Monday, 19 December 2011

Hussain Bin Mansoor Hallaj حسین بن منصور حلاج


Hussain Bin Mansoor Hallaj

I have a lover I used to visit in the retreats...he is present and absent from this moments



You see me while I am listening to him ... To be aware of what are the words he is saying

A words without forms or points... and not looks like the tone sounds

 
Afshan Siddiqi    Courtesy: Afshan Siddiqi


Your spirit is mingled with mine
Hallaj (Mansur al-Hallaj) (9th Century)

Your spirit is mingled with mine
as wine is mixed with water;
whatever touches you touches me.
In all the stations of the soul you are I.

Mansur al-Hallaj is one of the more controversial figures of Sufism. Considered by many to be a great poet-saint, he was executed for blasphemy.
The name al-Hallaj means "wool carder," probably a reference to his family's traditional occupation. Al-Hallaj was born in the province of Fars, Persia (Iran). He later moved to what is now Iraq, where he took up religious studies, particularly the Sufi way.
Orthodox religious authorities took offense at his poetry and teachings, particularly the line in one of his great poems "Ana 'l-Haqq," which translates as "I am the Real," but can also be translated as "I am the Truth" or "I am God" -- acknowledging the mystical realization of unity with the Eternal. He was condemned by a council of theologians, imprisoned for nine years, and eventually put to death. He is revered today as a martyr for truth by many Sufis and mystics.
The great Sufi mystic poet, al-Hallaj, was put to death by orthodox religious authorities for poems like this, in which he seems to be equating himself with God. 
This is the danger faced by most mystics. The sacred experience is one of ecstatic union with the Divine. Where do "you" cease to be, and where does the Divine begin? In mystical union, these questions are artificial since the Divine is everywhere and no tangible sense of you as a separate individual remains. There aren't two in which to have a relationship; there is only the One.
Particularly notice the image of wine mixing with water. This sounds like a passing metaphor, but it actually resonates with layers of esoteric meaning.
"Wine" here is not wine; it is the drink of divine union. It is the "water" of the purified soul, awakened and flavored with the fermenting fire of life. This is the celestial drink of initiates: the amrita of the yogis, the ambrosia of the Greeks, even the tea of the Chaikhana...
water = the purified individual soul
wine = the sweet, blissful flood of the Divine
When wine is poured into water, water takes on the nature of wine, until no difference can be perceived. This is how he comes to that final line of realization:
In all the stations of the soul you are I.
When the divine wine pours into the clear water of the soul, everything is turned to wine. God and self become indistinguishable. Rather, self is lost and only God remains.
As a result, mystics keep producing ecstatic and dangerous poems like this one, and orthodox authorities keep trying to silence or marginalize them.

Muhammad Munir : "Ana 'l-Haqq," self is lost and only God remains,some people are revered after their death??????whoever had this celestial drink lived forever'''
June 30, 2010 at 12:38pm 

Jawaid Siddiq : It is a bit different. Self is not lost here, It is I am God. With whatever I have It is God
June 30, 2010 at 2:21pm 



2 comments:

  1. Ana 'l Haqq. I have read the same word in poems of Faiz Ahmed Faiz also, i think the same made him controversial too.

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  2. Anul Haqq: This term has been used by many poets, dear. But the inventor is Hussain Bin Mansoor Hallaj.

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