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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His father, Fernand Massignon —a painter and a sculptor under the pseudonym Pierre Rochewas an intimate friend of novelist Joris-Karl Huysmans. Although the majority of early Sufi teachers condemned him, he was almost unanimously canonized by later generations of Sufis.

The new Cambridge history of Islam, Volume 4 1. Wikiquote has quotations related to: Some scholars maintain that his research, esteem for Islam and Muslims, and cultivation of key students in Islamic studies largely prepared the way for the positive vision of Islam articulated in the Lumen gentium and the Nostra aetate at the Second Vatican Council.

Mansur Al-Hallaj

Massignon strongly felt that he was assisted in his encounter with God and in his conversion by the halaj of living and deceased friends, among them Joris-Karl Huysmans [5] and Charles de Foucauld —who had also experienced God in a Muslim context.

Memoir of a Friend: HanifBiographical Encyclopaedia of Sufis: You are commenting using your Twitter account.

In the process of “fleshing out” Hallaj, Massignon also gave us an intimate view of the center of the Islamic world in one of its most crucial periods and places—9th- and 10th- century Baghdad—and the formulation of the official Sunni creed against a background massigbon many competing interpretations of Islam.

Although this should pose no real problem for those familiar with the two calendars, I am taking seriously the above- quoted statement that this book is also aimed at a halaj readership, perhaps one in- terested in comparative religion and mysticism. Parker and Neal’s book documents the most distinctive aspect of this phenomenon as it is interpreted in the Egyptian cultural milieu: This model of different stages explains, according to Massignon, the differences in moral questions between Islam on the hallja hand and Judaism and Christianity on the other hand, such as Islam’s permission of polygamy or its acceptance of war.


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

Al-Hallaj’s preaching had by now inspired a movement for moral and political reform in Baghdad. Massignon’s political action was guided by a belief in peaceful coexistence of different peoples and religions which ultimately derived from his religious concept of sacred hospitalityand by the Gandhian principles of non-violent actions satyagraha and ahimsa. Sacred hospitality, a concept that was inspired by the Islamic commandment of hospitality, demands, in Massignon’s eyes to accept anyone and even serve him without wanting to change him or wishing him to be different.

Al-Hallaj was popularly credited with numerous supernatural acts. In this he followed the model of Mahatma Gandhi and his principles of non-violent action ahimsa and satyagraha. Please discuss this issue on the article’s talk page.

The Theme of the Ashes: His other research work has been also published in the form of msssignon books after his death. This vow led to the formal foundation of the Badaliya prayer association in The grand master Junnaid arbitrated by advising him to be patient, and also advised to live together with family of his father in law. This indirectly allowed Massignon to be closer to Arab Christians and Muslims alike. It is also rooted in the life of Jesus Christ, “who asked for hospitality and died on a cross”, thereby accepting even the violence of his executioners.

Louis Massignon

Borrmans, f He thus sees the revelation in Islam as a “mysterious answer of divine grace to Abraham ‘s prayer for Ismael and the Arab race”. He conducted research on various subjects related to Islam, such as the lives of the 10th century mystic al-HallajMuhammad’s companion Salman Pak and the significance of Abraham for the three Abrahamic religions.

Many Sufi masters felt that it was inappropriate to share mysticism with the masses, yet Al-Hallaj openly did so in his writings and through his teachings. It was the Alusi who saved him from a very dangerous situation in the desert when in —during the ferment of the Turkish revolution—he was captured as a “spy” and almost killed.


He also sees some potential for further development of revelation within Islam: Skip to main content.

On the one hand, his breathtaking erudi- tion and sensitivity are lauded and admired universally; on the other, his “existential” presup- positions are frequently singled out as the major flaw in his oeuvre—because of which his writings may not be considered scholarly, scientific, objective.

The conditions of Al-Hallaj’s confinement varied depending on the relative sway his opponents and supporters held at the court, [8] but he was finally condemned to death in on the charge of being a Qarmatian rebel who wished to destroy the Kaababecause he had said “the important thing is to proceed seven times around the Kaaba of one’s heart.

Karamustafa states that the spread of institutional Sufism was, in the case of the Fertile Crescent, “set in motion” by the Seljuks p. This was exacerbated by occasions when he would fall into trances which he attributed to being in the presence of God. Huysmans converted Massignon to both Melanism and Naundorffismand Massignon remained a Naundorffist to the end of his life.

Borrmans, Massignon believes that the self-offering of Muslim saints in substitution for their brothers can make Islam go ahead on the way of revelation. The Qarmathians had already brought revolutionary reforms to bring social justice with radical changes by opposing to the orthodox ideas of religion. Al-Hallaj went to Baghdad to consult his personal problem to the grand master Junnaid.

He maassignon 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.

He was massignoj punched in the face by his executioner, then lashed until unconscious, and then decapitated [11] [12] or hanged. Ernstthe legal notion of blasphemy was not clearly defined in Islamic law and statements of this kind were treated inconsistently by legal authorities. IslamSunni [2] [3].