He established a secret organization to overthrow the Abbasids. They crucified him three times, cut him, and burned him .. The barber, a revolutionary Sufi, or a rogue heretic?

Three signs of those who met him were among the greatest of men, and he had the right to eternity: the excessive admiration of his fans and his disciples; the excessive hatred of his envious and those who deny him; and an air of secrets and riddles surrounding him as if he was one of the supernatural with whom the prescribers are confused ..., and they return that power Sometimes to divine miracles, and sometimes to magic and fortune-telling.

This is the eternity trilogy that Abbas Al-Akkad (d.1384 AH / 1964 CE) established in his book “The Return of Abi Ala Al-Maari”, and we see it together in the personality that we made the subject of this article: Al-Hussein Bin Mansour Al-Hallaj Al-Farsi (d. 309 AH / 922 AD).

In this article, we intended to reveal the state of Al-Hallaj, and to make the reader of his biography an approach to follow him in such a way that the difference of people does not affect him or the contrast of their sayings and opinions in Abu Mansour.

The conclusion of our article is that Al-Hallaj is a Sunni Sufi and the leader of a secret political movement that seeks to depose the Abbasids and revoke their caliphate.

We will start by mentioning the difference of opinions about him, then we will review his belief and the reason for the people's turmoil in him, then we will look at his political life and the problem that people have encountered in understanding his movement and his correspondence.

Blurred perception

The deniers exalted al-Hallaj until a group of scholars of his time declared him atonement and said: “Al-Hallaj was killed with the sword of Sharia for heresy,” and he composed in his “hereditary” flags such as Imam al-Dhahabi (d. 748 AH / 1347 CE) - who was the author of the above phrase - who says about al-Hallaj: In two parts. "

And before it Ibn al-Jawzi (d.597 AH / 1201 CE) classified 'al-Qassi' for the Mahallaj al-Lajaj al-Hajaj al-Hallaj.

Then came in our era the French Orientalist Louis Massignon (d. 1382 AH / 1962 AD), who made him a second Messiah after the Prophet Isa bin Maryam, peace be upon him.

The books of the classes narrated that al-Hallaj was paranormal in which the mind was confused until some of them made him a "god", and ambiguous conditions and sayings were attributed to him, the truth of which was hidden even from his household.

His son Hamad bin Al-Hallaj says: "Then he called people to something I did not know the truth of his matter."

Ibn Bakawiyah al-Shirazi (d. 428 AH / 1038 CE) narrated, and the latter was perhaps the first to assign al-Hallaj an authoring that includes his translation and news. Al-Dhahabi Ibn Bakawiyyah described this as "the righteous modern imam, Sheikh of Sufism."

Al-Hallaj was one of the talismans of our heritage and a very confusing figure for his students, and we do not find a text that tells this confusion in his matter as a text by al-Dhahabi mentioned in his translation, in which he presents the three possibilities for people's attitude towards him, with his tendency to prove his heresy.

Al-Dhahabi says: “O Abdullah, the bee of Al-Hallaj, who is one of the heads of the Carmatians and advocates of heresy, manages and is fair and detested ... If it proves to you that this person’s virtues are the merits of an enemy of Islam, a lover of the presidency is keen to appear in vain and right, so he disavows his bee; - God forbid - that he was ... right, a guide and a guide, so he renewed your Islam and sought help from your Lord to grant you success to the truth ... and if you doubted and did not know his truth, and you disavowed what was cast, rest yourself, and God did not ask you about it at all.

And Al-Dhahabi is accused in general of the controversial personalities of the people of Sufism.

With setting a golden rule in the case of the disputed among them;

He did not ask himself to have mercy on Al-Hallaj and to seek forgiveness for him, and he ignored what he wrote - two lines before his previous text - when he says: “He who was a group of the ummah misleads him, and a group of the ummah praises and venerates him, and a third group stands in him and is reluctant to degrade him; To deny him, delegate his affairs to God, and to seek forgiveness for him in the sentence, because his Islam is original with certainty and his delusion is doubtful, so by this you rest and purify your heart from the chaos of the believers.

Evidence that

al-Hallaj is a Sunni Sufi, and whoever claims that he is a solitary Sufi, a philosopher-Sufi, or a Qarmati, has erred and removed the interpretation, and overlooked clear evidence.

This is the case that we are assessing here, and we can infer from it in several ways:

First: Sources that describe it.

They are Sunni sources, and there is no dispute about their Sunnism, according to the testimony of al-Dhahabi himself.

The first sheikh to study was Sahl bin Abdullah Al-Tastari (d. 283 AH / 896 AD).

Al-Dhahabi said about him in 'Siyar Aalam al-Nubala': “The sheikh of the knowledgeable ... the ascetic Sufi ... has useful words and good exhortations, and he gave a firm (a) on the road."

Then he became a student of Amr bin Othman al-Makki (d. Around 300 AH / 912 CE), who was described by al-Dhahabi as: “Imam al-Rabbani, the sheikh of Sufism, Abu Abdullah al-Makki, the ascetic.”

Among the sheikhs of al-Hallaj was Abu al-Qasim al-Junaid al-Baghdadi (d. 298 AH / 911 CE), whose place in Sunni mysticism is known.

Among his sheikhs is Abu al-Hasan al-Nuri (d. 295 AH / 908 CE), about whom al-Dhahabi said in al-Sirah: “The sheikh of the sect in Iraq, and he mastered them with the gentle facts, and he has precise phrases related to it who deviated from Sufism.”

Al-Nouri was arrested during the time of Caliph Al-Mu'tadid (d. 289 AH / 902 CE) on charges of heresy. When al-Nuri was presented to the judge of the judges Ismael bin Ishaq al-Maliki (d. 282 AH / 895 CE) and discussed, the judge said: If these people were heretics, then there is no monotheist on earth !! We know that heresy was - in most cases - a ready-made accusation in the treasury of power that all opponents throw at it, which will be clear to us from Hallaj's biography as well.

Second: The validity of the belief and Sunnah of the pilgrims.

According to Al-Dhahabi;

“Al-Salami (Al-Nisaburi, author of Tabaqat al-Sufiyya) who died in 412 AH / 1022 CE) said:“ Most of the sheikhs rejected al-Hallaj and denied him, and he refused to have a legacy in Sufism, and Ibn Ataa (d. 309 AH / 922 CE) and Ibn Khafif (d. ), And Al-Nasr Abadi (d. 367 AH / 978 AD). ”So who are these sheikhs who accepted al-Hallaj among the imams of Sufism and rejected his accusation of heresy and disbelief? Here are their biographies of the hadith imams, the first of whom is al-Dhahabi himself:

The first of them, with a mention and death, is Abu al-Abbas Ibn Ata al-Baghdadi, against whom al-Dhahabi criticized his defense of al-Hallaj, but nonetheless described him as the "ascetic, the worshiper, the deified."

According to the golden;

Ibn Ataa was "tested because of al-Hallaj," so his death due to torture by the authorities was a punishment for him for his support for Al-Hallaj.

Indeed, al-Khatib al-Baghdadi (d. 463 AH / 1072 CE) says in “The History of Baghdad”: “Ibn Ataa was asked about Al-Hallaj’s article and he said in his article, so [that] was the reason for his killing!”

The second of them is Ibn Khafif.

It is Muhammad bin Khafif al-Dabi al-Dhabi al-Shirazi al-Shafi’i, Sheikh Ibn Bakawiyyah, who we have mentioned was the first to devote a book to translating al-Hallaj.

Ibn Asaker - in his book 'Explaining the Lied of Muftari' - narrated that Al-Salami described Ibn Khafif and said: “Today he is the sheikh of sheikhs ... there is no left for the people who are older than him and are not complete in a situation and time ..., and he met Al-Hussein Bin Mansour (= Al-Hallaj), He is one of the most knowledgeable Sheikhs in the sciences of the apparent adhering to the Shariah sciences from the Qur’an and Sunnah.

Al-Dhahabi described Ibn Khafif in al-Sirah as: “The sheikh Imam al-Arif al-Faqih is the role model .. the man of the arts .. the sheikh of Sufism,” and that he “combined knowledge and action, the elevation of the bond and adherence to the Sunnah, and enjoyed long life in obedience.”

As for al-Sabki, he says about him - in the 'layers of the Shafi’i ’:“ What no one has reached of creation in knowledge and prestige has reached the private and public, and has become one of his time intended by the horizons .., blessed by those who intended it. ”

A desperate defense, so

when you know about this Ibn Khafif case, you must know his opinion of Al-Hallaj with whom he met.

He said about him: “A Muslim man, if what you saw from him in prison was not monotheism, then there is no monotheism in this world !!”

Al-Junayd mentioned al-Hallaj badly in his council - and we will explain to you the reason for the change of al-Junayd from the position of the teacher to the position of al-Hallaj to the position of his defender - so a light son came to him defending al-Hallaj, and he says: “O Sheikh, do not go on too long! The answer to supplication and telling about secrets is not from the nirinjat (= A kind of tricks of lightness and tricks similar to magic) and witchcraft and magic. "

And according to Ibn Katheer in 'The Beginning and the End': “I chanted to Abu Abdullah Ibn Khafif the saying of Al-Hallaj:

Glory be to the one who showed his humanity ** The secret of his piercing theology,

then he appeared in his creation in the form of the eater and the drinker

until his creation saw him ** as the moment of the eyebrow,

he said Ibn Khafif: For those who say this is the curse of God! He was told: This is from the poetry of Al-Hallaj, so he said: It may be said about him !!

And the third of the three Mazkin al-Hallaj: Al-Nusraadi.

He is Abu al-Qasim Ibrahim bin Muhammad al-Nasrabadhi, who said in defending al-Hallaj: "If after the two righteous people there is one, then [he] al-Hallaj."

According to what was reported by Al-Sulami Al-Nisaburi in 'Layers of Sufism'.

There, he described Al-Nusraabadhi as "the sheikh of Sufism in Nishapur, who had the tongue of reference coupled with the Qur'an and Sunnah."

Al-Dhahabi said on the authority of Al-Nusrabadi that he is "the modern imam, the example, the preacher, Sheikh of Sufism."

And among those who recommended al-Hallaj also: Abu al-Abbas Ibn Suraij (d. 306 AH / 919 CE), the Sheikh of the Shafi'is in Baghdad, who was called “al-Shafi’i al-Saghir”;

As Sobky said in Tabaqat al-Shafi’i.

Ibn Surayj and his place in the Sunnis prevented months from being inferred.

Ibn Suraij refused to join the early campaign led by Imam Abu Bakr Muhammad bin Dawud Al-Asbahani (d. 297 AH / 900 CE) to convince the authorities of Kafr al-Hallaj and the necessity of killing him, which is evidenced by the transmission of al-Dhahabi - in 'Al-Sir' - to say: “I heard Ali bin Saeed Al-Wasiti in Kufa says: No one disavowed Al-Hallaj and carried the Sultan to kill him, as Ibn Dawood denied him!

Ibn Zinji (d. 334 AH / 945 CE) - in his message 'He mentioned the killing of Al-Hallaj' - Ibn Suraij’s testimony in Al-Hallaj was as follows: He said: “Al-Wasiti: I said to Ibn Suraij: What do you say about Al-Hallaj?” He said: As for me, I see him as a follower of the Qur’an knowing it. Skilled in jurisprudence, knowledgeable of hadith, news and Sunnah, fasting forever, standing at night, preaching and crying, and speaking words that I do not understand, so I do not judge his infidelity.

Ibn al-Wardi al-Ma’ari al-Kindi (d. 749 AH / 1348 CE) reported in his history that “Aba Al-Abbas bin Suraij said about him (= Al-Hallaj): This is a man who concealed his condition and I do not say anything about him."

Support for Hanbali

Third: his translators: Perhaps Abu Abd al-Rahman al-Salami - in 'Layers of Sufism' - and Ibn Bakawiyya were the first to translate Abu Mansour al-Hallaj.

As for the translation of Al-Salami in his classes, it is devoid of everything that necessitates a judgment of heresy and atonement, and it is also devoid of the tale of the supernatural and dignities, and he only mentioned the difference of the people of Sufism about it, as we mentioned earlier.

As for Ibn Bakawiyyah, his chain of narration is high in the story about al-Hallaj, as he relays his life from the narration of his son Hamad.

It is a novel devoid of paranormal and honorable miracles, and if those supernatural were found - which are filled with books of late translations - the boy would have been keen on people to mention the dignities of his father.

Then we find the matter in those after them dominated by the tendency of the myth, or atonement and the relation to solutions and union.

Fourth: His words are about himself: Ibn Al-Sa’i (d. 674 AH / 1275 CE) - in his book “Akhbar Al-Hallaj” - quoted from the student of Al-Hallaj, Ahmad bin Fatek Al-Sufi, that Al-Hallaj used to say: “Whoever thought that the divine is mixed with humanity or humanity with the divine has disbelieved ".

And he said:

I am the secret of truth!

What is the truth, I ** but I am right, so he separated us and

said in his court of trial: “My back is a fever, and my blood is forbidden, and it is not permissible for you to rely on me, and my belief in Islam, and my belief in the Sunnah, for God is God in my blood !!”

Fifth: The words of the followers who contacted him about the validity of his belief.

Ibrahim Al-Halawani also said in "Al-Hallaj News": “I served Al-Hallaj for ten years, and I was one of the closest people to him. I heard people fall for him and say that he is a heretic, and I deluded myself, so I tested him: I told him one day, Sheikh, I want to know something. From the doctrine of the batin! He said ... .: O son! I remember something for you from my investigation of the apparent meaning of the Sharia: I did not adhere to the doctrine of one of the imams altogether, but I took from each doctrine the most difficult and strongest, and I am now on that.

We also find that Aba Al-Qasim Al-Qushayri (d. 465 AH / 1073 AD) - an imam mayor of the people of Al-Sunan - transmits in his letter Al-Qushairy a long text by Al-Hallaj on the monotheism of God.

A century and a half after al-Hallaj was killed;

We found great imams defending al-Hallaj even from within the Hanbali school of thought;

This Imam Ibn Aqeel al-Hanbali "compiled in praise of Al-Hallaj a part in the time of his youth in which he interpreted his words and explained his poems and apologized to him."

According to what was said by the tribe of Ibn al-Jawzi (d.654 AH / 1256 CE) in “Mirror of Time”.

Indeed, Ibn Aqil himself admitted his support for Al-Hallaj, and that he "retreated" from that when he was "recaptured" by the Abbasid authority under pressure from his colleagues in the Hanbali school of thought.

In the document of this “isstaba” - which Ibn al-Jawzi preserved for us in al-Mu'tazim, quoting Ibn Aqil’s line - the latter said: “I believed in Al-Hallaj that he was one of the people of religion, asceticism and dignities, and I supported that in part of his currency, and I repented to God Almighty. He was killed by the consensus of the jurists of his time, and they were injured in that and he was wrong.

Although this text of Ibn Aqil - even if we accept that it was issued from him without coercion - does not include a judgment of heresy or disbelief against al-Hallaj, but rather describes him only as "wrong."

The causes of

the

turmoil

, if you say to me: Why did the disturbance occur in the man’s condition ... and the matter is as you remember him from his years ?!

I told you that this was due to the fact that Al-Hallaj had surrounded his life with mysteries: a mystic and a politician;

And when you realize the truth of these two ambiguities, know that most of what was narrated about Al-Hallaj - and which scholars have questioned - comes out of these two chapters.

As for the first ambiguity, because Al-Hallaj is a Sufi man who used to have conditions and revelations that could not be well expressed and transferred to the language of the people that are understandable to them. The revelations and observations of the people of Sufism - in the event they describe what they describe as "the annihilation and the manifestation of the truth" - are accurate to the description, then when the person expressed It is related to the language of human beings that are derived from their world and “Shatah”, which has fallen into trouble, and that is why Ibn Khaldun said - in the study of Sufism from his book “Introduction” - that “the phrase about the Mawjid is difficult to lose its [linguistic] status.”

Especially the hadith of the Sufis about the conditions of “annihilation and the revelation of truth” described by Ibn al-Qayyim (d. 751 AH / 1350 CE) - in “The Runways of the Walkers” by saying: “The annihilation that the people refer to and work on: that the hadiths go in the witnesses of the servant, and are absent in the horizon of nothingness as It was before it existed, and the truth remains as the Almighty remains, then the image of the viewer and his drawing are also absent, so that he has neither a picture nor a drawing, then his witnesses are absent as well, so he has no witnesses, and the truth becomes the one who witnesses himself by himself, as was the case before the components were found, And his truth is that he who was not perished, and he who is still remains.

Shaykh al-Islam Ibn Taymiyyah (d. 728 AH / 1328 CE) - in the collection of his letters - describes this situation and says: “He may present to some knowledgeable people in the shrine of fana, plural and clamming (= loss of perception due to Sufi attraction) and drunkenness - with the power of captivity of consciousness and remembrance over it - of the case what is absent About himself and others. "

With this also Abu Hamid al-Ghazali (d. 505 AH / 1111 CE) - in some of his books such as 'Mishkat al-Anwar' - apologized to al-Hallaj in his expression of the state of annihilation: “Whoever achieves Sufism and knows that things stand upon him [that is, God Almighty], and that things have no basis. Without him, he said: There is nothing in the ritual prayer but God, and he said: I am the truth, an exaggeration of monotheism.

Therefore, the Sufi’s speech about these conditions - in the ordinary language of the people - necessitates the accusation against him among the common people.

The second ambiguity is the ambiguity imposed by the nature of the political underground movements.

We see that Al-Hallaj was from what could be called the 'political Sufism trend', whose companions intend to wrest the rule from the Banu al-Abbas and return it to the Ali family from the beginning, and then later became calling to himself.

The covert action entails some ambiguity in movements, correspondence and coding that only those affiliated with its movements can understand.

Black propaganda

We have followed the stories that defame al-Hallaj and contest him, and we found that most of them revolve around his opponents.

These liabilities may be multiple;

Some of them were employees of the state against which Al-Hallaj revolted, and they narrated about him as a "black propaganda."

Among them are Abu al-Qasim al-Tanukhi (d. 342 AH / 953 CE), al-Suly (d. 335 AH / 946 CE), and Amr bin Othman al-Makki.

And the latter took over the district of Jeddah and became an employee of the state after he was the sheikh of al-Hallaj, and he used to write to the cities of expiation for al-Hallaj.

Some of them angered them, and Al-Hallaj became famous and famous when "he had a great acceptance with the people until the envy of all those of his time."

As his son Hamad says.

Among this category is Abu Ya`qub al-Naharjuri (d.330 AH / 942 CE), who Hamad bin al-Hallaj tells of the reason for his envy of his father.

He says: “[Al-Hallaj] went out again to Makkah and put on a patch and a towel, and many people [of his followers] went out with him on that trip, and Abu Ya'qub al-Nahrjouri envied him and spoke about him as he spoke!”

Among them was Al-Junaid Al-Baghdadi, who was the sheikh of the Sufi sect.

We should not lose sight of the instinct of mutual understanding between scholars and sheikhs, and let us remember the golden rule that the Imam of the Preachers Ibn al-Jawzi gave us by saying in 'Hunting al-Khater': “If someone who thinks you sees an example of him - and you have risen above him - he must be influenced, and perhaps envy. Joseph's brothers, peace be upon them, of this race !!

Al-Junaid - in our estimation - was on the hierarchy of organizing political Sufism, and Al-Hallaj was a follower of this organization in the beginning.

He was taking orders from Algunade to manage his conditions.

Hamad bin Al-Hallaj tells us about what Ibn Bakawiya narrates about him: “Then my father disagreed with Al-Junaid bin Muhammad, and showed him the harm that happened because of what happened between Abu Ya’qub (Al-Nahrjouri) and Amr (Al-Makki), so he ordered him to be silent and observance, so he was patient,” Al-Hallaj, in compliance with what he said His sheikh.

Then, after Al-Hallaj's return from Mecca, his followers increased and his influence increased, and it seemed that he was reckless and more daring than the influential Junaid line of secrecy and slowness.

When Al-Junaid saw him with followers and a tendency to the presidency, he accused him of claiming and denying him, so Al-Hallaj resigned himself.

Hamad, his son, said: “And he returned to Baghdad with a group of Sufi poor people, so he went to Al-Junaid bin Muhammad and asked him an issue, but he did not answer him, and he attributed him to being a plaintiff when he asked him, so he was despised and took my mother and returned to Sister (= a city now located in western Iran).”

There, in the cover-up of the grandeur of Al-Hallaj, his popular base was expanded.

Political

dynamism Sufism - during the second half of the third century AH - had a clear supreme mood, and this is due to two things:

First: Their scientific support - or if you want the pathways - which they take to Ali bin Abi Talib, may God be pleased with him.

Their chain of transmission - as they mention - revolves around Al-Junaid, who is the sheikh of the sect and the head of the underground movement, while we think;

Al-Junaid took the Tareeqah on the authority of Sri al-Saqati (d.253 AH / 867 CE) on the authority of Maarouf al-Karkhi (d. 200 AH / 815 CE) on the authority of Dawud al-Taie (d. 162 AH / 779 CE) on the authority of Habib al-Ajami (d.119 AH / 738 CE) on the authority of al-Hasan al-Basri (d.110 AH / 729 CE) on the authority of Ali-may Allah be pleased with him-.

Abu Bakr Al-Shibli (d. 334 AH / 945 AD) took from Al-Junaid, and on the authority of Al-Shibli Abu Al-Qasim Al-Nasarabadhi took Al-Hallaj as your companion and your student.

Secondly: Most of this group of Sufis are from Ajam Khurasan, and they are - as it is known - the solid core on which the da'wah to the family of the house was based and through them the Abbasid state was established.

Al-Hallaj was among this political movement, but he saw acceptance and fame for himself and went beyond the movement hierarchy, and this is what angered him by his Sheikh Al-Junaid, as he was led by the news of their differences after his return from Mecca, which he entered with "four hundred men" of his followers.

According to Al-Dhahabi's account.

Also, one of the evidences of Al-Junaid's political movement is that he used to boycott officials who worked for the Abbasid government, and this is what happened to him with Amr bin Othman al-Makki after he took over the jurisdiction of Jeddah, and Al-Junaid denounced him.

According to Al-Dhahabi in Al-Seer.

Our saying about the political mobility of al-Hallaj is not one of our own, rather it is something that was well-known among the scholars, and was referred to by prominent figures among them such as his contemporary “Sheikh of Sufism” Ibrahim bin Shaiban (d. 337 AH / 948 CE), Nadim, author of al-Fihrist (d. 384 AH / 995 CE), and Imam of the Two Holy Mosques Al-Juwayni (d. 478 AH / 1085 CE).

Imam al-Haramayn said - as Ibn al-Jawzi narrated it in Sayd al-Khater, then quoted by Ibn Khallakan (d.681 AH / 1282 CE) in “Deaths of notables” - that “A group of trustworthy people who are concerned with searching for the interior mentioned that al-Hallaj and al-Janabi al-Qarmati (= Abu Saeed al-Janabi the murdered) 301 AH / 913 CE) and Ibn al-Muqna '(Arad al-Muqna' or al-Burqa ', two of the titles of Ali bin Muhammad al-Basri, the leader of the Zinj revolution in Iraq killed 270 AH / 883 CE) conspired to protect the heart of the state, facing the corruption of the kingdom, and the sympathy of hearts and their co-optation. […] Al-Hallaj went to Baghdad, so his companions condemned him to death and failure to observe the security forces because the people of Iraq were far from being deceived !!

Al-Nadim said - in Al-Fihrast - that Al-Hallaj “used to show the religion of the Shiites to the kings, and the doctrines of Sufism to the general public ... he showed their words and claimed all knowledge ... and he was a bold, reckless daring against the sultans, committing great deeds and intending to overthrow countries.”

Al-Nadim added that Al-Hallaj "at his first command used to call for approval from the family of Muhammad, so he was pursued and taken to the mountain (= a region in Iran) and was hit with a whip."

Ibrahim bin Shaiban said as in 'Akhbar al-Hallaj' by Ibn al-Sa'i: “Beware of the case! Whoever wants to look at the fruits of the lawsuit, let him look at al-Hallaj and what happened to him !!”

The revolutionary cell - which was rejected by the people of Sufism among the followers of Al-Junaid and avoided by Abu Bakr Al-Shibli, who used to say: “Me and Al-Hussein Bin Mansour (= Al-Hallaj) were one thing except that he showed and concealed.” - It consisted of Al-Hallaj as the head of the movement, and his deputy, Abi Al-Abbas bin Ataa Who was stubborn in his support of Al-Hallaj until he was killed because of her.

As mentioned earlier.

This is in addition to the aforementioned Abu al-Qasim al-Nusrabadi who had a revolutionary and militant record against the Abbasid state, as al-Salami says in 'Tabaqat al-Sufism': “And with the greatness of his place; how many times has he been beaten and insulted and how many imprisonment ?!”

Also from this cell is Muhammad bin Khafif, who was also mentioned above, who was one of the sons of the princes, according to al-Dhahabi. He visited him once in prison. Al-Hallaj said to him, "Tell Abu al-Abbas Ibn Ataa, keep these patches."

I mean, the secret correspondence that took place between them, and some saying will come about it.

Indeed, Al-Hallaj was able to reach his organization to the circle close to the head of power, as he attracted to his membership some senior officials of the court of the Abbasid Caliph Al-Muqtadir Billah (d.320 AH / 933 AD), until his minister Hamid bin Al-Abbas Al-Khorasani (d. 311 AH / 924 AD) discovered that (= Al-Hallaj) They presented it to a group of servants, dignitaries, and companions of al-Muqtadir, and the servants of Nasr al-Hajib, and Hamad bin Muhammad al-Katib.

As the tribe of Ibn al-Jawzi says in “The Mirror of Time” and al-Dhahabi in “Al-Abr”.

Golan in

the

countries

took Al-Hallaj to circumnavigate the countries and gather the followers of his secret call, and his movements were most in the countries of Khorasan and beyond the river, and he did not choose the Arab countries, and this is consistent with what we mentioned about the inclination of the Persian Persians to call to the family of the house until they were its fuel.

He was also passing through Bahrain on his way to Mecca to coordinate his movements with the Carmatians. What confirms this is that when the authorities arrested al-Hallaj in the year 301 AH / 914 CE, “We were called upon: This is one of the Carmatian preachers, so know him!”

As narrated by the tribe of Ibn al-Jawzi in “The Mirror of Time”.

And we determine that there was coordination between the Alawite underground movements, especially those of a Sufi character;

The beginning of the Qarmatians was the movement of a Sufi man as narrated by Ibn al-Atheer (d. 630 AH / 1232 CE) - in his 'complete' history - where he says: “In this year (= 278 AH / 892 CE) a people moved in the blackness of Kufa known as the Qarmatians, and the beginning of their matter - as mentioned - That one of them ... [was] showing asceticism and austerity ..., and he stayed on that for a while ... until that [about him] spread his position, then he informed them that he was calling for an imam from the family of the Messenger, and he remained on that until a great crowd responded to him. "

So it becomes clear to us that Al-Hallaj's travels to Mecca and his crossing into Bahrain - which was then under the control of the Carmatians - is evidence of the political cooperation that took place between the two parties, and perhaps with the Fatimid movement in the Islamic Maghreb through its known links at the time with the Carmatians, despite the two movements' organizational separation.

We emphasize here that the dynamic coordination between these political movements does not necessarily require an intellectual rapprochement between them, but rather the unity of the political goal is sufficient.

Al-Hallaj was - during his wide movements - changing his “nom de guerre,” as the preacher Al-Baghdadi mentioned - in his history - a narration on the authority of Hamad bin Al-Hallaj: “Amr bin Othman [Al-Makki] still wrote books in his door to Khuzestan and spoke about the great things in it until he was burned and thrown Sufi clothes, and he wore a robe and took in the company of the children of this world, then he went out and left us for five years to Khurasan and beyond the river, and entered Sijistan and Karaman, then he returned to Persia and began to speak about the people, and he called the creation to God Almighty, and he was known as Abu Abdullah the Zahid, and classified They have categories. "

Then he adds that, “when he returned [to Iraq] they used to write to him from India as 'the suppressor', and from Mesopotamia (such as in the sources, perhaps it is: China), Turkestan as 'al-Muqit' (= al-Mutaam), and from Khurasan as 'al-Mu'tamim', and from Persia with 'Abu Abdullah Al Zahid', and from Khuzestan by 'Sheikh Hallaj Al Asrar' (meaning who revealed it), and in Baghdad there were a people who called him 'Al-Mustalam' (= Stolen perception due to Sufi attraction), and in Basra a people called 'Al-Mujir'.

Al-Khatib also tells us that Al-Hallaj always changed the type of his clothes: “He used to wear sackcloth at times, and at times he would walk with two dye rags, and at times he wore the armor and turban, and he also walked in the qabba in [the form of] the uniform of soldiers.”

As for Al-Dhahabi, he records - in his book 'Al-Abr' - the fluctuation of his speech according to the nature of the inhabitants of each country. “If he knows that the people of a country see the retirement, he becomes a Mu'tazilite, or they see Shi’ism as Shi’ism, or they see the tanning as a tooth.”

These texts indicate the activity of Al-Hallaj in gathering and stirring up against the Abbasid state, and the difference in his clothing, titles, and the diversity of his speech indicates that his movement included the military and civil dimensions and all classes of people.

Encrypted correspondence, and

here we come to a door in which Abu Mansour al-Hallaj was confused and mistaken, so he led to his attribution to atheism, heresy and solutions, which is - in our belief - far from that.

The tribe of Ibn al-Jawzi - in the 'Mirror of Time' - spoke of “patches that were found in the house of al-Hallaj with symbols.” He also had a special language that was “coded” (= coded) in his correspondence with his followers, and carrying this language on its face would lead to misunderstanding and confusion. Great.

We have won texts referring to this meaning, including what was mentioned by al-Tanukhi al-Son (d. 384 AH / 995 CE) in 'Neshwar al-Muhadarah' by saying: “There were miracles in the existing books (= letters to al-Hallaj) from his correspondence [to] his influential companions to the aspects, and their recommendation of what they claim People to him, and what he orders them to do from transferring them from one state to another and order to rank until they reach the ultimate goal, and to address every people according to their minds and understandings, and according to their responsiveness and guidance, and answers to a people who wrote them in coded words that only those who wrote them and who they were written to ... Some of them have a picture in which the name of God Almighty is written on a warp, and inside that contemplation is written: 'Ali, peace be upon him';

Ibn Katheer - in 'The Beginning and the End' - narrates from al-Salami with his chain of narration on the authority of the Sufi Sheikh Abu Bakr Ibn Mushth al-Dinwari al-Zahid (d.350 AH / 962 CE) who said: “A man came to us with a dinar with a maiden, and he did not leave it at night or during the day (it seems that he is one of the followers of al-Hallaj. Carries confidential correspondence), so they searched the room and found in it a book (= message) entitled: “From the Most Gracious, the Most Merciful to So-and-so Bin Bin So-and-so.” He was sent to Baghdad, and al-Hallaj was asked about that and he admitted that he wrote it, so they told him you were claiming prophethood, so you claim to divinity and deity! : No, but this is what we have. Is the writer but God, and I and the hand are a machine! "

So he went with them to the verbal debate, and carried the meaning of the saying of the doctrine of fatalism that the subject is God.

The use of these noble expressions of the Most Beautiful Names of God is lost to express a political purpose;

We found a dictionary for "deciphering" the symbols of secret messages in the story of Muhammad bin Ali al-Shalamghani (d.323 AH / 936 CE) known as 'Ibn Abi al-Azaqar', one of the revolutionary Shiites who left after the killing of al-Hallaj on the state of Banu al-Abbas.

Where Ibn al-Atheer tells us some of their "nodal" terminology al-Zahir and al-Harakiyya al-Batin, based on what was found from their correspondence;

This may be useful to us in reading some of Al-Hallaj's letters and understanding his poems.

Ibn al-Atheer says that from their belief that “God created opposites to denote the opposing one (= the expression of the word and a will against it) ... and that God is a name for meaning, and that whoever people needs him is a god (= converting the word 'god' from a verbal / complex term to a symbolic term / Organizational), and for this meaning it is necessary for everyone to be called a god, and that every one of his followers says: He is the Lord of whoever he is .. without his degree (= coding in secret internal discourses among the members of the organization), and that the man among them says: I am the Lord of so-and-so, the Lord My Lord, until the end comes to Ibn Abi Al-Azraq (= Al-Shalamghani, the head of the organization) and he says I am the Lord of the Lords !!

It seems to us that Ibn al-Atheer fell into the apparent understanding of this text, which speaks of some of the people’s codes.

It is clear that the significance of the text - in view of its companions, who are a vulnerable, secret political movement pursued by the authority - indicates procedural language in the correspondence, and does not indicate a belief or religion.

When we accompany these codes in understanding Al-Hallaj's correspondence, it becomes clear to us that they can interpret what was formed from his correspondence and the lofty meanings that the reader finds in his "rag", and we understand then that they are not doctrinal texts but rather verbal camouflages dictated by pressure security circumstances.

Al-Hallaj was aware of the danger of this secret language and the possibility of distorting it among the public, so he warned those around him who came across some of it.

In 'Akhbar al-Hallaj' by Ibn Zinji that Ali bin Mardawiyeh, his sheikh al-Hallaj, said to him: “Take from my words what your knowledge reaches, and whatever your knowledge denies, hit my face with it and do not cling to it so you will stay out of the way.”

He also used to excuse the sheikhs who confront him in the literal sense of his secret correspondence, and he did not bother to defend it before them: “He said to the sheikhs: Do you want to debate with me? I know that you are on the right and I am on the wrong !!” !!

The Way to the End

It seems that Al-Hallaj, after returning from his third pilgrimage trip in about 290 AH / 904AD, transferred his project to the confrontation with the Abbasid authority, taking advantage of the general conditions that the Abbasid caliphate was witnessing throughout its geographical area.

It was facing the Qarmatian revolt in eastern Arabia since 278 AH / 892 CE, and the strong and growing emergence of the Fatimid movement in the Islamic West since about 280 AH / 894 CE.

But as soon as he announced the confrontation with the authority, some of his Sufi sheikhs such as Abu Bakr Al-Shibli and Abu Muhammad Al-Jariri Al-Sufi (d. 311 AH / 924 AD) denied him, both of whom were among the great owners of Al-Junaid.

Then he had to resist a smear campaign launched against him by his opponent, Ibn Daoud Al Dhaheri, and it was not interrupted except by the death of the latter in the year 297 AH / 902AD. In the narration of Al-Khatib Al-Baghdadi on the authority of Hamad bin Al-Hallaj that his father “made a third pilgrimage and next to two years, then he returned and changed from what he was in the first, and acquired the property in Baghdad and built Dara, and he called people to a meaning that I only stood in half of it, until Muhammad bin Dawood and a group of scholars came out to him and abused his image "with the authority.

When Hamid bin al-Abbas took over the ministry in 306 AH / 919 CE, he saw the speedy eradication of the threat of al-Hallaj, so he pursued his followers, searched their role and extracted their correspondence, and he used to order that they be read to the sultan’s scholars in order to extract from them what condemns al-Hallaj.

It was agreed that they read to Judge Abu Omar al-Maliki (d.320 AH / 933 CE) in one of al-Hallaj’s letters that if a person wants to perform Hajj and is not able to do that, he may circumambulate his home and then honor thirty orphans, "for this will take the place of Hajj for them."

When the judge heard that, he turned to Al-Hallaj, saying: “Where did you get this from?” Al-Hallaj said: From the book of Al-Hasan Al-Basri, “Al-Ikhlas”, then he said: You lied, O permissible blood !!

Thus, the door was opened for the minister to get rid of al-Hallaj by a judicial order!

He said to the judge: "Write this!"

In other words, I made it an official decision, so the judge began to refrain, as he found no reason to kill him, but the minister would not have missed such an opportunity, even though Al-Hallaj started reminding them that he is a believer, and they are not allowed to take it aside in killing him !!

But the minister kept insisting on the judge until he extracted from him a judicial decree with something that was previously stated by him!

The minister went to the caliph to give him good news of his deeds, so the caliph’s answer was delayed and he feared the opportunity would be lost, so he sent him another message in which he said that what happened in the court of trial “spread and spread, and when he did not follow it, the killing of Al-Hallaj was fascinated by him and no two disagreed with him!”

According to al-Baghdadi's preacher.

This was enough to encourage the caliph to ratify the ruling.

Then it was the perfection of the political arrangement that the method of execution was not traditional, but rather that it contained terrorism that would deter anyone but Al-Hallaj from performing his method.

The Caliph ordered that "a thousand lashes be flogged, if he perished, otherwise his neck would be struck."

According to the golden.

Al-Hallaj was taken out under the heavy guard of the police, who were afraid that the crowd would pull him out.

According to al-Tanukhi.

Al-Hallaj flogged a thousand lashes and did not groan, but he used to repeat “Nobody to anyone.” When they saw this, they ordered that his limbs be cut off, so “his hands and feet were cut off and his head was cut, his body was burned and its ashes were thrown in the Tigris, and the head was set for two days in Baghdad .. Then he was carried to Khorasan !!”

Al-Hallaj was executed - for three or six who remained from Dhu al-Qi'dah in the year 309 AH / 922 CE - in the same way that the Zinj revolutionaries and their chief Ali bin Muhammad al-Basri were executed in the year 270 AH / 884 CE. Indeed, history books say that al-Hallaj was crucified three times: two of them when he was arrested one year 301 AH / 914 CE, "He was brought ... a well-known camel into Baghdad ... then he was imprisoned in the Sultan’s house."

According to Al-Dhahabi in 'History of Islam'.

He was crucified twice - while he was alive - on the eastern and western sides of Baghdad to intimidate the public, but he was not killed.

And the third time was he was executed and crucified for two days.

Thus Al-Hallaj went as a result of his political adventures and his attempt to overthrow the regime to establish a state based on the principle of sponsorship and the popularization of the Sufi experience.

His friend Al-Shibli stood on him at the end of his hours to show him the error of the road he took.

He said: “And he saw Al-Hallaj crucified: Did he not forbid you from the worlds?” !!