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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This article needs additional citations for verification. Al-Hallaj gained a wide following as a preacher before he became implicated in power struggles of the Abbasid court and was executed after a long period of confinement on religious and political charges.

The Views of Louis Massignon about the Life of Al-Hallaj – Ismailimail

Please consider expanding the lead to provide an accessible overview of all important ,assignon of the article. He did not only disapprove the marriage, also become very furious and begin to hate his famous disciple Al-Hallaj.

Christians should therefore see themselves challenged by the presence of Islam to live a life of a simple sainthood, which it is hard, yet not impossible, to attain from a Muslim background Borrmans,and whose truth they can understand. 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.

Among other Sufis, Al-Hallaj was an anomaly. This indirectly allowed Massignon to be closer to Arab Christians and Muslims alike. There are also scores of Arabic technical words, and sometimes whole phrases are transliterated without accompanying translation.

His four-volume doctoral thesis on Hallaj appeared in The Qarmathians had already brought revolutionary reforms to bring social justice with radical changes by opposing to the orthodox ideas of religion.

He thus wants to integrate them into salvation given by Christ without them having to become Christians themselves; an external conversion does not seem necessary to him, he rather envisages an “internal conversion” of Muslims within Islam. He made it clear that he did not hope for success in all his areas of action, but that, first and formeost, he wanted to bear witness to Truth and Justice, just as Jesus Christ had done.

Mystic and Martyr of Islam, abridged edition, ed. 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. Notable early Notable modern Singers. IslamSunni [2] [3]. He made Massignon the executor of his spiritual legacy: 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.


He was also president of the Amis de Gandhi association. Literary History of Persia.

Mansur Al-Hallaj

Although most of his Sufi contemporaries disapproved of his actions, Hallaj later became a major figure in the Sufi tradition. Following this idea, Massignon wanted to dedicate his whole life as a substitute for the Muslims, not necessarily so that they would be converted not putting up with their difference for religion would have been against his idea of sacred hospitality but that God’s will would be fulfilled through them.

By using this site, you agree to the Terms of Use and Privacy Policy. The effect of this on his con- tribution is incalculable. Massignon does not figure among the friends in Lawrence’s published letters, which does not mean that Lawrence did not take an intellectual interest in the subsequent contributions to Arabism by Massignon since, it will be remembered, [6] he had started his own career as a keen Francophile.

University of Notre Dame Press. Memoir of a Friend: Louis Massignon et le dialogue des cultures. His occupation was carder Hallaj in arabic woolen-cotton flaxer, like his father he moved frequently with his father to the towns of textile center. One might infer from this the existence of a nearly two-century decalage between the spread of institutional Sufism and the “prolifera- tion” of the “socially deviant” dervish groups.

In the s, Francis of Assisi played a great role in his life: When Al-Hallaj was 16 years old, he met a spiritual teacher, Sahl, who accepted him as his disciple and Al-Hallaj remained on the disposal of his master for two years as it was the custom to serve the master who accepts a disciple.

Massignon strongly felt that he was assisted in his encounter with God and in his conversion by the intercession of living and deceased friends, among them Joris-Karl Huysmans [5] and Charles de Foucauld —who had also experienced God in a Muslim context. They both shared the same sense of honour and betrayal after the collapse of the Arab-Anglo-French relationship on the disclosure of the Balfour Declaration.

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 was much influenced by the Arabic language and culture as it was sub-camp of Basara.

Help Center Find new research papers in: Words of Ecstasy in Sufism. What is a Rawandite daci? Enter the email address you signed up with and we’ll email you a reset link. He made this long trip by sea via Daybal presently Karachi Sind and via balad ul Shirk to the east actual Gujarat in India and also visited valley of Indus the city of Mansur presently Multan.


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. He focused increasingly on the work of Mahatma Gandhiwhom he considered a saint.

Louis Massignon

Dialogue was very important for him; he also talked to the Iranian religious sociologist Ali Shariati who would later become extremely influential as a modernist Muslim thinker in Iran.

He also saw his becoming a priest later in life as a way of offering up his life for others.

Here, the prominent 11th-century author deplores the fact that, almost two centuries before the Mongol invasions and right in the midst of the Seljukid period, Sufi ribats and khanqdhs terms used by Ghazali have been taken over by wandering and mendicant dervishes.

His other research work has been also published in the form of various books after his death. Lawrencewith whom he had several friendly interviews among others on the Handbook for Arabiawhich served as an example for his own Annuaire du Monde Musulman. This article’s lead section does not adequately summarize key points of its contents. Learn how your comment data is processed. Princeton Uni- versity Press, Notify me of new posts via email.

However, the quality of this work could have been enriched had the author made use of existing scholarship on the social and economic history of the medieval Middle East. There is also inconsistency in the dates: In this passage, Ghazali deplores that, in his time, Sufism tasawwuf has become obliterated altogether inmahaqa biDl-kulliyyah wa bat- ula because the majority of its adherents are idle youth who roam like stray animals and who dislike learning a craft, preferring instead to wear rags and to engage in begging and mendicancy as a way of life al-Ghazali, IhyaD culum al-din [Cairo, ], 2: Furthermore, polygamy was well accepted and routinely practiced by Judaism before Islam, as per many wives of King David, King Solomon, and even Moses himself.