KASHF AL MAHJUB PDF

3 Mar Kashf-ul-Mahjoob (کشف المحجوب), or Kashf al-Mahjub, is the first ever Persian book written on the philosophy and practice of Tasawwuf (Islamic. The Kashf al-Mahjub (The Revelation of the Veiled) of Ali b. ‘Uthman al-Jullabi Hujwiri. An early Persian Treatise on Sufism (Old) (Persian Edition) (Persian). Kashf al-Mahjub he is called Hadrat-i Data Ganj-bakhsh AH al-Hujwirf. Nafahdt, No. Through al-Khuttali, al-Husri, and Abu Bakr al-Shiblf the author of the.

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His, abstruse manner of expression caused his sayings to be regarded with suspicion by formalists zahiriyan. Although he does not give the titles, mhjub is presumably referring to Sulami s Tabaqdt al-Silfiyya and Qushayri s Risdla? He consorted with Junayd, Ruwaym, Yusuf ibn al-Husayn, and Muhammad ibn Fadl al-Balkhi, and no Shaykh ever derived as much spiritual advantage from his ao as he did.

One day Sari was asked whether the rank of a disciple is ever higher than that of his spiritual director.

CHAPTER XI of Kashf al-Mahjub

Hence the perfection mahjyb ultimate goal of the saints is the beginning of the state of the prophets. He used to preach in the Rusafa mosque at Baghdad. One of the moderns has said: He is the leader imam of all the folk of this Path. The young man fell into a sickness. A certain individual borrowed my poetical works, of which there was no other copy, and retained the manuscript in his possession, and circulated it, and struck out my name which stood at its head, and caused all my labour to be lost.

Their actions, however good, are not approved by the vulgar, who do not see them as they really are; and they themselves do not regard their works of mortifi cation, however numerous, as proceeding from their own strength and power: The truth is best known to God.

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Shaykh Muhammad Mazhar Mujaddidi Naqshbandi d. The heart that is so enriched is not made poor by having no worldly goods nor glad by having them.

Kashf ul Mahjoob – Wikipedia

Shaykh Abd ar-Rashid Mujaddidi Naqshbandi Alaykum bi-labs al-suf tajiduna haldwat al-imdn fi quli ibikum. When he enters their company they treat him kindly and indulgently, although they are convinced that he is entirely ignorant of God and that he has never striven to advance upon the mystic path. He was a great Sufi and of royal descent. Uthman al-Ghaznawi, contains an anecdote, for which it would be hazardous to claim any historical value, to the effect that al-Hujwiri once argued in Mahmud s presence with an Indian philosopher and utterly discomfited him by an exhibition of miraculous powers.

He was of royal descent.

He committed a wicked act and excused himself by saying that he did it for the sake of blame. Although a man should keep his heart sincere for a thousand years, it is not sincerity until his sincerity is combined with kwshf ; and although he should perform external actions for a thousand years, his actions do not become acts of devotion until they are combined with sincerity.

Lovers are veiled by love, because the existence of love involves duality, which is incompatible with unification tawhid. Therefore thou art all mankind in regard to thyself: Abdallah and Rajd sl. Ixxiv, 4i. Abu Hurayra, and Thawbdn, and Mu adh b. What an endless task, what a difficult road! While they were journeying together to visit Mansur, who had summoned them to his presence, Abu Hanifa said to his companions: Even the biographical section of the work pp.

Full text of “The Kashf al-mahjúb, the oldest Persian treatise on Súfiism”

In reality knowledge is greater than action, because it is possible to know God by means of knowledge, but impossible to attain to Him by means of action. Kdna l-nabi salla lldh alayhi wa-sallaina yalbasu l-stif wa-yarkabu l-himdr. I went back to him and told him what had occurred. And it is related that he said: Redhouse, now edited by E. Purity safa is a saintship ivith a sign and a relation riwdyafand Sufiism tasawwuf is an uncomplaining imitation of purity Jiikdyat un li l-safd bild sliikdyat.

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On his way from the Hijaz the people of Fayd requested him to discourse to them about this subject. I worship Him alone and take from Him alone. Since “Sufi” admits of no explanation, all the world are interpreters thereof, whether they recognize the dignity of the name or no at the time when they learn its meaning. The discussion of mystical problems and controversies is enlivened by many illustrations drawn from his personal experience.

It is very likely, however, that in his account of the special doctrines which he attributes to the founder of each school he has often expressed his own views upon the subject at issue and has confused them with the original doctrine.

The first year is devoted to service of the people, the second year to service of God, and the third year to watching over his own heart. Another cause is this, that a blue dress is the badge of the bereaved and afflicted, and the apparel of mourners ; and this world is the abode of trouble, the pavilion of affliction, the den of sorrow, the house of parting, the cradle of tribulation: