Kashf Al-Mahjub -- Unveiling the Veiled.

The Kashf Al-Mahjub: The Oldest Persian Treatise on Sufiism" by Ali bin Uthman Al-Hujwiri, translated by Reynold A. Nicholson, with a foreword by Shahidullah Faridi. (Taj Company, 1982 Edition)

I. Overview and Significance of the Work

"The Kashf Al-Mahjub" (The Unveiling of the Veiled) is identified as the first comprehensive book in the Persian language on Tasawwuf (Sufism). It holds a significant position as a foundational text and a "leading authority on Sufi teachings" (Foreword, p. v). The book's widespread popularity is evident from its numerous editions and translations.

The author, Ali bin Uthman al-Jullābī al-Ghaznawī al-Hujwiri, is recognized as a profound spiritual authority whose writings "transcend the world of literature and stands in its own right unsupported by outward evidences, however valuable these undoubtedly are" (Foreword, p. vi). Hujwiri is described as a master of dogmatic theology (ilm-ul-kalām) who frequently quotes religious texts to support his arguments. He is also noted for his "quick-wittedness and decisive argument" and his ability to defend Tasawwuf from "ignorant attacks by mere formalists" (Foreword, p. xi).

The book's primary objective is to systematize Sufism, clarify its doctrines and practices, and refute misrepresentations or misunderstandings of its principles. It serves as a guide for students of Tasawwuf and a comprehensive resource for understanding the true meaning of the Sufi path (Introduction, p. 6). The title itself, "The Uncovering of the Veils," refers to the book's structure, which includes chapters dedicated to "uncovering" eleven spiritual veils or stages of spiritual knowledge and experience (Foreword, p. x).

II. Core Themes and Most Important Ideas

The excerpts highlight several central themes and ideas within Hujwiri's work:

A. The Nature and Importance of Knowledge (Ilm)

Knowledge as a Divine Obligation: Hujwiri emphasizes that seeking knowledge is obligatory for every Muslim, citing the Prophet: "To seek knowledge is obligatory on every Moslem man and woman" (Chapter I, p. 11). This knowledge is presented as the "pinnacle of knowledge" as "without it none can know God" (Chapter I, p. 12).
Categories of Knowledge: Knowledge is categorized into:
Divine and Human: "Knowledge is of two kinds: Divine and Human" (Chapter I, p. 12).
External and Internal: The external relates to outward observations of Islam, while the internal is based on "direct intuitive perception" (Foreword, p. ix).

Three Pillars of Divine Knowledge (Haqiqat):Knowledge of the Essence and Unity of God.
Knowledge of the Attributes of God.
Knowledge of the Actions and Wisdom of God (Chapter I, p. 14).
Three Pillars of Religious Law (Sharī'at):The Quran.
The Sunna.
The Consensus (ijmā') of the Moslem community (Chapter I, p. 14).

Knowledge vs. Ignorance: Ignorance is the "greatest barrier that separates him from Divinity" (Chapter I, p. 18). True perception is not merely the attainment of perception, but an advancement into the "paths of the virtuous" which is "polytheism" if not accompanied by Divine unity (Chapter I, p. 18).
Critique of Sophists: Hujwiri strongly opposes the Sophists (Sūfistā'iyān) who "believe that nothing can be known and that knowledge itself does not exist." He asserts that their denial of knowledge is "more perfect than their folly and stupidity" (Chapter I, p. 15).
Gnosis (Ilm-i ma'rifat): This spiritual knowledge is the science of knowing God, His prophets, and His commandments. It cannot be acquired through ordinary means but is the result of Divine guidance (Chapter I, p. 16).

B. The Nature and Practice of Poverty (Faqr)

High Rank of Poverty: Poverty (Faqr) is elevated to a "high rank in the Way of Truth" and is "greatly esteemed" by God (Chapter II, p. 19). The Prophet himself is described as choosing poverty and destitution.
Poverty as Annihilation: Poverty is linked to the concept of annihilation (fanā), where outward attributes of wealth are annihilated, and inward parts are absorbed in contemplation (mushāhadat) (Chapter II, p. 20).
Spiritual vs. Material Poverty: The text distinguishes between the spiritual state of faqr (poverty in essence, having nothing and craving nothing) and the external state of faqīr (a poor person with nothing who suffers no loss) (Chapter II, p. 20). True poverty means being independent of worldly means and relying solely on God.
Poverty vs. Wealth: Hujwiri discusses the differing opinions among Sufi Shaykhs regarding whether poverty or wealth is superior. While some argue for wealth as an attribute of God's bounty, Hujwiri (and others) maintain that poverty (faqr) is superior to wealth (ghiná) because it reflects a deeper reliance on God and leads to spiritual intimacy (Chapter II, pp. 21-25).
"Poverty is glorious to those who are worthy of it." (Chapter II, p. 20)
"Divine gifts: wealth is corrupted by forgetfulness, poverty by covetousness." (Chapter II, p. 24)
Annihilation of Attributes: The ultimate state of poverty is the "annihilation of the attributes" (fana-yi sifat), which leads to the disappearance of blame and the realization of Divine qualities (Chapter II, p. 28).

C. The Essence of Sufism (Tasawwuf)

Purity (Safā): The root meaning of "Sufi" is derived from ṣafā, meaning purity. Sufism is characterized by purity of heart and adherence to the Prophet's Sunna (Chapter III, pp. 30-31).
Renunciation of Pleasures: Sufism involves the "renunciation of all selfish pleasures" (Chapter III, p. 37). This renunciation is both formal (outward) and essential (inward), leading to the annihilation of pleasure in the act of God.
Annihilation (Fanā) and Subsistence (Baqā): These are central concepts. Annihilation means the "unveiling of the veiled" from the human perspective, or the "absence of human attributes." Subsistence implies the realization of God's presence after self-annihilation (Chapter III, p. 32, 37).
"Purity is not one of the qualities of Man, for Man is clay, and clay involves impurity, and Man cannot escape from impurity." (Chapter III, p. 32)
Sobriety vs. Intoxication: Hujwiri generally favors "sobriety" (sahw) in Sufism, in contrast to "intoxication" (sukr), which can sometimes lead to spiritual errors. Sobriety emphasizes remaining conscious and engaged with the religious law and dogmatic theology (Foreword, p. vii).
Sufism as a Path of Action and Morals: The book emphasizes that Sufism is not merely about mystical experiences but also about right actions (rusūm) and morals (akhlāq) (Chapter IV, p. 42). It is a path that requires the practice of piety, self-mortification, and good conduct.
Distinction from Heresy: Hujwiri staunchly defends Sufism from accusations of heresy, emphasizing its adherence to Islamic Law (Shari'at) and its opposition to innovations (Foreword, p. x). He points out that Sufis uphold the Shari'at and defend Tasawwuf from "ignorant attacks by mere formalists" (Foreword, p. xi).
Unity (Tawhid): Unification (tawhid) is polytheism if it asserts that anything exists independently of God. "Blind to the beauty of Oneness, he turns away from God to seek the vanities of this world and allows his appetites to domineer over his reason" (Introduction, p. 9). The intellect should strive to comprehend Divine mysteries and the spirit should be captive to "admixture and association with phenomenal being" (Introduction, p. 9).

D. The Wearing of Patched Frocks (Muraqqa'āt)

Symbolic, Not Obligatory: The wearing of patched frocks, often associated with Sufis, is presented as a custom (sunna) and a symbol of humility and poverty, rather than an obligatory practice (Chapter IV, p. 45).
Meaning of the Garb: The muraqqa'a (patched frock) is considered a "garb of God's saints" and signifies "Divine love" and "the means of honour, and affliction to prosperity" (Chapter IV, p. 48).
Spiritual Significance: The patched frock serves as a reminder to the wearer of internal purity (safā) and the need to abandon worldly desires. However, outward observance without inward purity is seen as hypocrisy (Chapter IV, p. 48).
Rejection of Ostentation: Hujwiri warns against wearing the muraqqa'a for ostentation or hypocrisy, stating that "purity is too great to need a special garment for this purpose" (Chapter IV, p. 48).

III. Notable Figures and Their Contributions

The text frequently references historical and contemporary Sufi masters, highlighting their opinions and contributions:

Junayd al-Baghdadi: Frequently cited, particularly for his emphasis on "sobriety" over "intoxication" (Foreword, p. vii). His lineage is traced through several intermediaries (Foreword, p. vi).
Abu Bakr al-Wasiti: Cited for his views on poverty and the virtues of the Prophet's companions (Chapter II, p. 24; Chapter VII, p. 70).
Dhu l-Nun al-Misri: An eminent Sufi who emphasized "sincerity" as the "principle of sincerity" (Chapter IX, p. 101).
Bayazid Bistami: Mentioned for his concept of "intoxication" and his spiritual journey (Foreword, p. vi; Chapter I, p. 17).
Other Shaykhs: The book mentions numerous other Sufi masters and their differing opinions on various theological and practical aspects of Sufism, such as poverty, purification, and the nature of spiritual states. These discussions often highlight the diversity within early Sufism while Hujwiri steers towards an orthodox understanding.

IV. Methodology and Approach

Hujwiri's methodology is characterized by:

Comprehensive Review: The book provides a detailed review of "the various definitions and nuances of it [Tasawwuf] in considerable detail" (Foreword, p. ix).
Reliance on Quran and Sunna: He regularly quotes from the Quran and the Traditions of the Prophet to support his arguments (Foreword, p. ix).
Use of Dogmatic Theology: Hujwiri, a master of ilm-ul-kalām, employs dogmatic theology to prove the doctrines of Sufism (Foreword, p. ix).
Emphasis on Practical Application: The work connects theoretical discussions to practical applications, such as the importance of performing good deeds and seeking God's blessing (Introduction, p. 6).
Refutation of Deviant Views: Hujwiri actively refutes "narrow-mindedness" and "erroneous beliefs" concerning Sufism, presenting it as an orthodox and integral part of Islamic belief (Foreword, p. ix). He directly addresses and critiques those who distort Sufi teachings, including heretical sects (Chapter I, p. 15).

V. Conclusion

"The Kashf Al-Mahjub" by Al-Hujwiri serves as a foundational and authoritative text in Sufism. It comprehensively outlines the principles of Tasawwuf, emphasizing the profound importance of knowledge, the spiritual significance of poverty, and the necessity of inner purity and right conduct. The work systematically clarifies Sufi doctrines, defends them against misinterpretations, and grounds them firmly within the broader framework of Islamic law and theology, making it an invaluable resource for understanding early Sufism.

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Thematic Summary of The Kashf Al-Mahjub

Kashf al-Mahjub ("The Unveiling of the Veiled") is the oldest and a leading comprehensive Persian treatise on Sufism (Tasawwuf). Its author is Ali bin Uthman al-Hujwiri, a native of Ghazna, Afghanistan, who lived in the eleventh century. In Pakistan and surrounding regions, he is venerated as a saint and popularly known as Data Ganj Bakhsh ("The Bestower of Treasures"). His mausoleum in Lahore is a major pilgrimage site, and his spiritual authority is profound, independent of his literary work.

What is known of Hujwiri's life comes almost entirely from his own statements within the book. He was a contemporary of famous Sufis like al-Qushairi and Abdullah Ansari. He received a thorough education in Islamic sciences before embarking on the Sufi path at a young age. His spiritual master was Abul Fazl al-Khuttali, who followed the Junaidi path of "sobriety," a principle that strongly influences the Kashf al-Mahjub. Hujwiri traveled extensively through regions including Syria, Iraq, Iran, and Turkestan, meeting countless Sufi Sheikhs. He eventually settled in Lahore, a stay he initially considered temporary and against his will, where he wrote this book. He mentions that several of his other works, including a book of poetry and a treatise titled Minhaj-ud-Din, were plagiarized by others who erased his name.

The Kashf al-Mahjub was written at the request of a student, Abu Said al-Hujwiri, to provide a complete account of Sufi teachings. The book is structured to first establish the basis of knowledge, then define Sufism, provide accounts of its great figures, discuss its different schools, and finally "uncover the veils" related to core spiritual and religious concepts.

The Core Principles of Sufism

Knowledge (Ilm)

Hujwiri asserts that knowledge is the foundation of all else. The pursuit of knowledge is obligatory for every Muslim, but only knowledge that is useful for right action. He stresses that knowledge and action are inseparable; a devotee without knowledge is like a mill-donkey making no progress, and knowledge without action is not truly knowledge. Knowledge is categorized as Divine (an attribute of God) and Human. The ultimate purpose of human knowledge is to know God and His commandments. This knowledge has two aspects: Knowledge of the Truth (Haqiqat) and Knowledge of the Law (Shari'at). The exoteric (Law) without the esoteric (Truth) is hypocrisy, while the esoteric without the exoteric is heresy.

Poverty (Faqr)

Poverty holds a high rank in Sufism, chosen by the Prophet and esteemed by God. It has an outward form (destitution) and an inner essence (fortune and free choice). The true faqir (poor man) is not one whose hand is empty of provisions, but one whose nature is empty of desires. A debate exists on whether poverty or wealth is superior. Some argue wealth is a divine attribute, but Hujwiri counters that this is merely a shared name, not a shared reality, as God's wealth is uncaused while man's is phenomenal. Ultimately, both are divine gifts; true poverty is the separation of the heart from all but God. When the heart is cleared of all else, the distinction between poverty and wealth is transcended.

Sufism (Tasawwuf) and Purity (Safa)

The etymology of "Sufi" is debated, with theories linking it to wearing wool (suf), being in the first rank (saff), the Ahl-i Suffa (People of the Veranda), or purity (safa). Hujwiri argues that the dignity of Sufism is too great to be confined by a simple derivation. He defines purity as the root of Sufism, involving the heart's severance from all "others" and emptiness of the world. The path distinguishes between three types:

The Sufi: One who is dead to self and lives by the Truth, having truly attained God.
The Mutasawwif: An aspirant who seeks to reach the rank of a Sufi through self-mortification.
The Mustaswif: A pretender who imitates Sufis for worldly gain, possessing no true knowledge.

Blame (Malámat)

The path of Blame is a method to achieve sincere love for God. The followers of Truth are often objects of blame from the vulgar, which they see as a sign of God's favor. God uses this blame to guard His saints from glancing toward "other" and from falling into self-conceit. Hujwiri identifies three kinds of blame: that resulting from following the right path, that which is intentionally sought to detach from worldly honor, and that which comes from abandoning religious law, which he condemns as heresy. True dervishes, however, are ultimately indifferent to both praise and blame, as their focus is entirely on God.

The Sufi Path and Its Practices

Annihilation (Fanā) and Subsistence (Baqā)

A central doctrine in Hujwiri's mysticism is Fanā (annihilation). This is not the merging of human essence into God's, which he deems heretical. Rather, it is the annihilation of human attributes, where the self is "noughted" so that the spirit may abide with God (Baqā). Hujwiri uses the analogy of iron in a fire: the iron takes on the attributes of fire (heat, redness) and may proclaim "I am fire," but its essence as iron remains, and it returns to its original state when removed from the fire. Thus, the attributes of man are transformed, but not his essence.

Sobriety (Sahw) and Intoxication (Sukr)

Following his master, Hujwiri champions the state of "sobriety" over "intoxication." While acknowledging that he experienced intoxication in his youth, his mature view, reflected in the book, favors a state of equilibrium and balance. This aligns with the path of Junayd, which emphasizes conscious and disciplined devotion.

The Muraqqa'a (Patched Frock)

The wearing of a patched frock is a custom (Sunna) of the Prophet and a badge for Sufi aspirants. Its purpose is to mark the wearer, inviting public scrutiny to prevent sin, and to alleviate worldly burdens. Hujwiri notes that many wear it for show, but its true meaning lies in the spiritual state of the wearer; an inward glow (kurgat) makes the Sufi, not the garment (khirgat). Novices undergo years of disciplined service—to the people, to God, and to their own hearts—before they are deemed worthy by a Shaykh to wear it.

Exemplars of the Sufi Path

Hujwiri establishes the legitimacy of Sufism by tracing its principles to the Prophet and his closest followers.

The Caliphs: He presents Abū Bakr as the exemplar of the contemplative life, who resigned himself completely to God's will. 'Umar is the model for the purgative life, known for his rigor and devotion. 'Uthmān exemplifies sacrifice and resignation to God in the face of calamity. 'Alī is the master of both the theoretical principles and the practical endurance of affliction, a model for stripping oneself of all worldly attachments.
The House of the Prophet: Figures like Hasan b. 'Alī and Husayn b. 'Alī are presented as profoundly versed in Sufism, embodying principles of guarding the heart, following the Truth, and enduring affliction.
The Ahl-i Suffa (People of the Veranda): These were poor companions who lived in the Prophet's mosque, devoting themselves entirely to worship and putting their full trust in God. They are considered exemplars of the Sufi way of life.
Later Shaykhs: The book details the lives and sayings of numerous later Sufi masters, linking the chain of spiritual authority through the centuries and illustrating the diversity of expression within the unified path.

State of Contemporary Sufism

Hujwiri frequently laments the state of Sufism in his own time. He complains that the science is obsolete, with people content with empty professions and blind conformity instead of true spiritual enthusiasm. He criticizes pretenders (Mustaswif) who use the appearance of Sufism for worldly gain, and disciples who neglect ascetic practice for idle thoughts they mislabel as "contemplation." He notes that his contemporaries often mislabel their vices with virtuous names, such as calling lust "law," hypocrisy "fear of God," and heresy "poverty." This decay, he argues, is why many condemn the entire path, failing to distinguish the true principles from the corrupt actions of a few.

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