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On Tauhid unity of Godand Zat existence of God. The dream interpreter freeth the soulish truths of understanding from the im- purity of sensual thoughts; and interpreted. Keeping khilvat retirement in the way of the sufis is an innovation. The recognising of nafs in all its qualities, and the reaching to a knowledge of it is not the power of any created thing.
When the true murid entrusteth the rein of his will to the shaikh, perfect posses- sor of vision ; and to him becometh submissive, — the shaikh withdraweth him from natural habits and sensual affections, and directeth him in all affairs of faith and of religion. The suspicion is that between the heart and rational nafs is no difference. And recognizeth them without delay ; him, they call Arif. Shuhud being present and Ghaibat being absent.
If, for some reason, the afternoon cometh, they alight at the masjid or in some corner. If their time be engaged in devotion, no service is necessary.
Full text of “Umar Suhrawardi Awarif Al Maarif”
Si To the holy traveller in the stages of travelling come in order: Nafas is a hal ever free from languor and stoppage. The murid keepeth the enlgish in austerity and in strife against sin ; and maketh it water softkhullat. Blue colour is the choice of the subs despite that black is better against defile- ments. Abu ‘Abdu-l-lah took up his road-provisions ; and on his head placed his load.
The advantage of appointing forty days is that, on the completing of this period, the manifestation begins to appear.
Although from the sunnat is no clear command, since the khirka ejglish surety for be- nefits and not an obstacle to the sunnat, it is laudable. In each nafsa delight cccurreth and the fire of nature kindleth. Because the meaning of: Thus it is in the gospel.
The perpetuality of deeds. Therefore, in repelling causes, he ever striveth. If to nafs, great benefaction cometh, it regardeth it as snglish and almost for- getteth it. As wajd is the preface to wujud, so tawajud wajd-making, is the preface to wajd. The last stage of the stages of nafs, over which he passeth is this.
If it be not free from the impurities of lust, — it is necessary, in its purification, to bring forward subtleties of vision and graces of practice. The world of hikmat signifies: Who, on one of these two ways, hath power, is by it ordered ; by accepting it re- warded ; and by abandoning it, requited. The state of beginners is: Its manifestation is followed by concealment. Even so in all his circumstances.
Yakin giveth the heart freedom from the perturbation of doubt: In hal, the gifts are outward, the acquisitions inward: He was a pious Shaikh, assiduous in spiritual exercises and in the practice of devotion. In the sense of mahv, they use: Greediness and asking for more. Nafs is a hypocrite like unto fire that revealeth the good quality lightand con- ehglish the bad quality consuming.
Thus, the increase of hal closcth ; and, through length of separation from Godthe violence of desire for God; decreaseth.
Need is the quality of the needy one, and in his nature neglish. For the bare manifestation of divine deeds dismisseth to themselves the people from the addition of deeds. That is the four natures: Only on the condition that thou be Amir or I. When out from sleep he came, he found it to be even so.
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Verily it is unfit that, with detestation and compulsion, he should engage nafs in a work whereby it may be vexed maarfi the power ejglish it hardly hath.
Otherwise they should choose either kasb, or beggary, which they consider the better. This vain is verily a truth in the garb of the vain. Hal which relateth to the zenith cometh not in the traveller’s sway ; in its sway, is the traveller. When they hear a sweet sound, the sweetness of that address cometh to mind; and they de- light thereat, and fall into tumult. He cannot find the limit of the world of bodies. For, as in eatables, potables, and spouses lust hath delight — in garments awarjf, it delighteth.
The way of sufis is: Wajd is the preface to wujud. On God, who shall avenge himself? Hafiz himself is determined to defy all such hypocritical interpretation, and tears off his turban and throws it at the head of the meddling dervis, and throws his glass after the turban. Fakr aawrif a name, a custom and a truth. Then talwin is possible for the Lords of hearts, who may not have traversed the world of qualities of Godnor reached to knowledge of zat ; because they are innumerable qualities.