Al-Hallaj

Qu'est-ce que l'Absolu ? Dieu existe-t-il ?

The transcendent Beloved who speaks through the lover's mouth

Un Dieu personnelIl le dit expressément

Al-Hallaj speaks of God as the Beloved with whom the lover comes to be merged, but his starting point is absolute transcendence. In the Book of the Tawasin he devotes a meditation to tanzih, divine incomparability: God cannot be reached by the concepts, places or times of creatures. That distance is what gives its scandal to the cry «I am the Truth»: al-Haqq, the Truth, is one of the names of God, and whoever utters it does not claim a divinity of his own but lets the Other speak in him. The verses of the Diwan express union as wine mingling with water or as two spirits dwelling in one body: it is the language of love between two, not dissolution into an impersonal principle.

Qui suis-je ? Existe-t-il un vrai soi ?

«I am the Truth»: when the lover is effaced, God speaks

Le Soi est l'AbsoluIl le dit expressément

Al-Hallaj is the Sufi who pushed the question of the self furthest. His formula «I am the Truth» is not spoken by the ordinary self but by the one annihilated in the Beloved, so that the one who says «I» is God. The verses of the Diwan say it plainly: he is the One he loves, and the One he loves is he; they are two spirits dwelling in one body, and whoever sees one sees the other. In the Book of the Tawasin, the moth circling the lamp truly knows the flame only when it throws itself into it and burns: the self that knows disappears into what is known. For al-Hallaj the separate self is a veil; the true self is the one God makes one with Himself, and that union may be paid for with one's life.

Pourquoi souffrons-nous ?

The pain of separation is consummated in the lover's death

La séparation d'avec DieuIl le dit expressément

For al-Hallaj, suffering is born of the separation between lover and Beloved, and it is not evaded: it is passed through to the end. His verses ask his faithful friends to kill him, because in his death lies his life; the execution of 922 was read by the tradition as the fulfilment of that wish. In the Book of the Tawasin, the figure of Iblis embodies the pain of one who loves and has been set apart: cursed for not bowing to Adam, he remains faithful to his Lord in separation itself. Al-Hallaj does not see pain as a punishment to be avoided but as the form love takes while union has not been consummated. The remedy is not to stop suffering but to stop being the one who suffers.

Que se passe-t-il après la mort ?

In my death is my life: martyrdom as the consummation of love

Vie éternelle et résurrectionIl le dit expressément

Al-Hallaj thought about his own death before it came. In famous verses he asks his faithful friends to kill him, for in his death is his life and in his life his death: to die is to pass from separate existence to life in the Beloved. Executed in Baghdad in 922 after a long trial, the tradition recorded in the Akhbar al-Hallaj attributes to him on the scaffold a prayer asking God to forgive his executioners, who kill him out of zeal for their religion. His last words are transmitted in several versions; the best known says that for the ecstatic it is enough that the One should make him one with Him. Within the Islamic faith in resurrection, al-Hallaj lives death as union, not as an end.

Comment atteint-on la libération ou le salut ?

Love that surrenders unto death: the pilgrimage is inward

Par la dévotion et l'abandonIl le dit expressément

For al-Hallaj, liberation is the union of love with God, and it is reached through a surrender that holds nothing back. The lover must let the Beloved take his place, like the moth that throws itself into the flame; his verses express that union with images of mingling and fusion. This surrender is not confined to the circle of initiates: al-Hallaj preached in the markets of Baghdad and spoke to everyone of the love of God, for which his Sufi masters reproached him. The records of his trial attribute to him the idea that a pilgrim who cannot go to Mecca may perform the pilgrimage in his own house, with an inner rite; his judges took it as an attack on the law. His death was read as the consummation of that love.

Faut-il un maître ?

He had masters and broke with them; his guide is the Prophet's lamp

Ne s'est pas prononcé

Al-Hallaj left no doctrine on the need for a master, and his biography is ambivalent. He was trained by Sahl al-Tustari, by Amr ibn Uthman al-Makki and in al-Junayd's circle in Baghdad, and he broke with all of them: they reproached him for divulging in public what should be kept among initiates, and he chose to preach in the markets to anyone who would listen. The nearest thing to an answer is in the Book of the Tawasin, which opens with a meditation on the Prophet as a lamp sprung from the light of the unseen: the only guide who never fails is Muhammad. His life suggests that the human master helps one begin, but that the Beloved's call may require going beyond what the master approves.

Le monde est-il réel ?

No doctrine of the world: God is incomparable with what is created

Ne s'est pas prononcé

Al-Hallaj left no cosmology and no doctrine on the reality of the world. What can be reconstructed from his writings concerns the relation between God and creature, not the status of things. He insists on transcendence: the eternal does not mingle with the temporal, and the concepts of creatures do not reach God. At the same time, his language of divinity (lahut) manifesting in humanity (nasut), based on the tradition that God created Adam in His image, makes the human being, rather than the cosmos, the place where the divine lets itself be seen. His judges read incarnation into it; his defenders, a theology of the image. About the world as such he is silent.

Qu'est-ce que l'amour ?

Love unites until lover and Beloved are a single body

Le désir ardent et l'unionIl le dit expressément

Love is the centre of al-Hallaj's experience and of his language. His verses describe it as a mingling: the Beloved's spirit has mingled with his own as wine with pure water, so that what touches one touches the other; they are two spirits dwelling in a single body. In the Book of the Tawasin the moth circling the lamp is not content with its light or its warmth: it knows the flame only by throwing itself into it. Massignon credits al-Hallaj with the boldness of presenting passionate love (ishq) as a reality rooted in the very essence of God. Love is not a feeling towards God but the movement by which God unites with the one who loves.

Sommes-nous libres ou tout est-il déterminé ?

Iblis between command and decree: no one escapes what God wills

Il n'y a pas d'agentCela se déduit de sa doctrine

Al-Hallaj wrote no treatise on freedom, but the Book of the Tawasin devotes a meditation on pre-eternity and ambiguity to Iblis, the angel who refused to bow before Adam, in dialogue with Moses and with God. Al-Hallaj turns him into an extreme monotheist: Iblis received the command to bow, but God's eternal decree was otherwise, and he obeyed what God willed rather than what He ordered, accepting the curse for it. The scene lays bare the abyss between the divine will and the law, and the creature's powerlessness before the decree. In his experience of union, moreover, the lover no longer acts by himself: what he does and says, Another does and says in him.

Pourquoi méditer ou prier ?

Speaking to God in public and in private as one speaks to the Beloved

L'amitié avec DieuCela se déduit de sa doctrine

Al-Hallaj was a man of prayer and rigorous asceticism, and the Akhbar al-Hallaj preserve several of his prayers, some spoken in public, in the market or the mosque, others in prison and before the scaffold. Their tone is that of intimate dialogue with the Beloved: he addresses Him as thou, reproaches Him, thanks Him, offers Him his life. That intimacy culminates in the experience of union, in which the distance between the one who prays and the One prayed to seems to vanish. Unlike other Sufis of his time, he did not reserve that conversation for initiates: he wanted everyone to know that God can be spoken to in this way. It was precisely this prayer aloud, with its ecstatic formulas, that caused scandal.

La raison peut-elle connaître l'ultime ?

The moth knows the flame not by its light but by burning in it

L'ultime est au-delà du mentalIl le dit expressément

The meditation in the Book of the Tawasin devoted to understanding offers al-Hallaj's central image of knowledge. The moth flutters around the lamp until dawn and returns to the others to tell them what it has seen; then it approaches the warmth; finally it throws itself into the flame and burns. Only then does it truly know, and it can no longer come back to tell it. The light is knowledge by hearsay, the warmth knowledge by experience, the flame reality itself. Al-Hallaj, who was trained in the religious sciences and wrote with rigour, holds that reason and concepts remain at the edge: God is known only by losing oneself in Him, and what is reached in this way does not fit into discourse.

Se retirer du monde ou le transformer ?

He took the secret to the markets and paid with his life

S'engager dans le mondeCela se déduit de sa doctrine

Al-Hallaj broke with the discretion of the Baghdad Sufis, who reserved their teaching for small circles. He travelled through Khurasan, India and Turkestan, preached in markets and mosques, spoke of the love of God to ordinary people and attracted followers from every class. That public life had political consequences: he was accused of ties with seditious movements and of claims that threatened the caliphal order, and his trial, which lasted years, mixed theology and politics. Massignon saw in him a mystic who sought to bring his experience to the whole community and accepted death for it. He chose not retreat but the public square, and his death became a public event that tradition never forgot.