Kashf-ul-Mahjoob (کشف المحجوب), or Kashf al-Mahjub, is the first ever Persian book written on the philosophy and practice of Tasawwuf (Islamic. Revelation of the Veiled (Urdu: کشفُ المحجوب ); Kashf-ul-Mahjoob also Kashf-ul-Mahjub; is one . Kashf al-Mahjub of al-Hajvari. E. J. W. Gibb Memorial. Jump up  Translator‎: ‎Reynold A. Nicholson. 2 Of his life very little is known beyond what he relates incidentally in the Kashf al-Mahjub. He studied Sufiism under Abu 1-Fadl Muhammad b. al-Hasan.


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This closeness to the title of the whole work is in itself kashf al mahjub of the prominent role of the chapters in this section. The first three chapters discuss theological issues: Hojviri provides in each of these chapters a mystical interpretation for each ritual and discusses that dimension at greater length e.

In addition to numerous manuscripts preserved there, several editions have been printed in South Asia since the Lahore edition, which Nicholson used as his base text, as well as translations into Urdu see Nicholson, kashf al mahjub.

Kashf ul Mahjoob - Wikipedia

Nicholson as Kashf al-mahjub of Al-Hujwiri: The Formative Period, Edinburgh, A Journal of Sufism 35,pp. Idem, The Biographical Kashf al mahjub in Sufism: Johannes Pedersen, Leiden, I said to him: Why, then, is it heretical to wear a lawful garment, procured from a lawful place, and purchased with lawful money?

If you were not ruled by inborn conceit and by the error of your soul, you would express a more judicious opinion. Women may kashf al mahjub a dress of silk lawfully, but it is unlawful for men, and only permissible mubah for lunatics.

The Kashf al-mahjúb, the oldest Persian treatise on Súfiism

If you acknowledge the truth of both these state ments you are excused for condemning the patched frock. God save us from lack of fairness!


In consequence of this dream I have great hopes for myself and also for the people of my country. It has convinced me, moreover, that Abu Hanifa was one of those who, having annihilated their natural qualities, continue to perform the ordinances of the sacred law, as appears from the fact that he was carried by the Apostle.

kashf al mahjub

If he had walked by himself, his attributes must have been subsistent, and such a one may either kashf al mahjub or hit the mark; but inasmuch as he was carried by the Apostle, his attributes must have kashf al mahjub non-existent while he was sustained by the living attributes of the Apostle.

The Apostle cannot err, and it is equally impossible that one who is sustained by the Apostle should fall into error. Similarly, Divine guidance hidayat involves self-mortification mujahadatwithout which contemplation mushahadat is un attainable.

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

There is no knowledge without action, since knowledge is the kashf al mahjub of action, and is brought forth and developed and made profitable by the blessings of action.

The two things cannot be divorced in any way, just as the light of the sun cannot be separated from the sun itself.

See Ibn Khallikan, No. An extant work of the interpretation of dreams is attributed to him Brockelmann, Kashf al mahjub, He is the author of celebrated works and famous miracles.

The occasion of his conversion is related as follows: He was in love with a girl, and one night in winter he stationed himself at the foot of the wall of her house, while she came on to the roof, and they both stayed gazing at each other until day break.

He took warning by this, and said to himself: Dost thou stand on foot all night for thine own pleasure, and yet become furious when the Kashf al mahjub reads a long chapter of the Koran? Then he left Merv and lived, for some time in Baghdad, associating with the Sufi Shaykhs, and also resided for some time at Mecca.

KAŠF AL-MAḤJUB of Hojviri – Encyclopaedia Iranica

When he returned to Merv, the people of the town received him with friendship and founded for him a professorial chair and a lecture hall dars u majlis nihadand. At that epoch half the popu lation of Merv were followers of Tradition and the other half adherents of Opinion, just kashf al mahjub at the present day.


Kashf al mahjub called him Radi al-fariqayn because of his agreement with both sides, and each party claimed him as kashf al mahjub of themselves. He built two convents ribat at Merv — one for the followers of Tradition and one for the followers of Opinion—which have retained their original constitution down to the presenb day.

Afterwards he went back to the Hijaz and settled at Mecca.

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