Kashf al-Mahjub (Unveiling of the Veiled)
Transcribed and edited by: Saba Syed
Hazrat Shaykh Nizamuddin Auliya Mahboob-e-Ilahi R.A, a splendid beam of spiritual order of Sub-continent (d.725 A.H.) says:
One who has no spiritual guide will get him if one studies this book
1.Huzoor Sayyiduna Data Ali Hujwiri (RA): From Earthly Existence to Eternal Influence
Huzoor Sayyiduna Ali bin Usman Al-Hujwiri well known as Hazrat Data Ganj Bakhsh (R.A), also known as the esteemed Sultan ul Asfiya and Data Ganj Bakhsh Lahori, is a leading figure among the saints of Allah. Allah granted him a position and rank that is beyond imagination in his 64 years of life, to the extent that even the illustrious Hazrat Khwaja Moinuddin Chishti Ajmeri visited him before traveling to India. Hazrat Chishti spent forty days in seclusion with Huzoor Sayyiduna Data Ali Hajwiri and departed with the renowned verse:
Gunj Bakhsh, the light of the world, the manifestation of
God's light,
A perfect guide for the incomplete, and the leader of the perfect.
These words highlight the high status granted to him by Allah within his brief life span. This distinguished and esteemed personality continued to provide guidance and blessings to people during his earthly life. Even today, his sacred shrine remains a source of spiritual nourishment and blessings. People from all walks of life visit his blessed center and return with their arms full of spiritual gifts.
Before writing Kashf al-Mahjub, he authored nine books, none of which have survived. Shaykh Hujwiri noted that two of his manuscripts were borrowed by others, who removed his name from the titles and presented them as their own work (Nicholson, R.A). His teachings, particularly his book Kashf al-Mahjub, which contains his thoughts, instructions, and poetry, serve as a guide for those on the path of spirituality. For centuries, saints, scholars, and reformers have drawn from the blessings of his presence. Numerous saints and religious figures have sought the blessings of his shrine, as evidenced by various references and testimonies.
For instance, Shaykh-ul-Islam Dr. Tahir-ul-Qadri recounts that during his college years, from the age of 15 to 17, he would travel every Thursday by bus from Government College Faisalabad to Lahore. He removed his shoes at the station and visited the shrine of Huzoor Sayyiduna Data Ganj Bakhsh Ali Hujwiri barefoot, maintaining this practice for two years.
Similarly, in the life of Sayyiduna Tahir Alaud-Din Al-Qadri Al-Gilani, days of seclusion were spent in the presence of Data Ganj Bakhsh Ali Hujwiri. This revered figure is considered the Sultan and King of this region, and anyone who served Allah and His Messenger ﷺ in this region has shared in the blessings from this holy place.
2.Biographical Overview and Historical References of Huzoor Sayyiduna Data Ali Hujwiri
If we discuss his life in detail, Huzoor Sayyiduna Data Ali Hujwiri was among the early preachers of Islam in this region, spreading the faith. He was born in the city of Ghazni, Afghanistan. While there is some disagreement among scholars regarding his exact date of birth, it is generally estimated to be around 399 or 400 Hijri, which corresponds to 1009 AD. His passing occurred in 1072 AD, giving him a lifespan of 63 years according to the Gregorian calendar and 64 to 65 years according to the Islamic calendar.
At that time, Ghazni, had two neighborhoods called Jalab and Hajwir. His maternal side was from Jalab, and his paternal side was from Hajwir. He spent part of his life in Jalab, his maternal neighborhood, and the later part of his life in Hajwir before his migration, thus he became known as Hujwiri. Shah Jahan's son, Dara Shikoh, has written extensively about his life and described many events related to him in his book. His birth is recorded at the end of 10th Hijri and the beginning of 11th Hijri and His death occurred in 1072 AD. In terms of spiritual practice, he followed the Junaydi path.
References to his life can also be found in earlier texts, including a book by Shaykh Fariduddin Attar, Tazkirat al-Awliya, and in the book Fawaid al-Fuwad by Khwaja Nizamuddin Auliya, as well as in Dur al-Nizami and other early writings like Risal al-Abdaliya and texts by Shaykh Abdul Rahman Jami.
Similarly, in the book Tuhfa al-Wasilin by Shaykh Ahmad Ranjani, the life and circumstances of Huzoor Sayyiduna Data Ali Hujwiri are discussed. Likewise, in another well-known book, Akhbar al-Asfiya, there is a mention of the events related to Data Ali Hujwiri. Additionally, in Thamarat al-Quds, another recognized book, there is a record of his life. Gulzar al-Abrar is yet another book where his mention is found. There are several other books that also include references to Data Ali Hujwiri. This mention of various books is significant because some might think that aside from Kashf al-Mahjub, there are few other texts discussing Sayyiduna Data Ganj Bakhsh Ali Hujwiri. Hence, the list of these books is provided for those who wish to study and gain insight into his life.
3.Noble Ancestry and Spiritual Lineage of Huzoor Sayyiduna Data Ali Hujwiri
Huzoor Sayyiduna Data Ali Hujwiri is from the Sayyids, and his noble lineage connects to Mawla Ali al-Murtazaؓ (RTA) through seven intermediaries. His father’s name was Shaykh Osman, and his own name was Ali. His patronymic is Abu al-Hasan. His lineage traces back to Shaykh Ali, his grandfather; Shaykh Abdul Rahman, his great-grandfather; Shaykh Shah Shujaa, his great-great-grandfather; Shaykh Abu Hasan Ali, his great-great-great-grandfather; Hazrat Hussain Asghar, his great-great-great-great-grandfather; Sayyid Zaid bin Hassan, his great-great-great-great-great-grandfather; and Imam Hasanؓ, who is the direct descendant of Mola Ali al-Murtaza. Thus, his lineage reaches Mola Ali al-Murtaza through seven intermediaries.
He was initiated by his Shaykh, Abu al-Fadl Muhammad bin Hasan al-Khatali, who was himself a disciple of Shaykh Hasri, who was a disciple of Abu Bakr Shibli, and so forth, reaching Sayyiduna Junayd Baghdadiؓ, who was a disciple of Shaykh Sari al-Saqati, and ultimately to Shaykh Ma'ruf al-Karkhi, and he was disciple of Dawood tai further back to Habib al-Ajmi and Hasan al-Basriؓ. His lineage through Imam Hasanؓ connects him to Mola Ali al-Murtaza, affirming his spiritual heritage.
He also received spiritual influence directly from Hazrat Khidr and expressed his deep connection and respect for his Shuyukh (spiritual guides). He was known for his rigorous spiritual practice and belief in the teachings of Imam Abu Hanifaؓ, demonstrating profound devotion. He recounted a dream where he saw Prophet ﷺ holding an elderly man with love and care, realizing that the esteemed Imam was supported by the Prophet ﷺ himself. This strengthened his belief in the infallibility of Imam Abu Hanifa’s jurisprudence, as he saw it as directly blessed by the Prophet ﷺ.
4.Huzoor Sayyiduna Data Ganj Bakhsh Ali Hujwiri: Transition from Seclusion to Leading Scholar in Lahore
In 431 Hijri, Huzoor Sayyiduna Data Ganj Bakhsh Ali Hujwiri migrated to Lahore under the instruction of his Shaykh. Although initially puzzled by this command—since Shaykh Hussain Ranjani, a saintly figure, was already serving the community in Lahore—he complied with his Shaykh's directive. Upon arrival, he discovered that Shaykh Hussain Ranjani had recently passed away. This event made him realize the wisdom behind his Shaykh’s instruction, as the departure of a saint meant the responsibility of guiding and instructing the people fell upon him. From that moment until his death, he remained in Lahore, earning deep reverence from the people of Lahore, Pakistan, and the broader Muslim community.
People might think from his esteemed demeanor that perhaps he was only a practitioner of asceticism, living in seclusion and adopting the guise of poverty, while in reality, he was a scholar and a proponent of divine knowledge, appreciating scholars of high spiritual standing. He maintained this demeanor throughout his life, which is why, regarding the Shaykh he chose for hiself, Shaykh Abu al-Fadl Muhammad bin al-Khatali, it is written that he was a leader of his time. He was among the elite, possessing deep knowledge of Tafsir and Hadith. He was a great scholar.
The unique characteristic of his Shaykh was that he strongly disliked wearing special attire or a particular type of cap associated with Sufism and spiritual orders. If someone, who was a practitioner of Sufism and followed a specific spiritual path, came to him wearing distinctive colors or a particular type of clothing or cap, he would react with severity. This reflects the spiritual nature of Hazrat Data Ganj Ali Hajwari, showing that he was far above the contemporary Sufi orders and traditions that focus on attire and colors. He did not believe in dividing people based on their clothes or colors but viewed the community with a unified perspective, focusing on their inner spiritual purification.
Reading Kashf al-Mahjub reveals that Shaykh-ul-Islam Dr. Tahir-ul-Qadri's understanding of Sufism aligns closely with what is described in the text. True Sufis, according to this, are those who attain spiritual insights from Allah and His Messenger ﷺ while being adherent to Sharia and refining their morals.
Despite any misconceptions about him leading a life of poverty and seclusion, Huzoor Sayyiduna Data Ganj Bakhsh was far from devoid of significant religious knowledge. During the reign of Mahmud of Ghazni, he demonstrated notable scholarly prowess and began his journey with a substantial intellectual foundation. Saints, scholars, and religious figures universally acknowledge that he was divinely destined to be a saint. His early expertise in various sciences and his seminal work, Kashf al-Mahjub, underscore his exceptional contributions to Islamic scholarship and spirituality.
5.Kashf al-Mahjub: Structure and Significance and Spiritual Insights
Kashf al-Mahjub is one of the earliest and most significant books in Persian Sufism. It is such a vital text that Hazrat Khwaja Nizamuddin Auliya recommended it as a sufficient guide for those without a spiritual teacher or for one who has no spiritual guide will get him if one studies this book.
Huzoor Data Ganj Bakhsh Ali Hujwiri divided his book into 39 chapters, and the sequence he provided in the Table of Contents is quite remarkable. It mirrors the stages and phases of the spiritual journey. In other words, he structured Kashf al-Mahjub in a way that reflects the stages of the spiritual path. For instance, he began with the establishment of knowledge and the focus on acquiring it. Then, he divided this knowledge into the practice and refinement of one's character—meaning that a seeker’s journey should begin with acquiring knowledge of Sharia (Islamic law), then learning to act upon it, and finally refining one’s morals and behavior—how one speaks, sits, conducts transactions, etc.
In the second chapter, he discusses poverty and wealth, which are fundamental aspects of Sufism. In the third chapter, he defines Sufism. The fourth chapter deals with the concept of wearing specific garments, such as the turban and cloak, and uncovers their true significance. In the fifth chapter, he continues discussing the scope of Sufism. In the sixth chapter, he talks about the significant figures from the Prophet’s family. This is Data Sahib’s belief: after discussing knowledge and Sufism, he started defining practical models—first focusing on the individuals from the Prophet’s family.
In the seventh chapter, he discusses the Companions of the Prophet. In the eighth chapter, he talks about the Tabi'un (the generation following the Companions) and the Tabi' al-Tabi'in (the generation following the Tabi'un), and then mentions other great figures of religion. He discusses the spiritual essence of these individuals and the differences among them, including their spiritual orientations and affiliations. In the conclusion, he talks about the veils and the insights of Sufism. This sequence is essentially a guide for a seeker: when embarking on the path, do not start with the difficult discussions and veils of Sufism. Instead, begin with adherence to Sharia, achieve proficiency in its practices, such as prayer and fasting, then work on refining your character. Only after establishing these should, you delve into Sufism.
Data Sahib’s approach suggests that when you discuss Sufism, first address poverty and wealth—how to detach your heart from worldly matters, how to redirect your desire towards God, and how to turn towards Allah and His Messenger ﷺ. Only after a long period of adherence to these principles should you address the veils and the deeper aspects of Sufism.
If we look at the teachings of Huzoor Data Hujwiri today, understanding his spiritual temperament is crucial. He defines Sufism as adhering to Sharia and refining one's character, not as being a mere recluse or having an outward appearance of asceticism. He was a strict observer of Sharia and preferred to confer blessings upon those who adhered to it.
6. Exploring Sufism: Core Lessons from Kashf al-Mahjub
The teachings imparted to the seeker through Kashf al-Mahjub start with definitions of Sufism.
1. Sufism is the name for purifying the inner self from the impurity and blackness of opposing the Truth. This means that the inner self should be completely free from opposing the commands of Allah, and where there is no Sufism, there is no opposition. For instance, if the call to prayer is heard and one feels lazy and lacks eagerness to stand before Allah, it indicates an inner resistance to divine commands. When this laziness and lethargy are no longer felt and one feels a strong urge to respond to the call to prayer with enthusiasm, it means that opposition to the Truth is gradually being eliminated from the heart.
Every divine decree brings trials, hardships, and afflictions. Sometimes there are hardships, occasionally there is loss in business, or grief and suffering in the home, or sorrow due to personal problems. If there is pain in the heart, regret, or questioning of Allah’s decree, it indicates that the heart is not truly Sufi. However, if the heart is found in submission before the divine decree, then it is understood that the opposition to the divine will has been removed.
2. Another definition of Sufism mentioned in Kashf al-Mahjub is that Sufism is the state of keeping one's conditions aligned with the Truth. This means that whatever happens to you should be related to the divine will. Life’s happiness should be connected to the pleasure of Allah, and every aspect of life should be aligned with divine intentions. Whether giving or receiving, loving or hating, all actions should be for the sake of Allah. Every act, whether giving, withholding, sitting, speaking, or remaining silent, should be done for the sake of Allah. If this understanding is attained, then one’s Sufism is correct.
Further, Shaykh Hujwiri says: "Whoever separates knowledge from action and gnosis from knowledge, according to him, has committed disbelief. They emphasize that in their view, an ignorant practitioner has no value. Ignorant striving and asceticism hold no worth. He says that one should first be knowledgeable about and adhere to Sharia, and then engage in ascetic practices. If one does not do this, it is considered disbelief.
In a piece of advice given by his Shaykh regarding Sufism, he stated that when my Shaykh passed away, his blessed head was in my lap. At the time of his passing, he gave one piece of advice: "Every good deed and every evil deed is from the divine command. No one else has any authority in this universe. Therefore, never oppose any divine decree, and submit your heart fully. This will remove all sorrows and troubles from your life." This means one should not blame the world for personal misfortunes. Everything happens according to divine will, so one must accept and submit to it, and by doing so, one will be successful in the sight of Allah.
It is said that human pride puts one in the prison of greed. The correct path is to sever all connections and attachments except the servitude to Allah. Sufism and asceticism are likened to red sulfur, which is rare. If someone understands its essence, it is like alchemy. There is a hadith of the Prophet ﷺ regarding useless knowledge: “Seek refuge with Allah from knowledge that does not benefit.” (Sahih Muslim, Book of Remembrance, Supplication, and Seeking Forgiveness, Hadith 2722).
An ignorant worshipper is like a donkey carrying a load without understanding. If one engages in worship without knowledge, it is pointless and leads to no results. He mentions that he has seen two groups: one that values action over knowledge and another that values knowledge over action. Both are incorrect because knowledge and action must go together. Knowledge without action leads to misguidance, and action without knowledge does not yield benefit.
Three types of people should not be associated with: a negligent scholar, a verbose hermit (a pretentious ascetic), and an ignorant Sufi. The negligent scholar is one whose heart is always focused on worldly gains, like how much money is involved or how much fame one will get. The ignorant Sufi is one who has not gained knowledge from the beloved of Allah but is self-styled in their Sufism. Then "Who is a true faqir? He is one who is neither enriched by the presence of means nor is he in need due to the absence of means. He is truly wealthy if what he has is sufficient for him.
Then, regarding greed and desire, it is said that a king passed by a dervish. Seeing the dervish, the king said, 'O servant of Allah, how can I serve you?' The dervish replied, 'I do not take anything from the slaves of my slaves.' The king asked, 'The slaves of your slaves?' The saint said, 'Yes, I have two slaves: one is greed and the other is desire. Both are your masters, so I do not take anything from the slaves of my slaves.'
Then it was said that opposing the self (nafs) is the essence of all worship and the perfection of striving. Opposing whatever the nafs desires is the essence of all worship and the perfection of striving. One who opposes what it desires, this is the core of all worship and the pinnacle of striving.'
He further explained that performing a lot of ascetic practices does not guarantee perfection, as perfection is a divine gift. One can perform countless ascetic practices, but if divine favor is lacking, one will not achieve perfection. It is more difficult for a servant to recognize his Lord than to understand the Quran or develop a relationship with Allah. Despite being at any level, the true essence of understanding is elusive.
Shaykh Hujwiri states that the first step on the path of Sufism is repentence. Ignorance of knowledge is sheer disbelief. He said that the Contemplation is for the mature, while the path of asceticism is for the young.
Shaykh Hujwiri also mentioned that the elderly should respect the youth due to their fewer sins, while the youth should honor the elderly for their worship and experience.
Shaykh Hujwiri expressed a desire to be like moths that perish in the flame of the candle, wishing to be like them in dying for the light of Truth. He advised that when passing by the shrine of a saint, one should stop and offer greetings because it makes the saint happy and leads them to pray for you.
He further advised always to be mindful of your teacher, avoid forbidden food, avoid quarrels in places of dishonor, and not to fight over respect. He mentioned ten things that consume ten other things: repentance consumes sins, falsehood consumes the abundance of sustenance, disobedience consumes good deeds, grief consumes one’s life, charity consumes afflictions, anger consumes one’s intellect, regret consumes generosity, arrogance consumes knowledge, sins consume virtue, and injustice consumes justice.
He prayed in Kashf al-Mahjub for first being granted the treasure of gratitude, then the wealth of poverty, for his heart to be purified from dirtiness, and for divine secrets to be bestowed upon him. He also asked for patience before receiving sorrows. He said he does not accept the words of anyone who does not believe in the saints of Allah and that one should not dwell on others' faults, avoid exposing their weaknesses, and maintain the privacy of others.
He emphasized never to abandon prayer and mentioned that saints are the means through which Allah's mercy and wrath are expressed. The presence of saints in a place signifies Allah’s mercy, while their departure indicates divine displeasure. Saints renew the Sunnah and the teachings of the Prophet ﷺ, embodying his practices and teachings in every era. They demonstrate how the Prophet ﷺ lived and thus revive the Sunnah in every age.
He recounted an anecdote about his esteemed teacher Shaykh Abdul Abbas Shaqaqi,RA of exalted status, a scholar of religious knowledge and a master of the principles of the art, a devout worshiper and ascetic, perhaps the most devout and loving in his time, one day I went to him. He was continuously reciting a verse from the Quran, repeating it, and eventually fell unconscious. The translation of this verse is: 'Allah has given an example of a slave who is owned by someone, and he has no power over anything himself.' He kept reciting this and fell unconscious. When he awoke, I, Data Sahib, asked, 'Respected teacher, what is this miracle?' He replied, 'This verse has been my recitation for eleven years. When I contemplate that Allah has said, "a slave who owns nothing," I realize that he is under someone's power. This makes me realize the entire truth of Sufism that the seeker is indeed a slave; that is, he is under someone's power. He thinks that he is in someone’s ownership. My master is someone else. I am in need. I do what He wants me to do. What He writes for me is my destiny. What pleases him, is my happiness. I am just a slave, and following the path He has written is my way of life. If a seeker understands that he is a slave and abandons the desire to be a master in this world, his success, greatness, and acceptance lie in remaining a slave of this master. Remaining as the slave of the Master of the Universe, Prophet Muhammad (peace be upon him), and living with the realization that I cannot have any power over anything, that someone else has power over me. Even if I do good, it is still His. If I make a mistake, then I am weak; I never had power to begin with. I should live with this thought.'
You may listen to the lecture at: https://www.youtube.com/watch?v=xmvfDvGFl-0
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