Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Ibrāhīm ibn Muḥammad ibn Jaʿfar al-Bazzār say: “I heard Abū Muḥammad al-Yāqūtī say:
‘I once saw al-Hallāj on the bridge, mounted on a cow with his face turned toward its tail. I heard him declare, “I am not al-Hallāj; al-Hallāj has cast his likeness upon me and then disappeared.”
When he was led up to the wooden frame on which he was to be crucified, I heard him murmur:
O Helper who makes anguish weigh on me, help me against the anguish…’

Abū al-Ḥusayn ibn Sālim related: A man came to Sahl ibn ʿAbd Allāh carrying an inkwell and a notebook. He said to Sahl, “I wish to write something from which Allah will let me benefit.” Sahl replied, “Write this: If you can meet Allah while the inkwell is still in your hand, then do so.” The man said, “Abū Muḥammad, a useful piece of advice!” Sahl continued, “The whole world is ignorance, except what is knowledge; all knowledge is a proof against you, except what is acted upon; every action is suspended, except that which accords with the sunnah; and the sunnah stands upon God-fearingness.”

Abū Muḥammad al-Murtaʿish said, “If you see anyone claiming a hidden state with Allah for which there is no outward evidence or reliable testimony, then suspect him with regard to his religion.”

It is said that al-Hallāj once wrote to Abū al-ʿAbbās ibn ʿAṭāʾ:
I have written, yet not written, to you at all;
Rather I wrote to my own spirit without a scroll.
For the spirit knows no difference at all
Between itself and those who love it—words cannot divide.
So every letter that departs from you returns to you;
Without my sending a reply, your answer is supplied. (1)

Abū Saʿīd al-Naqqāsh, in his “Classes of the Sufis,” also mentioned al-Hallāj, saying: “Some accused him of heresy, while others attributed his deeds to sorcery and sleight of hand.”

(1) Diwan al-Hallaj, p. 42; Tarikh Baghdad, vol. 8, p. 115; Akhbar al-Hallaj, pp. 119–120.
جَعْفَرٍ البَزَّازَ يَقُوْلُ: سَمِعْتُ أَبَا مُحَمَّدٍ اليَاقوتِيَّ يَقُوْلُ: رَأَيْتُ الحَلاَّجَ عِنْد الجِسْرِ عَلَى بقرَةٍ، وَوجهُهُ إِلَى ذَنَبِهَا، فَسَمِعْتُهُ يَقُوْلُ: مَا أَنَا الحَلاَّجُ، أَلقَى الحَلاَّجُ شَبَهَهُ عَلَيَّ وَغَابَ. فَلَمَّا أُدنِيَ مِنَ الخشبَةِ التِي يُصلَبُ عَلَيْهَا، سَمِعْتُهُ يَقُوْلُ: يَا مُعِيْنَ الضَّنَّا عَلَيَّ أَعنِي عَلَى الضَّنَّا ... قَالَ أَبُو الحُسَيْنِ بنُ سَالِمٍ: جَاءَ رَجُلٌ إِلَى سَهْلِ بنِ عَبْدِ اللهِ، وَبِيَدِهِ محبرَةٌ وَكِتَابٌ، فَقَالَ لسهلٍ: أَحْبَبْتُ أَنْ أَكتبَ شَيْئاً ينفعُنِي اللهُ بِهِ. فَقَالَ: اكتبْ: إِنِ اسْتطعتَ أَنْ تلقَى اللهَ وَبيدكَ المحبرَةُ، فَافعلْ. فَقَالَ: يَا أَبَا مُحَمَّدٍ! فَائِدَةٌ. فَقَالَ: الدُّنْيَا كُلُّهَا جهلٌ، إِلاَّ مَا كَانَ عِلْماً، وَالعِلْمُ كُلُّه حُجَّةٌ، إِلاَّ مَا كَانَ عَمَلاً، وَالعَملُ مَوْقُوْفٌ، إِلاَّ مَا كَانَ عَلَى السُّنَّةِ، وَتقومُ السُّنَّةُ علَى التَّقْوَى. وَعَنْ أَبِي مُحَمَّدٍ المُرْتَعِشِ، قَالَ: مَنْ رَأَيْتهُ يَدَّعِي حَالاً مَعَ اللهِ باطنَةً، لاَ يَدُلُّ عَلَيْهَا، أَوْ يَشْهَدُ لَهَا حِفظٌ ظَاهِرٌ، فَاتَّهِمْهُ عَلَى دِيْنِهِ. قِيْلَ: إِنَّ الحَلاَّجَ كَتَبَ مَرَّةً إِلَى أَبِي العَبَّاسِ بنِ عَطَاءٍ: كَتَبْتُ وَلَمْ أَكْتُبْ إِلَيْكَ وَإِنَّمَا ... كَتَبْتُ إِلَى رُوْحِي بِغَيْرِ كِتَابِ وَذَاكَ لأَنَّ الرُّوحَ لاَ فَرْقَ بَيْنَهَا ... وَبَيْنَ مُحبِّيهَا بِفصلِ خِطَابِ فُكُلُّ كِتَابٍ صَادرٍ مِنْكَ وَاردٍ ... إِلَيْكَ بِلاَ رَدِّ الجَوَابِ جَوَابِي (١) وَقَدْ ذَكَرَ الحَلاَّجَ أَبُو سَعِيْدٍ النَّقَّاشُ فِي (طَبَقَاتِ الصُّوْفِيَّةِ) لَهُ، فَقَالَ: مِنْهُم مَنْ نَسَبَه إِلَى الزَّنْدَقَةِ، وَمِنْهُم مِنْ نَسَبهُ إِلَى السِّحرِ وَالشَّعْوذَةِ.
(١) " ديوان الحلاج " ص ٤٢، و" تاريخ بغداد " ٨ / ١١٥، و" أخبار الحلاج " ص ١١٩ - ١٢٠.

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