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AJSHR Vol 1, Issue 1, March 2020 ISSN: 2690-9626

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INTRODUCTION

It is known from the beginning of the ninth century that Baghdad, Basra, Balkh, Nishapur

and Termez played an important role as centers of mysticism and teaching. In the 10th century

there were written works on Sufism, the concepts of Sufism, defending Sufism as a national and

philosophical doctrine, showing that it is not opposed to Islam.

"Al-lum'a fit-tasawwuf" by Abu Nasr Sarroj Tusi, "Qutb ul-Kulub" by Abu Talib

Muhammad Ali Atiya Al-Harithi Makki, Abu Bakr Muhammad ibn Ishaq al-Bukhari al-

Kalabadi's "Ahl al-tasawwuf" The works of Sheikh Abulkasim Qushairi, such as Risolai

Kushairi, Latoif ul-Isharat, Ali bin Uthman Al-Hujviri's Kashf ul-mahjub, and Imam Abu Homid

al-Ghazali's Ihyou ul-iddin. These works explored the theoretical and practical aspects of

mysticism and developed the basic rules and categories of this doctrine. One of these works, as

mentioned above, is "Kudvat us solikin", "Zubdat ul orifin" (Arif sour cream), "Hujjat ul

komilin" (The Comets document), "Sanad ul vosilyin" Mazhar ul ulum "(The mazhar of

sciences) is the work of a mystic Abulhasan Ali ibn Uthman Juliab al-Hujviri," Discoverer of

the beloved al-Qubub ". Abulhasan Ali ibn 'Uthman ibn Ali al-Ghaznawi al-Jullabi al-Hujviri

(born in the late 10th or early 11th centuries - 1072-1076) was one of the most prominent men

of mysticism of his time. It is widely acknowledged in the Islamic world as the author of the

book Kashf ul mahjub, which describes the origins of Sufi doctrine, its essence and basic beliefs,

the emergence of its teachings and its distinctive ideas. [13]

The scientific significance of the work is primarily because it is one of the first theoretical

sources on mysticism. If we consider that the work was created in the middle of the eleventh

century, subsequent treatises on mysticism have served as an important source for mystic works,

such as Tazkirat al-Awliyā's works by Farididdin Attor. It is not known when the author's work

was written. According to many researchers and Orientalists, Kashf ul mahjub was written

between 1050 and 1070 AD. It is clear that the work was written during the last years of Hujviri's

life, when he lived in Lahore. Ali ibn Uthman Jullabi Hujviri has taken a prominent place in the

AMERICAN JOURNAL OF SOCIAL AND HUMANITAR IAN RESEARCH (AJSHR)

ISSN: 2690-9626

Vol. 1, No.1, March 2020

"KASHF UL MAHJOOB": SOURSES, TRANSLATIONS, COPIES AND

EFFECTS

Narziev Zubaydillo Ibodullaevich

Bukhara State University, History and source studies of Islam, Senior Lecturer of the

Department of Philosophy, Uzbekistan

Email: narziyev_z@umail.uz

Abstract: This article discusses the works of XI century Sufism philosophy and

theology's theorist Abulhasan Hujviry's "Kashf al-mahjub" and its writing, a number of

sources influencing the writing of this work, as well as translations of the Kashf al-mahjub,

its copies and the subsequent works on Sufism.

Keywords: Abdurrahman Jomi, Alisher Navoi, Abulkhasan Hujviriy, Kashf ul Mahjub,

Nasoyim ul Muкhabbat, Nafahot ul uns.

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68

historical development of theoretical irony, and most researchers have written his first book,

"Kashf ul mahb al-arb al-kubub", a Persian-language book dedicated to mysticism, rituals, and

irfonic aspects. are referred to as The work of Hujviri is perfect and deserves attention as it

focuses on the most important issues of that time. At the same time, there is no doubt that

Hujviri's work in Persian served as a program for the scholars of Sufism in Khurasan and

Movarounnahr. As the political influence of the Arab Caliphate weakened at the end of the ninth

century, the developments in Movarounnahr and Khorasan opened wide opportunities for the

development of socio-political, cultural and spiritual life. One important factor in the cultural

development was the circulation of three Arabic, Persian, and Turkish languages in the X-XI

centuries of Maverounnahr and Khorasan. Hujviri's Persian work "Kashf ul-mahjub li arbob al

kulub" (Opening the Hijab for Hearts) is important because it contains valuable information on

the history of mysticism and teachings, the classification of sciences, and the various trends and

trends of that time.

It is noteworthy that in the Kashf ul-mahjub, the illuminating aspects of the philosophy

of mysticism that are drawn to the analysis area are noteworthy. Abulhasan Ali ibn 'Uthman Al-

Hujviri's book "Kashf ul mahbub al arbob al kulub" is an important classical work on the doctrine

and philosophy of mysticism, written in Persian and systematically reflecting the theoretical and

practical issues of mysticism. [13] Many Orientalists, researchers, thinkers and scholars highly

value this work and its author. Unlike other mystic works, Hujviri explained in his research the

main terms of mysticism in the discussion area. On the other hand, he personally reports on the

stories, thoughts and experiences of Sufis and Sufis, whom he met personally in many Eastern

countries. In addition, Hujviri skillfully led the autocratic system of mysticism, fighting fiercely

against those who misrepresented mysticism and tried to confuse it with actions. As Hujviri

wrote "Kashf ul mahub," we can see that he used a number of sources, many and widely.It is

advisable to classify the sources used by the author as follows.

1. Examples of Quran and Hadith

2. Tales of various Sufi sheikhs, legends and stories from myths

3. Ideas of religious, philosophical schools, such as Latinos, foreigners, Mu'tazila, Kalam

and many others

4. Works of mystic writers on mysticism. In our opinion, these works are divided into

three parts. The first part was directly viewed and used by Hujviri in the works, and explicitly

mentioned the authors and works of these works. These works are:

1. The book Al-Luma 'by Abu Nasr Sarrage (d. 908). Hujviri records an Arabic passage

from Kitab al luma, recording the courtesy of Sufis in conversation. At the same time, Hujviri

repeatedly cited examples of "Luma" in many places of Kashf ul mahjub.

2. The Book The Book of Love by Amr ibn Uthman Makkah (d. 909). When talking

about love, you can see that Hujviri used this work.

3. The Works of Abu 'Abdu'r-Rahman Al-Sulami (w.1021).

A) The work "Historical People of Suff". This book is referred to in the section entitled

"Ahl-suffa dhikr" of Kashf ul-mahjub.

B) The book as a simo. Hujviri refers to this work in his thoughts on Simo.

C) The work "Tabaqat us Sufiya". He used this work when he commented on Marghi

Karkhi.

4. The History of Al-Hakim At-Termizi's History of Mashaih. In the chapter on the

secrets of the discovery and wearing jersey, we can see that Hujviri used this work when he gave

information about the imams and sheikhs to the "History ul Mashayih."

5. Risolai Qushairiya. It is true that he used this work when he spoke about Maruf Karkhi,

and also used the book Risola in many places.

6. The Story of Iraq. The author of this work, which is quoted in Kashf ul mahjub, is not

mentioned. But Hujviri was well aware of and used this work.

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The second part includes works. While noting the title and authors of the books and

brochures in this section, Hujviri stated that he had seen and read these works and had no doubts

about his use. These works are by Mansur Khalloj and Abu Jafar Saydalani's "Rasoil ul

Planetarium".

The third part is the works, and we can divide these works into two further types.

Some of the earliest works were written by the author. Some of the second works

mentioned only the authors. The first of these works included "Hakim ul muridin" by Hakim at

Termizi, "Khatm ul valahat", "Kitab un nahj", "The book is a great way", "Mirat ul Hukamo" by

Karmoni, "Kitab ul strudu vujudin" by Junaid Baghdadi. ul willadat ", Ahmed Khuzravayh and

Al-Harith Al-Muhasibi," The Divine Right of Allaah "; In the second type, only the authors of

the works mentioned the authors. These include the works of Yahya ibn Muaz Razi, Abu Bakr

Varrak, Sahl ibn Abdullah Tustari, Ahmad ibn Khuzravih and Abu Saeed Kharraz.

A number of manuscripts and manuscripts of Kashf ul-mahjub have been translated into

various Eastern and European languages so far, and several manuscripts and copies of this work

are in the funds of a number of prominent libraries in the East and West. In particular, the English

orientalist Reynold Nicholson translated this work into English and published it in 1911. The

Russian orientalist Valentin Zhukovsky also studied the work in detail and published a critical

copy in 1926. Based on Nicholson's translation, in 2004 A. Orlov translated "Kashf ul mahjub"

into Russian and published it in "Edinstvo" publishing house. [5: XII-XVI] Hujvir's "Kashf ul-

mahjub" was reproduced in Persian in 1919. This work was translated into Arabic by As'ad

Abdulhadi Kandil and published by the Kair Publishing House in Beirut in 1974. Suleiman

Ulughdesh translated this work into Turkish and published it in Istanbul in 1982. [8:47] A copy

of the Kashf ul mahjub is also published in India. An expanded critique of Valentin Zhukovsky

was published in Iran in 1958. The last copy of "Kashf ul mahub" was published in the preface

of Qasim Ansari in 1993. [3: 288] According to the Iranian researcher Qasim Ansari, "Kashf ul

mahjub" was published in 1130 A.D. in Samarkand and Tashkent. According to Reynold

Nicholson, "Kashf ul mahjub" was published in Lahore in 1903 in Persian and then in English

by Persian. It was published in 1931 in this city by the preface written by Muhammad Husain

Fozil Devbandi, "Kashf ul mahjub." Similarly, in 1933, it was published again in Lahore by the

efforts of Professor Ahmad Alshah and Haji Qurbon Ali. In 1912, Kashf ul mahjub was

published in Samarkand and Tashkent. The book, published in Samarkand in the book

"Selyonov", is based on the book of Hujviri's biography, based on Muhammad Doroshukuh's

book Safinat-ul saint. A complete and completed copy will be published at the initiative of Akoi

Qâmim in 1337. [6: 38-39] The Iranian orientalist Mahmud Obidi said that the 1283 AH (1874)

was published in Lahore in Lahore for the first time. 56] The first edition of Kashf ul mahub in

Lahore served as the basis for later publications. The book Kashf ul mahjub, published b y

Hamidi Rabbani in Lahore in 1967, is based on a copy found in the Mawlawi Muhammad Shofe

Library. In 1955, Mohammed Hussein Tashehi, a spokesman for the Pakistan Research Center

in Iran, was working to improve the data of Kashf ul mahjub. As a result, he collects and extracts

information in a separate book volume. [30:57] According to the catalog of Persian books, Kashf

ul mahjub is a wealth of books, such as the Kashf ul mahjub, which has been adorned by

translators, translators and publishers. Published 17 times in Urdu [4: 2246-2247] Abulhasan Ali

ibn Usman Abu Al-Jullabi Al-Hujviri al-Ghaznawi Manuscript copy of the book "Kashf ul-

mahjub li-arbob al-kalub" in the Arabic language of the Academy of Sciences of the Republic

of Uzbekistan in stock (inv. No. 1536) ) is stored in the number. A copy of the same work dating

from the 18th century. The Bukhara State Museum-Preserve Scientific Center for Studying

Arabic Manuscripts Inv. Saved at 24121/11. In the fund of the Institute of Manuscripts of the

Academy of Sciences of Tajikistan, there are 3 copies (inv. №3153,1562,1190) of Kashf ul

mahjub. They are all complete, without flaws. The first two were recorded in the 17th century,

the other two in the 18th century [10:51] "Kashf ul mahjub" was not translated into any language

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until the early 20th century. Solomon Uludog explains that the main reason for this was that the

interest in the work had diminished in the early days, but that it had become forgotten in later

centuries. [12:70] Although Kashf ul mahjub has not been translated, the interest in this work

has never ceased. Otherwise, it would not have been mentioned in the works of Abdurahman

Jomi, Alisher Navoi, Fariduddin Attor, Hodja Muhammad Porso, and Muhammad Doroshukuh.

This work was not known to Turkish researchers but was not translated. Valentin Zhukovsky

used copies of the Kashf ul mahjub in the Institute of Oriental Languages of the Ministry of

Foreign Affairs in Vienna, Tashkent, Samarkand, Petersburg and Paris.The translation of

Zhukovsky, published after his death, was published in 1926 in 250 copies in Leningrad.

Zhukovsky wrote a preface in the book and compiled a list of literature based on the information

contained in the book, including translations of the preamble in English and Persian.

Zhukovsky's translation also served as the basis for recent translations in Iran, Pakistan, and the

United Kingdom. The Ethe cat, Rieu cat, and Blechet records also contain copies of the Kashf

ul mahjub. In 1911, Reynold Nicholson translated "Kashf ul mahjub" into English and wrote "A

Translation of the Kashfu'l Mahabh of Ali". Uthman al-Jullabi al-Hujwiri published the oldest

Persian manual of Sufism. Nicholson founded his translation in 1903 in Lahore. Since then, this

work has been prefixed by many translators in Pakistan, or rather in Lahore, and translated into

Urdu many times. Turkish orientalist Suleiman Ulugdash commented that Kashf ul mahjub was

published four times in Lahore. In our opinion, this is not the truth of the researcher's opinion.

Kashf ul mahjub was first published in Lahore in 1903, the second time in 1931, the third time

in 1933, and the fourth by Ali Qawim and Irshod Quraysh in 1978. In Iran, this work was

published in the year 1327, 1336, 1337 and 1338. In recent years, however, the translation by

Valentin Zhukovsky was published several times in Lahore and Iran.

The work of Abulhasan Hujviri's "Kashf ul mahjub" influenced a number of works

written in later centuries and served as the main reliable source. In particular, Asror ut-Tawheed,

written in about 1178 by Muhammad bin Munawwar bin Abu Said bin Abu Tahir bin Abu Said,

the grandson of the famous Sufi Abu Said Abul Khair, was written under the influence of "Kashf

ul mahhub". "Asror ut tawhid" is a comprehensive work that contains valuable information on

Sufi life, relationships with dervishes, traditions and etiquette and mysticism in the twelfth

century. We can also see that Fariduddin Attor's use of Kashf ul mahjub in his work Tazkirat ul

saint. Attor used the works "Kashf ul mahjub" and "Asror ut tawhid" in writing this work. In

particular, the information about Muhammad Abbasi and Muhammad Istilomi is related to

Hujviri's work. In his work "Nafahot ul uns min hazat us kuds" Abdurrahman Jami highly

appreciated Hujviri and his work "Kashf ul mahub". In particular, Abdurrahman Jami Hujviri's

work "Kashf ul mahjub" is described as "one of the most important and popular books in the

field of mysticism", which includes "extensive and precise research." [9:46]

One of the most cited books in the book Nasayim ul-Love is the "Kashf ul-mahjub" by

Ali bin Usman Jullabi Hujviri. [1: 219] The commentary on ul-mahjub is as follows: Scholar

and Orif and the murid of Sheikh Abul Fazl Hasan Khatli. A lot of trouble has been reached. He

is the author of the book Kashf ul-mahjub. This is a well-known and respected book in science.

who can say nothing against this book "[9:46]. It is possible to see the clever use of Kashf ul

mahjub in the works of Khodja Muhammad Porso in the books Fasl ul-Khyit and Research.

Also, scholars and scholars from the East and the West have recently resorted to Kashf ul mahjub

and have used it as a necessary source for their research and research. Qasim Ghani relied on

Hujviri's work "Kashf ul mahjub" in "Historical mysticism in Iran" and Afifiy in "At tasawwuf

ur uriyyiyya ele Islam". Orientalists such as Nicholson, Adam Mets, and Louis Massinon have

also used the "Kashf ul mahjub" with confidence.

The Kashf ul-mahjub of Hujviri is respected and quoted in the works of Navoi, Jomiy,

Hoja Muhammad Porso, Doroshukuh. In general, Hujviri and his rich heritage, in particular, the

book Kashf ul-mahjub, have been recognized by scholars of the East and the West. Annamaria

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Shimmel, a renowned German mysticist, says that "the most important novelty of Hujviri is that

he wrote" Kashf ul-mahjub "in Persian, and that it was the beginning of a new era in mysticism.

Prince Muhammad says of the book: "The books of mysticism are not perfectly written in

Persian, such as Kashf ul mahjub." Karl W. Ernst makes the following statement about the work:

"Discover is a great product, not just a work of literature, but a description of the widespread

national mysticism that has been expressed for centuries." Edward Granville Brunei refers to

this work as follows: "Uthman al-Joulebi al-Hujviri is an immortal scholarly work and scientific

theory of mysticism written at the end of the eleventh century."

The Turkish mysticist Turar Usman Hujviri's work "Kashf ul mahjub" is a work

that explains the science of mysticism and reflects Sufi divisions. It was written in order to

identify the main points, to show that Sufism did not contradict Islam, and that there was a

correlation of mysticism with the sciences of kalam and fiqh.

From the foregoing considerations, one can conclude that the legend of Ali ibn 'Uthman

Jullab al-Hujwiri:- is one of the most valuable sources for the study and study of the history of

mysticism, the early teachings of mysticism, their basic ideas and concepts, the theory and

practice of Sufism;

- one of the most comprehensive works on Islamic philosophy, its currents and schools;

- Notable for its dedication to mystic gnoseology;

- the importance of reflection on the ideas of human perfection;

- the philosophical source on which the scientific views on the philosophy of existence,

morality and consciousness, values are put forward;

CONCLUSION

In conclusion, Hujvir's work "Kashf ul mahjub" is an important manuscript for the study of

mysticism, history, development and theory. The study of socio-philosophical, spiritual-

enlightenment ideas in the work as an integral part of the upbringing of the perfect person is

important for the enhancement of the spiritual consciousness of the person and the formation of

his spiritual culture. After all, the moral perfection and perfection of a person depends to a great

extent on the spirituality of the individual. Therefore, its study is one of the unexplored pages of

philosophy.

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