Abu l-Muzig al-Husayn ibn Mansur, más conocido como Al-Hallaŷ o Al-Hallaj, el "cardador". Místico sufí y Suni[1][2] nacido en al-Bayda en el 857 de la era cristina y muerto en Bagdad, en el 922 de la era cristiana.
Se le puede considerar un verdadero "agitador de conciencias" , más allá quizás de su consideración como "maestro sufí" o "poeta místico islámico". Con su mensaje inicia realmente una nueva etapa en la mística islámica, siendo reconocido como maestro por personajes de la talla de Farid Udin Attar o Yalal ad-Din Rumi, que mantendrán en el tiempo su visión de unión íntima con Dios.
Tras una primera etapa en la que se introdujo en el mundo del "sufismo piadoso" que proliferaba en aquella época en la Persia recién dominada por el Islam , Al-Hallaŷ inició una etapa de progresivo distanciamiento de las ideas más ortodoxas acerca de la forma de concebir la espiritualidad islámica. Es en esta época cuando inicia una serie de viajes que le habrían de llevar a la India y China, entrando en contacto con las antiquísimas tradiciones de estas culturas así como sus peregrinaciones a la Meca .
Inicia también sus discursos públicos, en los que desarrolla su concepción especial acerca de una espiritualidad abierta a todos y alejada de rituales e intermediarios. Sus viajes finalizan en los mercados y mezquitas de Bagdad, donde consciente del posible resultado de sus predicas, asume la responsabilidad de difundir su mensaje, que en gran medida podría resumirse en la sentencia "Yo soy la verdad" , donde pone en tela de juicio la visión ortodoxa de la concepción divina. Es por este motivo que es arrestado bajo la acusación de chii y de haber atentado contra la autoridad del califa. Condenado a muerte, es ejecutado mediante la horca, crucificado, mutilado y quemado. Curiosamente, Al-Hallaŷ, un seguidor de Isa y su concepción del amor, es consciente de que su muerte contiene también el mensaje redentor de la pasión.
La figura de Al-Hallaŷ resultaría muy atractiva para el Orientalismo del siglo XIX y diferentes serían las interpretaciones que se harían de su figura. Entre ellas destacaría la de Louis Massignon, que dedicó prácticamente su vida al personaje y crearía una vasta obra al respecto, aunque en la actualidad se discutan muchas de sus concepciones.
Wikipedia
“He is hidden in His manifestation, manifest in His concealing.”
On Allah (God), as quoted in Doctrine of Sufis (1977) by Abû Bakr al- Kalâbâdî, as translated by A. J. Arberry, Ch. 5 p. 16
Contexto: Other than He cannot be qualified by two (opposite) qualities at one time; yet With Him they do not create opposition.
He is hidden in His manifestation, manifest in His concealing.
As quoted in "Husayn ibn Mansur al-Hallaj" at Sidi Muhammad Press http://www.sufimaster.org/teachings/husayn.htm
Contexto: Love is in the pleasure of possession, but in the Love of Allah there is no pleasure of possession, because the stations of the Reality are wonderment, the cancelling of the debt which is owed, and the blinding of vision. The Love of the human being for God is a reverence which penetrates the very depths of his being, and which is not permitted to be given except to Allah alone. The Love of Allah for the human being is that He Himself gives proof of Himself, not revealing Himself to anything that is not He.
On Allah (God), as quoted in Doctrine of Sufis (1977) by Abû Bakr al- Kalâbâdî, as translated by A. J. Arberry, Ch. 5 p. 15
“The beloved does not drink a single drop of water without seeing His Face in the cup.”
As quoted in Mystical Dimensions of Islam http://uncpress.unc.edu/browse/book_detail?title_id=583 (1978) by Annemarie Schimmel
Contexto: The beloved does not drink a single drop of water without seeing His Face in the cup. Allah is He Who flows between the pericardium and the heart, just as the tears flow from the eyelids.
On Allah (God), as quoted in Doctrine of Sufis (1977) by Abû Bakr al- Kalâbâdî, as translated by A. J. Arberry, Ch. 5 p. 16
As quoted in "Husayn ibn Mansur al-Hallaj" at Sidi Muhammad Press http://www.sufimaster.org/teachings/husayn.htm
Contexto: Love is in the pleasure of possession, but in the Love of Allah there is no pleasure of possession, because the stations of the Reality are wonderment, the cancelling of the debt which is owed, and the blinding of vision. The Love of the human being for God is a reverence which penetrates the very depths of his being, and which is not permitted to be given except to Allah alone. The Love of Allah for the human being is that He Himself gives proof of Himself, not revealing Himself to anything that is not He.
As quoted in Words of Ecstasy in Sufism (1985) by Carl W. Ernst, p. 45
Variant translation: Allah, Most High, is the very One Who Himself affirms His Unity by the tongue of whomsoever of His creatures He wishes. If He affirms His Unity in my tongue it is He Who does so, and it is His affair. Otherwise, my brother, I myself have nothing to do with affirming Allah's Unity.
As quoted in "Husayn ibn Mansur al-Hallaj" at Sidi Muhammad Press http://www.sufimaster.org/teachings/husayn.htm
Contexto: God, Most High, is the very one who Himself affirms His unity by the tongue of whatever of His creatures He wishes. If He Himself affirms His unity by my tongue, it is He and His affair. Otherwise, brother, I have nothing to do with affirming God's Unity.
As quoted in "Husayn ibn Mansur al-Hallaj" at Sidi Muhammad Press http://www.sufimaster.org/teachings/husayn.htm
Contexto: In the Name of Allah the Merciful, the Compassionate, Who manifests Himself through everything, the revelation of a clear knowing to whomsoever He wishes, peace be upon you, my son. This praise belongs to Allah Who manifests Himself on the head of a pin to whom He wishes, so that one testifies that He is not, and another testifies that there is none other than He. But the witnessing in the denying of Him is not rejected, and the witnessing in the affirming of Him is not praised.
Mysticism and Philosophical Analysis (1978) by Steven T. Katz, p. 92; four centuries later the Christian mystic Meister Eckhart would make a very similar assertion: "The eye with which I see God is the same with which God sees me. My eye and God's eye is one eye, and one sight, and one knowledge, and one love."
Variant translations:
I saw my Lord with the eye of the heart. I asked: Who art Thou? <br/> He answered: Thou.
As quoted in Sufism : The Mystical Doctrines and Methods of Islam (1976) by William Stoddart , p. 83
I saw my Lord with the eye of the heart
And said: "Who are you?" He answered: "You!
As quoted in In the Company of Friends : Dreamwork Within a Sufi Group (1994) by Llewellyn Vaughan-Lee, p. 86
I saw my Lord with the eye of the heart, and I said "Who are you?" and he said "Your Self."
As quoted in The Modern Alchemist : A Guide to Personal Transformation (1994) by Iona Miller, p. 119
I saw my Lord with the Eye of my heart,<br/> And I said: Truly there is no doubt that it is You.<br/> It is You that I see in everything;<br/> And I do not see You through anything (but You).
As quoted in "Husayn ibn Mansur al-Hallaj" at Sidi Muhammad Press http://www.sufimaster.org/teachings/husayn.htm
Mysticism and Philosophical Analysis (1978) by Steven T. Katz, p. 92; four centuries later the Christian mystic Meister Eckhart would make a very similar assertion: "The eye with which I see God is the same with which God sees me. My eye and God's eye is one eye, and one sight, and one knowledge, and one love."
Variant translations:
I saw my Lord with the eye of the heart. I asked: Who art Thou? <br/> He answered: Thou.
As quoted in Sufism : The Mystical Doctrines and Methods of Islam (1976) by William Stoddart , p. 83
I saw my Lord with the eye of the heart
And said: "Who are you?" He answered: "You!
As quoted in In the Company of Friends : Dreamwork Within a Sufi Group (1994) by Llewellyn Vaughan-Lee, p. 86
I saw my Lord with the eye of the heart, and I said "Who are you?" and he said "Your Self."
As quoted in The Modern Alchemist : A Guide to Personal Transformation (1994) by Iona Miller, p. 119
I saw my Lord with the Eye of my heart,<br/> And I said: Truly there is no doubt that it is You.<br/> It is You that I see in everything;<br/> And I do not see You through anything (but You).
As quoted in "Husayn ibn Mansur al-Hallaj" at Sidi Muhammad Press http://www.sufimaster.org/teachings/husayn.htm
Contexto: I saw my Lord with the eye of my heart.
He said, "Who are you?" I said, "I am You."
You are He Who fills all place
But place does not know where You are.
In my subsistence is my annihilation;
In my annihilation, I remain You.
Ana al-Haqq
As quoted in From Primitives to Zen : A Thematic Sourcebook of the History of Religions (1967) by Mircea Eliade, p. 523; this is the primary assertion for which he was condemned as a heretic. "al-Haqq" ("The Truth") is one of the most holy names and attributes of Allah (God), and by this statement his persecutors asserted that Al Hallaj was claiming to be God.