Hallaj Study Guide

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The Study GuideFall 2011


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H ALLA J by Peter Farbridge and Soheil Parsa

directed by Soheil Parsa

CastHallaj, a Sufi mystic Peter Farbridge

Jamil, Hallajs wife Beatriz PizanoNasr, the Chief Prosecutor John Ng

Junayd, a Sufi master Steven Bush

Sharif, leader of the insurrection Carlos Gonz les-VioAbdul, a prison inmate Stewart ArnottThe Caliph Costa TovarniskyAtiyah, the Caliphs daughter Bahareh YaraghiThe Bookbinder Stewart ArnottA Scribe Costa Tovarnisky

A Silent Guard, Hallajs Followers, Townspeople, Soldiers, Prison Guards Ensemb

lighting design David DeGrowcostume design Angela Thomas

set design Trevor Schwellnussound design Thomas Ryder Payne

movement coach Thomas Morgan Jonesstage management Dale Yim

technical director/production manager Douglas J. Morumproducer Sue Balint

at Buddies in Bad Times Theatre November 18-December 4, 2011


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MANSUR AL-HALLAJ

Mansur al-Hallaj was an Iranian Sufi master born in 857. He grew up in Madina al-Bayda, in the south of Iran at a time when Islam was still spreading across Asia. InArabic, Hallaj means cotton carder and his name meant he was the son of acotton cultivator. This was a primary vocation in his home region.

Hallaj was unique among the days Sufis in his belief that mysticism should beshared with the masses. After an early interest in the Quaran and study, he spenta year in Mecca and traveled throughout India and Central Asia where he preachedpublicly to many followers. Hallaj showed concerned for the whole of humanity,regardless of their religious beliefs. In each region he visited, he was called by adifferent name: the aesthetic, the nourisher, the enraptured.

Hallaj eventually settled in Baghdad, then the capital of the region. His openness offaith earned him suspicion from the ruling class and his teachings were consideredblasphemous by many devout Muslims. Hallajs actions went against the orthodoxconviction to remaining humble and subservient to God. Instead, he spoke of Godas his beloved and friend.

Once in a trance, Hallaj uttered the words that would seal his fate - Ana al-Haqq(literally, I am God). I am the Truth is another translation of thoseunspeakable words.

This declaration allowed the Abbasid rulers to put Hallaj on trial for "theologicalerror threatening the security of the state". He was imprisoned for eleven years inBaghdad awaiting trial. He remained in opposition to his captors to the end,likening his fate to Christs, giving his execution a similar redemptive significance.

Hallaj was publicly crucified on March 26, 922. He had been sentenced to death bylashing, dismemberment and decapitation. His body was burned and his ashesscattered. It is said that among his final words were "Here I am now in the dwellingplace of my desires."

The play Hallaj is inspired by these biographical facts, but imagines many of thecharacters and situations Hallaj encountered during his lifetime and spiritual

journey.

"What will you say to yourself...on the day when you see me hanging on the gibbetand killed and burned? Yet that will be the happiest day of my life."

- Hallaj


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T e Execution o Mansur a -Ha aj, 17t century


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HALLAJS LEGACY

During his lifetime, Hallaj wrote volumes of poetry and essays to further the reachof his teachings. Although he was of Persian descent, he wrote in the Arabiclanguage so his work could be more widely read. His poetry, in particular, isregarded among the best of the Persian Masters. His best-known works include

Diwan , Akhbar al-Hallaj , Ta Sin al Azal and the Kitab al-Tawasin .

Hallaj also wrote a thorough commentary on the Qur'an. His own readings were farremoved from orthodox teachings and interpretations of the five pillars of Islam. Hewrote about his concept of isqat al-fara'id which allowed that certain religiousduties might be exchanged for acts more useful to humanity. Performing the Hajj,for example, might be exchanged for inviting the less fortunate into ones home andoffering hospitality during a feast.

Hallajs belief in giving people moral and ethical choices within the context of theirreligion was a dangerous assertion and a major factor in his condemnation as afigure who might cause social and political anarchy.

Hallajs impact can be seen in the work of many of the later Persian poets. The 12 th century poet Farid al-Din Attar wrote of Hallajs death, describing it as a heroic act;

As Hallaj is taken to court, a Sufi asks him: "What is love?"

He answers: "You will see it today, tomorrow, and the day after tomorrow."They killed him that day, burned him the next, and threw his ashes to thewind the day after that.

This is love.

Jalalu'ddin Rumi also wrote about Hallaj, explaining the true meaning of his mostcondemning proclamation, I am God in this way;

I am God" is an expression of great humility.

The man who says "I am the slave of God" affirms two existences, his ownand God's, but he that says "I am God" has made himself non-existent ...that is

"I am naught, He is all; there is no being but God's."This is the extreme of humility and self-abasement."


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MYSTICISM

Hallaj was a mystic, with beliefs rootedin the Islamic tradition. The wordmystic is descended from the Greekmystikos , meaning seeing with oneseyes closed. A mystics beliefs are based on a religions mainstream doctrine, butextend to incorporate other practices (such as meditation) to reach a higher state ofawareness or unity with a Godhead.

Mystical leaders like Hallaj generally have ahistory and education within their religion, buthave moved beyond traditional doctrine tointerpret sacred texts or develop new practicesrelevant to their own experience. They maygather followers who are not drawn to theirreligion by traditional practice alone.

A mystics central goal is to attain unity, truthand a purer, more fundamental state ofexistence. The mystic surrenders to an egolessstate, relinquishing the external world inpursuit of true nature and purpose.

Mystical sects are part of most world religionsand cultures : Kabbalah is a mystical sect of

Judaism. Hinduism embraces a broad set ofphilosophies and has

many mysticalbranches includingVendanta and Yoga.Zen and TibetanBuddhism, Taoismand the Bah' faithall have strongmystical elements.Christian mysticsinclude monks whowithdraw from

society as part oftheir practice.

Mystics o t eChristian and Hindi

faiths (St. John of theCross, above, andKabir, below)


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The Trickster or Animal Spirits present in Native American, Aboriginal, and tribalfolklore are further examples of mystical culture. Their practices and rituals oftenfollow the storyline of a mythic vision quest, as passed down by elders.

Historically, mystics have often beencondemned, or at least misunderstood, byorthodox followers of their faith. Mysticalpractice can seem ambiguous. In writingsand teachings, the mystic portrays theworld through a different lens, often usingpoetry, parables and esoteric language tocommunicate ideas. These ideas are notalways easy to grasp, but they encourageus to consider their meaning and extractsimple truths.

An example from the Tao Te Ching;

My words are very easy to know, and veryeasy to practice;but there is no one in the world who is ableto know and able to practice them.

Acceptance of mystics varies within different religions.Both the Catholic Church and Vedantic Hinduisim haveestablished criteria for validating mystical experiencesand incorporating mystics into the faiths hierarchy.While holding no official title or power, Buddhist andChristian monks are also recognized within their faithcommunities.

In many faiths, the dwellings or burial places of mysticsbecome pilgrimage sites for the devoted.

The coyote is a trickster charactercommon in mystical native stories (above).The ying-yang symbol of Chinese philosophyrepresents the duality of opposing, yetcomplimentary forces (below).

The eye with which I see God is the sameeye with which God sees me.

- Meister Eckhart, 13 th CenturyGerman theologian and mystic


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MODERN MYSTICISM

Since the late 19th century, the West has seen aresurgence of interest in mysticism. Branches of EasternPhilosophy, Occultism and Theosophy have been embracedand studied. Yoga is perhaps the most prominent of themystic branches to achieve mainstream popularity (soprevalent, in fact, that it has been largely secularized).

Skepticism for mystics still exists today. A modern mystical branch such asChristian Science, based on the writings of its founder Mary Baker Eddy, has manycelebrity followers and regularly appears in tabloid stories.

Hollywoods mystical pursuits, however, stand in stark contrast to the traditionalmystic path. Historically, mysticism was considered a gift initiated by a Godhead.By comparison, modern mystics generally follow a self-initiated path and do notaspire to the same egoless state.

Mystic practice has also influenced and/or led the path of a diverse group ofmodern philosophers, writers and artists including Aldous Huxley, Jorge LuisBorges, William Blake, William Butler Yeats, Arthur Schopenhauer, Frank LloydWright, Peter Brook, G. I. Gurdjieff and Friedrich Nietzsche.

Mysticism also mingled with drug experimentation, magic and the occult in the 20 th century, influencing the work of Aleister Crowley, Timothy Leary, Alan Ginsberg and

Jack Kerouac.

Intoxicated by the Wine of Love

From each a mystic silence Love demands.What do all seek so earnestly? 'Tis Love.What do they whisper to each other? Love.Love is the subject of their inmost thoughts.

In Love no longer 'thou' and 'I' exist,For Self has passed away in the Beloved.Now will I draw aside the veil from Love,And in the temple of mine inmost soul,Behold the Friend; Incomparable Love.

He who would know the secret of both worlds,Will find the secret of them both, is Love.

- Farid ud Din Attar, The Jawhar Al-Dhat


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SUFISM

Sufism is a mystical branch of Islam. Like Hallaj, Sufis believe that unity with Godand universal love can be experienced by returning to an original divine state.

The origin of the word Sufi is the Arabic word s ! f which means wool. This refersto the fact that early Muslim ascetics wore simple cloaks of wool. During the time ofthe Prophet Mohammad, a group of devoted Muslims spent much of their timepraying on the veranda of the Prophet's mosque and so they were called ahl as-Suf " , (translated as "people of the porch") .

Sufism likely originated near Basra, in modern day Iraq, and later spread throughPersia, India, North Africa and Spain. Schools were established for apprentices tostudy under master Sufis, where they were taken through the progressive stagestoward unity with God. Sufis lived in simplicity, in contrast to the increasinglymaterialstic society around them. As their practice gained prominence, Sufistudents were accepted into lodges and hospices throughout the region to retreatand practice.

Sufi literature dates back to about 1000. Al Ghazali's treatises, TheReconstruction of Religious Sciences" and The Alchemy of Happiness," presentedSufism as a direct descendent of the Qur'an, compatible with Islamic theology. The

years between 1200-1500 are referred to as the Golden Age of Sufism, when Sufipractice was practiced most widely throughout the Islamic world.

Sufism is practiced today, with orders throughout the Muslim world. European,North American and African orders also exist. Sufism can be flexibly interpreted,

which has led to practice beyondIslamic tradition.

Traditional Sufis have objected to thisdevelopment. Historically, Sharia (Islamic law) and Sunnah (customs ofthe Prophet) were crucial componentsof Sufi practice. The greatest Sufimasters were experts in Sharia andmany acted as Qadis , Sharia law

judges.

Sufism is also known for the artisticform its practice and rituals take. Thepractice of Dhikr is a devotional act ofrepetition that influences the music,dance and rhythmic patterns of Sufiarts. Some orders perform elaborateDhikr ceremonies that incorporatemusic and dance with meditation andtrance.


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Portrait of Rumi, 12 th Century

What can be done, O believers, as I don't recognize myself?I'm neither a Christian nor Jew, Magian nor Moslem.

I'm not of the East or West; neither land nor sea;I'm not of Nature's mine; nor the stars in Heaven.

I'm not of earth, water, air or fire;I'm not of Heaven, nor the dust on this carpet.

I'm not of this world, nor the next, Paradise nor Hell;I'm not of Adam, nor Eve, Eden nor Rizwan.

My place is in the Placeless, my trace in the Traceless;I'm neither body nor soul, as I belong to the soul of the Beloved.

I have dispensed with duality, and seen the two worlds as One.One I seek; One I know, One I see, One I call

He is the first, last, the outward and the inward,I know none other than He, and He Who Is.

- Rumi


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BAGHDAD

At the time Hallaj arrived in Baghdad, the city was a diverse metropolis with anestimated population of over a million people of Arabic, Persian, Aramean and Greekdescent.

The city of Baghdad was founded in AD762 on the west bank of the Tigris River.Surrounded by a circular wall, it was known as The Round City". From the 8th -12th centuries, Baghdad was the center of Arab civilization, fostering intellectual,cultural and commercial growth.

Under the rule of al-Ma'mun, the city actively encouraged learning through Greek,Sanskrit and Arabic texts. The House of Wisdom (Bayt al-Hikma ) was establishedto further these studies and scholars from across the Abbasid Empire traveled tostudy there.

The study of an eclectic mix of traditions altered the cultural and intellectual pathof Islam. Translations of Hellenic and Indian works were introduced to the Arabworld. The Islamic intellectual practice, faylasafa , (philosophy) was born out of TheHouse of Wisdom, based on the principles of rational inquiry originated by theGreek philosophers Plato and Aristotle.

Abbasid Empire, 9 th Century


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DURING HALLAJS LIFETIME

858 Christian missionaries develop the Cyrillic alphabet from written Greek.

859 The oldest university in the world, University of Al Karaouine, is established inMorocco

860 Vikings attack Constantinople. A new phase in Scandinavian aggressionbegins.

868 The first book of paper pages is produced in China.

874 Vikings settle in Iceland.

900 The horse collar is introduced to Europe (invented more than 1000 yearsearlier in China). The collar allows horses to pull heavier loads and makesagricultural work far more efficient.

900 A Muslim trading settlement is established on the coast of Somalia, about 150miles south of the mouth of the Red Sea.

905 China's Emperor looses control over Annam (northern Vietnam). Annamdeclares autonomy.

912 Vikings convert to Christianity.

Inventions during Hallajs lifetime included the oil lamp, gunpowder, the windmill,eye glasses, the parachute and antiseptic.

Shrine of Imam al-Hadi and Imam al-Askari, Samarra, Iraq, built during 9 th century


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In a way, it makes my job 100 times easier when the lead actor playing Hallaj has doneall this research. We have a common vision, philosophy and understanding of the pieceand the character. Thats an advantage we have here.

During the workshop hell have to use both sides of his brain, but eventually I need toask him to detach himself as a writer. Its a big challenge for someone to be both anactor and a writer. He will always be conscious of whether a scene is working or if itshould be rewritten, but this is the same situation for me, as a director/writer as well.

Can you speak about your approach as a director?

SP - The way I work, I dont want to imitate another ritual, but create a new ritual on thestage.

And this is what Persian theatre has done for meit has helped me find the essence.Because in Persian theatre, called Ta'ziyeh, a bowl of water may represent an ocean. Inthe Persian culture, this is codified and the audience understands this. You put a bowl ofwater onstage in Canada and say this is the Atlantic Ocean and people dontunderstand.

Years ago, this was my lesson as a director. If a bowl of water can represent an ocean,why cant a single man represent an army? This is the simplicity of style I have. Forexample, we have a scene in which Hallaj is accepted to the monastery and they dresshim as a Sufi. We dont have time to make this a big productionto bring the lights downand change the costume and setno. If I do all this, I lose my momentum on the stage.A director is a storyteller. I simply have to tell the story.

Rehearsal Hall, July 2009


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ABOUT THE CREATORS

SOHEIL PARSAIn his native Iran, Soheil completed studies in Theatre Performance at the Universityof Tehran and began a promising career as an actor and director. After arriving in

Canada with his family in 1984, Soheilcompleted a second Bachelor of Arts in TheatreStudies at York University and establish Modern

Times Stage Company with co-founder PeterFarbridge.

In 1995, Soheil received a New Pioneers Awardby Skills for Change for OutstandingContribution to the Arts by a recent immigrant toCanada. His work at Modern Times has beenrecognized with six Dora Mavor Moore Awards, aChalmers Fellowship in 2002, and a senior artistcreation grant from the Canada Council, as wellas a number of international prizes and masterclass requests.

In 2007 and 2010, Soheil was short-listed for theSiminovitch Prize in Theatre, the mostprestigious award in Canadian theatre.

PETER FARBRIDGEAs an actor and co-founder of Modern Times StageCompany, Peter has appeared in the majority of thecompanys productions including the title roles inHamlet and Macbeth , as Vladimir in Waiting for Godotand as Hallaj in this productions 2009 premiere.Peter also collaborates in various aspects of thecompanys administrative and artistic process.

Peter graduated from York Universitys theatreprogram in 1989 and began to work in the Torontofilm, TV and theatre community. In 1992 Petermoved to Montreal where he has been working in

theatre and film both in English and French. Peter'sstage credits in the city include five productions withthe Centaur Theatre, as well as several seasons atRepercussion Theatre, and a French production withle Thtre du Rideau Vert.

Peter writes for theatre and for film, and has written and directed several socialdocumentary films including Change From Within, set in Jamaica, and is currentlyworking on documentaries in Bosnia and Guatemala.


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GLOSSARY

The term martyr is from the Greek !"#$% meaning "witness", initially referring to aperson called to bear witness in legal proceedings. Later adapted in religious textsto describe an individual who bears witness to a validating experience of faithwhich later leads to suffering and/or death.

The Hadith are the recorded sayings and traditions of the Prophet Muhammad. The Hadith is regarded as the authoritative interpretation, and living example of theProphet, for teachings of the Qur'an.

The Caliphate is the historical form of government under Islamic law, under theauthority of a Caliph . The Caliph was observed as a direct descendent of theprophet Muhammads political will.

Mecca is the birthplace of the Prophet Muhammad and location of The Masjid al-Haram (Grand Mosque), the holiest and most revered site in Islam. It is located inSaudi Arabias Makkah province. A pilgrimage to Mecca during the season of theHajj is one of the Five Pillars of Islam, a sacred duty required of all able-bodiedMuslims who can afford to go, at least once in their lifetime.

At the centre of the Grand Mosque is the Kaba , which Muslims circle seven timesas part of their pilgrimage and prayer ritual. The Grand Mosque at Mecca canaccommodate up to 4 million worshippers during the Hajj period.

The Tigris River runs nearly 2000 km from Anatolia in Eastern Turkey to thePersian Gulf. The city of Baghdad is built on its shores.

The Grand Mosque during the annual Hajj


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DISCUSSION

About the Play

1. What does the play tell you about the city of Baghdad in the 9 th century? Howdoes it change your perception of the region from what you hear in todays news?

2. In your own words, how would you explain the meaning of Hallajs unspeakablewords, I am the Truth ?

3. What aspects of Sufism resonate with you, if any? Would it be possible to live asa Sufi in Toronto today?

4. Hallaj is given the chance to renounce his beliefs and save his life. In a group,discuss the decision he had to make. What would you have done?

5. Hallaj was accused of heresy and determined to be a threat to the state. Whydid the Caliph consider him a risk? What was the state afraid of?

6. Based on what you saw in the play, discuss the relationship between a Sufimaster and his students. Is it a relationship that you can identify with?

7. How would you define the word martyr? Do you consider Hallaj a martyr?What figure, historical or in present day, would you consider a martyr and why?

8. Before settling in Baghdad, Hallaj traveled extensively throughout India andAsia, encountering a number of cultures and religions. Read the following sectionfrom the script:

Hallaj : India is land pregnant with mystery. I saw much and I think Ilearned much. I learned that I dont know anything. Actually, its notentirely true. No, I know things. Ive learned that the ways to God are asendless as the breath of human beings. I am finding Him everywhere - inthe sound of the waves, in the song of a Hindu woman, in the tears of anarphan, in the sorrow of a wandering Jew lost in the land of Krishna, in thesolitude of a date tree in a moonlit desert. He is here, around me, amidstthe gillyflowers at my feet, in the rough bark against my back, in yourrestless eyes I miss so much.

i)

How did Hallajs travels impact his beliefs?ii) What is a pilgrimage? Why do you think pilgrimages are an important aspectin many world religions?

iii) Have you traveled somewhere that changed your view of the world? It couldbe to another country or another neighbourhood in your city.


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About the Production

1. Consider the choices the designers made for this production. Choose one of thedesign elements (lighting, costumes, sound or set) and discuss how it added to theoverall production. What other ideas do you have for the design of the show?

2. The cast of Hallaj represents a number of cultural backgrounds. What do youthink the directors intention was by casting this way? Discuss how this affected

your understanding of the play.

3. In your opinion, what was the strongest image in the play? Describe it anddiscuss what it communicated to you. Why do you think the director chose to stagethe scene this way?

4. In historical documents, there is little mention of Hallajs wife, but the creatorshave chosen to make Jamil a main character in the play. Why do you think theydid this? How does her presence affect the story being told?

5. When Hallaj speaks alone in his cell, the theatrical convention being used iscalled a soliloquy. What other plays have you seen or studied that use thisconvention? What does this convention allow a playwright to do?

6. What is a memory play? What are the advantages of structuring a play in thisstyle? What other examples of memory plays can you think of?

7. Why do you think the playwrights chose to tell the story of Hallaj ? Does itresonate for you with the present day and current affairs?

9. On page 8 of this guide, several artists and writers who have been influenced bymysticism are listed. Choose one who interests you and find out more about them.What mystical elements of their work did you discover?

10. Choose a religion or belief system that you are familiar with, or would like tomore about. Research the mystical elements of this system and share your findingswith your class.

11. All of us hold our own set of spiritual beliefs. Discuss with your classmateshow your individual beliefs affected your understanding of the play.

Your Lord is your inner Self, why seek him outwardlySays Kabir listen my people, I realized the Lord within like oil contained in the seed.

- Kabir, 14 th Century Hindi Mystic


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RESOURCES & FURTHER READING

TextsMystical Dimensions of Islam by Anne Marie SchimmelHallaj: Mystic and Martyr by Louis Massignon (translation Herbert Mason)Love Is the Wine by Sheikh Muzaffer Ozak

Sufi PoetsKitab al Tawasin by Mansur al-HallajThe Rubaiyat of Omar Khayyam (1048 - 1122) The Conference of the Birds by Farid al-Din Attar (1142 - 1220)The Fuss al-Hikam by Muhammad Ibn 'Arabi (1165 - 1240)The Mathnawi by Jalalu'ddin Rumi (1207 - 1273)The Ghazals of Hafez (1320 1390)

Other Mystical WritersSt Thomas of Aquinas (1225 1274)Meister Eckhart (1260 1328)Kabir (1398 1518)Rabbi Levi Yitzhak of Berditchev (1740 - 1810)Christina Rossetti (1830 - 1894)Rabindranath Tagore (1861-1941)Nicholas Black Elk (1863 - 1950)

Thomas Merton (1915 - 1968)Rainer Maria Rilke (1875 1926)

OnlineWabash Centres Internet Guide to Religionwww.wabashcenter.wabash.edu/resources/guide-headings.aspxExtensive multi-faith index to resources and online textsCompendium of Muslim Textswww.usc.edu/dept/MSAIncludes a searchable online Quran, fundamentals of Islam and glossary of termsSufisms Many Pathswww.uga.edu/islam/Sufism.htmlSite maintained by Dr. Alan Godlas, Associate Professor of Religion, University ofGeorgiaInternet Sacred Text Archivewww.sacred-texts.com

Includes full texts of Islamic and Sufi resources including work by the major SufipoetsPoetry Chaikhanawww.poetry-chaikhana.com/Traditions/MuslimSufi.htmComplete index of Sufi literature

Growing popularity of Sufism in Iran , published April 25/06 http://news.bbc.co.uk/2/hi/middle_east/4907406.stm


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Modern Times Stage Company was founded in the belief that individual voices,experiences and backgrounds can unite in a common vision and create theatre thatexpresses the essence of a shared human spirit.

As artists we believe in a world where human identity defies a singular definition, soour theatrical aesthetic draws from many styles of theatre. Within this diversity, weseek beauty in simplicity and truth through vulnerability. Our process and award-winning productions are rooted in this unique theatrical approach, resulting in atimeless, placeless expression of reality.

Since 1989, Modern Times has explored stories from across the globe, producingadapted, translated and original works for audiences in Canada and internationally.

Soheil Parsa, Artistic DirectorPeter Farbridge, Co-Artistic Director

Sue Balint, Producer

________________________________________________________________________

Learn more about Hallaj and Modern Times onlinewww.moderntimesstage.com

Read our production blog, download a copy of this study guide, join our facebookgroup or twitter feed and start an online discussion about the performance with

other students and audience members.

Study guide prepared by Sue Balint with support from The Ontario Trillium Foundation

Modern Times Stage Company55 Mill Street, Case Goods Building #74, Suite 310 Toronto, Ontario M5A 3C4

647.210.0598 [email protected]

Hallaj Study Guide

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