The Natural Philosophy Of AhleSunant Wal Jamaat www. Page 2. The Natural Philosophy Of AhleSunant Wal Jamaat. Hujwiri’s Kashf al-Mahjub. Proof of His Impressionability from Different Leaders and Sources. Abstract. The present paper will acquaint the reader with the life of . CHAPTER XI of Kashf al-Mahjub. by the Gnostic Ali Hujwiri . `Amr ibn `Uthman al- Makki, who shows great zeal on his behalf (andar amr-i way ba-jidd bashad), .
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Purity, then, is a resplendent and manifest idea, and Sufiism is an imitation of that idea.
In this particular sense the saying hujwirk resembles that of Shiblf: Mansur said to Abu Hanifa: In order to mahjug spiritual conceit, he attributed to different persons the anecdotes which he composed in illustration of each topic. At his funeral the birds of the air gathered above his bier, and wove their wings together so as to shadow it. On seeing this the Shaykh exclaimed: Then He commanded him to do something, and he disobeyed.
December 15, Last Updated: If He could be found by action without knowledge, the Christians and the monks in their austerities would behold Him face to face and sinful believers would have no vision of Him. They speak from their ,ahjub lust and think it is a Divine revelation. The royal falcon is sure to get its wings clipped when it perches on the wall of an old woman s cottage.
Harun said, Counsel me further. The smoke enveloped me and blackened my clothes and my face.
Huwjiri, I, and J. He was always held in great respect by his contemporaries. I have found the following tale among the anecdotes of the holy men of Iraq.
Ali Hujwiri – Wikipedia
Others take no thought mahjjub reward or punishment in the next world, any more than of ostentation and reputation in this world, but act solely from reverence for the commandments of God.
An individual who wished to pass for learned and orthodox, kasyf really was mahmub of knowledge and religion, once said to me in the course aal debate: Their symbolic expressions, however, begin and end in themselves, and their ” stations ” do not rise beyond their own gemis, whereas God is exempt from every human attribute and relationship.
On being asked what wonders he had seen, he replied: Therefore the veil of essence, which is that of ” covering ” rayniis never removed. It is enlivened by episodes from the author’s own experience. Afterwards he went back to the Hijaz and settled at Mecca.
Hence the intellect can hardly comprehend those Divm? We do not wish to shed blood. They returned twice and thrice, but found no one, and at last departed. The completed portion is widely circulated among theologians. Harun gave orders to pay his debts and departed. Thus Moses said, when he conversed with God: I remember when reading two of Ibn Arabi’s great works, coming to the conclusion that the inner world and theosophy of a Sufi saint can never really be properly understood.
They go about with form and think it is reality. Al-tasaivwuf sofa al-sirr min kudurat al-mukJidlafat, ” Sufiism is the heart s being pure from the pollution of discord. If the meaning exists it is not lost by expression, and if it is non-existent mahhjub is not created by expression.
Fudayl said, I wish thee to be saved, but thou wouldst cast me into perdition: When God assists anyone to perform acts deserving recompense, this is truly “success given by God” tawfiq. Mihsan ; Mas iid b. Some who are occupied with the people imagine that the people are occupied with them. I know that my daily bread is apportioned kaahf me, and will neither be increased nor diminished ; consequently.
CHAPTER XI of Kashf al-Mahjub
It com prised a detailed account of the Ahl-i Suffa p. Muhammad al-Ashqani or al-Shaqani 4 p. On the second occasion I arrived at a village in heavy rain, which had soaked the patched frock on my body, and I was overcome by the wintry cold.
The Mustaswif is he that makes himself like them the Sufis for the sake of money and wealth and power and worldly advantage, but has no knowledge of these two things.
His own hands were fettered, but another hand appeared and tied it. Who art thou, that thou shouldst interfere with My property. Accordingly, the true solitary is not disturbed by society, but he who is preoccupied “seeks in vain to acquire freedom from thought by secluding himself. Thou art the true Imam. Dost thou stand on foot all night for thine own pleasure, and yet become furious when the Imam reads a long chapter of the Koran? The difference both in meaning and in etymology 1 Yatasdra iin.