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If to relish that is in the place of food mazrif stretcheth his hand, to its extent, he should reduce the bread. There are several crowds of fukara: These qualities depart not save by the glory of the qualities of God.
If on account of it, an abhorrence should appear in nafs, the descending from pray- ing to reading is best ; for reading in comparison with praying is easy. If an hour u be awrif, the thread of composition looseneth; and the way of existence ariseth and departeth. If, in their power, be the whole world, free from taking it they regard themselves. When the temperament of the heart turneth in love to the world ; and the parts of existence become filled with low humours, ‘ilm becometh the cause of increase of desire, of pride, of haughtiness, of hate, and of the rest.
The possessor of this wakt is issuer from beneath the sway of hal. For its desire, it dis- played celerity. Because, in this hal, theirs can be: Because the sinner, who, for sin, shall have come out from the circle of being present and of being collected of the khankah ; and shall have entered on the journey of separation and of being hidden, — returneth not to this maxrif. The limb that men use in the requisites of the shar’, it, with the tongue of hal, witnesseth to the existence of faith in their heart.
The murid maketh himself the slave of love, and joineth himself to tajrid outward separationand to tafrid inward solitude. These aspects are only approximate. During that time Musa consumed neither food nor drink; he was engaged in worshipping God ; and for talking with Him became aqarif.
He said What say they? For them is no g haibat, laudable awariff blameable. Nafs ever desireth that people should praise it; should obey its orders; should love it above all; should of englissh be fearful and display the bond of dependence upon its mercy. The veil being lifted, Muhammad saw that the kafila had reached to a dis- tance of one stage from Makka.
Better than the sage of God and of the next world, is none ; msarif than the sage of this world, none. The Khirka Darvish Mantle. Some discover this change at times; some in hours; some in days. In the opinion of sufis, hal signifieth a hidden event that, from the upper world, sometimes descendeth upon the heart of the holyi traveller and goeth and cometh, until the divine attraction draweth him from the lowest to the loftiest stage.
Some make eleven stages: To it, at times of lassitude, the zikr of the tongue of languor findeth no path ; after that, it reacheth a place where zikr becometh enjewelled in the heart. Although nafs revealeth the beautiful and concealeth the ugly, — it is not con- cealed save to those of defective vision.
For the safety of faith, the seekers of God sought the sauma 1 a convent and khilvat, as Junid hath said. The zakir in zikr awaif the zikr in the heart ; the heart in mazkur the origin of zikr, God become effaced. When the hidden becometh present, the imaginary form may, or may not, be concordant with his real form.
Journal, Asiatic Society, Bengal, vol. When this quality is strong in nafs, from it springeth envy; for envy is the breeding of miserliness for the property of others.
Awarif ul Maarif, the
Thus, by suhbat they have described the sahaba and by no other description ; and outside the society of Muhammad, their description is naught, because their souls were, by the grandeur of prophecy, described with rest, and, by the light of integrity encompassed with purity; hearts, were void of love for the world and solaced by the vision of the beauty of certainty, and filled with love for God, with affection, with purity, and with fidelity.
The limit of khiyal fancy is: From exceeding superiority of hal, the possessor of this wakt cannot understand another hal. All swallowed, —yet open remaineth his mouth [ 0 ocean-heart, mighty drinker! After that the veil becometh folded; and maujud existencelost. Keeping khilvat retirement in the way of the sufis is an innovation.
The condition of sincerity being observed, it is necessary that, out from the bond of debt, by cancelling tryranny; by making right apologising for calumny; by removing enmity hate, malice,— he should come ; and pure to all make his heart. Because if the injured one had heartily opposed the lust of the injurer, the darkness of lust would, through the lumi- nosity of the heart, have departed. The splendour of every nature, he recogniseth from the light of Absolute Exist- ence ; and every ray, from the light of the quality of the Absolute God.
By the shaikh, he is led to Muhammad, whom, in all things, he seeth.
Shahab al-Din Abu Hafs Umar Suhrawardi – Wikipedia
If it depart not, he goeth to the shaikhs living and dead and to the brothers, and seeketh aid ; and desireth them to refer these matters to God. His followers were struck with the scene, and said: On his tongue, the slave should urge the two shahadats witnessings saying: Who perpetually seeketh this fortune without preface, maketh severance of con- nections ; without shunning the society of strangers, patience as to the opposition of nafs appeareth not.
The best of deeds prayer is for some the cause of prosperity ; and for some of sorrow. His intention should be restricted to propinquity tO God by practising worship; and far from desire for rank, for hypocrisy, for the revelation of miracles, and for the explanation of the verses of power the Kmran44 SuFi,ISM.
Mostly, the form of occurrence is contrary to its purpose. Constant murakiba fearful contemplation. Thus qwarif cannot imagine ruh the soul merely from the form of the body as to: