Zu'n Nun daily asked three things of God in prayer. The first was never to have any certainty of his means of subsistence for the morrow. The second was never to be in honour among men. And the third was to see God's face in mercy at his death-hour. Near the end of his life, one of his more intimate disciples ventured to question him on this triple prayer, and what had been its result. "As for the first and second petitions," answered Zu'n Nun, "God has liberally granted them, and I trust in His goodness that He will not refuse me the third."
During his last moments he was asked what he wished. "I wish," he replied, "that if I have only one more breath left, it may be spent in blessing the Most High." As he said this, he breathed his last.
He died 860 a.d., and his tomb is still an object of popular veneration at Cairo.
[20] Vide Palgrave: Asceticism among Muhammadan Nations.
CHAPTER VIII
MANSUR HALLAJ
(d 922 ad)
Mansur Hallaj ("the cotton-comber"), a Persian, of Zoroastrian lineage, was a pupil of Junaid of Bagdad, a more sober-minded Sufi than his contemporary Bayazid Bastami. Mansur himself however was of an enthusiastic temperament, and took no pains to guard his language. One of his extraordinary utterances, "I am the truth," led at last to his execution, "the Truth" being one of the recognised names of God in Muhammadan nomenclature. Notwithstanding this, even at the present day he passes among the Sufis for one of their greatest saints, while the more orthodox regard him as a daring blasphemer who received his deserts. "His contemporaries," says a Muhammadan writer, "entertained as many different views concerning him as the Jews and Christians with respect to the Messiah." Certainly when we read the various accounts of him by authors of different tendencies, if we did not know to the contrary, we might suppose ourselves reading about different persons bearing the same name. The orthodox regard him chiefly as a sorcerer in league with supernatural powers, whether celestial or infernal, for he caused, it is said, summer fruits to appear in winter and vice versa. He could reveal in open day what had been done in secret, knew everyone's most private thoughts, and when he extended his empty hand in the air he drew it back full of coins bearing the inscription, "Say: God is One." Among the moderate Shiites, who had more than one point of contact with the Sufis, it is not a question of sorcery at all. For them the doctrine of Hallaj, which he had also practised himself, meant that by using abstinence, by refusing pleasure and by chastising the flesh, man can lift himself gradually to the height of the elect and even of angels. If he perseveres in this path he is gradually purged from everything human, he receives the spirit of God as Jesus did, and all that he does is done by God.
The Shiites say, moreover, that the reason for which Hallaj was put to death should be found not in his utterances but in the astonishing influence which he exercised over the highest classes of society, on princes and their courts, and which caused much disquietude to others, especially to the orthodox mullahs. Hallaj has even been judged not unfavourably by those among the orthodox who were characterised by a certain breadth of view, and who, like Ghazzali, although they disliked free-thinking, yet wished for a religion of the heart, and were not content with the dry orthodoxy of the great majority of theologians. Ghazzali indeed has gone so far as to put a favourable construction on the following sayings of Hallaj: "I am the Truth," "There is nothing in Paradise except God." He justifies them on the ground of the speaker's excessive love for God. In his eyes, as well as in those of other great authorities, Hallaj is a saint and a martyr. The most learned theologians of the tenth century, on the contrary, believed that he deserved execution as an infidel and a blasphemer. Even the greatest admirers of Hallaj, the Sufis, are not agreed regarding him. Some of them question whether he were a thorough-going pantheist, and think that he taught a numerical Pantheism, an immanence of the Deity in certain souls only. But this is not the opinion of the majority of the Sufis. The high esteem which they entertain for him is best understood by comparing the account they give of his martyrdom with that by orthodox writers. The latter runs as follows: