sense. She detached herself from the phenomenal world and desired nothing but God. Once she was asked by a rich person what she would like of the earthly gifts. She replied: "I am ashamed to ask of the thing of this world from Allah to whom this world belongs. How can I ask for it from those to whom it does not belong." Rabia taught to love God for God's sake. In one of her supplications, she says: "O my God! If I worship Thee on account of the fear of Hell, burn me in Hell, and if I worship Thee with the hope of Paradise, exclude me from it, but if I worship Thee for Thine own sake, then withhold not from me Thine Eternal Beauty." When asked regarding her desire for the Paradise, Rabia replied: "Is it not enough for me that I am given leave to worship Him? He is worthy of worship without motive." In one of her poems she says: O beloved of hearts, I have none like you, So have pity this day on the sinner who comes to you. O my Hope and my Rest and my Delight, The heart can love none other than you. Another great Sufi lady was Sayyida Nafisah, the great grand-daughter of the second Imam of the Shias. She was renowned for her piety, asceticism, night vigils and prayers. Many a learned sought her company to discuss spiritual matters. When she died in 824 AD, her husband, the son of the sixth Imam, wanted to take her body back to Medina to bury her there. However, the villagers begged that she be buried in the village where she had died. The village has today become a popular place of pilgrimage for supplicants both Sunni and Shias. Mansur Al-Hallaj was a famous Sufi of the 10th Century. He was executed in 922 AD for having stated: "Anal Haqq" which means "I am the Truth". Mawlana Jalal'ud-din Rumi was born in Balkh in the present day Afghanistan in 1207. He is a famous Sufi poet whose works have been translated in several languages. The following extract from his poem is most interesting.

Cross and Christians, from end to end, I surveyed; He was not on the Cross. I went to the idol-temple, to the ancient pagoda; No trace was visible there. I went to the mountains of Herat and Candahor.10 I looked, He was not in that hill and dale. With set purpose I fared to the summit of Mount Qaf In that place was only Anqa's inhabitation. I bent the reins of search to the Ka'ba; He was not in that resort of Old and Young. I questioned Ibn Sina of His State; He was not within Ibn Sina's range. I fared towards the scene of two bow-lengths distance, He was not in that exalted court I gazed into my heart; There I saw Him; He was nowhere else. Contributed by Br. Maqbul Hussein Rahim, 100530.1344@compuserve.com

1. The Psalms of Islam As-Sahifa As-Sajjadiyyah, translation by William C. Chittick of the supplications of Imaam Zain-ul-Aabideen published by Muhammadi Trust of Great Britain and Northern Ireland ISBN 0-946079-51-X, supplication 21, page 78. Available also on line at: http://www.al-islam.org/sahifa-as-sajjadiyyah-imam-ali-zayn-al-abidin 2. The Elements of Sufism by Shaikh Fadhlalla Haeri, published by Element Books Ltd. ISBN 1-85230-159-7. 3. Science of Gnosis by Allama Murtadha Mutahhari originally published as an article, now as a book-let with other articles on Gnosis under the title "Light within Me". An Islamic Seminary publication from Pakistan. KISP 3-1-91. 4. Islam & Revolution, Writings and Declarations of Imam Khomeini, Mizan Press, ISBN 0-933782-04-7, pages 419 to 423.

5. Islamic Life and Thought by Seyyed Hossein Nasr, page 192. Published by George Allen & Unwin 1981. ISBN 0-04-297041-5. 6. Nahjul Balagah, Sermon 220. 7. Nahjul Balagah, Sermon 218. 8. page 44 9. Psalms of Islam, Supplication 81 10. Herat and Candahor are places in Afghanistan. Mt. Qaf is the mythical residence of Simrugh, who is identical with God in certain mystical literature. Ibn Sina is recognized as a great intellectual and the poet uses his name synonymously with human intellect. Distance of two bows length is referred to in the Quran as the distance at which the Prophet stood from the Throne of Command on the Night of Ascension.

Language English

Topic Tags:

Sufism Islam Irfan

Authors(s):

Mulla Bashir Rahim

Old url: http://www.al-islam.org/beliefs/spirituality/suffism.html

Category:

General Log in or register to post comments

Download
Printer-friendly versionPDF version

More from the same author

An Introduction to Irfan Islamic Gnosis (Irfan) and Wisdom (Hikmat) Al-Siraj: The Lantern on the Path To Allah Almighty

Sign In Create Account

View New Content ShiaChat.com Members Forums Chat0 Calendar

1. ShiaChat.com 2. Main Forums 3. General Discussions

HALLAJ-I MANSUR
Started by Guest_QizilBash_* , Jun 29 2003 05:33 AM

This topic is locked

22 replies to this topic

#1

Guest_QizilBash_*
Guests

Posted 29 June 2003 - 05:33 AM

I WOULD LIKE TO KNOW WHAT THE SHIA AND SUNNI THINK OF HALLAJ-I MANSUR. I WILL BE VERY THANKFUL IF YOU CAN GIVE QUOTES FROM MARJA'S AND ALIMS. HADIER ALI

#2

Guest_QizilBash_*
Guests

Posted 29 June 2003 - 11:37 AM

Any information will be appreciated. But do not come here and start posting nonsense, eg he is kaffir.

Haider Ali

#3

Guest_Slave of Zahra_*
Guests

Posted 29 June 2003 - 11:41 AM

assalamu alaikum sorry for the dumb ques. but who or what is hallaj i mansur?? UmAli

#4

Guest_QizilBash_*
Guests

Posted 29 June 2003 - 11:49 AM

Al Hallaj Mystic and Martyr Posted By: Jahro' Date: 5, December 02, at 4:25 a.m. Al Hallaj Mystic and Martyr Al Hallj was a legendary Iranian Sufi master who lived in between 858 - 922 AD. Al Hallaj was one of the earliest Sufi masters, he lead his life as a dervish wanderer, he would often go into trans where he felt one with all the creation, existence, with God. He once said "Ana al-haqq" ("I am the Truth"--i.e., God), something people at the time found offensive and could not understand, because of that. Al Hallaj was persecuted and found guilty of heresy. He

found an unfortunate and brutal death. Al Hallaj before put to death said: Now stands no more between Truth and me Or reasoned demonstration, Or proof of revelation; Now, brightly blazing full, Truth's lumination Each flickering, lesser light. Al Hallaj inspired many subsequent Sufi mystics including Rumi. Here are two poems where Rumi talks about al Hallaj, following is al Hallaj's poem on God. The Sunrise Ruby In the early morning hour, just before dawn, lover and beloved wake and take a drink of water. She ask, "Do you love me or yourself more? Really, tell the absolute truth." He says, "Theres nothing left of me. Im like a ruby held up to the sunrise. Is it still a stone, or a world made of redness? It has no resistance to sunlight." This is how Hallaj said, I am God, and told the truth! The ruby and the sunrise are one. Be courageous and discipline yourself. Completely become hearing and ear, and wear this sun-ruby as an earring. Work. Keep digging your well. Dont think about getting off from work. Water is there somewhere. Submit to a daily practice. Your loyalty to that is a ring on the door. Keep knocking, and the joy inside will eventually open a window and look out to see whos there. Hallaj said what he said and went to the origin through the hoe in the scaffold. I cut a cap's worth of cloth from his robe, and it swamped over me from head to foot. Years ago, I broke a bunch of roses from the top of his wall. A torn from that is still in my palm working deeper.

From Hallaj, I learned to hunt ions, but I became something hungrier than a lion. I was a frisky colt. He broke me with a quiet hand on the side of my head. A person comes to him naked. It's cold. There's a fur coat floating in the river. "Jump in and get it," he says. You dive in. You reach for the coat. It reaches for you. It's a live bear that has fallen in upstream, drifting with the current. "How long does it take!" Hallaj yells from the bank. "Don't wait," you answer. "This coat has decided to wear me home!" A little part of a story, a hint. Do you need long sermons on Hallaj! Al Hallaj says about God: "Before" does not outstrip Him, "after" does not interrupt Him "of" does not vie with Him for precedence "from" does not accord with Him "to" does not join with Him "in" does not inhabit Him "when" does not stop Him "if" does not consult with Him "over" does not overshadow Him "under" does not support Him "opposite" does not face Him "with" does not press Him "behind" does not limit Him "previous" does not display Him "after" does not cause Him to pass away "all" does not unite Him "is" does not bring Him into being "is not" does not deprive Him from Being. Concealment does not veil Him His pre-existence preceded time, His being preceded non-being, His eternity preceded limit. If thou sayest 'when', His existing has outstripped time;

If thou sayest 'before', before is after Him; If thou sayest 'he', 'h' and 'e' are His creation; If thou sayest 'how', His essence is veiled from description; If thou sayest 'where', His being preceded space; If thou sayest 'ipseity' (ma huwa), His ipseity (huwiwah) is apart from things. Other than He cannot be qualified by two (opposite) qualities at one time; yet With Him they do not create opposition. He is hidden in His manifestation, manifest in His concealing. He is outward and inward, near and far; and in this respect He is removed beyond the resemblance of creation. He acts without contact, instructs without meeting, guides without pointing. Desires do not conflict with Him, thoughts do not mingle with Him: His essence is without qualification (takyeef), His action without effort (takleef). Husayn ibn Mansur al-Hallaj This is the story of Husayn ibn Mansur al-Hallaj who was born in Madina al-Bayda, a little village in the ancient province of Fars, in southern Persia, in the year 224 A.H./857 C.E., two years before his Master al-Junayd. He grew up in Wasit and in Tustar where the cultivation of cotton was the main occupation of most of the people. His father was a cotton-carder from which he gained his name of al-hallaj-one who cards cotton. Even when he was a young child al-Hallaj felt drawn towards a spiritual life, and at the age of sixteen he attached himself to the Shaykh Sahl at-Tustari whom he accompanied when he moved from Tustar to Basra in `Iraq. He served this Shaykh for two years and then, when he was eighteen years old, he left him and went to Baghdad. However, the young Hallaj did not stay long in Baghdad, and soon returned to Basra where he became a student of `Amr al-Makki. This Shaykh, a companion of al-Junayd, was a scholar to whom the great Master wrote some

of his well-known Rasa'il. Al-Hallaj remained with `Amr al-Makki for a period of about eighteen months, until an estrangement came between them when his Master offered al-Hallaj his daughter in marriage. He preferred to marry a lady who remained his only wife, the daughter of another holy person, Ya`qub ibn Aqta. They had three sons, one of whom was Hamid who recorded much of the existing information about Hallaj's later life. As a result of this estrangement with his Shaykh `Amr al-Makki, al-Hallaj again left Basra and once more travelled to Baghdad, where this time he went to see al-Junayd and asked his permission to become his student. Junayd accepted him and became his Guide and Master and the guardian of his spirit. As his Guide, al-Junayd came to know everything about al-Hallaj's heart, which was very sensitive and exactly like that of a child. He knew his soul and what Allah, Most High, had created in his spirit. He saw that this new student was a specially ecstatic and passionate (`ashiq) lover with a very pure Eye, who was completely in love with everything about his Beloved from Whom he feared to be separated for a moment. Al-Junayd's Way, as we know, was that of perfect sobriety, in which the Secret of God's Love had to be deeply contained, and only revealed to whoever could be trusted to guard It. In accepting al-Hallaj as his student, he knew that he was committing himself to a difficult responsibility. But he also knew that Allah, the All-Mighty, the All-Wise, had created al-Hallaj's spirit just as He had created his own spirit, and that whatever He Ordered and Willed must come to pass. In al-Hallaj's case the Secret of the Love seized and intoxicated his entire being. His longing and yearning for Allah was such that only in his total destruction by Him could he find the Union which was the sole purpose and goal of his life. This was the Beauty (al-jamal) and the Majesty (al-jalal) of his bondsmanship to Allah, and like a great river flowing from its source to the ocean, nothing could hinder or stop its course. Al-Junayd, his Master and teacher, counselled al-Hallaj to seek solitude and silence for himself, but at the same time he knew that his student's heart was full of yearning to help all the people whom he met, and to whom his spirit was moved to speak to about the One Beloved and His Love. Al-Junayd also knew that it was for this reason that al-Hallaj could not remain in any one place for long. But he was always urged to go here and

there, so that he travelled further and further from his native land, his outward journeys inspired by his inward searching and walking with his Beloved. In all his travels Junayd's spirit never left his holy student, and he was surrendered to what Allah wanted of him. For he knew that every soul which He has created is in His Hands, and he whom He has chosen for Himself does not choose for himself, but it is Allah, through the heart of His slave, Who chooses for him. Al-Hallaj while he was still a youth said, "And already love had engraved Him in my heart with its red-hot iron of desire-what a branding!" Then he said, speaking with the Tongue of the Truth: "I am He Whom I love, and He Whom I love is I. We are two spirits dwelling in one body. If you see me, you see Him; And if you see Him, you see us both." These words can be compared with what `Abdu'l-Karim al-Jili, several centuries later, was to say: "We are the spirit of One though we dwell by turns in two bodies." In his heart al-Hallaj knew that he could see Allah, the Beloved everywhere in His Creation. Although he saw that the people were blind, dumb, animal-like and they could not recognize Him, yet as he said, "The beloved does not drink a single drop of water without seeing His Face in the cup. Allah is He Who flows between the pericardium and the heart, just as the tears flow from the eyelids." He said about this in a poem: "I saw my Lord with the Eye of my heart, And I said: Truly there is no doubt that it is You. It is You that I see in everything; And I do not see You through anything (but You). You are the One Who owns all places. And yet no place is You. And if there were a place given by You for the place, That place would know where You are. And if there were an imagination for the imagining of You.

That imagination would know where You are. I understand everything, and everything that I see In my annihilation is You. My Lord, bless me and forgive me, For I seek no one but You." For a while al-Hallaj remained with Junayd in Baghdad and then he travelled to the Hijaz for the Pilgrimage after which he stayed in Mecca for a year, living a very hard life and all the time giving himself difficult spiritual practices to fulfill. After that year in Mecca he returned to Baghdad and immediately went to see al-Junayd. It was said that when he knocked on the Master's door, Junayd asked, "Who is there?" and the reply came, "I am the Truth." (ana al-haqq). But Junayd said to him, "Beloved al-Hallaj, be careful about the Secret of Allah. Do not give It to those who cannot understand It." Then he added, "The time will soon come when you will set fire to a piece of wood." Al-Hallaj replied, "The day when I set light to that piece of wood, you will be wearing the clothes of the orthodox." And so in fact it happened as will be seen later, if Allah wills. Hallaj was now widely acclaimed and loved by the people. But the religious scholars could not accept him, and they doubted the reports of his miracles and took exception to his utterances, such as when he said: "I wonder at You and me. You annihilated me out of myself into You. You made me near to Yourself, so that I thought that I was You, and You were me." They also grew angry when they heard him say: "My spirit mixes with Your Spirit, in nearness and separation, so that I am You, just as You are I." They could not understand how anyone could utter such sayings. Then, one by one, they began to turn against him and to shun his company. At other times the religious authorities and scholars accused him of being a heretic (zindiq) when he said such things as: "Your Spirit mixed in my spirit just like wine and clear water, and if something touches You it touches me, for You are I in every state." Attacks now mounted against him in Baghdad and grew in frequency so that he left the city, and for five years travelled far from his homeland. He also left his Sufi clothes, and put on those of the people amongst whom he went. But this did not mean that he had left the Path of Allah because no matter

where he went, or what he did, he remained a beloved of the Path. Nothing could make any difference to his heart, nor quench the flame of his spirit, for he saw that his Beloved God was in every face around him, and he found Him in every place where he happened to be. For part of the five years that he spent away from Baghdad, he was in Khurasan, Transoxania and Sistan. He then returned to Ahwaz in south west Persia where he was accepted and loved, both by the elite and by the people who drank from his words. He used to speak of the secrets in men's hearts, and for that reason they called him al-Hallaj of the secrets. It is related that once, while he, may Allah be pleased with him, was on his travels, he met up with Ibrahim al-Khawass whom he asked what he was doing. Al-Khawass told him that he was travelling to increase his trust in Allah, and for his general well-being. Al-Hallaj then said to him, "You spend your whole life in cultivating your own inner self. Where then is the well-known forgetting of self in the Unity?" The Love of Allah meant for al-Hallaj that: "You remain standing in front of your Beloved when your qualities are destroyed, and when your existence has disappeared in His Existence." Remembering the hadith of the Prophet, prayers and peace be upon him: Nothing loves Allah by any action which is more pleasing to Him than loving Him, al-Hallaj said, "Suffering is He Himself, whereas happiness comes from Him." However al-Hallaj, who accustomed himself to suffering, did not mean by the necessity of suffering that this was the returning of the human being, through Allah's Majesty (jalal) to be as he was before he was, which was how al-Junayd had spoken about the Love. Al-Hallaj saw the meaning of suffering through the Love as the way by which the human being could come through the deep Secret Love (al-`ishq) to taste the essence of the Essence of Allah, and the meaning of the Secret of the Creation. Passionate overflowing love (`ishq) meant for al-Hallaj the ever-moving, creating and recreating Love by which all is destroyed in order to be brought back again to further tasting of the Essence, and a higher state of ecstasy and annihilation. When he spoke in this way and used these terms, many people, especially the orthodox Muslims of Bagdad, and even some of the moderate Sufis themselves, considered him dangerous and turned away from him. Because in this he was walking with and tasting of a knowing that was reserved for very few, and only acceptable when contained, as was the case of al-Junayd, in the perfect baqa' and subsistence amongst created beings. Al-Hallaj said:

"Is it You or I? That would be two gods in me; But far be it from You to manifest as twoThe He-ness that is Yours is in my One-ness forever; My all added to Your All would be a double existence. But where is Your Essence, from my place of looking, when I see You? Since my essence has become plain, in the place where I am not. And where is Your Face, which is the Object of my gaze, Whether in my inmost heart, or in the glance of my eye? Between You and me there is an I am that battles with me, So take away, by Your Grace, this I am from in between." He said, "Love is in the pleasure of possession, but in the Love of Allah there is no pleasure of possession, because the stations of the Reality are wonderment, the cancelling of the debt which is owed, and the blinding of vision. The Love of the human being for God is a reverence which penetrates the very depths of his being, and which is not permitted to be given except to Allah alone. The Love of Allah for the human being is that He Himself gives proof of Himself, not revealing Himself to anything that is not He." This was the meaning for Hallaj of the Words of Allah, the All-Mighty: "I have chosen thee for Myself." (20:41). Then he said, "Love (mahabba) is from the seed (habba) of the heart. The seed of the heart is its pith (lubb), and the pith is the place of the subtlety (latifa). The subtlety is the place of Allah, and the place of Allah is the complete freedom (tamalluq) with Him." Now again for the second time al-Hallaj left for the Pilgrimage dressed in the ragged clothes of the darwish and with a large number of followers accompanying him, all dressed like him. It is said that when they reached Mecca, one of the authorities there denounced him as a heretic and a magician; so he returned to Basra, and from there he went to the town of Ahwaz in south west Persia where he remained for a period of time. But al-Hallaj's spirit would not allow him to stay for long in any place, and he felt called again to travel to distant places. He said, "Now I am going to the lands of many gods to call men to Allah." So he took a boat to India and from there he travelled to China.

His enemies said that he went to India to learn magic, and especially the secret of how to perform the Indian rope trick. But he, may Allah be pleased with him, did not need any of those things. Allah, the All-Mighty, gave him everything, and there was nothing that he needed from any human being. His only desire was for his Beloved in his heart. He told his family that he wanted to go to India and to the Far East to call the unbelievers to God. So he travelled to Gujarat, and from there he wandered through the Sind and the lower Indus valley, which had been part of the Muslim Empire since 711 C.E. He met many people in all his journeying and spoke to thousands; and many people loved him and followed him in those distant lands. The seeds which he sowed there grew and remained with the people, and it is said that they can still be found in the religion and the poetry of those who claim to descend from them in that province. From the Sind, he travelled to the northern borders of India, then to Khurasan, and to Turkestan, and eventually to Turfan. It is suggested that he may have gone with the caravans carrying brocade from his home town of Tustar to the East, and returning with Chinese paper to the Islamic countries. Some say that his teachings were written down on precious paper which was decorated in the style of the Manichaen manuscripts from Central Asia. Also, he was said to have entered into relationships with the Carmathian people, who were supposedly Shi'ites, but who were in truth original Arabs of Arabia. In 900 C.E. they had revolted against the despotism of the Persians and the militarism of the Turks. The Carmathians were described as being puritan and democratic, and came from the same tribes which, in the time of the Prophet Muhammad, prayers and peace be upon him, had formed the spear head of the great Arab conquests. Now their rebellion, which had begun in Arabia, led them out further and further until they captured Damascus, Homs and Hama, all of which they were occupying at that time. Afterwards they were to seize the Yaman and in the year 906 C.E., a year before the martyrdom of al-Hallaj, they captured Kufa, and were threatening Baghdad. At the time when al- Hallaj was journeying across India and Asia Minor, the Carmathians ruled in Bahrain and also in the northern Sind and in Multan. These last two places al-Hallaj had recently visited on his travels. When later he was faced with hostile accusations, one was that he had stirred up feelings in these outlying eastern places hostile to the Caliph of Baghdad.

What is certain is that al-Hallaj was loved and sought by many people wherever he travelled, and when he returned to Baghdad many of them wrote him letters; the Indians addressing him as Abu 'l-Mughith, the Chinese as Abu 'l-Mu'in, and in all the places which he visited he was given a special name by which he was known. All this, and particularly the fact that he had vast followings amongst the people of all the places where he had travelled, made the government of Baghdad very suspicious of Hallaj, and not only suspicious, but they began to look upon him as a threat to the security and stability of their power. In Al-Akhbar al-Hallaj there are many stories which give a good idea about his life in Baghdad, both before and after he returned from his long second journey to the East. He is said to have taught the people and called them to Allah with intense love and asceticism. When someone asked him about the Unity of Allah (at-tawhid), he answered him: "Allah, Most High, is the very One Who Himself affirms His Unity by the tongue of whomsoever of His creatures He wishes. If He affirms His Unity in my tongue it is He Who does so, and it is His Affair. Otherwise, my brother, I myself have nothing to do with affirming Allah's Unity." Here al-Hallaj was not speaking from any humanity, but with the tongue of the Unity. In his presence he was in fact always affirming Allah's Unity, but in his heart he knew that no matter to how many different places he travelled to bring the people to Allah, still his witnessing would not be completed. So it was that, moved by this burning desire which he saw could not be fulfilled except in the total destruction of his very existence, he broke his discipline of silence, and tore aside the Veil to reveal the hidden Secret. Thus his need and longing to eliminate the I am between himself and his Beloved God took on a more open form. His fellow ecstatics and companions, ash-Shibli, an-Nuri or Bayazid al-Bistami, although they did not always keep silent, managed, nevertheless, to stay away from the anger and the stones of the people. Ash-Shibli said, "Al-Hallaj and I are of one love and one belief, but my madness saved me, while his intelligence destroyed him." There is a story told by one of al-Hallaj's young followers, Ibrahim ibn Fatik: One day I went to see my Master al-Hallaj at a house belonging to him; and I arrived at a moment when he was in a state of absence. I saw him standing on his head saying, "You Who make me near to You by Your Presence, and Who set me at a distance by Your Absence, as far as is Eternity from time, You manifest Yourself to me so that I think of You as the All, and You withdraw Yourself from me until I deny Your Existence. But Your Absence

does not continue, and Your Presence does not suffice. War with You does not succeed, and peace with You is not secure." Ibrahim al-Fatik then said: When he sensed that I was there he sat upright and said, "Come in, and do not be afraid!" So I came in and sat down before him, and his eyes were like two burning flames. Then he said, "My son, some people testify against me that I am an unbeliever, and some of them testify to my saintliness (wilaya). Those who testify that I am an unbeliever are dearer to me, and to Allah than those who testify to my saintliness." Then I asked him, "Master, why is that?" He said, "Those who testify to my saintliness do so from their good opinion of me, while those who testify against me of my unbelief do so from zealous defense of their religion (ta`assuban li-dinihim). He who zealously defends his religion is dearer to Allah than he who has a good opinion of anyone." Then he said, "Ibrahim, what will you do when you see me crucified and killed and burnt? That will be the happiest day of all the days of my life." Ibrahim ibn Fatik also told about a visit which he paid to al-Hallaj on which occasion he found him reciting the Qur'an at full length. When he had finished, he turned to Ibn Fatik laughing and said, "Do you not see that I pray to try to please Him? But he who thinks that he has pleased Him has put a price on His Pleasure." He said "Praise be to him whose humanity manifested the Secret of the splendor of His radiant Divinity, and who then appeared openly to his people in the form of one who eats and drinks!" All Sufis have always considered belief as an inner state rather than the more formal one of submission to Allah which is generally understood by Muslims. The Prophet had said, "Submission is public, and belief is in the heart." Then he pointed to his breast three times and said, "Fear of Allah (taqwa) is here, fear of Allah is here!" Al-Hallaj said this because he believed that faith (iman) was the first step leading to the overwhelming Love of Allah (wallah), astonishment and awe. When reverence (taqwa) is combined with knowledge, then the state of total surrender (istinya) or intention to the Qur'an becomes possible. "This," he said, "is the reward of the stations of belief." He spoke about the Holy Qur'an saying: "In

it there are signs of Divine Lordship (rubbubiyya), tidings of the Resurrection, and news about the future until the Eternity of Eternities. Whoever knows the Qur'an, for him it is as though he were in the Resurrection." For he, may Allah be pleased with him, believed that only the Saints are destined to reach the Secret of Lordship (as-sirr ar-rubbubiyya). He said, "He who looks for Allah by the light of faith is like he who seeks the sun by the light of the stars." At the same time, he acknowledged faith as the foundation for all calling upon Allah, which should be followed by seeking His Face, as he said, "No one can lay claim to Allah in any way except through faith, but in reality there can be no claim to having attained Him." For He, Praised and Exalted is He, has said: "Call upon Allah, or call upon the Merciful, whichsoever you call upon, to Him belong the Most Beautiful Names." (17:110) He went on to explain that faith, in so far as it means speech, action and intention, is still concerned with the intermediaries (wasa'it). But these intermediaries, or mediums, are eclipsed (isqat al-wasa'it) as soon as the realities are tasted, so that they remain afterwards only in an outward form (rasm) for those who need the outward form. He said, "In none but Him can two opposite attributes be merged together. He, Allah, is not thereby in contradiction, for knowledge is concealed by ignorance, but He, Allah, is the meeting-place of both the Unity and the Ignorance." In his Akhbar al-Hallaj he spoke about what he meant by the meeting-place of opposites in Allah in relation to faith (iman) and unbelief (kufr). He said, "Faith and unbelief are different only in name, because in the Reality there is no belief and no unbelief. The place where they meet is the place where they are dissolved in the Essence Itself, the Reality, al-Haqiqa." Al-Junayd "At-tawhid is the isolation of the reality of Allah in Itself." In saying this he was explaining about both the state of transcending and the process of transcending in which the thought that any temporal thing or state or condition can have existence in itself is destroyed. The meaning of Junayd's words is the same as the meaning of Hallaj's saying: "In none but Him can two opposite attributes be merged together, but He is not thereby in contradiction. Allah is the meeting-place of opposites." Al-Hallaj said, "When you become obliterated, you arrive at a place in

which nothing is either obliterated or confirmed. It is the Divine erasings and effacements, and it cannot be expressed in words." Here he was reaching out, in Sufi language and terminology (isharat), to express what no human language can truly express. Only the hearts of the true beloveds whose eyes are open and who are in the deep surrender to Allah in all His Faces, can touch something of the meaning of Hallaj's words. It was this hidden language, beyond the understanding of the rational mind, which disturbed and angered the orthodox religious scholars and guardians of the peace of Baghdad. As he said in a poem: "The long-awaited revealing of a well-kept secret is becoming clear to you. A dawn is breaking on your darkness. Your own heart is the veil covering the Secret. If you had kept yourself He would not have been revealed to you. But when you destroy your own heart He enters it and discloses His holy revelation. So, guarded by this revelation, an ever-nourishing dialogue will follow Its verse and prose delicious to Us both." Increasingly the delicious meanings of his ecstatic states took possession of him until he reached a point where the two states of belief and unbelief had disappeared in the Majesty (jalal) of Allah's Decree for him, so that finally he came to be called an unbeliever by those who could not understand him and who feared him because of a certain power which he possessed. For how could there be any meeting-place between he who loves through the ecstasy of annihilation and he who loves by the outside Law? So that finally when al-Hallaj said, "I became an unbeliever to Allah's Religion, and unbelief is my duty because it is hateful to Muslims," this was the culminating point of ecstatic expression (shathiya) for those early beloveds of Allah who included Hasan al-Basri, Rabi`a al-Adawiyya, Bayazid al-Bistami and an-Nuri, may Allah be pleased with them all. In a letter to one of his close beloveds al-Hallaj wrote: "May Allah veil you from the outside of the Religious Law, and may He reveal to you the Reality of unbelief (al-haqiqa al-kufr), because the outside of the Religious Law is a hidden idolatry, while the Reality of

unbelief is a manifest knowing. In the Name of Allah the Merciful, the Compassionate, Who manifests Himself through everything (tajalla ma`rifa jaliya), the revelation of a clear knowing to whomsoever He wishes, peace be upon you, my son. This praise belongs to Allah Who manifests Himself on the head of a pin to whom He wishes, so that one testifies that He is not, and another testifies that there is none other than He. But the witnessing in the denying of Him is not rejected, and the witnessing in the affirming of Him is not praised. And the purpose of this letter is that I charge you not to be deceived by Allah, neither to despair of Him, and not to covet His Love, and not to be satisfied with not being His lover, not to affirm Him, and not to deny Him, and beware of speaking about the Oneness of Allah! Peace." Al-Hallaj called the outside Law a hidden idolatry (ash-shirk khafi) because he said that, "It is bound up with outside things-with duality and opposition. In the measure that a person is preoccupied with the outside Law, so he is prevented from being with Allah alone." He wrote many compositions, poems, sayings and books about the Religion of Islam and Jurisprudence. His poetry, as well as being profound and subtle, is very tender and full of yearning, as can be seen, and his language is very pure and refined in the style so characteristic of the Persian Masters. Al-Hujwiri, writing in the 12th century, said that he had seen at least fifty works by al-Hallaj in Baghdad, and in the neighboring districts, and also in Khuzistan, Fars and Khurasan. His best-known works are his Diwan, his Akhbar al-Hallaj, his Kitab at-Tawasin, and a Commentary on the Holy Qur'an. The Kitab at-Tawasin, which deals with the subject of the Unity (at-tawhid), and with the science of Prophethood, contains eight chapters, each called tasin, from the secret letters at the beginning of the sura, the Ant (an-naml). It also contains a dialogue between Allah and the Devil (ash-shaytan) in the form of a discussion of the fact that the Devil refused to obey the Order of Allah to prostrate to Adam, and of the dilemma between not worshipping anybody but Allah, which is His Divine Will, and on the other hand, His Order to prostrate before a created being. The Kitab at-Tawasin also contains beautiful poems in honor of the Prophet, may prayers and peace be upon him. In the Riw ayat of Ruzbihan Baqli Shirazi, who wrote in the late 12th century, everything that he could find about al-Hallaj is gathered together. In addition there are some examples in this book of gatherings of ahadith which al-Hallaj made, and which are said to be not very different from the generally accepted ahadith, except

that they were confirmed for him by a chain (sanad) of cosmic origin-of angels, stars, the sun, etc., and not by a chain of human transmitters. In the Tafsir of Sulami, who died in 1021 C.E., can be found some fragments of Hallaj's Commentary on the Holy Qur'an. This was the way in which his heart saw the truths and the laws of the Religion, and he also wrote and spoke about the idea of isqat al-fara'id, by which he meant that certain religious duties could be exchanged, he claimed, for acts which may be more useful at a particular moment. For example, he said that instead of performing the Pilgrimage, people should invite orphans to their houses, to feed and clothe them, and to make them happy on the Great Feast (al-`id al-akbar). This idea can be compared with the story of Abu Yazid al-Bistami's meeting with the man on the road to the Pilgrimage who asked him for money, and to walk seven times around him instead of making the journey to Mecca. (chapter three). But if anyone looks with the deep Eye, he can see that there was never any doubt about al-Hallaj's being a true Muslim. One of the ahadith which he believed in is that in which the Prophet, prayers and peace be upon him, said, "Allah has not created anything which He loves more than He loves Muhammad and his family." In his Kiitab at-Tawasin he wrote in praise of Muhammad "All the Lights of the Prophets, may peace be upon them all, proceeded from his Light. He was before all, and his name is the first in the Book of Destiny. He was known before all things and all beings, and he will endure after the end of all. By his guidance, all eyes have attained to sight. All knowledge is merely a drop. All wisdom merely a handful from his stream; all time is merely an hour from his life." In a chapter of his Kitab at-Tawasin, al-Hallaj drew a parallel between the hadith of the Prophet, peace be upon him, who said: "Die before you die," and a moth which is attracted to the flame of a candle. It circles the flame and little by little approaches it until in the end it is burned by it. He compared himself to the moth which does not want either the light or the candle or its heat, but only to throw itself into the flame. This was exactly the same, he said, as his own case with the Love of his Beloved God-to throw himself into the Fire of the Love, and to be consumed by It. For at the moment of being consumed he would reach the completed Perfection of the Order of Allah for him, and the Reality of his true existence in Him. His words: I am the Truth (ana al-haqq), appear in one of the chapters of his Kitab at-Tawasin where he writes about his own claim to the saying, and also that of Pharaoh (Fir`awn), and that of the Devil (ash-shaytan). He

compares Pharaoh's words (and he said): "I am your Lord Most High," (79:24) and the saying of the Devil: "I am better than he," (70:12) (meaning Adam), and his own words: "I say, I am the Absolute Truth. Inside my cloak is nothing but Allah." This led to a great deal of controversy about the difference between the I's of Pharaoh and the Devil, and the beloved of God. An answer came in the revelation from Allah: "Pharaoh saw only himself so he lost Me, and Husayn saw only Me and lost himself." So that the I of the Egyptian ruler was a word of total unbelief, but the I of al-Hallaj was an expression of Grace from Allah. Al-Hallaj's follower, Ibrahim ibn Fatik, said that when his Master was asked: Who is a Sufi? he replied, "He who is single in essence." (wahdani adh-dhat) In that state he sees only with the Eye of his Reality. He, may Allah be pleased with him, wrote in his Diwan: "There is no longer between me and the Truth (al-haqq), Explanation, nor proof, nor signs to convince me. Here shines out the vision of God, like a flame Resplendent in its dazzling sovereignty. Only he knows God to whom He makes Himself known. The ephemeral, which passes away with time, Cannot know what is Eternal So that the Creator can no longer be removed From what He has created. Do you not see this temporal being turned away from Him For the remainder of time? The proof is His, from Him, towards Him And in Him the Witness itself, Of the Reality in a revelation, Which distinguishes the good from the evil. His is the proof, from Him, in Him and for Him. In truth we have found It, Even as a science in Its outer manifestation. Such is my existence, my evidence and my conviction. Such is the Oneness of my proclaiming His Unity, my belief! Thus do those express themselves who are One in Him, And who know Him, in secret and in public. This is the summit of existence of those Who are intoxicated by Allah, the sons of the People of God, The companions of my soul!"

#5

Socrates
Islam is Qur'an and Ahlul Bayt (as)

Advanced Members

9,771 posts Location:Iraq Religion:Shi'a Imamiyyah Interests:Tawalla and Tabarra

Posted 29 June 2003 - 11:50 AM Quote He once said "Ana al-haqq" ("I am the Truth"--i.e., God), something people at the time found offensive and could not understand, because of that.

Could you elaborate what he meant by this, since this is kufr, apparantly?

#6

roya
isms and schisms

Advanced Members

5,342 posts Location:Sunny California Interests:I love mullahs.

Posted 29 June 2003 - 02:40 PM

can you explain why this would be a shia-sunni topic?

#7

Guest_QizilBash_*
Guests

Posted 29 June 2003 - 02:45 PM

COZ SISTER I AM LOOKING FOR THE SUNNI AND SHIA POINT OF VIEWS REGARDING AL-HALLAJ.

#8

roya
isms and schisms

Advanced Members

5,342 posts Location:Sunny California Interests:I love mullahs.

Posted 29 June 2003 - 02:49 PM QizilBash, on Jun 29 2003, 07:45 PM, said:

COZ SISTER I AM LOOKING FOR THE SUNNI AND SHIA POINT OF VIEWS REGARDING AL-HALLAJ.
Bro, both shi'a and sunni go to the general forum and so will this thread

#9

Ehsan
My Lord, Stand by my side

Advanced Members 1,812 posts Location:Sweden Religion:Muslim Interests:Worshipping the Beloved.

Posted 29 June 2003 - 04:50 PM

Salam Martyr Mansur Hallaj will draw up yet another Irfan VS None-Irfan debate. To make it simple, the Shia Ulema who approve of Irfan and follow it have good thoughts of Mansur Hallaj, thoughts similar to Ibn Arabi, Rumi, Hafez etc...and those who are against Irfan probably labour him as a mushrik. I think this couplet from one of the Mystical Poems off Imam Khumayni is enough for now; I forget my own existence and proclaimed the slogan -'I am the truth', and like the Mansoor Hallaj volunteered my self for hanging Salam

#10
Member

al-islam

Banned 50 posts

Posted 29 June 2003 - 10:11 PM

Seeing my duty to expose the truth about Sufis and their followers, I will post the following information: Masour Hallaj was nothing more than a Mushrik who claimed to be Allah himslef.. He used to say "I am the truth" (I.e. God) and "there existe nothing in my robe but Allah". He was eventually executed BY THE ORDER OF THE MARAJE AT THE TIME WHO SHOWED A SIGNED LETTER BY IMAM AL MAHDI CURSING HIM. THIS IS WHAT HAS BEEN NARRATED IN THE MOST FAMOUS SHIA BOOK "AL EHTEJAJ" BY SHEIKH AL TABARSI:

Quote

[since this site cannot display Arabic text I'll provide the attached text file]
Translation:

Quote The signed letter was sent from the direction of Imam Al Mahdi condemning and cursing him along with a sumber of people among whom were Abu Tahir Mohammad Bin Ali Bin Hilal and Hussein Bin Mansour Al Hallaj.. May Allah curse them, through Sheikh Hussein Bin Rooh

Remember this is coming from one of the most important Shia scholars (Sheikh Tabarsi) and the letter received by Imam Al Mahdi's fourth special representative, and it was signed by IMAM AL HUJJAT AL MAHDI HIMSELF. Similar strong condemnations of Hajjal (LA) have also been narrated in Behar Al Anwar, Al Ghiebah By Sheikh Tousi as well as other authentic sources of Ahadeeth. Bro Ehsan.. One can clearly see from both the original post as well as the quoted statements that Hallaj was a Sufi.. So why change the title to Erfani to confuse everyone here?? Hallaj was a mushrik who rejected Tawheed and claimed exactly what Fer'awn (Pheroah of Moses) claimed and was therefore worthy of hell and eternal damnation. He was just like Ibn Arabi in that sense. (for more info about Ibn Arabi read this thread: Some of Ibn Arabi's Blasphemous Statements and for information about Sufis in general read this: Scandals of Sufis )

Quote I think this couplet from one of the Mystical Poems off Imam Khumayni is enough for now; "I forget my own existence and proclaimed the slogan -'I am the truth', and like the Mansoor Hallaj volunteered my self for hanging"

No brother.. This is not "enough" to prove anything but Khomeini's admiration for this man (that we have exposed).. You really should not have posted this here because if this proves anything, it proves that Khomeini believed in exactly what Hallaj believed and that is not in your advantage.. So this is not enough, but IMAM AL MAHDI'S LETTER IS. May Allah curse the Pheroahs and those who imitate them.

Attached Files

hallajcond.txt 0bytes 17 downloads

Edited by al-islam, 29 June 2003 - 10:16 PM.

#11

Guest_Slave of Zahra_*
Guests

Posted 29 June 2003 - 10:26 PM

assalamu alaikum

Quote the letter received by Imam Al Mahdi's fourth special representative, and it was signed by IMAM AL HUJJAT AL MAHDI HIMSELF.

can someone plz elaborate on this plz?? how is this possible?? it is from the imam(as) himself..in his hand writing? can someone plz explain???

UmAli

#12
Member

al-islam

Banned 50 posts

Posted 29 June 2003 - 10:34 PM Quote

can someone plz elaborate on this plz?? how is this possible?? it is from the imam(as) himself..in his hand writing? can someone plz explain???

Sister Um Ali, Salam Alaikom Yes it is possible and this was not the first time the Nouwab (special reps) had presented signed letters by Imam Al Mahdi.. They were the olny gates to the awaited Imam and he often communicated with them by letters. We do not have the actual letters because they were kept by the Nouwab and were used only to show proof or when someone wrote to the Imam through the Nouwab, they often got a reply by letter through the Nouwab again. No one disputes the fact that there were letters being exchanged and in fact they had a special term for this correspondence; they used to say "It has been come from the holy direction that.." and the "holy Direction" is the "Nahyah Al Moqaddasah" which is now the name of the famous Ziarat of Imam Hussein which is recited on the day of Ashura. ----------So where's Ehsan to take his words back..?

Thanks Salam

#13

Guest_Slave of Zahra_*
Guests

Posted 29 June 2003 - 11:09 PM

assalamu alikum so who r the people who received these letters? plz forgive my ignorance this is the first time i am hearing this... is this something that occurs to this day or not?? UmAli

#14

Ehsan
My Lord, Stand by my side

Advanced Members 1,812 posts Location:Sweden Religion:Muslim Interests:Worshipping the Beloved.

Posted 30 June 2003 - 04:20 AM

Salam br. Al-Islam, Masha Allah, you might as well call Imam Khumayni a mushrik for his poem, here is the whole one;

Quote Oh my beloved! After witnessing your Infinite Beauty (*) I become entangled. Seeing, the manifestation of Your Glory, I become saturated with joy and ecstasy. I forget my own existence and proclaimed the slogan -'I am the truth', and like the Mansoor Hallaj volunteered my self for hanging. The agony and pain of your love has burnt my entire existence. That I become fed up with my own self; and my affairs become the talks of the town "Let the doors of tavern be opened, and let us go there day and night. Because, I become disgusted with, the Mosque as well as from the School. "I took off the dress of ascesticm and dissimulation. And become awakened after wearing the robe of a tavern's haunter." "The town's preacher with his preaching made me uncomfortable Therefore, I sought refuge in some on who was inwardly upright but outwardly lewd." Let me allow to remember the temple's sweet memories. Where I was awakened from the sweet touch of my beloved's hand.

Here is the part with with Martyr Mansur Hallaj from the Poem;

Farigh az Khud shudam wa koos anal haq bezadam. Hamchu Mansoor kharidar sare dar shudam. I forget my own existence and proclaimed the slogan -'I am the truth', and like the Mansoor Hallaj volunteered my self for hanging.

I would love to see your comments on this br. al-Islam, do you dare calling Imam Khumayni a mushrik who is to be put to death? It was not the Maraje who killed Martyr Mansur Hallaj, it was the government, Shia was not around the place. It happened in Baghdad. Further there is a way bigger difference between "I am God" as Pharao said and "I am truth" as Martyr Mansur Hallaj or Imam Khumayni said. The former was based on pride, and he thought he was higher then God (Astrighfurillah), while the case of Mansur Hallaj and Imam Khumayni is that of annihilation in Allah, where their very existance dissappears and the become one with Allah and only act upon His command. When we say Ali(A) is the Hand and Eye of Allah, we mean not physicall, but the same concept is applied here just as "I am Truth", and it is based upon this Hadith al-Qudsi; ...He (Allah's servant) keeps trying to get closer to Me by means of the nafilah until I love him. Loving him, I will become his ears with which he hears, his eyes with which he sees, his tongue with which he speaks and his hand with which he strikes. When he asks Me I answer him, and if he demands from Me I will give him ..." ('Usul ul Kafi, vol. 4, p. 53,) If you agree with the verse regarding the Prophet(S), "He speaks not but what is revealed" you might as well say that it is Allah speaking through a human tongue. When you look upon the Verse; He was called from a tree of the blessed spot of the bank of the right side of the valley when he appraoched it, "Moses, I am God, the Lord of the Universe (28:30). Does this mean the Tree is Allah Himself?? (Astrighfurillah). Ok, everyone get a fatwa that the tree should be executed. Please don't misunderstand sayings like what Mansur Hallaj and Imam Khumayni proclaimed. Their state was similar to this tree, who had reached complete Annihilation of Self, passed their Human Attributes, and entered into the Divine fields where they only did what Allah willed. They had lost their own will and though, and where like this Tree, just doing as Allah willed.

I leave you to ponder upon this verse for a while; During the appointment, the Lord spoke to Moses. He asked the Lord to show Himself so that he could look at Him. The Lord replied, "You can never see Me. But look at the mountain. If the mountain remains firm only then will you see Me." When the Lord manifested His Glory to the mountain, He turned it into dust and Moses fell down upon his face senseless. After regaining his senses, Moses said, "Lord, You are all Holy. I repent for what I asked you to do and I am the first to believe in You." (7:143)

Salam

Edited by Ehsan, 30 June 2003 - 04:24 AM.

#15
Member

al-islam

Banned 50 posts

Posted 30 June 2003 - 04:51 AM

Bro Ehsan.. Stop playing the "I dare you.." game with me.. If I am to choose between the word of my Imam Al Hujjah Al Mahdi and join him in cursing Mansour Hallaj and his followers, and between Khomeini's stance.. I sure as hell will spare no chance in cursing Mansour Hallaj with his "annhialation in god" [edited] May Allah curse those who are cursed on the tongue of His representatives and above all Sahib Al Zaman Al Mahdi Al Montadhar (my the world be ransomed for the dirt beneath his shoe). I couldn't care less about the personal and innovative tafseer that you have come up with to justify the "koos-e-Anal Haq" [edited] Might I suggest one more thing: Fear Allah and follow the guidance of your Imam lest you be among those who follow the misguidance of the devil.

I have shown you the facts and you didn't even care to make a single comment about the strong condemnation of Hallaj by Imam Al Mahdi and will convince no one. . Your diversionary tactics are most pathetic

No wonder Imam Al Mahdi has no supporters to rise while we clean the s[Edited Out] behind such cursed infidels as Hallaj. I prefer to stay with my savior Al Mahdi whie you go enjoy yourself in the "TAVERN" calling out "I am God"!! Ya Sahibal Zamaan Adrikni.. Wa Ajjel Ala thohourek..

Salam [Moderator's note: edited for likeness to swear words]

Edited by roya, 01 July 2003 - 03:18 AM.

#16
Member

shabbir.hassanally

Banned 1,465 posts Location:Within Allah's Mercy

Posted 30 June 2003 - 10:35 AM

In His Name, the Most High Salaams To: al-Islam, please do not slander those who you do not have the intellectual and spiritual capacity to comprehend. If you have a problem with Imam Khumayni(A) directly, then say so and make yourself known, otherwise do not slander the Urafa constantly, you have to remember that you will be judged by Allah, and I pray that He is more merciful to you than you have been to others.

May Allah guide you if you are sincere, and may He destroy you if you are filled with the malice that you constantly exhibit. Amen, O Lord Sustainer of the Universes. Where are the Mods and Admins, who claim that shiachat doesn't allow the slander of Ulema? With Salaams and Dua's Shabbir

#17
Member

Renaissance_Man

Advanced Members

5,488 posts

Posted 30 June 2003 - 03:55 PM

Quote it proves that Khomeini believed in exactly what Hallaj believed

So Khomeini thought he was god? Did it ever occur to you that maybe Imam Khomeini (sa) interpreted Hallaj's "I am truth" differently? As for this letter by Imam Mahdi , please show evidense of this. Your entire post was a copy and paste job from http://www.al-hewar....ighlight=hallaj

#18
Member

al-islam

Banned 50 posts

Posted 30 June 2003 - 10:37 PM

Look who's here again.. Salam to you Mr. Londoni! As for your pointless comments.. I have more than enough intellectual and spritual capacity to slander Hallaj and his followers based on the indisputable proof that I have provided against him BY MY IMAM AND SAVIOUR AL HUJJAH AL MAHDI AL MUNTADHAR. You, on the other hand, have nothing to stand on except baseless emotional attachment to this and that. Let me quote Imam Al Mahdi (ATF) again for those who are blind and devious yet claim to follow him: We seek refuge in Allah and His Prophet (S.A.W.) from him (Hallaj). We invoke one curse after another on him. secretly as well as openly, at all times, in all conditions and on everyone who follows him despite getting our message." (Kalematui Imam al-Mahdi p. 282) You are exactly like the Sunnies who know and acknowledge that some of the companions had a prolem yet you are not prepared to put that problem into perspective and establish an effect based on it. Hallaj was cused by Imam Al Mahdi and Khomeini was should not have followed his path. Simple logic.. Unless you have a problem with Imam Al Mahdi (ATF). In this case, tell me so we can discuss the supremecy of Imam Al Mahdi (ATF). Bro Ali786, I have provided proof, just refer tp the sources I have quoted (I have even given you page numbers, for God's sake.. How hard can it be?!). As for the interpretation of "I am the truth!" and why you think it is different to that of Hallaj, first of all let me ask you why Ehsan and others didn't make that claim and insisted on defending Hallaj? Also, why would Khomeini mention his name and liken himslef to him if he did not accept his version of the statement?? I think you have all failed. The only way out of this mess is for you all to face the truth.. You are all on a crossroad; You either denoounce and reject Mansour Hallaj and his followers, or reject the guidance of Imam Al Mahdi's explicit words (which includes you resorting to the rejection of the abovementioned Ahadeeth).. The choice is yours.. We As for the post being a copy&paste from al-hewar.. let me tell you that the Al-hewar post is a copy of this because I was the one who posted it in Al-hewar for all to see. You people are getting desperate aren't you?! Salam to all who accept the guidance of Imam Al Mahdi and cursed be those who reject him.

#19
Member

Renaissance_Man

Advanced Members

5,488 posts

Posted 30 June 2003 - 11:36 PM

Bro. al-islam, spell out whatever it is you are trying to say about Imam Khomeini (sa). He was a mushrik (astaghfirullah), is that what you are saying? The reason I doubt what you've written is this. You've quoted a single source whose authenticity is unknown. Hadith have to be examined for genuineness by scholars, not us. Secondly, I would think, that were this letter true, a maraj-e-taqlid the calibre of Imam Khomeini (sa) would surely have known this and never would have praised him. What if Khomeini had investigated that hadith and found it weak. Would you still accept it as the Imam's word then?

#20
Member

al-islam

Banned 50 posts

Posted 01 July 2003 - 03:00 AM Quote You've quoted a single source whose authenticity is unknown. Hadith have to be examined for genuineness by scholars, not us. Secondly, I would think, that were this letter true, a maraj-etaqlid the calibre of Imam Khomeini (sa) would surely have known this and never would have praised him. What if Khomeini had investigated that hadith and found it weak. Would you still accept it as the Imam's word then?

You people have absolutely no sense of submission to the words of Ahlulbayt . You discredit a Hadeeth simply based on your sentimental attachments. You are prepared to discredit a Hadeeth but not your Khomeini. Shame on you.. If the hadeeth praised Hallaj, I can swear to God that you would have produced it as evidence to support Khomeini's stance. I have provided two Ahadeeth from over 4 authentic sources and you have provided NOTHING!! A Hadeeth is nothing short of a verse in its effectiveness and significance, and you have provided NOTHING but threats and a bunch of pointless what if's. Also, how dare you trivialise the Hadeeth by saying "You've quoted a single source whose authenticity is unknown".. Is a "single source" not enough for you?? You really ARE A SUNNI aren't you?! The authenticity is unknown TO YOU, not those who are learned. If you are ignorant, then ask those who know, don't reject what you don't know. Your argument about "if it's true why did khomeini act against it" is the worst i've seen!! Khomeini was not infallible and was subject to making mistakes and this was clearly one of the cases in which he made a VERY BIG MISTAKE by acting against the clear and explicit words of Imam Al Mahdi. He was wrong.. Why do you have to be like the Sunnies who cannot accept the fact that their leaders were wrong??!! Imam Ali said: "Truth cannot be measured by individuals. Know the truth and you will know those who are truthful". Khomeini was an individual.. Imam Al Mahdi's words are the truth.. As for Ahadeeth must be "examined for genuineness by scholars" I must say that ALL AHADEETH mentioned in main sources are correct UNLESS PROVEN OTHERWISE. This is a simple fact. In fact, we have traditions that prohibit us from rejecting any Hadeeth and the Prophet labels those who reject a hadeeth on grounds other than objection to the Qur'an. The study of Ahadeeth is a very delicate matter and great caution must be exercised when attempting to doubt the authenticity of any Hadeeth narrated by these books which contain the most exquisite treasures of Allah that are sometimes "covered with an unpleasant mask to protect them from being abused by those who are not worthy of them" as one Hadeeth states. You cannot reject a hadeeth simply because khomeini or anyone else didn't act in accordance with it. Do I have something against Khomeini? Well let me tell you something: If Ayatollah Seestani, or higher still, if Sheikh Tabarsi or Hussein Bin Rouh themselves loved those are cursed by Imam Al Mahdi (ATF) I

would have objected to them and categorically rejected their views. I never said Khomeini was a Mushrik, but if he indeed followed the path of the devious Mushrik Mansour Hallaj, then I would be left with no choice but to label him with the same label as Hallaj. Fear Allah and follow the guidance of Imam Al Mahdi and don't be like the Sunnies in the way their treat their leaders as iunfallible. Salam

Edited by al-islam, 01 July 2003 - 03:08 AM.

#21

Socrates
Islam is Qur'an and Ahlul Bayt (as)

Advanced Members

9,771 posts Location:Iraq Religion:Shi'a Imamiyyah Interests:Tawalla and Tabarra

Posted 01 July 2003 - 03:09 AM

why dnt u lock the threads properly?

#22

roya
isms and schisms

Advanced Members

5,342 posts Location:Sunny California Interests:I love mullahs.

Posted 01 July 2003 - 03:10 AM

Well, I see where this is going ... The person who starts another thread like this will be warned. Thread locked.

#23

roya
isms and schisms

Advanced Members

5,342 posts Location:Sunny California Interests:I love mullahs.

Posted 01 July 2003 - 03:12 AM YouthOfAli, on Jul 1 2003, 08:09 AM, said: why dnt u lock the threads properly?
My computer keeps freezing tonight. Why don't you stop posting after I try to lock them?

Back to General Discussions

1 user(s) are reading this topic

0 members, 1 guests, 0 anonymous users

1. 2. 3. 4. 5. ShiaChat.com Main Forums General Discussions Privacy Policy Rules & Guidelines

Change Theme Help

Community Forum Software by IP.Board Licensed to: ShiaChat.com/.net/.org

Loading...

Catholic Church

Smarter IdeasTrue Colors iOS app Android app More Log in Create Account March 7, 2014

Edition: U.S.
Search The

FRONT PAGE Healthy Living o 13 Reasons The Gym Is A Terrible Place181 o 9 Little-Known Habits Of Confident People17 o Why Some People Don't Like To Exercise73 o 7 Ridiculous Things People Say To You When You're Gluten-Free356 o Want To Relax? Stare At This Color o Go to Healthy Living More in Healthy Living
o o o o o

GPS for the Soul Health And Fitness Health News Becoming Fearless Sleep

You might also like Food Post 50 Taste Religion OWN Politics o Hillary Clinton Compares Putin's Ukraine Strategy To Adolf Hitler's In Nazi Germany: Report1k o Um, Wow1.2k o Senate Blocks Obama Civil Rights Nominee For Representing Death Row Inmate Mumia Abu-Jamal2.8k
o o o o o

o o o

Darrell Issa Holds Absurd IRS Hearing In Which He Is The Only One Allowed To Speak5.1k What Democrats Did In Virginia's Special Elections Should Worry The GOP269 Go to Politics

More in Politics
o o o o o

Pollster Politics Blog Off The Bus Election Maps Polls and Charts

You might also like WorldPost Green Black Voices Latino Voices Gay Voices WorldPost Arts o Why Burning Man's New Nonprofit Status Actually Matters58 o 32 Heart-Stopping Moments You Can Only Experience Thanks To A Camera o Must See Painting Shows: March 2014 o Stunning Photos Explore Transgender Life In Mongolia o 11 Powerful Artworks That Reveal The Diversity Of Contemporary American Indian Art o Go to Arts More in Arts
o o o o o o o o o o o

Painting Film Design Photography Theater Architecture

You might also like

o o o

Books NY Los Angeles

Impact

o o o o o o

Ellen's Oscar Selfie Was The Greatest Selfie Of All Time Because It Raised $3 Million For Charity What I'm Actually Giving Up For Lent10 They Taught Us Words Are Powerless, and They Were Wrong WATCH: This Inspirational Woman Empowers Others To Be Great Public Speakers Create A Video That Matters And Get It Screened At Sundance. Here's How Go to Impact

More in Impact
o o o o o o

Opportunity Greatest Person of the Day Charity Homelessness Volunteering Heroes

You might also like Education Black Voices Gay Voices Latino Voices Science o Famous Fossil Bed Yields Major Dino Discovery130 o Is This A New Way To Turn Earth's Radiation Into Electricity?57 o INTERVIEW: Neil Tyson Talks God, Aliens, Multiverses421 o HOW MANY Stars In Our Galaxy Host Alien Worlds!?123 o Astronomers Reveal Monster Black Hole's Dizzying Speed o Go to Science More in Science
o o o o o o o o o

Space Brain Earth Talk Nerdy To Me Weird Science

You might also like

o o o o

Tech Green Arts Religion

Weird News HUFFPOST LIVE o Next Friday Preview: OWN's 'Lifeclass' o Next WorldBrief with @AlyonaMink o Coming Up 'The Godfather Of Slow' Carl Honor LIVE o Coming Up Join The National Day Of Unplugging! o Coming Up HuffPost Hill Roundup: CPAC-Ing Heat o Go to HuffPost Live ALL SECTIONS News
o o o o o o o o o o o

Politics WorldPost Business Small Business Money Media Sports Education Crime Weird News Good News

Entertainment
o o o o o o

Entertainment Celebrity Comedy Arts & Culture Books TV

Life & Style

o o o o o o o o o o o

Healthy Living GPS for the Soul Style Home Food Taste Weddings Travel Parents Divorce Huff/Post 50

o o

Marlo Thomas OWN

Tech & Science

o o o o o

Tech Science Green TEDWeekends Code

Voices
o o o o o o o o o

Women Black Voices Latino Voices Voces (en espaol) Gay Voices Religion College Teen Impact

Local
o o o o o o o o o

Chicago DC Denver Detroit Hawaii Los Angeles Miami New York San Francisco

Our Mobile Apps

o o o

iOS App HuffPost Live iOS Android App

Religion

Buddhism Christianity Hinduism

Islam Judaism Sikhism Religion and Science Interfaith Scripture Commentary Prayer and Meditation Death

There May Be No 'Pope Francis Effect' After All

Destruction Of One Mormon Church Means A Better Life For Many

WATCH: The Dalai Lama Says He's OK With Gay Marriage

PHOTOS: New York Celebrates Ash Wednesday

Pope Francis Makes Major Confession

Singapore Prosperity Gospel Churches See Themselves As Future Of Evangelical Christianity

Ex-Westboro Baptist Church Member Now Attends Synagogue

Dalai Lama Opens Senate Session With Prayer

Egypt's Young Coptic Christians Fight For Civil Rights

Featuring fresh takes and real-time analysis from HuffPost's signature lineup of contributors Hot on the Blog Nadia TolokonnikovaRichard BransonHarry BelafonteSen. Bernie Sanders

Fahad Faruqui
Writer. Presenter. Educator. GET UPDATES FROM Fahad Faruqui Like 34

Mansur Hallaj: The Sufi's Willful Erosion Of Self

Posted: 03/26/2012 4:20 pm React Amazing Inspiring Funny Scary Hot Crazy Important Weird Follow Islam , Mysticism , Islam , Mysticism , Religion and Politics , Mansur Al-Hallaj , Asceticism , Moses , Quran , Sufism , Religion News

share this story 136 9 21 Submit this story

For some, Mansur al-Hallaj was a magician, a heretic and a lunatic, who publicly claimed to be one with the One and deserved to be executed for heresy. But to his sympathizers he was a Sufi saint, who was martyred almost 1,100 years ago, on March 26, 922, allegedly for his ecstatic utterance. The legends surrounding Hallaj are many. Despite the 2,000 pages written by Louis Massignon, we still don't know much about him and there's no way to validate the claim that he ever uttered the words "ana'l-haqq" (I am the Truth), which many believe was the cause of his arrest, followed by nine-year long trial, leading to his public execution. The are many fictional stories about him that ensued after his execution, including one told by Farid al-Din `Attar, who claims that Hallaj's one-time teacher, Junayd Baghdadi, changed his Sufi robes and put on a turban of a judge to condemn his disciple to death for heresy. But according to Carl Earnst, author of "Words of Ecstasy in Sufism," this is one of the many unfounded legends about Hallaj. "The only problem with this story is that Junayd died in 910, and the execution took place in 922," he said. "We see another hostile account when Amr al-Makki was reciting the Qu'ran and the story goes that Hallaj said: 'I can write something like that.' And at that point Amr leaves him in disgust. And there are other stories that he looked at a woman, therefore, it was an illegal glance and he was condemned to die. So, people have come up with various romantic, imaginative explanations of his early life." Since Hallaj's writings were burned to ashes, we can only conjure an image of the Sufi from his only surviving work, Tawasin, which is a collection of short pieces, of which the dialogue between Hallaj, Iblis (Satan) and the Prophet Moses, may God be pleased with him, is most famous.

A short poem that is said to be about Iblis describes the dilemma of Hallaj: God threw a man into the sea, with his arms tied behind his back, And said to him: careful! Careful! Or you'll get wet in the water! (translated by Eric Schroeder) For Hallaj, Iblis was a "true monotheist," so how could he worship God and still bow down before Adam in prostration? The Quran tells us that God ordered Iblis to do so, but he refused (Quran 2:34). He then went on to blame God for misleading him and vowed to stray man from the straight path (Quran 7:16, 15:39). "The explanation Hallaj gives," said Professor Ernst, "was that God had given secret hint (ishara) to Iblis that he should not bow down and so he disobeyed, but internally he was the most loyal servant and willing to suffer punishment of being estranged from God and being punished by God in order to demonstrate his loyalty." Though unorthodox, Hallaj makes Iblis's encounter with God sound like a tragedy. As far as Hallaj crying out "ana'l-haqq" in public is concerned, notable Sufi masters held it was a result of his spiritual state that is incomprehensible to a layman. A Shadhili-Darqawi shaykh, Muhammad Harun Riedinger, rightly pointed to a metaphor Ghazali employs to explain the limitations of rational mind at comprehending mystical experiences: "It is like an impotent man asking his friend how his wedding night was and getting the reply: 'Oh, I was in the 7th heaven.' How can the impotent asker 'understand' the bliss of his friend?" Sufis generally do not consider that Hallaj was claiming to be God, but that his ego had been annihilated. "As `Attar pointed out, when the burning bush said to Moses, 'I am God,' it was not the bush speaking, but God manifesting through it. In the same way, it was God speaking through the voice of the annihilated Hallaj," said Professor Ernst. Hallaj's spiritual intoxication yielded "theopathic locutions," where God speaks in the first person through a saint. And according to Timothy Winter, lecturer of Islamic Studies at Cambridge University, this "phenomenon is not confined only to mainstream Sufism, but where it is, it is regarded as the consequence of 'fana,' the maqam or station of Annihilation. When the personhood of the saint is stripped away by mujahada (spiritual discipline), the reality of the Divine ground of being is manifest."

Al-Ghazali does not discredit the truth content of Hallaj's state but maintains that since only God is the Truth, and it is only He, who has the right to proclaim it and thus the "I" was not Hallaj's self speaking. Ghazali however held that Hallaj's execution was justified since he had revealed the Divine secret in public. Hallaj was not sentenced to death for uttering "ana'l-haqq." After his arrest, he was accused of various things, but, according to Professor Ernst, he was pinned down after his prosecutors discovered a document in the handwriting of Hallaj that recommended that those who were unable to afford Hajj pilgrimage could construct a model of Kaaba at home and perform circumambulation (tawaf) and give alms to poor and feed some orphans and they would have completed the Hajj. [Mansur al-Hallaj's wax statue in Shiraz. Photo credit: Carl Ernst.] "At that point one of the judges turned to Hallaj and said in Arabic 'damuka halal,' that is, your blood may legally be shed. In other words, now we have you," said Professor Ernst, a specialist in Islamic Studies. "But then Hallaj said that I found this in the writings of Hasan al-Basri, so that was a kind of technicality, but he was given no opportunity to explain or repent." Hallaj was prosecuted at a time when the Abbasid caliph was extremely weak and did not have the ability to make a unilateral decision. In fact, the Abbasids were so weak that they completely removed from power a little over two decades later, in 945, by the Shiite Buyid dynasty coming in from the Caspian.

This raises suspicion on why a Sunni caliph allowed the trial to go on for nine years when the Hanbalis and other conservatives revered Hallaj as a pious man, who prayed 2,000 (yes, 2,000) units of voluntary prayers at a time. "Only the Shiites were critical of him, mainly because he proposed an alternative authority," said Professor Ernst. "When asked, what is your madhab (religious sect)?, Hallaj would say: I pick the most difficult rulings from all schools of law and follow that." The question of why certain Sufis were executed can only be understood by the politics. While speaking of Sufism, we don't naturally think of politics, we simply assume that a lover of God was martyred by a hardliner, but Mr. Ernst says there is more to it: "You have to look at the political contest and it is only when the political authorities find it useful to persecute an unusual figure that's when the incident takes place." It seems that diverting attention from crippling internal problems, like corruption within the government, to something ridiculously trivial is an ancient tactic. But from a Sufi perspective, it is futile to analyze the outward series of events that led to Hallaj's execution. "Martyrdom does not belong in this realm," Shaykh Riedinger notes. "If God is pleased with His bondman and wants to bestow the crown of martyrdom on him, He puts him into such an outward scenario -- political or other wise -- that will eventually lead up to the situation, where the Divine intent is realized." Other political killings of Sufis: 1. `Ayn al-Qudat Hamadani, a Persian mystic, who was executed in 1131 by the Suljuks.

2. Shahab al-Din Suhrawardi, aka Shaikh al-Maqtul (the Murdered Shaykh), was executed in Aleppo in 1191 by Salah ad-Din Ayyub's son al-Malik al-Zahir.

3. Mas`ud Bakk was put to death in Delhi, India, by Firuz Shah Tughluq in the 1390s.

4. Imadaddin Nasimi, a Azerbaijani sufi-poet, was skinned alive in 1417.

5. Shah Inayat was executed by Yar Muhammad Kalhoro in 1718. This was part of a popular uprising similar to a peasant revolt, so it could equally be considered political.

6. Sarmad Kashani was beheaded on Emperor Aurangzeb's orders in 1661 for writing a poetry that was considered heretical.

Follow Fahad Faruqui on Twitter: www.twitter.com/fahadfaruqui FOLLOW RELIGION Like 96k Subscribe Related News On Huffington Post:
Enter email

Anti-Shariah Movement Loses Steam In State Legislatures By Omar Sacirbey Religion News Service (RNS) At this point in 2011, 22 state legislatures had either passed or were considering bills to prohibit judges...

Newt Gingrich: 'Elite Media' Is Covering Up Obama's 'Muslim Friends' In a radio interview on Thursday, Newt Gingrich accused the "elite media" of failing to cover President Barack Obama's ties to Islam, reiterating his claim...

Religion In Prison: Pew Forum Releases 50-State Survey Of Prison Chaplains Pew Forum Releases New 50-State Survey of Prison Chaplains: Study Provides Rare Window into Religion Behind Bars Washington, D.C. -- From the perspective of the...

Books We're Talking About: 'American Dervish' This is the first entry in our new weekly series, The Book We're Talking About. At the start of each week, we'll tell you about...

More News Posts: First Prev 1 2 Next Last

Read more from Huffington Post bloggers:

Wajahat Ali: HuffJummah: 'The People of America': A Religious Sermon Whether you want to admit it or not, you can't escape it. We all belong, equally, to the same tribe, a new tribe, the tribe of "Ahl Al America" -- The people of Amreeka.

Omid Safi: The Meaning of Life (and Death) Many traditions speak of the need to be "born again," and we forget that between the first birth and the second birth -- the birth in Spirit, the birth in love -- there is a "death." That death is what the Prophet is talking about, and what Rumi talks about.

Dr. Faheem Younus: In Islam, Heaven Is Not Exclusive I don't know how, but people say this all the time: "He cannot go to heaven because he does not believe in [insert your Prophet or God's name here]." Frankly, I would have checked out of my faith if it took such a position. Thank God (or Allah) that it doesn't.

Homayra Ziad: Living Out the Sacred Word I may pull the Quran down from the topmost shelf, and sit in silent recitation, but if the Quran cannot be read in the movement of my limbs, the angle of my chin, the way I walk, sit and hold someone's hand, it is as if it had never been written at all.

Stephen Schwartz: Terrorism, History and Muslim-Jewish Peace Appeals for peaceful Muslim-Jewish discourse based on common spirituality may be dismissed as nave. The first step may be to reply to the false narrative of permanent hatred with the authentic narrative of Jewish-Muslim affinities, as seen in Kabbalah and Sufism. More Blog Posts: First Prev 1 2 3 Next Last Around the Web: Mansur Al-Hallaj - Wikipedia, the free encyclopedia Husayn ibn Mansur al-Hallaj

Mystics and Saints of Islam: Mansur Hallaj Mansur Al-Hallaj - Wikiquote

Most Popular
9 Maps That Should Outrage Southerners

8 Couples Who Don't Take The Whole Wedding Thing Too Seriously

Otter Attacks An Alligator, Then Eats It

This Cheeto Looks Suspiciously Like A Masturbating Man (PHOTO)

WATCH: Pregnant Mom Drives Van Filled With Children Into Ocean

PHOTOS: This Snake Is Swallowing A Croc Whole

Liza Minnelli Responds To Ellen's Oscars Joke

I Witnessed Hollywood's Sexism Firsthand -- And Said Nothing

16 Food Reasons Greeks Are Better At Life

Duke Porn Star Reveals Her Identity

Obamacare Just Made Americans Richer Without Anyone Noticing

WATCH: Idina Menzel Tops Herself With New Version Of 'Let It Go'

Stop Complaining About Facebook And Do These 13 Things To Make It Better

Ellen DeGeneres Gives Oscars Pizza Delivery Man Enormous Tip

18 Things Highly Creative People Do Differently

WATCH: When This Precious Baby Girl Directs Choir, Things Get Real Serious

What Really Happens When You Use the R-Word

Man About To Be Executed In Texas Pens Devastating Letter

I Am the Person You Hurt When You Say the R-Word

Female Pilot Has Perfect Response To Passenger's Sexist Note

Follow HuffPost

Enter your

Email Facebook Twitter Google Plus RSS Mobile

HuffPost Daily Brief

Religion

Get top stories and blogs posts emailed to you each day.

Search The Huffington Post

Advertise | Log In | Make HuffPost your Home Page | RSS | Careers | FAQ User Agreement | Privacy | Comment Policy | About Us | About Our Ads | Contact Us Copyright 2014 TheHuffingtonPost.com, Inc. | "The Huffington Post" is a registered trademark of TheHuffingtonPost.com, Inc. All rights reserved. Part of AOL Family

The Godly Scholar Ayatullah Mirza Jawad Maliki Tabrizi (d. 1343/1924)

The distinguished jurisprudent and perfect mystic Haj Mirza Javad Agha Maliki Tabrizi was born in Tabriz . His exact date of birth is not known, but according to a work that he wrote in his youth it seems that he was born around 1292/1875. After completing his early education in his home town, he left for Najaf where he benefited from the greatest teachers of his age. He studied fiqh under the eminent jurisprudents, Haj Agha Ridha Hamadani, (author of Misbah al-Faqih), and Muhaddith Mirza Husein Nouri, (author of Mustadrak al-Wasail). He studied usul under Allamah Mulla Muhammad Kazim Khurasani (author of Kifayah alUsul), Agha Maliki was also fortunate to come into contact in Najaf with the most celebrated Gnostic of that time, Akhund Mulla Husein Quli Hamadani who was highly proficient in the Islamic sciences, especially ethics ( akhlaq) and mysticism (irfan). Agha Maliki spent 14 years with him and during this period acquired profound knowledge of moral ethics and applied mysticism from his illustrious teacher. He attained such high spiritual stations in Gnosticism that a great jurisprudent and scholar Sheikh Muhammad Husein Isfahani (famously known as Kumpani) himself an outstanding authority in irfan wrote to him seeking spiritual advice and instructions regarding ethics and mysticism. Agha Maliki returned from Najaf to his hometown Tabriz in the year 1320AH, but due to the upheaval at the time of the constitutional revolution, the conditions in Tabriz deteriorated, and he was forced to migrate to Qum . Here, he started teaching jurisprudence from Mulla Mohsin Faiz Kashani's al- Mafatih al-Sharayi alFiqh. He also began to nurture a special group of students and introduced the

more able ones into spiritual wayfaring. He ran two classes in ethics (akhlaq). One was for advanced students, (of whom, Ayatullah Khomeini was one) which he conducted at his house; the other was public, which ran at the Faydhiyya Madressa and was attended by many people, especially market stall holders. He also busied himself in writing and left behind many precious works. Ultimately, after living a fruitful life full of learning, teaching, writing and purification of the self, he left this transient world in1343 A.H. He is buried in the Shaykhan graveyard in Qum , near the tomb of Mirza Qummi. On his grave the following verse is written in Persian: "The world lost its soul, and the nation lost its shelter."

The Effect of His Discourses

Ayatullah Sayyid Husein Fatimi Qummi (one of Agha Tabrizis greatest students) recalls: The Masumin (A) have stated, That counsel and speech that comes forth from the heart enters the hearts of the listener, and if it merely comes from the tongue, then it does not go further than the ear of the listener. The words and advice of Haj Agha Maliki may God sanctify his spirit were such that they struck to the hearts of the audience like brands of fire. They transported the listener to another place. And when we came out of the gathering, we would observe that everybody had been affected in the same manner. After his passing away, I have always hoped to attend a similar gathering but I have never found anything like it

His Words used to shake the Listener

Such was the deep effect of Ayt. Maliki Tabrizis words that often listeners would be overcome during his speech. Once he mentioned something so profound that a market stall-holder who was listening collapsed. When someone mentioned this to Agha Maliki, he commented, This is nothing, our Master, (the champion of champions), Ali bin Abi Talib (A) would often faint out of fear and awe of Allah.

The High Status of the Graveyard of Agha Tabrizi

About the graveyard where Agha Maliki is buried, Allamah Tehrani states: Agha Sayyid Hashim Haddad (the great Arif, and illustrious student of Sayyid Ali Qadhi Tabatabai) would often mention the special and high status of the graveyard of Agha Tabrizi because of the pious and lofty souls buried there. Allamah continued, It is proper for students of the Hawza and those who are engaged in spiritual wayfaring to spend much time in this graveyard, in order

to benefit from the great spiritual power and blessings that emanate from there. Many other great Shia scholars are buried In this graveyard, including Zakariya b. Idris, Zakariya b. Adam, Mirza Qummi, Mirza Jawad Agha Maliki Tabrizi, Mirza Ali Agha Shirazi and many more.

His manner of instruction

Marhum Mirza Abdulla Shalichi narrated: Our late teacher, Mirza Javad Agha Maliki was both a Mujtahid in fiqh, who had a Risala Amaliyyah, as well as an Arif of the highest station. His instructions to his students even encompassed matters to do with eating, sleeping, sitting and talking. He would advise us not to eat so little that we may become weak, nor to eat so much that we might become lazy and indifferent to worship. He would say, It is below the dignity of one who considers himself a human being to ever sin. Mirza Shalichi added, I still go to my late teachers graveside to benefit from him. I would advise anyone in need to go there, recite Fatiha and then ask for his need from God for the sake of (with the Wasila of) this great scholar I am certain you would achieve your desire.

His station in the eyes of Allah swt

Mirza Shalichi adds, Occasionally my late master would impart training and instruction to me simply by staring intently for a while into my eyes. He narrates, Once after the Fajr prayers, I rushed to the akhlaq class of my teacher, Agha Maliki. He came to stand next to me and asked, What do you see? I suddenly became aware of the presence of many souls who had come to participate in the class. They were talking quietly amongst themselves. Then my teacher said to me, Do not think that the ability to see into the realm of the souls is a high station. In comparison to the wonders that wait for he who dedicates himself to the path of spiritual wayfaring, this is very superficial.

His deathDied in 11/11/1343AH 3rd July, 1925 AD)

Haj Agha Hussein Fatimi, a pious ascetic and an intimate friend of Agha Maliki has narrated: "When I returned from the Jamkaran Mosque, I was informed that Haj Agha Maliki has inquired about me. Since, I knew that he was sick I rushed to see him. I found him laying in a bed, neat and clean, bathed, perfumed, and hair dyed readied for Zuhr and Asr prayer. He recited Adhan and Iqamah upon his bed, recited supplications and as soon as

raised his hands for Takbirat-al-Ahram and said: Allahu Akbar, Allah is Great, his sacred spirit left his body; thus, the meanings of the hadith: the Salat is a believer's heavenly journey become truly manifested for him. Also, the meanings of "get readied for the prayer" 'qad qamat as-salat,' which in accordance to traditions has been described as the time of meeting with the Beloved, too became materialized for him, because he rushed to meet his Beloved with prayer". *******

Ayatollah Mirza Jawad Maleki Tabrizi

him) by Br Abbas Jaffer London

(May the Mercy of God be upon

Purification of the soul and struggle for its perfection is a fundamental Islamic concept. The Holy Quran in an absolutely unique style emphasises on selfpurification as the only way to eternal success and salvation. Indeed he succeeds who purifies his own self. And indeed he fails who corrupts his own self. 91:9-10 The path to this success is a lifetime struggle and the journey of self purification will end when lovers meet. O man! Verily, you are endeavouring towards your Lord an endeavour until you meet Him.84:6 The methodology of how to successfully pass the trip is the subject of Islamic mysticism called Irfan. However, Islamic Irfan like many other Islamic sciences has been on occasion misused and misrepresented and hence those who fail to distinguish the authentic from the forged tend to deny the whole subject. The weakness of this approach is similar to denial of Islamic jurisprudence (al-Fiqh) for the reason that some so-called jurists have utilised analogy and inference in their deduction or relied on non-authentic Hadiths! From the rise of Islam to this present day, many devoted Muslims have struggled on the Path of nearness to the Almighty Allah. Among them were the true followers of the Imams of Ahlul-Bait (a.s) who were satisfied from the pure prophetic fountain of Kauthar; through the holy hands of Ahlul-Bait. A wayfarer is in inevitable need of a well educated and experienced teacher and mentor who can guide the new and inexperienced wayfarer

step by step towards his/her perfection. Stepping into the lifetime journey of self-purification and perfection by reading the mystical texts is more dangerous than self-treatment by reading a medical book. Thus, learned mystics consider it quite mandatory for a wayfarer to work under the full supervision of a learned and experienced mentor and guide. Imam Khomeini (r.a.) enjoyed the company of the best teachers of Irfan during his studying period. After Ayatollah Muhammad ali Shah-Abadi, whom we discussed in Parts 98 & 99, Ayatollah Mirza Jawad Maleki Tabrizi (r.a.) was the second most important teacher of Imam Khomeini in Irfan. The late Ayatollah M.J. Tabrizi known as The Beauty of Wayfarers (Jamalul-Salekin) used to hold two types of Irfan classes; one for the public in Faydiyeh School in Qom and another, a private one, in his home. Imam Khomeini (r.a) was among his handful of private students. The lessons of Ayatollah Tabrizi were so influential that as he was talking, his students were in tears crying out loud. Sometimes the power of his sincere talks would penetrate the hearts of his students so deeply that they would feel faint.

The Works of Ayatollah Tabrizi

Successful teachers are those who have two types of products; their literature and their students. It is said that even if the life of Ayatollah Tabrizi did not have any result other than his share in building the mystical personality of Imam Khomeini (r.a.) it would be enough for him. Among the best celebrated books of Ayatollah Tabrizi, three books are the most famous: 1) Asrarul-Salaat (The Secrets of Daily Prayers) 2) Moraqebatul-Sanah (Observation of the Yearly Devotions) 3) Leqau-Allah (Meeting with God) which is the best mystical book written on the topic.

Personal Characteristics of Ayt. Tabrizi

Irfan with no practicality and worshipping is rather just a bunch of expressions and hence a public fraud. In the school of Ahlul-Bait (a.s) it is impossible for one to gain any spirituality unless by means of worshipping God in its divine prescribed method. The more spiritual the Shia mystic becomes

the more they observe and practice the Shariah law. Observing Night Prayers before dawn was a mandatory condition to be admitted to the lessons of Ayatollah Tabrizi. The late Shaalchi, one of his students narrated: He (Ayatollah Tabrizi) was very strict about early rising for Night Prayers. I requested if I could be exempt as I believe that would make me weak and would reduce my sleeping hours. Ayatollah Tabrizi said: Find a way to gain their consent. Tell them: At dawn some elite people are in a sociable gathering with the Almighty God, do you want me to miss it? Ayatollah Jawad Tabrizi in Al-Moraqibaat with regards to Night Prayers says: The appointed angels will wake man up for the Night Prayers but he ignores the angelic call and continues his sleep again. They wake him up again. These wake ups are not by chance, they are heavenly awakenings. If man took advantage of them and left the bed for Night Prayers, those calls will be stronger and more permanent. But if he ignores them, the angels will also give up. The angelic call may appear to you in the voice of your mother, your friend, or even in the voice of Azan, all for the purpose of inviting you to a private heavenly meeting at dawn. For those who are interested in waking up for the Night Prayers it is also very much recommended to recite the last Ayah of Surah al-Kahf (18) in Arabic.

Dhikr Yunusiyah (The Call of Jonah)

It is narrated from the Prophet of Islam (s.a.w.) that whoever invocated to the Almighty God with the Call of Prophet Yunus [holy Quran 21:87-88] his call will be granted. A man asked the messenger of Allah (s.a.w.) if that call would be only for Prophet Yunus? The Messenger of Allah (saw) replied: If it was for Prophet Yunus, then it will be for every Momen. Dont you see that the Almighty Allah states: And thus do We deliver the believers. Ayatollah Tabrizi in his Asrarul-Salaat says: I asked my mentor, who was the best philosopher, Arif and experienced teacher and the most perfect spiritual physician I have ever seen in my life; Which one of the physical worshipping from your experience is more effective to the heart? He replied: long prostration for about an hour or of an hour in which you repeatedly say: Laa Elaaha Ellaa Ant Sobhanaka Enni Konto Mena zZalemin. [Dhikr Yunusiyah]. When you recite it, you should observe your soul imprisoned in the jail of this world fastened with the chains of immoral behaviour. During the prostration you should glorify Allah and confess that you have been unfair to yourself not your

Lord.[i]

by Sheikh Mansour Leghaei http://www.ihic.org.au/articles.php?a_id=24

A wayfarer is in inevitable need of a well educated and experienced teacher and mentor who can guide the new and inexperienced wayfarer step by step towards his/her perfection. Stepping into the lifetime journey of self-purification and perfection by reading the mystical texts is more dangerous than self-treatment by reading a medical book. Some experts in mysticism assert that what lead al-Hallaj[i]; to publicise his ambiguous statements was the lack of a proper mentor. Thus, learned mystics consider it quite mandatory for a wayfarer to work under the full supervision of a learned and experienced mentor and guide. Imam Khomeini (r.a) enjoyed the company of the best teachers of Irfan during his studying period. Ayatollah Mirza Jawad Maleki Tabrizi (r.a) was the second important teacher of Imam Khomeini in Irfan. The late Ayatollah M.J. Tabrizi known as The Beauty of Wayfarers' (Jamalul -Salekin) used to hold two types of Irfan classes; one for the public in Faydiyeh School' in Qom and another, a private one, in his home. Imam Khomeini (r.a) was among his handful of private students. The lessons of Ayatollah Tabrizi were so influential that as he was talking his students were in tears crying out loud. Sometimes the power of his sincere talks would penetrate the hearts of his students so deeply that they would feel faint. The Teachers of Ayatollah Tabrizi The main teacher of Ayatollah M.J. Tabrizi in Fiqh was the late Ayatollah Hajj Agha Reza Hamadani, and in the Fundamentals of Fiqh he studied under the late Ayatollah Akhond Khorasani. In Irfan he was the honoured student of the late Ayatollah Mollah Husain-Qoli Hamadani. About his Practical Irfan studies under Mollah Hamadani he said: After two years of asceticism I said to my mentor Mullah Husain-Qoli: It has been two years that I have attended your lessons yet I have not gained any tangible mystical experience. My mentor told me: Then you need to set the shoes of those whom you disagree with before them. Personal Characteristics 1) Early Bird Irfan with no practicality and worshipping is rather just a bunch of expressions and hence a public fraud. In the school of Ahlul-Bait (a.s) it is impossible for one to gain any spirituality unless by means of worshipping God in its divine prescribed method. The more spiritual the Shi'a mystic becomes the more they observe and practice the Shari'ah law. Observing Night Prayers before dawn was a mandatory condition to be admitted to the lessons of Ayatollah Tabrizi. The late Shaalchi one of his students narrated: He (Ayatollah Tabrizi) was very strict about early rising for Night Prayers. I requested if I could be exempt as I believe that would make me weak and would reduce my sleeping hours. Ayatollah Tabrizi said: Find a way to gain their consent. Tell them: At dawn some elite people are in a sociable gathering with the Almighty God, do you want me to miss it?

Ayatollah Jawad Tabrizi in Al-Moraqibaat' with regards to Night Prayers says: The appointed angels will wake man up for the Night Prayers but he ignores the angelic call and continues his sleep again. They wake him up again. These wake ups are not by chance, they are heavenly awakenings. If man took advantage of them and left the bed for Night Prayers, those calls will be stronger and more permanent. But if he ignores them, the angels will also give up. The angelic call may appear to you in the voice of your mother, your friend, or even in the voice of Azan all for the purpose of inviting you to a private heavenly meeting at dawn. For those who are interested in waking up for the Night Prayers it is also very much recommended to recite the last Ayah of Surah al-Kahf (18) in Arabic.

3. Nearness to Imam Zamaan (a.j) Seyyed Jawad Shahroodi one of the students of Ayatollah Tabrizi narrated: Once in my dream I saw Imam Zamaan (a.f) with a group of people as if they had attended the prayer of the Imam. I went forth to visit him and kiss his blessed hand. When I went closer I noticed a very honourable Sheikh beside the Imam on whose face the signs of magnanimity were apparent. When I woke up from my dream I was wondering who that Sheikh was until I met Ayatollah Tabrizi and recognised the face and more surprisingly he also recognised me too. 4. Sincerity Ayatollah Musa Shobairi one of the students of Ayatollah Tabrizi narrates: Ayatollah Tabrizi said: I had just written a book on a subject when I noticed that the late Faydh Kashani[iii] has also written another book on the same subject. I was wondering whether I should still publish my book. I offered a special prayer to visit Imam Sadiq (a.s) in my dream and asked him if with the book of Faydh Kashani I had to still publish my book. I saw Imam Sadiq (a.s) in my dream and asked him the question but he was silent. I insisted and he calmly told me: The book of Faydh is sufficient. I then destroyed my book! The Prescription of Ayatollah Tabrizi for Ayatollah Isfahani (Kompani) Ayatollah Muhammad Husain Isfahani known as Kompani was an outstanding Muslim Jurist and philosopher of his time. In a letter to Ayatollah Tabrizi he requested him to write a practical prescription for his spiritual perfection. I quote parts of the prescription from my teacher Ayatollah Hasan-Zadeh who quoted it from his teacher Allamah Tabatabaei: The beneficial way in knowing the self is to endeavour in reducing your animality by the following disciplines: 1. Reducing your meals in that you don't have more than two meals a day and not to have meat more than two or three times in a week. 2. Reducing your sleeping hours in that you don't sleep more than six hours. 3. Endeavour in safeguarding your tongue and abstaining from heedless people. These three will be very helpful in reducing the animality of man. As for accelerating and reinforcing your spirituality: 1. Permanent grief of the heart (not facial) in fear of not reaching your destination.

2. Thikr (remembrance of Allah) and Fikr (to think and ponder) as these two are the wings of flying to the heaven of knowledge. As for the Thikr the Thikr of Yunusiyah in the morning and at night is very much experienced and brings about many blessings. The minimum times of reciting it is 400 times. As for the Fikr for a beginner the best is to ponder upon death.[iv] Ascension to his Lord Nearing the end of his life, Ayatollah Tabrizi was very ill and he could no longer even use water for his Wudu. According to Seyyed Fatami-Nia one night before the demise of Ayatollah Tabrizi about 250 Sheikhs in Qom had dreamt that the funeral of Ayatollah Tabrizi was processing and Imam Husain (a.s) was walking in front of his coffin. The following day on the 11th of Thil-Hajjah in the year 1343 A.H. he made his Tayammum for his Noon and Afternoon prayers. He stood up and made an intention for his Noon prayer and as he raised his hands in the middle of his Takbiratul-Ihram his body collapsed and his soul ascended to his Lord to continue the rest of his prayer at the presence of Allah forever. May God bless and elevate his status in Paradise . Ayatollah Tabrizi (may God cover His mercy on him) is buried in a small cemetery in Qom near the Shrine of Ma'soomah (s.a) known as Sheikhan'. [v] --------------------------------------------------------------------------------

[1] Another important teacher of Imam Khumeini in Irfan was Ayatollah Mirza Jawad Maleki. [2] Sharh Fosoos by al-Qounawi, the second most advanced textbook in Theoretical Irfan, is an explanation on Fosoosul Hekam ( the Gems of Wisdom) by Ibn al-Arabi. [3] Mesbahul-Ons (the Light of Intimacy) by Ibn Fanari, the most advanced textbook in Theoretical Irfan, is an explanation for Meftahul-Ghayb' by al-Qoonawi [4] Manaselu Saa'erin by Khaje Abdullah al-Ansari with its most famous explanation by al-Kashani is the main textbook in Practical Irfan. [5] Salawat of Fatima (s.a) is to say: Allahumma Sall Alaa Fatima Wa Abiha Wa Ba'leha Wa Baniha Wa Serrel Mosta'da'e Feeha Be Adadeh Maa Ahata Behi Elmok.

--------------------------------------------------------------------------------

[i] Mansour Al-Hallaj was an Iranian famous Sufi lived between 858-922 AD who was persecuted for his ambiguous heretical statement: I am the Truth.

[ii] Asrarul-Salaat p.46

[iii] Faydh Kashani was one of the outstanding Shia scholars died in

[iv] Ayatollah Hasan-Zadeh, 1001 Words, Word 301

[v] Tabib Delha, compiled by Sadiq Hasan-Zadeh.