Talk:Al-Hallaj

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this article states that Mansur al-hallaj was a sunni. This is not the total truth. he was a a Qarmatian and believed in the ahl al bayt. his father was a zoroastrian and he is a very important figure in the alevi-bektashi community.

They are some writings in Iran that the birth place of Hllaj was Beyza (also birth place of sibooye) In near Shiraz. He was a Persian who wrotes in arabic before the persian influences in samanid empire.but it is great he did what Espinoza did 1000 years before him.

Although al-Hallaj was Persian (and maybe Zoroastrian) by heritage, he cannot be consiodered a "Persian poet". ALL of his writings are in Arabic - he probably did not even know how to speak Persian. -Tajik 01:20, 22 January 2006 (UTC)[reply]

Yes he knew, he was born in the Fars province and he used to work as a Hallaj there.94.183.102.135 (talk) 19:28, 14 April 2011 (UTC)[reply]

The Refutation in Ana al-Haqq states that "It is also incorrect to translate Anil Haq as I am God. Anyone with little Arabic knows it means I am the truth." While al-Haqq would be the Truth/the Real, it is also one of the 99 names of God, and even Rumi addresses the topic of Hallaj as him saying "I am God," and I'd imagine Rumi as having "a little Arabic." I'm going to remove this part of this section as it seems like it has a bias embedded within it. Lxx 18:35, 8 May 2007 (UTC) I notice that we're quoting Attar without having Attar in the references, I'm assuming that refers to a book I no longer own Farid ud din Attar THE LIVES OF THE SAINTS, I think it was. Lazily I mention this in passing rather than running it down tonight.9eyedeel (talk) 07:29, 12 January 2008 (UTC)[reply]

You would think that anyone with a "little Arabic" would also know that al-Haqq is one of the names of God and is used as such by several Islamic mystics, including Ibn 'Arabi —Preceding unsigned comment added by 75.3.10.176 (talk) 02:17, 14 April 2008 (UTC)[reply]

On the Al Hallaj entry in Wikipedia the above statement is found. In my research on Rumi I have never run across this statement made by Rumi. I would like to know the origin of this statement by Rumi. Gyzbu (talk) 18:03, 2 March 2009 (UTC)[reply]

This quote is taken from the product description of the book The Tawasin of Mansur al-Hallaj: A Mystical Sufi Treatise Interpreted in Poetry (Voices of World Religions) (Kindle Edition) from the Amazon.com page here. Esowteric | Talk 14:12, 13 July 2009 (UTC)[reply]

OK, the quote is from the back cover of The Tawasin Of Mansur Al-Hallaj, In Verse: A Mystical Treatise On Knowing God, & Invitation To The Dance (Paperback) by Jabez L. Van Cleef. See Amazon. Will sort out the reference for the article. Esowteric | Talk 14:36, 13 July 2009 (UTC)[reply]

As it now stands, tehre are a couple of sentences that don't make any sense. The first refers to "the above" but it is unclear what is meant. Below is what is written now. Can anyone fix this? "The above is a literal translation of "Ana al-Haqq". The word for God in Persian is khoda, khod is self, Khoda, that is that is from the self, so the phrase expresses in Arabic the same idea that God is from within the self or God is within us." Interlingua 17:24, 27 March 2009 (UTC)[reply]

The article as it stands now contains the following paragraphs:

It's possible that there was a confusion due to translation in the controversy over "I am the Truth." The word for God in Persian is khoda, and the word for self is khod. Hallaj might have meant a play on "I am God" and "I am self" to suggest "God is the self" or the idea that God is from within the self or God is within us.

This is completely unfounded and false. In Mansur al-Hallaj's time, the Persian word خود (now pronounced khod or khud in Iran and Afghanistan) was actually pronounced khwad at least until the end of the 15th century. (Otherwise, why would classical poets use it as a rhyme for words like barâvarad and bad and never as a rhyme for words like shod?) The word خدا, on the other hand, was pronounced khudâ. There was no word-play to be had. I'm deleting it. Szfski (talk) 00:14, 15 August 2009 (UTC)[reply]

Please mind

... and, may be, many other things Khaled ハレド خالد 15:47, 2 May 2012 (UTC) Why is "The passion of al-Hallāj : mystic and martyr of Islam: by Louis Massignon ( in four volumes not included in "further reading" — Preceding unsigned comment added by 107.72.162.121 (talk) 17:04, 30 December 2014 (UTC)[reply]

I have this book in hand, and sadly, the author of this section did not include a page number to reference. While Shah's chapter "The Builders" does draw a link between the Sufi al-Banna sect and Freemasonry, al-Hallaj is not mentioned at all, and certainly not directly as an influence. Rather instead Dhu'l-Nun is mentioned as the influence. (on page 187). It appears to that the anon who added it confused Al-Hallaj for Dhu'n Nun. Bastique ^{☎ call me!} 20:06, 23 May 2012 (UTC)[reply]

I've added Mansur's death scene as narrated by Attar of Nishapur. There is no copy right issue, as I, the author, have copied the text from my personal blog to wikipedia. — Preceding unsigned comment added by Kumailxp (talk • contribs) 14:56, 11 July 2012 (UTC)[reply]

When he first went to his master, Junnaid… it was a very sad affair. His family, his wife, his children, his old parents, his friends, his neighbors — all loved the young man. He was so beautiful, so joyous, just his presence was a light.

He had been visiting all kinds of masters. Finally he decided to leave the family and to go to Junnaid, who was residing just outside the village in the forest. Junnaid was a very famous master. So out of the town the family came, friends came, wife, children, neighbors, to say goodbye, to give him a good send-off. And he went towards the forest… but again and again he looked back. Those people were still standing on the boundary of the town.

Finally, when he was entering into the forest, he looked for the last time. They were still standing, far away; he could not figure out who was who. And then he reached Junnaid’s hut. He knocked on the door. Junnaid said — from the inside; he has not seen the person yet — he said, “First leave the crowd outside and come alone!”

What crowd? He looked all around, there was no crowd. He opened the door. Junnaid said, “You did not follow my order! Leave the crowd outside and then come in.”

But he said, “What crowd? I don’t see anybody. I looked everywhere — there is nobody.”

He said, “You are looking outside — look inside. The whole crowd is present. Your wife, your children, your family, your parents, your neighbors, your friends — everybody is present. Just close your eyes: that is the crowd you have to leave outside. Get out! When you are finished with the crowd, come in.”

It took three years for al-Hillaj Mansoor to sit outside till he was finished with the family, with the crowd, till he became utterly silent. He forgot completely to enter into the hut. Three years is a long time. He had forgotten the family, and he had also forgotten the master. There was no need now, he was completely fulfilled.

Exactly at that moment Junnaid came out and said, “Come in now.”

He said, “But now there is no need.” Junnaid said, “Only now, when there is no need, can I start my work on you. Come in and close the doors.” — Preceding unsigned comment added by 122.172.196.84 (talk) 17:02, 28 July 2012 (UTC)[reply]

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