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Mystic · Medieval

Al-Hallaj

c. 858–922 · Early Baghdad Sufism of ecstatic love; a school of one

Outside the Church Muslim (Sufi; executed as a heretic)

The Sufi martyr whose cry “I am the Truth” cost him his life in Baghdad; the Catholic Islamologist Louis Massignon gave forty years to him and saw in his death a Muslim shadow of the Cross.

Husayn ibn Mansur al-Hallaj, “the wool-carder,” left the sober Sufi masters of Baghdad to preach in the markets, traveled to India and Turkestan, and taught that love (ishq) is God's own essence and that the lover is so consumed that God speaks in him: “I am the Truth” (ana al-Haqq). He held that the pilgrimage and the rites have an inward fulfillment in the heart, which his accusers took as abolishing them, and in the “Tawasin” read even Iblis's refusal to bow before Adam as a tragic fidelity to the divine unity. He said that the religions are one root with many branches, prayed to be killed so that the community might be spared, and after a long trial was flogged, mutilated and crucified in 922, forgiving his executioners. Later Sufis made him the type of the one who said aloud what must be kept secret.

Why he matters: Massignon's four-volume “Passion of al-Hallaj,” the greatest work of Catholic Islamology, found in him a man who loved to the point of substitution for others, and out of that study came Massignon's Badaliya movement of Christians offering themselves for Muslims, which formed the Catholic attitude to Islam that Nostra Aetate expresses. He is the place where Islam itself raised the question of a God who suffers in His lover.

Where to be careful

“I am the Truth,” however glossed, voices an identity of creature and Creator that Lateran IV and the condemnation of Eckhart's propositions exclude, and his inward reading of the rites led where the Church also will not go, to the sufficiency of the interior act without the external worship. His Jesus is the model of sanctity, not the Word made flesh. Common ground: love as the heart of religion, the self emptied so that God may act, and a death freely accepted for others.

Reading

  • Hallaj: Poems of a Sufi Martyr
    Al-Hallaj, trans. Carl W. Ernst · The surviving Diwan in English, with the lines on love, union and the one root of the religions.
  • Hallaj: Mystic and Martyr
    Louis Massignon, trans. Herbert Mason · The one-volume abridgment of the “Passion”; the life, the trial and the death as a Catholic priest reconstructed them.
  • The Tawasin of Mansur al-Hallaj
    Al-Hallaj, trans. Aisha Abd ar-Rahman · His short treatise on Muhammad, Iblis and the divine unity; difficult, and the source of the charge of heresy.

Documented positions

Where this thinker stands on each dispute the test covers.

Settled teaching Its center Open question Beyond teaching, not condemned Condemned error
I

God and Being · What is, and whence it is.

Can reason know that God exists? Fideism or agnosticism
Fideism or agnosticism Natural theology
How is God related to the world? Pantheism or emanation
Pantheism or emanation Creation from nothing
Is the world governed by purpose? Providence and final causes
Chance and mechanism Providence and final causes
How should we speak of God? Apophatic (negative) way
Apophatic (negative) way Cataphatic (analogical) way
How does creation speak of God? A book of signs and vestiges
Natures studied in their own right A book of signs and vestiges
II

Faith, Reason and Truth · How we know, and whom we trust.

Faith and reason: who has the last word? Fideism
Rationalism Fideism
Where does knowledge begin? Illumination and innate ideas
Senses and abstraction Illumination and innate ideas
Is truth objective? Objective truth
Relativism and pragmatism Objective truth
Who interprets revelation? Private judgment
Private judgment Living Tradition and Magisterium
How should Scripture be read? Critical reductionism
Critical reductionism Fundamentalist literalism
What is theology for? A wisdom ordered to loving
A science ordered to knowing A wisdom ordered to loving
III

The Human Person · Soul, body, freedom and the Fall.

Is there a spiritual soul? Immortal spiritual soul
Mind is brain Immortal spiritual soul
Is the body really you? Dualism
Dualism Body–soul unity
The body and its desires Contempt for the flesh
Contempt for the flesh Desire as its own law
What is suffering for? A share in the Cross
An evil to be relieved A share in the Cross
IV

The Moral Life · Law, virtue, conscience and the good.

Rules or character? Morality of virtue and beatitude
Morality of obligation Morality of virtue and beatitude
What is conscience? Autonomous conscience
Autonomous conscience Conscience bound to truth
What is happiness? Beatitude in God
Earthly flourishing Beatitude in God
What is heaven's happiness, at its heart? The will's love and enjoyment of God
The intellect's vision of God The will's love and enjoyment of God
V

Grace and Salvation · How God saves, and whom.

How does grace move the will? Thomist (Bañezian)
Thomist (Bañezian) Molinist
Who can be saved? Indifferentism
Strict exclusivism Indifferentism
What is salvation for? Deification
Pardon and escape Deification
Where does your eye rest in Christ: His divinity or His humanity? The man Jesus of Nazareth
The eternal Word made flesh The man Jesus of Nazareth
VI

Church and Society · Authority, the state, wealth and the nation.

The nation and the Church Nation does not matter
Nation or race first Nation does not matter
May a Christian take up the sword? Never: the way of the Cross is nonviolence
Never: the way of the Cross is nonviolence Yes: war can be just and sometimes a duty
VII

Worship, Prayer and the Two Lungs · Liturgy, icons, the Spirit, and the See of Peter.

Icons and images Iconoclasm
Iconoclasm Veneration of images
The way of prayer Stillness and the Jesus Prayer
Stillness and the Jesus Prayer Discursive meditation
Contemplation or action? Between
Action: the apostolate and the works of mercy Contemplation: the one thing needful

A profile of your philosophical and theological leanings, measured against the settled teaching of the Catholic Church, East and West. It is a tool for examination and reading, not an instrument of judgment.

Ad maiorem Dei gloriam.