According to Louis Massignon Al-Hallaj was born around AD in Tur a small town of Bayda district, in the center of the southern Iran,which. Abridged from the four-volume The Passion of al-Hallaj, one of the major Louis Massignon (), France’s most celebrated Islamic specialist in this. Louis Massignon (25 July – 31 October ) was a Catholic scholar of Islam and a . Louis Gardet, his friend and colleague, assisted in the posthumous edition of Louis Massignon’s work La passion de Hussayn Ibn Mansûr an-Hallâj.

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The eminent French scholar and orientalist Louis Massignon made a great contribution by devoting his life on research of life of the great mystic sufi of Islam, Al-Hallaj AD. Louis Massignon spent forty years of his life on the research and also travelled vastly through the middle east and India to find the authentic documents about Al-Hallaj.

He was the first western scholar to introduce Al-Hallaj to the western christian world. His other research work has been also published in the form of various books after his death.

According to Louis Massignon Al-Hallaj was born around AD in Tur a small town of Bayda district, in the center of the southern Iran,which was much influenced by the Arabic language and culture as louix was sub-camp of Basara. His first name was Al-Husayan and his father name was Mansur, his grand father was a zoroastrian. His occupation was maasignon Hallaj in arabic woolen-cotton flaxer, like his father he moved frequently with his father to the towns of textile center.

In his teen age Al-Hallaj was profoundly hallaaj and influenced by the education of Hanbilite school of thought. When Al-Hallaj was 16 years old, he met a spiritual teacher, Sahl, who accepted him as his disciple and Al-Hallaj remained on the disposal of his master for two years as it was the custom to serve the master who accepts a disciple.

The Passion of Al-Hallaj: Mystic and Martyr of Islam – Louis Massignon – Google Books

However, he was not having a reclusive life in Basara, rather he profited the intellectual life by meeting notable people of the society. During his stay in Basara, he met one important person, Abu Yaqub Aqta, louos was also Khatib secretary of Junnaid, he was very much impressed of the rigorous asceticism of Al-Hallaj, and arranged marriage of his daughter with him.


Al-Hallaj confronted a difficult situation after his marriage with daughter of Abu Yaqub Aqta, who was also in closed terms with Amr Makki the spiritual master of Al-Hallaj.

He did not only disapprove the marriage, also become very furious and begin to hate his famous disciple Al-Hallaj. It was after 18 months of closed spiritual association with his master Amr Makki, which came to end, as his marriage was not acceptable to his master. Al-Hallaj went to Baghdad to consult his personal problem to the grand master Junnaid. The dispute between his master and his father ballaj law had put him in a difficult position.

The grand master Junnaid arbitrated by advising him to be patient, and also advised to live together with family of his father in law.

According to the research of Louis Massignonit will be naive to form an opinion about Al-Hallaj as only a hermetic hanging a begging bowl around his neck, roaming in the streets of Baghdad by uttering the litany of Anal-Haq.

Al-Hallaj was not even strictly adhered to wear the traditional robe cloak of Sufis. His mode of life with ease and freedom, he changed his style of dresses according to the class of society he was frequenting.

He was even able to influence surreptitiously certain notable Vazirs through his intellectual enlightenment,that Ibn al-Muslima a Abbbasid vazir who admitted to being Hallajian to the extent of consecrating his vizarate to him.

Al-Hallaj developed a profound relation with rank and file of society, his religious influence also on the notables and intellectual elites of society was suspectly viewed by the Abbasid considering it an open menace and challenge to their tyrannical and despotic rule.

Al-Hallaj was also accused for secretly keeping relation and having sympathies for Qarmathians, for which he was accused to facilitated with accomplices for visiting their centers, in Kufa and Darul Hajira. The Qarmathians had already brought revolutionary reforms to bring social justice with radical changes by opposing to the orthodox ideas of religion. Al-Hallaj visited the cities of Qarmathians with his disciples organizing a camel caravan. He strongly believed that the difference of opinion are divine blessings for the community of muslim and for the whole world of humanity as all the creation is like one family of God.


He made this long trip by sea via Daybal presently Karachi Sind and via balad ul Shirk to the east actual Gujarat in India and also visited valley of Indus the city of Mansur presently Multan.

In India Al-Hallaj was mingled among the polytheists, who were already accustomed massiggnon receiving muslim merchants. The Kashmir was important intellectual center, where Hindus and Turkish Buddhists of neighbouring allied state of Ghandhara mingled with foreign scholars like Al-Hallaj.

Independent, civil society media featuring Ismaili Muslim community, inter and intra faith endeavors, achievements and humanitarian works. View all posts by ismailimail. The Theme of the Ashes: After he had been crucified and burned, the water of the Tigris begin to rise relentlesslyso Baghdad was on the point of being inundated, when the Caliph saw the disaster and inquired in a panic,did Hallaj say any ththing about inundation of Baghdad, the person explained what Hallaj has given prophecy about ominious situation in Baghadad.

Mansur Al-Hallaj

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