Hallaj al-Mansur

When one of the "famous" Sheikh ul-Islams of the 15th century, Ebussuud, was asked about the status of those who support Hallaj al-Mansur, he replied: "Whoever says that Hallaj al-Mansur's cause is just, let what was done to Hallaj be done to them."

So, shall we recall what was done to Hallaj?

After spending approximately 9 years in prison, Hallaj was brought to court again. A decree for his execution was issued. Subsequently, he was whipped, and then his nose, arms, and legs were cut off. His body was, so to speak, torn to pieces. Finally, he was beheaded, and his head was displayed on the bridge over the Tigris River. His torso was burned, and his ashes were scattered into the river's waters.

Behind such cruelty inflicted upon a human life lies either fear or deep-seated hatred. In light of these reasons, Hallaj's severed head was kept on the bridge for two days before being sent to Khorasan and paraded from region to region.

Hallaj left us in the 10th century after such brutality. Ebussuud wanted the same brutality to continue in the 15th century. Perhaps if he lived in this era, he would hold the same view and demand the execution of those who defend Hallaj in a similar fashion. He is no longer alive, but we keep his name alive in every corner of the country. For instance, there is an Ebussuud Efendi Primary School in Çorum. The school's website states its mission as: "To raise individuals who are committed to Atatürk's principles and revolutions, who do not compromise on the principles of the Republic, who are hardworking, who use their knowledge and experience for the benefit of all humanity, who are lifelong learners, who highlight their talents, who are knowledgeable, respectful, innovative, and have developed self-confidence, and who can respond to the changing needs of the 21st century."

How can such a mission be achieved under the name of Ebussuud? That is a deep dilemma.

Our subject is not Ebussuud, but these are striking realities in terms of seeing the historical continuity of a mentality. It is worth noting.

Let us return to Hallaj al-Mansur.

Hallaj is one of the important figures of the 10th century. His real name is Hussein. Born in Tûr, northeast of Beyzâ in the Fars province of Iran, Hallaj turned toward religious studies from childhood. His entire life thereafter was spent in this pursuit. He traveled from land to land giving speeches about religion; over time, large crowds formed around him, his speech and demeanor attracted interest, and he was watched closely. His inner spiritual journey also grew over the years. The "Ana al-Haqq" (I am the Truth) statement attributed to him expresses the point his spiritual depth reached—annihilation within the Truth—not divinity. In fact, in the earliest sources regarding Hallaj, the "Ana al-Haqq" statement is not even listed as one of the reasons for his execution.

So why was Hallaj executed in such a brutal manner? According to Yaşar Nuri Öztürk, there were political, not religious, reasons behind the execution. Executing Hallaj in this way was also a warning, a means to intimidate the public through the example of Hallaj. According to Öztürk, Hallaj al-Mansur was a companion of the Qarmatians. He viewed religion and the world on the basis of justice and equality. The Abbasids, on the other hand, represented a despotic, feudal administration built on dynastic rule. All social movements that took place during that period, especially the Zanj Rebellion, reveal the real war that was being fought. In this war, Hallaj's place was on the side of the oppressed. In this aspect, what was crucified was also the rebellion, the struggle, and the tradition and reality of the fight waged by the people. It was not just Hallaj's ashes that were scattered from the sky into the river, but the breath of the oppressed that they tried to silence.

We stated above that Hallaj was a companion of the Qarmatians. So, what kind of order did the Qarmatians advocate in economic terms? Abdullah Ekinci gives the answer to this question: "Hamdan's greatest request from his followers was to continue collecting all income accepted as belonging to the common fund. Hamdan declared that the idea that there was no need for private property, since everything on earth belonged to those who converted, was the final stage of the state they would establish. He appointed his dais (missionaries) to the regions under his control, and all the wealth of the inhabitants there was placed under the supervision of these dais. All needs were met from these goods. Furthermore, to prevent wealth from leaving, they minted their money out of lead. This understanding of equality became widespread among the Qarmatians."

The views expressed by Faik Bulut in the context of the Qarmatians are of similar content. Let us read together: "Everyone would bring the wages they earned, the products they produced, and the property they owned to a place that could be called the 'House of the People.' Whoever was in need of something could meet their need. Thus, there was no such thing as rich or poor. Everyone became equal to their brother in the 'society of eternal brotherhood.' (...) 'Everyone took as much as they needed from consumer goods, clothing, food, money, and products; the milk of sheep and cattle was either milked and distributed collectively, or everyone could milk and take a bowl of milk they needed at that moment; they participated in the process of making butter and cheese from the milk.' 'Fields were planted and harvested collectively, the products obtained were stored in common warehouses; bread flour was distributed to everyone in equal amounts. Mills ground flour for free. The money kept in the common treasury was given to those in distress in the form of interest-free loans.'"

As can be understood from these lines, the Qarmatians were a "socialist" communal movement. However, there was a religious discourse at the foundation of the movement. Professor Yaşar Nuri Öztürk expresses this situation as follows: "Qarmatism is the most radical socialist movement of history with Quranic origins." So, does this movement have a counterpart in early Islamic history and especially among the companions of the Prophet? Öztürk answers this question as well and says, "The prototype of Hallaj among the companions is Abu Dharr." If we consider that the person Abu Dharr was particularly close to and supported was Ali, we can see the traces of the Mansur tradition in history.

What Hallaj said at this point also reinforces both Qarmatism and the Islamic tradition. Because according to Hallaj, "one earns only to serve/help others beyond one's own needs." At this point, the verse from Surah Al-Baqarah (219) appears before us. It says there, "spend/distribute what is beyond your needs." On the other hand, verse 71 of Surah An-Nahl also mandates equality in case of surplus. Otherwise, it is said that this would amount to denial.

Past and present "deniers" have silenced those they saw as opponents, sometimes through pressure and sometimes by murdering them with torture, in order to destroy all these realities and maintain the sultanate orders they established. In this respect, the truth that will illuminate history must be sought at the people's tables and in the splendor of the palace. If those tables are poor and the palaces are overflowing with splendor, you will kill Hallaj as a heretic, skin Nesimi, and accuse those who stand up for Hallaj, like Yunus, of falling into disbelief.

Such a history remains for us from Mansur. However, that history did not remain in the past; the rulers and the poor kept their places. Only the calendars changed; the mentality and what is experienced did not. Today, religion is still used for political purposes, people are thrown into dungeons and tried to be disciplined with fabricated excuses, and oppression is constantly covered with the veil of religion.

In this respect, the "palace religion" continues its existence in the strongest way. The issue is to speak out against that religion, to object. To be the Mansur of the era. Look at how Yunus shouts this sharp reality:

"The person who says 'it is certain here,' their work is completed there

To those who ask for a sign from us, what is that Hallaj al-Mansur!"