 |
| Excrepts from KASHF-AL MAHJUB The oldest persian treatise on Sufism |
| Ali B. Uthman Al-Jullabi Al Hujwary
(Popularly known as Hazrat Data Gunj Baksh) |
 |
| Translated by Reynold A. Nicholson |
|
| The shrine of Data Sahib is visited round the clock by the devotees from all over the country. The Pakistan Government embarked upon an ambitious two phase expansion plan of the shrine in 1978. The second phase began had in 1997 and is now complete. The mosque is now spread over a total of 3,68,150 sq. ft. and is the third largest mosque in Pakistan. It could accommodate upto 52,600 devotees. |
 |
| To Divine Face of Rumi |
| Ali hujwary has been strongly influenced from his older and younger comtemporaries, Abu Sa'id, and Abdallah Ansari. These three mystics developed the distinctively persisian theosophy which is revealed in full blown splendor by Farid-ud-Din Attar and Jalal-ud-Din Rumi. These have been the same masters which had influenced Ibn-Sina (Avicenna) and his later writings, especially "Isharat wal Tanbihat" seems to be greatly aspired by their teachings. |
 |
| Ali Hujwary's Shrine at Lahore, Pakistan known as Data Darbar |
| Syed Ali bin Usman al- Hajvery (Hazrat Data Gunj Bakhsh) has been an Accomplished Sufi master and revered intellectual. Syed Ali bin Usman al- Hajvery (Hazrat Data Gunj Bakhsh) settled in Lahore during 11th century. He propagated the religious, spiritual, moral and educational dimensions of Islam in South Asia. His book Kashf-al Mahjub has been considered the most valuable text for those who want to adopt the way of Sufism. |
| Go to Index |
 |
| This website has been created and maintained by Seema Arif |
| contact: drarif00@yahoo.com |
|
   |
 |
| The following manuscript has been used : Ali Hajvery. Kashaful Mahjub. Trans. Nicholson, R.A. Lahore, Sang-e-Meel Publications, 1996. |
| Ali Hujwary had been born in last decade of tenth or first decade of eleventh century.
It was time of great Sultan Mahmud of Ghazna. He had traveled far and wide to acquire knowledge. He had died between 465 and 469 AH. He had spent last stretch of his life at Lahore, converting lots of people to faith. Lahore still celebrates kindness and deliverance offered by him, calling their city “Data ki Nagri” – The abode of the benevolent. |
|
| Ali Hujwary had been a Sunni Hanafi Muslim, but he had been able to reconcile like many Sufis before him his strong commitment for theology with his great love for mysticism. In his theory “annihilation” (fana) holds a dominant place, but he scarcely goes to such extreme lengths as would justify us in calling him a pantheist. He has strictly resisted and has pronounced as heretical the doctrine that human personality can be merged and extinguished in being of God. He has compared annihilation to burning by fire, which transmutes the quality of all things to its own quality, but leaves their essence unchanged. |
| He has also stressed and warns his readers again and again that no Sufis, not even those who have attained the highest degree of holiness, are exempt from the obligation of obeying religious law. |
| Ali Hujwary has explained Sufi doctrines in explicit detail. He has made an expert use of his expository skills. Though in some cases sharp controversy arises, but he is not carried away with it, he is quite conscientious to arrive at synthesis rather than giving way to whims of personal ideology. It has been his most remarkable achievement that had earned him respect and grace over time and again. He does not leave his readers bewildered or confused. With the skill and art of most accomplished Master he relieves his disciples of all doubts, while explicitly answering their questions to their heart content. He maintains an impartial air of deep respect for thoughts and practices of accomplished Sufi Masters like Bayazid, Dul Nun, Sahl and Mansur. |
|
|