Translated by
Reynold A. Nicholson
Hazrat Ali Hajveri (ra) has declared in Kashf-al-Mahjub
“All veils are result of ignorance”.
As soon as it is annihilated, they vanish, and the life is
made equal in rank to the life hereafter.(p.274)
Jehan-i-Seema
Jehan-i-Kashf
A student may go through three stages in his
way to knowledge: (p.133-134)
· The stage of hope of being associated with
some respected teacher
· The stage of jealousy on fear of rejection or
disapproval
· The stage of affection on acquiring needed
attention and care.
Excerpts from
KASHF-AL MAHJUB
Knowledge Seekers
Pages: 11-25
    Imam Abu Hanifa hath said, “Practice what you have learned, for
    theory without practice is like a body without a spirit.” He who is
    contented with learning alone is not learned, and the truly learned
    man is not content with learning alone. Similarly, Divine guidance
    (hidayyat) involves self-mortification (mujahadat), without which
    contemplation (mushahadat) is unattainable. There is no knowledge
    without action, since knowledge is the product of action, and is
    brought forth and developed and made profitable by the blessings of
    action. The two things cannot be divorced in any way, just as the light
    of the sun cannot be separated from the sun itself. (p.95)
Hazrat Ali Hajveri has quoted Abu ‘L-Sari’ Mansur b. Ammar,
who has proclaimed, “All the mankind may be reduced to two
types: (p.127)
· The man who knows himself, and whose business is self
mortification and discipline, and
· The man who knows his Lord, and whose business is to
serve Lord and worship and please Him.”
    Hazrat Ali Hajveri (ra) has explained that following the worship of the former is
    discipline (riyadat), while following the latter is sovereignty (riyasat). The former must
    be occupied with self development, while the later shall get more involved with the
    society and would become a genuine leader. The former may practice devotion that he
    may attain a higher status in eyes of Allah, while the later has already attained it. The
    tool for the first one is ‘mujahida’, self mortification, and the second one ‘mushahida’,
    contemplation.
A knowledge leader must not store knowledge and keep it tightly knotted to oneself, as
narrated in The Kashaf-al-Mahjub about Hazrat Junaid Baghdadi (ra) that he was ordered by
Hazrat Muhammad (SAW), “ O Junaid, speak to the people, for Allah hath made thy words the
means of saving a multitude of mankind.” It reflects the importance of dissemination of
knowledge. A leader must be certain of his/her knowledge and deliver it with such a
conviction that it may inspire contemplation in students whether it concerns particular
information about an object or a process.

Abu Abdullah Muhammad b. Ali Al-Timidhi who is famous for his conversations with Khizr has
said, “Anyone who is ignorant of the nature of servantship (ubbudiyat) is yet more ignorant
of lordship (rubbubiyat)”. Knowledge of the nature of lordship depends on having right
principles of servantship, and is not perfect without it. One must learn to follow before one
intends to lead. The ultimate knowledge is the knowledge of Allah and in able to reach that
one must free him/herself of the contamination of the worldly attributes.
    As such the modern ranking could be distributed in teachers, government officials,
    and the religious scholars. He had explained, “When divine are corrupt, piety and
    religion are vitiated; when princes are corrupt, livelihood is spoiled; and when the
    derveshis are corrupt, morals are depraved.”  It creates a vicious cycle of corruption
    in the society. The corruption of divines rests in covetousness - longing for status
    and money; that of the princes in injustice, and that of derveshis in hypocrisy. When
    teachers  lack in them piety, they shall also lack in the right knowledge and when
    they get associated with rich and influential in society, they fall in pit of lust
    ensnaring religious scholars too, who lack in faith and conviction. They all support
    cruelty and injustice and the society begins to deteriorate. When the knowledge
    leaders realise their responsibility, it is only then, the society flourishes. (p. 172-173)
Learn about  
Knowledge Leaders
BACK
Copyright 2010 Jehan-i-Seema. All rights reserved.
All material in this page is original writing of  Seema Arif. Using it in any form of publication and
print media without prior permission will be considered against violation of rights. While quoting
in research papers proper referencing should be used.
    Allah Himself honours men of knowledge and does not want to see them disgraced.
    They themselves should avoid it through avoiding passion, and lust. Abdullah b.
    Khubayq has said,

“A heart full of lust is either burning in an agitated fear or a restless desire”.

If a teacher leader has settled in his/her heart the faith in Allah, praise and contentment shall
accompany it, not covetousness and negligence which cause sealing of heart.  He/she should
do away with flattery and praise of him/herself, instead be self conscious and humble
enough to indulge in the right prayer, knowledge of Allah and His universe.
classified knowledge leaders in three categories:
· Divines – Ulema
· Princes –Umara   
· Darveshis – Fuqara
Learn about  
Knowledge Seekers