Explain how al-Hallaj used mystical poetry in his relationship with God.

Mark scheme

Marking points from the official mark scheme (May/June 2024). The mark or mark type is shown in brackets.

1. [2] (a) Al-Hallaj's experiences included travel to India, to pilgrimage (Hajj) and around the Islamic world. He lived like a poor person, wearing rags and often fasting and spending days in silence. During these days of retreat, al-Hallaj would use mystical thoughts and write mystical poems to connect with God and deepen his personal awareness and understanding of God.
2. [2] (a) Al-Hallaj explained the oneness of God (tawhid) and God's attributes to people through preaching and mystical poetry. He said that truth is one, but knowledge is abstract.
3. [2] (a) Al-Hallaj expanded on this and taught people to find God inside themselves. Truth is a sign from God which people can recognise. Al-Hallaj wrote: ‘There is nothing wrapped in my turban but God.'
4. [1] (a) At the time, there were some discussions between different schools of thought. Some said that God was totally separate from creation and could not be described in human terms, especially the Mu'tazilah.
5. [2] (a) In his mystical poetry, al-Hallaj wrote verses such as these in an attempt to understand God: To say one, and to say single is to reach attribute; but he is beyond attribute. If I say Unity is Oneness for his being alone, then I placed him among things created. If I say single One, as number one; how can he come within number? If I say, he is One, being proved One–then I placed limit to him. If I say 'I', he sends back 'I', in answer to my 'I'. So, 'he' is for you and not for me.
6. [1] (a) Al-Hallaj also said: 'I am the Truth.' He was saying that he was so close to God, and had deepened his relationship so much, that the truth which comes from God was inseparable from him, that God was within him.
7. [2] (b) Definitions: Benefits and risks are a modern way of analysing a situation and the issues involved. To apply this to religious terms, the benefits might be deepening the relationship and understanding of God and helping others to understand this. The risks might be to cross a boundary and be considered as claiming divine status. Accept reasonable definitions of benefits and risks applied to this topic.
8. [2] (b) Benefits: Muslims believe God is unseen and cannot be represented by any picture or statue or image. This leaves the issue about how to understand God's attributes. Mystical poetry can help Muslims to understand the abstract.
9. [2] (b) Benefits: Many Sufi Muslims have effectively used mystical poetry, such as Rabia of Basra and Rumi. They did not run into difficulty like al-Hallaj and are known as very popular writers who effectively communicate their messages.
10. [2] (b) Benefits: It might be argued that metaphor has also been used in the Qur'an and stories of the Prophet (pbuh) and mystical poetry is a continuation of this.
11. [2] (b) Risks: Al-Hallaj said: 'I am the Truth'. Truth is one of the names of God (al-Haqq), so al-Hallaj was accused of claiming he was God. Others said he was not; he was just saying that he was nothing and God was speaking through him in mystical ways.
12. [2] (b) Risks: He was tried in Baghdad; a Shafi scholar commented that it was not possible to rule on such spiritual matters, but he was nevertheless condemned by the political authorities and executed. This shows how controversial mystical poetry can be.
13. [2] (b) Risks: One opinion was that his mystical poetry should only be shared with Sufis who had reached a similar level of awareness of God, or take a similar approach, because other people would misunderstand it.
14. [1] (b) Conclusions: Conclusions should bring together the risks and benefits and come to an overall position; it is possible to accept both as legitimate and that some Muslims may benefit more and others refrain from the risks.