Lineage and Family
Hazrat Ali Hujwiri (ra) was each a Hasani and Husseini Syed.
He became blessed with direct lineage to the Holy Prophet ﷺ through his father who was an instantaneous descendant of Hazrat Imam Hasan Ra.Gif, son of Hazrat Ali Ra.Gif. His silsila-e-nasab (own family lineage) is as follows:
Hazrat Ali Hujwiri (ra), son of
Hazrat Mohammad Usman (ra), son of
Hazrat Abu’l Hasan Ali (ra), son of
Hazrat Abdur Rahman (ra), son of
Hazrat Shah Shuja (ra), son of
Hazrat Abu’l Hasan Ali (ra), son of
Hazrat Hasan Asghar (ra), son of
Hazrat Zaid (ra), son of
Hazrat Imam Hasan Ra.Gif, son of
Hazrat Ali Ra.Gif.
Hazrat Ali Hujwiri (ra) turned into the ninth descendant of Hazrat Ali Ra.Gif. After the tragedy of Karbala, some of the descendants of Hazrat Ali Ra.Gif dispersed to overseas lands and amongst them had been the forefathers of Hazrat Ali Hujveri who migrated to the Ghaznavid Empire, that is now modern-day-day Afghanistan.
Hazrat Ali Hujwiri (ra) become also blessed with direct lineage to the Holy Prophet ﷺ through his mother who turned into a descendant of Hazrat Imam Hussein Ra.Gif. His mom changed into substantially committed to non secular worship and become dedicated to bettering the welfare of the terrible and the struggling.
His maternal uncle changed into particularly respected and had the name of "Tajul Auliya". Adjacent to the mausoleum of Hazrat Tajul Auliya lays the mausoleum belonging to the mom of Hazrat Ali Hujwiri (ra).
Although the own family lived in fairly prosperous situations, they were held in high esteem for their piety and non secular devotion.
Birth
Hazrat Ali Hujwiri (ra) changed into born in the city of Ghazni all through the reign of Mahmud of Ghazni in which his circle of relatives had settled. He become referred to as Ali Al-Jalabi Al-Hujwiri (ra), as he had lived in Jalab and Hujwir, exceptional quarters (Mohallas) in the city of Ghazni.
The exact date of Hazrat Ali Hujwiri's (ra) beginning isn't always known, with estimates ranging from 400 AH to 406AH. Little is thought of his youth or his training.
Travels
After having finished his studies, he travelled notably so one can acquire information from well-known pupils in addition to to pay homage to saints. He is stated to have travelled for 40 years, for the duration of which he usually presented his Friday prayers in congregation.
He travelled to Syria, Iraq, Persia, Kohistan, Azerbaijan, Tabaristan, Kerman, Khorasan, Transoxiana among different locations and met several prominent Sufis of the time. In Khorasan on my own he is said to have met 300 Sufis. He relates in Kashf-ul-Mahjoob:
“
It might be difficult to say all the Sheikhs of Khorasan. I actually have met over three hundred saints in Khorasan alone dwelling separately and who had such mystical endowments that a single considered one of them might had been sufficient for the whole international. They are the luminaries of love and prosperity at the spiritual sky of Khorasan.
”
After the acquisition of instructional know-how in the fields of his seek, he diverted his power in search of an accomplished religious teacher (Murshid-e-Kamil). He travelled remarkable distances searching for a character who may want to satiate his thirst for spirituality, in preference to mere instructional superficial expertise. Hazrat Ali Hujwiri (ra) states in Kashf-ul-Mahjoob:
“
Theologians have made no difference between 'ilm (knowledge) and ma'rifat (gnosis), except whilst they are saying that God may be called 'alim (knowing), but no longer 'arif (gnostic), since the latter description lacks Divine blessing. The Sufi Sheikhs deliver the call of ma’rifat (gnosis) to knowledge that consists of each religious practices and states; the knower of which can express his country they might call ‘arif (gnostic).
On the other hand, they supply the call of 'ilm (understanding) to every understanding this is without religious and religious practice, and one that has such expertise they name 'alim (understanding).
One, then, who is aware of the meaning and truth of a component they call 'arif, and one who is aware of simply the verbal expression and maintains it in his memory with out keeping the non secular reality they call 'alim. For this reason, while the Sufis desire to criticize a rival they call him danishmand (owning expertise). This appears objectionable, but the Sufis do no longer intend responsible the person for having received expertise, rather they blame him for neglecting the practice of religion, because the 'alim depends on himself, however the 'arif relies upon on his Lord.
”
Initiation into the Sufi Order
Hazrat Ali Hujwiri (ra) was widely wide-spread as a murid (non secular disciple) by using Hazrat Sheikh Abu’l Fadl Muhammad bin Al-Hasan Al-Khuttali (ra). His silsila (religious chain) is traced returned to the Beloved Prophet ﷺ as follows:
Hazrat Sheikh Ali Hujwiri (ra), disciple of
Hazrat Sheikh Abu’l Fadl Al-Khuttali (ra), disciple of
Hazrat Sheikh Abu’l Hasan al-Husri (ra), disciple of
Hazrat Sheikh Abu Bakr Abdullah Shibli (ra), disciple of
Hazrat Sheikh Junaid al-Baghdadi (ra), disciple of
Hazrat Sheikh Abu’l Hasan Sari al-Saqati (ra), disciple of
Hazrat Sheikh Maruf al-Karkhi (ra), disciple of
Hazrat Sheikh Dawood Taa'ee (ra), disciple of
Hazrat Sheikh Habib al-Ajami (ra), disciple of
Hazrat Sheikh Hasan al-Basri (ra), disciple of
Sayyidina Ali ibn Abi Talib Ra.Gif, Khalifa of
Sayyidina Muhammad ibn Abdillah, ﷺ
Hazrat Sheikh Al-Khuttali (ra) is defined by way of Hazrat Ali Hujwiri (ra) in Kashf-ul-Mahjoob:
“
He is the instructor whom I follow in Sufism. He changed into versed within the technology of Quranic exegesis and in traditions (riwayat). In Sufism he follows the doctrine of Junayd. He changed into a disciple of Husri and a associate of Sirawani, and a contemporary of Abu Amr Qazwini and Abu'l- Hasan bin Saliba. He spent sixty years in honest retirement from the sector, for the most element on Mount Lukam. He displayed many symptoms and proofs (of Saintship), but he did no longer put on the clothing or undertake the outside fashions of the Sufis, and he used to deal with formalists with severity. I never noticed any guy who stimulated me with extra awe than he did.
It is associated that he said: ‘The world is however a unmarried day, in which we're fasting, i.E. We get not anything from it, and aren't thinking about it, because we've perceived its corruption and its "veils" and feature grew to become our backs upon it.’
Once I turned into pouring water on his hands simply so he would possibly purify himself. The concept took place to me: ‘Since the entirety is predestined, why should free men make themselves the slaves of non secular publications?" The Sheikh said: ‘ O my son, I recognize what you're wondering. Be assured that there's a cause for every decree of Providence. When Allah desires to bestow a crown and a state on an everyday guy, He offers him repentance and employs him within the service of one of His friends, in order that this provider leads him to the Aristocracy and honour."
Many such quality sayings he uttered to me every day.
He died at Bayt al-Jinn, a village located at the pinnacle of a mountain bypass between Baniyas and the river of Damascus. While he turned into counting final breaths, his head become resting on my bosom. At that time I changed into feeling harm, as it's miles the nature of guy to sense sad on departure of his close partner. The Sheikh said to me:
‘O my son, I will inform you one article of notion which in case you firmly comply with, will supply you from all troubles. Whatever exact or evil Allah creates, do no longer in any location or condition quarrel with His action or sense aggrieved on your heart.'
He gave no further injunction, however yielded up his soul.
”
Other teachers and Sheikhs related to Hazrat Ali Hujwiri (ra) are:
Abu’l-Abbas Ahmad bin Muhammad al-Ashqani (ra) (or al-Shaqani)
Hazrat Ali Hujwiri (ra) describes him:
“
He become an Imam in every branch of fundamental and spinoff sciences of religion, and an achieved venerable in all respects. He had met a fantastic range of eminent Sufi Sheikhs. He is counted the various eminent Imams and Sheikhs. His doctrine changed into based totally on ‘annihilation’ (fana), and his expressions used to be exceptionally complicated. Some fools imitated him and have adopted his difficult writing fashion. When in its religious meaning it isn't always laudable to imitate then how it's far right to mimic an insignificant expression! I changed into very intimate with him, and he had also a honest affection for me. He was my teacher in a few sciences. In my whole existence I have never seen anyone, who held the Shariat in more veneration than him. He stored himself indifferent from all created things.
Because of his complex writings attributable to the subtlety of his theological expositions simplest an Imam of profound perception could derive instruction from him. He constantly had a natural disgust of this world and the following, and might continuously exclaim, ‘I yearn for a non-lifestyles that has no lifestyles.’ And he used to mention:
‘Every guy goals for not possible, and I too have desire for not possible, which I certainly recognise will in no way be realized, particularly that Allah have to take me to a non-lifestyles with a purpose to in no way return to existence, for stations and miracles are all veils and issues and the person is turning into a suitor of his own veil. It is better to get annihilated in vision than being continue to be in regular kingdom of veil. Almighty Allah is a Being that is not problem to none being, what loss would His country suffer if I turn out to be a nonentity that shall in no way be endowed with existence?’
This is a valid principle in a real annihilation.
”
Abu’l-Qasim bin Ali bin Abdullah al-Gurgani (ra)
“
He was unique and incomparable Qutb of his time. His preliminary country was outstanding and robust. He accomplished lengthy journeys with conscientious observance (of Shariat). All the aspirants of his time were whole heartedly willing to him and seekers of the path of Truth had complete faith on him. He possessed marvellous electricity of disclosing the inwardly states of beginners (kashf-i waq'a-i muridan). He become properly found out in numerous branches of understanding. All his disciples due to their expertise and behavior are ornaments of the society wherein they circulate. God inclined, he may have an outstanding successor, whose authority the whole body of Sufis will recognize, particularly, Abu Ali al-Fadl b. Muhammad al-Farmadhi who has fully committed himself to the provider of his Sheikh and has grew to become his lower back on all (worldly) things. Through the blessings of that (renunciation), Allah has made him the spiritual mouthpiece (zaban-i hal) of that venerable Sheikh.
”
Abu Ahmad Muzaffar bin Ahmad bin Hamdan (ra)
Hazrat Ali Hujwiri (ra) describes an thrilling experience relating Qawwali in Kashf-ul-Mahjoob:
“
One day I came into his presence, whilst the weather was extremely warm, wearing a traveler's dress and with my hair in disorder. He said to me: ‘Tell me what you wish at this second.’ I spoke back that I wished to listen some track (sama). He without delay despatched for a singer (qawwal) and a number of musicians. Being younger and enthusiastic and filled with the passion of a novice, I have become deeply excited because the lines of the track fell on my ear.
After some time, when my ecstasy subsided, he asked me how I appreciated it. I told him that I had loved it very plenty. He stated:
‘A time will come while this song may be no greater to you than the croaking of a raven. The impact of song only lasts as long as there is no contemplation, and as quickly as contemplation is attained, song has no strength. Take care not to accustom your self to this, lest it grow a part of your nature and maintain you returned from higher matters.’
”
Abu’l Qasim Abdul Karim Bin Hawazin al-Qushayri (ra)
“
In his time he became a surprise. His rank is high and his role is tremendous, and his spiritual life and manifold virtues are well known to the people of the present age. He is the author of many best sayings and top notch works, they all profoundly theosophical, in every branch of technology. Allah rendered his feelings and his tongue secure from anthropomorphism (hashw). I even have heard that he stated:
‘The Sufi is like the disease referred to as birsam, which starts with delirium and results in silence; for whilst the disorder units in, you're dumb."
Sufism has facets: ecstasy (wajd) and visions (numud). Visions belong to novices, and the expression of such visions is delirium (hadhayan). Ecstasy belongs to adepts, and the expression of ecstasy, whilst the ecstasy keeps, is not possible. So long as they may be best seekers they utter lofty aspirations, which appear delirium even to individuals who aspire (ahl-i himmal), however once they have attained, they stop, and no more express anything either via word or signal. Similarly, since Moses changed into a beginner (mubtadi) all his choice turned into for imaginative and prescient of Allah; he expressed his desire and stated, ‘My Lord, show me [Yourself] that I may additionally look at You.’ (7:139). This expression of an unattained desire regarded like delirium. Our Apostle, but, became an adept (muntahi) and firmly set up (mutamakkin). When his man or woman arrived on the station of choice, his preference became annihilated and he stated, ‘I can not reward Thee duly.’
”
Arrival in Lahore
One night time Hazrat Ali Hujwiri (ra) noticed his non secular manual and trainer Hazrat Sheikh Abu’l Fadl Al-Khuttali in a dream pronouncing to him: "O, my son! We've got appointed you because the qutb of Lahore. Be prepared and start forthwith for Lahore." He replied, "Your Holiness has already appointed Khwaja Hasan Zanjani as the qutb of Lahore. What is the want for this humble being in his presence there? What is the importance, importance, and implication of the order of your holiness?" Thereupon his spiritual manual and teacher stated: "O my son! Do no longer argue with me and depart for Lahore with out loss of time."
Around 431 AH, in the reign of Mahmud Ghaznavi, he left Ghazni for Lahore together with Hazrat Abu Saeed Hujwiri (ra) and Hazrat Ahmad Hammadi Sarkhasi (ra). Hazrat Abu Saeed Hujwiri (ra) changed into a fellow townsman of Hazrat Ali Hujwiri (ra) and the ebook Kashf-ul-Mahjoob turned into written according to his request. Hazrat Ali Hujwiri (ra) says regarding Hazrat Ahmad Hammadi Sarkhasi (ra):
“ Khwaja Ahmad Hammadi Sarkhasi become the falcon of his time. For a while we remained together and I witnessed many wondrous stories from him. He became a man of the path of the Shariat. ”
When he had reached the outskirts of the city, it had grown darkish. He stayed outside the city and entered it in the morning. To his excellent surprise, he saw a funeral. On his inquiring, he learnt that it turned into the funeral of Hazrat Sheikh Khwaja Hasan Zanjani (ra), who had handed away the previous night. He led the funeral prayers.
Miracle in Lahore
After he had completely settled in Lahore, he built a monastery for himself and additionally a mosque. When the mosque become underneath construction, the Ulama of the metropolis raised a typhoon of competition to the impact that the mosque become no longer exactly aligned toward the Qibla. He remained unconcerned approximately this opposition and objection. When the mosque turned into entire he invited the Ulama, Sufis, saints, and leading citizens to it and they all provided prayers behind him. After the prayers have been over, he addressed all the ones gift, announcing: "People have expressed doubt concerning the alignment of the mosque. I request you to close your eyes and meditate and then decide whether or not it is accurate or now not." Thereafter he reflected and the curtains were eliminated from the eyes of the humans. All of them saw that the sacred Ka'ba became before their eyes and that the mosque route have been correctly aligned.
He spent the rest of his days there guiding, coaching, and provoking the people and preaching and propagating the doctrine of reality. Thousands of unlettered individuals became alims, hoards of humans universal Islam, the inaccurate began to observe the Path, the insane recovered purpose and sanity, the imperfect became ideal (in understanding) and the sinners have become virtuous beneath the impact of Hazrat Ali Hujwiri (ra).
One of the sooner converts was one Rai Raju, the Naib (Viceroy) of Lahore throughout the time of Sultan Maudood. On conversion to Islam he changed into named Sheikh Hindi. His descendants were on account that that point the custodians of the mausoleum.
Passing On
Hazrat Ali Hujwiri (ra) is stated to have exceeded away on the 20th of the month of Rabi-ul-Awwal 465 AH even though the date, month and yr are all conjectural. Others have expected his passing directly to have happened among 481 AH and 500 AH.
His Urs takes region on the 20 th and the twenty-first of Safar every yr.
Respect of Great Sufis towards Hazrat Ali Hujwiri (ra)
Khwaja Moinuddin Chishti (ra)
Khwaja Moinuddin Chishti (ra), the high-quality saint of Ajmer, came to Lahore to meditate for 40 days on the sacred modify of Hazrat Ali Hujwiri (ra) and after receiving non secular enlightenment; Khwaja Moinuddin Chishti (ra) expressed his gratitude and out of love and devotion uttered the following couplet while in an ecstatic trance:
Ganj Bakhsh-e faiz-e aalam, mazhar-e nur-i Khuda
Naqisaan ra pir-e kaamil, kaamilaan ra rahnuma
An tried translation of this inspiring couplet:
The giver of bounties, the benefactor of the sector [and] manifestation of the mild of God,
To the imperfect, an ideal non secular guide, and to an appropriate, a guide.
It is from this time that Hazrat Ali Hujwiri (ra), got here to be referred to as Data Ganj Bakhsh (the grasp who bestows treasures/bounties).
Sheikh Abdul Qadir Jilani (ra)
It is stated that Sheikh Abdul Qadir Jilani (ra) at some stage in one in all his gatherings said,
“
I, Abdul Qadir, might have taken him as my Spiritual Guide if I became born in his time.
”
Sheikh Abdul Qadir Jilani (ra) also stated,
“
Data Ganj Bakhsh is a lion of Sufism and one need to go to him with utmost admire.
”
Works
Kashf-ul-Mahjoob
Kashf-ul-Mahjoob (Revelation of Mystery) is held in high esteem because the first vital treatise on Sufism. Hazrat Ali Hujwiri (ra) was a prolific author, perceptive and discriminating in his choice of topics.
Kashf-ul-Mahjoob became written in response to the request of his fellow townsman Hazrat Abu Saeed Hujwiri (ra) who put the following questions to him:
“
Explain the authentic that means of the Path of Sufism.
Explain the character of the stations' (maqamat) of the Sufis, their doctrines and sayings and make clear their mystical allegories.
Explain how the love of Allah and ecstasy overwhelm the hearts.
Explain why the mind is incapable to perceive the fact of the Truth.
Explain why the nafs (decrease soul) is reluctant to obtain the proximity of the Truth and how the spirit receives enrichment and life thereof.
Explain the doctrine, sayings and the practical components of Sufism which can be connected with these theories.
”
Hazrat Ali Hujwiri (ra) starts offevolved the reply with the subsequent, regarding the cutting-edge reputation of Sufism:
“
Sufism is obsolete in our age and especially on this usa (India) wherein majority of the human beings is obsessed on worldly lust. They have became away their faces from being happy with the decree of the Truth. The divines and people who faux to have knowledge of the course have shaped a idea of Sufism that is conflicting to its fundamentals.
”
The item of the ebook appears to set forth a whole machine of Sufism, and the writer’s mind-set throughout remains that of a instructor instructing a pupil.
It will not be a boasting opinion to mention Kashf-ul-Mahjoob as the primary supply on the legal guidelines of mysticism. It elaborates all of the degrees of the Path of Sufism in the sort of manner that in the phrases of the author the seeker studying and following the e-book would not need the auspicious steerage of a Sheikh (non secular guide). He has touched upon the doctrines held by using the specific sects of Sufis, wherein he enumerates special doctrine of each.
The paintings has usually been applauded through majority of the theologians and Sheikhs representing one-of-a-kind colleges of idea and it's been constantly a supply of top notch steerage to the seekers of the Path. It leads one to instantly course and mind of the seeker is enlightened with the purity of Shariat and fact of the Truth and he feels independent of any doubt or uncertainty.
The great saint Hazrat Nizamuddin Auliya (ra) stated regarding the e-book:
“
...One that does not have a Sheikh may additionally observe the Kashf-ul-Mahjoob, [not only will he receive guidance but eventually] thru the blessing that God has kept on this book, one will locate one's Sheikh.
”
Other Works
Hazrat Ali Hujwiri (ra) wrote some more books but he himself mentions in Kashf-ul-Mahjoob that they were stolen through other human beings. He says:
“
I have already written few books in this subject, however these types of efforts of mine went in vain as some pretenders picked out decided on passages from them to electrify their followers because it turned into their paintings and they destroyed relaxation of the works. This form of human beings considers such sadism and denial as Allah’s blessing. Some did occupy themselves willingly but did not benefit anything from it. Some won the knowledge of works, but did no longer realize the meaning. Such human beings most effective like the expressions thereof and suppose that the memorization and copying of such expression is the Sufism. This is their misfortune.
”
Quotes & Teachings
1. Every appropriate and evil that takes place to guy is decreed via God.
2. Implore God to supply you from the wickedness of your soul.
3. Whosoever refrains his soul from lust, verily Paradise shall be his homestead.
4. The spiritual route is hard to journey except for folks who have been created for the cause.
5. God by myself can help a man to do proper deeds.
6. All people motion and state of no activity is the act and introduction of God.
7. In our time the technological know-how of Sufism is desolate.
Eight. The human beings are taken with following their lusts and feature became their returned on the course of spiritualism.
Nine. Blind conformity had taken the location of religious enthusiasm.
10. The universe is an domicile of Divine mysteries, which might be deposited in created things.
Eleven. Substances, accidents, factors, bodies, forms and properties - most of these are veils of Divine mysteries.
12. Man, enamoured of his gross environment, stays sunk is lack of understanding and apathy, making no try to put off the veil that has fallen upon.
13. The animal soul is the best of all veils between God and guy.
14. Knowledge with out movement is not expertise.
15. The highest top of information is expressed in the truth that with out it none can recognise God.
Sixteen. The Divine know-how penetrates what is hidden and comprehends what is occur.
17. It behoves the seeker to contemplate God in every act, knowing that God sees him and all that he does.
18. Knowledge of God is the technology of gnosis; information from God is the technological know-how of the sacred Law; and understanding with God is the science of the Sufi direction.
19. Humanity is the greatest barrier that separates man from Divinity.
20. Poverty has a form and an essence. Its shape is destitution and indigence, however its essence is fortune and free desire.
21. The glory of poverty is this, that the poor man's body is divinely preserved from base and sinful acts, and his coronary heart from evil and contaminating thoughts.
22. The suffering of poverty is a sign of presence, while the delight of riches is a sign of 'absence'.
23. Dervishhood in all its meanings is a metaphorical poverty, and amidst all its subordinate factors, there is a transcendent principle.
24. The term 'Sufi' has no derivation answering to etymological necessities inasmuch as Sufism is simply too exalted to have any genus from which it is probably derived.
25. The essence of Sufism includes the annihilation of human qualities.
26. Since Sufism consists in turning faraway from mankind, it's far always without shape.
27. The Sufi is entirely gift: his soul is in which his frame is, and his body where his soul is, and his soul wherein his foot is, and his foot in which his soul is.
28. Formerly the practice of Sufism changed into regarded and the pretence unknown; nowadays the pretence is known and the practice is unknown.
29. It is the inward glow that makes the Sufi, now not the spiritual dress.
30. This global is the home of trouble, the pavilion of ache, the den of sorrow, the residence of parting, and the cradle of tribulation.
31. The Sufi Sheikhs are physicians of guys's souls.
32. The saints of God reap to a place where area now not exists, in which all ranges and stations disappear and wherein outward expressions fall off from the underlying realities.
33. Our religion takes the middle route among loose will and predestination.
34. Whoever bows his head with humility, like a servant, God will exalt his state in both worlds.
35. Acquiescence is a characteristic of God's friends, whilst hypocrisy is a feature of His enemies.
36. Divine steering includes self-mortification with out which contemplation is unattainable.
37. Knowledge and motion can't be divorced in any way, just because the light of the solar cannot be separated from the sun itself.
38. Lust is our shackle, and sin is our chain.
39. Any one, who pretends to recognise God with out lowliness and fear, is an ignorant fool, not a gnostic.
Forty. Human nature is more vulnerable to lack of knowledge than to information.
Forty one. Knowledge is a Divine characteristic and action is a human characteristic.
Forty two. Ordinary humans are seeking for indulgences to keep themselves within the pale of the sacred regulation, but the opt for exercise self-mortification to feel the fruit thereof in their hearts.
43. In the mystic course, he who says 'I have arrived' has gone off target.
Forty four. A guy is united to God while God holds him in honour, and separated from God when God holds him in contempt.
45. The way to God is like the blazing solar.
Forty six. The food of the dervish is ecstacy, his garb is piety, and his living region is the Unseen.
47. God preserves His saints in all instances from the guiles of the Satan.
48. Learning isn't always learning unless it is practiced, and gnosis isn't unless it has fact.
49. Covetousness renders the dervish ignominious in both worlds.
50. Love is an attribute of the beloved; consequently no clarification of its real nature is possible.
51. Knowledge of God calls for abandonment of forethought, and abandonment of forethought is resignation.
Fifty two. The heart is the seat of the know-how of God and is extra venerable than the Kaaba.
53. Men are ever trying to the Kaaba, however God is ever seeking to the heart.
Fifty four. The corruption of the divines is composed in covetousness, that of the princes in injustice, and that of the dervishes in hypocrisy.
Fifty five. The buddies of God behold in every present and gain the Giver and the Benefactor.
Fifty six. Ignorant Sufis are the vilest creatures of God; simply as sensible Sufis are the noblest.
Fifty seven. Do not trouble yourself with destiny, for what is destined from eternity will no longer be modified by way of your efforts.
57. When you're reconciled to God in agony, you see only the Author of pain, and the agony itself does now not come.
58. If you are not reconciled to God, when affliction comes, your coronary heart is packed with soreness.
Fifty nine. God having predestined our delight and dissatisfaction does now not regulate His predestination; therefore our satisfaction with His decrees is part of our pleasure.
60. Essences are not able to annihilation; attributes, however, may be annihilated.
Sixty one. A man's attributes veil him from God.
62. When a man sees God's desire and abandons his very own desire, he's introduced from all sorrow.
Sixty three. Gnosis is found out whilst its actual nature is divinely found out.
64. Gnosis when sought by using attempt is a shackle and a veil.
65. When a person is happy with God's decrees, it is a sign that God is happy with him.
Sixty six. The perfection of the kingdom of the intoxicated man is sobriety.
Sixty seven. Eternal life is gained by way of spiritual sacrifice and via renunciation of self-interest in pleasurable God's commandments.
Sixty eight. Seeking is the cause of finding, however finding is the cause of in search of.
69. Mortification stands inside the identical relation to contemplation as Divine blessing to obedience.
70. There can be no contemplation with out mortification.
Seventy one. When you have obtained information of the decrease soul, you understand that it could be managed via area, however that its essence and substance do now not perish.
Seventy two. The cause of mortifying the decrease soul is to wreck its attributes, not to annihilate its fact.
73. The lust of the eye is sight, that of the ear is listening to, that of the nostril is smell, that of the tongue is speech, that of the palate is flavor, that of the frame is contact, and that of the thoughts is notion.
74. When a person resigns himself to God, God protects him, and through God's safety he comes closer to annihilating the evil than he does through self-mortification.
75. Unless Divine protection is predestined to a person, he can not abstain from something through his personal exertion.
Seventy six. Unless God exerts Himself towards a man, that guy's exertion is of no need.
Seventy seven. Religion is the foundation and Sufism is the department.
Seventy eight. God had saints whom He has outstanding by means of His friendship.
Seventy nine. God has prompted the prophetic proof to stay down to the current and has made the saints the approach wherein it's miles manifested.
80. God had made the saints the Governors of the universe.
81. To covet this international is to pull away from God for the sake of that that is transitory, and to covet the following world is to turn away from God for the sake of that that is eternal.
82. That that is transitory perishes and its renunciation becomes naught, however that that's eternal can not perish, therefore its renunciation is likewise imperishable.
83. A miracle is a token of saint's veracity, and it can not be manifested to an imposter except as a signal that his pretensions are fake.
84. The pre-eminence of the prophets relies upon on their exalted rank and now not their being preserved from the defilement of sin, not on miracles or acts which violate custom.
Eighty five. The miracles of a saint affirm the evidence of the prophet.
86. Mujizat involve publicity; karamat secrecy.
87. The saints are witnesses to the reality of the prophet's mission.
88. Miracles and saintship are Divine items, not things acquired by man.
89. The ascension of prophets takes place outwardly and inside the body, while that of the saints takes area inwardly and within the spirit.
Ninety. Saintship is a divine mystery that's found out simplest through behavior.
91. A saint is understood most effective to a Saint.
92. Whoever is annihilated from his own will subsists inside the will of God.
Ninety three. God has eternal attributes, which might be strange to Him, and subsist through Him.
Ninety four. When the Divine omnipotence manifests its dominion over humanity, it transports a man out of his own being, in order that his speech will become the speech of God.
God created the body and dedicated its life to the spirit, and he created the soul and devoted its lifestyles to Himself.
Ninety five. Unification is a mystery revealed by God to His servants, and it cannot be expressed in words.
Ninety six. Prayer requires purification of the body; gnosis requires purification of the coronary heart.
97. Love is a Divine present; no longer whatever that can be acquired.
98. Hunger sharpens the intelligence and improves the mind and health.
Ninety nine. Although hunger is an pain to the body, it illumines the coronary heart, purifies the soul, and leads the spirit into the presence of God.
One hundred. When food is withheld from the decrease soul, it grows vulnerable, the purpose gains electricity, and the mysteries and evidences of God become extra visible.
One zero one. The fruit of starvation is contemplation of God.
102. The real item of pilgrimage isn't to visit the Kaaba, but to attain contemplation of God.
103. He who is maximum sincere in self-mortification is most firmly grounded in contemplation, for inward contemplation is attached with outward mortification.
104. God isn't finite that the imagination must be capable of outline Him or that the mind must comprehend His nature.
One hundred and five. Marriage is proper for folks who prefer to associate with mankind, and celibacy is an ornament for people who are seeking retirement from mankind.
106. There is no flame of lust that can not be extinguished by way of strenuous attempt, due to the fact when vice proceeds from your self, you possess the tool with a view to do away with it.
107. Water flows in the river mattress, but when it reaches the sea it ceases to float and modifications its flavor, in order that those who desire water keep away from it, but folks that choice pearls dive into it.
108. God annihilates the souls of folks that love Him by way of revealing His Majesty, and endows their hearts with everlasting existence by using revealing His Beauty.
109. Contemplation is that this global resembles vision of God inside the subsequent global.
One hundred ten. Faith and gnosis are love, and obedience is a sign of love.
111. Dancing has no basis both within the spiritual law or within the mystic course.
112. Audition ought to no longer be practiced till it comes of its own accord; one have to not make a dependancy of it however have to exercise it seldom.
[1] [2]
Mausoleum
The shrine is positioned close to the Bhaati Gate into Lahore's Walled City. It changed into initially constructed by the Ghaznavi king Sultan Zakiruddin Ibrahim within the late eleventh century and has been increased numerous times. Adjoining the porch is a mosque, an extension of the only which Hazrat Ali Hujwiri (ra) had built at some point of his lifetime. In front of it's miles the gate of a small room (Hujra) in which Hazrat Khwaja Moinudeen Chisti accomplished his meditation (Muraqaba) for 40 days. To the west of the tomb is the courtyard for the reciters of Quran.
The tomb of Ali Hujwiri is constructed on a white marble chabutra. In the centre is the tomb of Hazrat Ali Hujwiri (ra) which is followed by way of the resting places of Hazrat Ahmad Hammadi Sarkhasi (ra) and Hazrat Abu Saeed Hujwiri (ra) who had both accompanied him to Lahore from Ghazni.
No comments:
Post a Comment