AL-Mawrid Journal

This research paper presents the facts of the trial of Al-Hussein Bin Mansour Al-Hallaj, in Baghdad, starting with Al-Tabari Al-Hallaj's contemporary, and ending with the most important contemporary scholars, At their head is the French orientalist Louis Massignon, passing through the history books: The course of the lecture, the history of Baghdad, the complete, the deaths of notables, the lives of the nobles, the beginning and the end...etc.
The researcher stands in the facts of this trial on the development of events and details with the progression of time, and on the conflicting opinions between supporters and opponents, but what is agreed upon is that Al-Hallaj was charged with a jurisprudential accusation related to the obligation of Hajj. And that he was not crucified - as is common - in the execution process.
The research concludes with a brief presentation of the proceedings of the trial as mentioned in the popular biography of Al-Hallaj, where popular awareness formulates the accusation of Al-Hallaj with an amazing symbolism, which is the denial of the Muezzin.

The youth according to the Sufis: It is giving preference to oneself over what you love, and benevolence to creation as he loves. The youth has degrees and positions according to the ranks of people, the devotees, the walkers, the sheikhs, their homes and their conditions, so the youth of the common people is with money, and the youth is for the souls, and the youth is for the souls and the sacrifice of the beloved is on the side of the beloved. There was no agreement on the guardianship of Al-Hussein bin Mansour Al-Hallaj (the crucified and killed in 309 AH / 922 AD) and the height of his heels in its ranks, among the Sufi sheikhs of his contemporaries, for they are between those who accepted his condition and those who challenged him. And this attitude towards him that has prevailed to this day. Perhaps one of the reasons for this is Al-Hallaj’s problematic personality and the ambiguous historical and political context in which it was found, in addition to the manifestations of confusion and confusion in his mystical behavior and anecdotal aphorisms, which did not follow the usual traditions of his time.
In this research, we will try to identify the spiritual behavior of the Al-Hallaj, and to identify the evidence of the youth in his conditions, which in total will diagnose the meaning of the fatwa to him in behavior and word. We point out here that (Al-Qal) mentioned in the title is in the sense of saying. The fatwa here is synonymous with the poeticity of the text. And whenever The situation on youth is distinguished, as it is with Al-Hallaj, the youth of the sayings is distinguished accordingly, as it is in his book “Al-Tawasin”.

The research focused on the statement of the Qur’anic impact on Al-Hallaj’s poetry because of the importance of this effect to the poets, and because the poet represents a dialectical personality among the recipients because of the ideas he raised, and the Holy Qur’an is one of the important cultural references for the poets, as its words, images and eloquence were reflected in their poems. The poets quoted them to convey their ideas to the Muslim recipient with the culture of the Qur’an.
Proceeding from this importance and in order to shed light on the process of influence and influence between the Abbasid poet, especially Al-Hallaj and the Holy Qur’an, the selection of the title of this research (The Impact of the Holy Qur’an on Al-Hallaj’s Poetry, d. In the process of poetic systems of the poet. It began with an introduction that outlined the poet’s life, upbringing, birth, death, creed and writings. As for the first topic, it touched upon the impact of Quranic words on the poet’s language, as the researcher discussed this effect through: the Holy Qur’an and its names, the word of Majesty (God) Glory be to Him, and the words of the flags. The Most Beautiful Names of Allah, Quotations, Quranic Verses,The second topic dealt with talking about the impact of Quranic stories on Al-Hallaj’s poetry, while the conclusion presented the most important results that the research reached, and among the most important of these results we find that the poet quoted directly and indirectly, in addition to that he was affected by the meaning without the pronunciation in the central quotation, and the researcher used The descriptive analytical approach in analyzing poetic texts and showing the Quranic impact on them.

Al-Hallaj’s poetry opens up to a diverse paradox, which is mostly the product of the Sufi situation and its transformations, which he was living, and these paradoxes contributed to the build up of his poetic discourse, based on his own taste. In it, he tries to reconcile what appears to be the difference, and he builds communicative bridges between the differents, and makes them submit to a single format that expresses a specific position. In this research, I discussed the most important linguistic structures brought by (linguistic juxtaposition) that generates the paradox, in three axes, which are successively: the additional repetition paradox, the verbal repetition paradox, and the linguistic antagonism paradox.
Noting the paradox in such juxtaposition did not discussed by the bulk of the Arab researchers and theorists whom dealing with the concept of paradox

The phenomenon of alienation is one of the new economic phenomena in modern literary criticism; it appeared after the spread of national studies in which it arose. The researcher felt that this image makes it possible to study alienation in the poetry of the image in full size, as a literary and artistic phenomenon. The research section is divided into an introduction to the definition of the concept of alienation and its types, then: a study of the motives and manifestations of alienation at Al-Hallaj, then a search for the artistic methods in Al-Hallaj's poetry, and a conclusion.
The researcher presented about alienation and its types, and noted that many studies consider alienation as a pathological phenomenon, but these studies did not refer to a type of alienation, which is the alienation of Sufi studies, positive alienation, which is what can Al-Hallaj’s poetry.
It formed an artistic phenomenon with the content of alienation, and it can be said that Sufi poetry was influenced by the expression of the essence, related to the expression of the essence.

Our written treatise, which we are interested in investigating here, is entitled (In the answer of Al-Hallaj on the meaning of “There is no God but Allah”) to the guardian who knows God, Sheikh Abdullah bin Muhammad Al-Maghribi Al-Qasari Al-Kankasi, the sheikh of Shazliya at his time, who was born - presumably - in the second half of the eleventh century of immigration, and grew up in the city of Ksar El-Kebir in Morocco, there he received his scientific and cultural training, and moved to Fez and Egypt. The letter presents an example of the interest of the Sufis of Morocco in the heritage of the past, who revealed the secrets that were kept secret and revealed and sacrificed their lives for them. Thus, it is likely for me that interest in the words of Al-Hussein Bin Mansour Al-Hallaj (killed in 309 AH / 922 AD) in the Great Maghreb and, of course, in Egypt, due to migrations and Sufi journeys, and the continuous communication between the East and the West is likely to me.
It was possible for me to obtain two written copies of the letter, the first copy is the copy of the Al-Azhar library, and I have made it the original approved in the investigation, and I will refer to it in the margins of the text with the word (the original), and the second copy is the copy of the Berlin library. In achieving the text, I tried not to burden it with margins and comments that amplify the bulletin and overrule the text; I hope that I have done well and provided a useful fruit that contributes to illuminating the image of Hallaj of the secrets. Perhaps by publishing Sheikh Al-Kanksi’s letter, I will motivate other researchers to continue the search for that person who has not been written about before.

Among the important issues on the halow is the question of popular stories about his complex life. This manuscript, which we are here we offered the reader, is an unknown composition, but offers a popular picture of the Al-Hallaj.
We have introduced them inpreparation that illuminates important aspects of the life of Hallaj and his authors. It was hoped to find other copies to put a useful comparison between the multiple copies of this PDF forming for exciting and problematic historical characters. However, conditions have prevented it.

The interest of researchers and investigators in Al-Hallaj was great, whether in their study of his biography, sayings, or poetry, and (his diwan) was the object of great care and appreciation; Since many publications appeared in different places, and for many years, I was able to investigate them, the “publishers” differed in their cultures and experiences in investigating and directing the Diwan, the first of which was the French orientalist (Louis Massignon), who first published it in one of the scientific magazines in Paris in 1914 AD, then published it in a single book, which began in scientific editions. Kamel Mustafa Al-Shaibi, who studied the poet’s life slowly and in depth, and then proceeded, after careful consideration, to investigate Al-Hallaj’s poetry in “Diwan” first issued in Baghdad in 1974 AD, followed by an interesting and important “explanation” in the same year, which indicated the briefing of the expert but aware of his work. It happened when it was printed, and soon it issued a second edition of it in 1984 AD, in which the additions that he had won, then the Jamal House in Cologne, Germany reprinted (Al-Diwan) and (Explanation) in two independent books.
Attempts to publish other publications from others did not stop. They loved and specialized in al-Hallaj’s poetry. After that, the Diwan appeared as a chapter in a special book in some publications, others proceeded to content themselves with a Sufi explanation of his poems, including Abdul Qadir Al-Hosni and Samir Al-Saeedi, the love of publicity and fame prompted others to produce meager publications, relying on the efforts of Louis Massignon and Dr. Kamel Al-Shaibi, even if they did not approach it.
And we see - after - that the scientific publication that is relied upon and relied upon in the investigation of (Diwan Al-Hallaj) - despite what it contains - is the one that Dr. Kamel Mustafa Al-Shaibi in his second edition 1984 AD, or third 2007 AD.

Eleven centuries ago, the mystic and prose poet al-Baghdadi Abu al-Mughith al-Husayn ibn Mansur al-Hallaj (244-309 AH = 858-922 AD) was killed after being tried and imprisoned for many years on various charges. The problematic figure, with the mystery of life and the tragedy of death, historians, thinkers, mystics, Arab writers, Arabists and orientalists, opinions differed over the past centuries regarding the interpretation of his phrases and the truth of his faith and the extent of the applicability of this ruling - which includes the penalty of burning - with the provisions of Sharia and its spirit, counting it as valid and deserving of punishment. And those who tried to reconcile them.
On the occasion of this issue of Al-Hallaj, which is issued by Al-Mawrid journal, I found that I searched for its resonance with all the different parties in it, and to enrich the issue with this material that combines analytical study and comprehensive bibliographic documentation. Its first section includes an extensive study entitled "The Image of Al-Hallaj in the Works of the Fourth Century of Hijrah - Analytical Reading in the Texts of Twelve Foundational Books". It is a field of study that I see as very important. Because what was mentioned about Al-Hallaj in this founding text of Arab thought, by virtue of its leadership in the chapters of its specializations, formed the historical material and the basis for what was written afterwards, and despite this importance, it was not seriously covered by the studies of Al-Hallaj.
The second section includes all that I was able to grasp from the Arab sources and references that dealt with an important issue concerning Al-Hallaj, since his departure until now. University, magazines, and newspapers, with a total of 457 sources and references, excluding the works that dealt with him creatively, as an inspired personality in literature and the arts, as this field will have another bibliographic material, to be published later.
Being aware of what was written about Al-Hallaj in Arabic sources and references is impossible for a group, so how about an individual, but this is an attempt that requires those interested to catch up on it to enrich it.