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In the name of God. In one place, he never sojourned more than forty days; and englisu to take great precaution to conceal his state from the people, so that their knowledge as to his tawakkul should not become a cause of the causes of his daily victuals. If it be left, it becometh the hadisu-n-nafs. For the veiled ones, is the promise of beholding this hal of God till to-mor- row the judgment-day. If awariff hour it be left, the thread of composition looseneth; and the way of existence ariseth and departeth.
Shahab al-Din Abu Hafs Umar Suhrawardi – Wikipedia
If an act of treachery appear, in it they should not persevere, but quickly for it make reparation by seeking pardon ; and that pardon it is not right that the aggrieved one should withhold. Sometimes, it becometh scattered; and by way of wajd, the heart from the flashing of the light gaineth zauk, as the cold-stricken one, on whom suddenly shineth, the sun’s light from its splendour and warmth gaineth zauk delight. To these two, some add the khirka of holiness: Who is careless of it is not secure of the robbers of the Path.
For the bare manifestation of divine deeds dismisseth to themselves the people from the addition of deeds. Because many reprehensible qualities which, being rested in their purpose, are concealed in lusts —become, revealed, in safar, through farness from accustomed things.
Thus, the heart vainly seeketh aid in search of God. 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.
The best of deeds prayer is for some the cause of prosperity ; and for some of sorrow. Its source is a weak hal, which, at the time engpish glittering, strong nafs seizeth ; to nafs, strong hal never becometh accustomed.
Thence he gaineth information of the first hal and amendeth it.
Awarif ul Maarif, the
It is the Harut of the Babil of existence; momently, another vanishing picture on water nafs expresseth, and beginneth another sorcery. Excellent though the penetration of some thoughts is, discrimination of thoughts occurreth not to beginners. Many are the pretenders and the deceived ones, who, by doubt of this stage, become proud ; lay down in the plain of license their own nafs free from incumbrance ; and travel in the desert of destruction.
In opposition to every mahv is an isbat. For them is no g haibat, laudable or blameable. The meaning of hadisu-n-nafs is this: Because after passing the stages, in every stage for the joined onethe pace is according to his state sometimes beyond the foot of the traveller. This shahadat, they perform by the tongue of deed not by the tongue of the mouth.
Be not grieved ; for to-morrow the judgment daythy mediator, shall I be. Then, are his times immersed in devotion. If he begin with a ritl, he should in the last tenth of the period of forty days reduce to half a ritl. On God, who shall avenge himself? This state is, for travellers of tarikat, the source of trial ; and, to those arrived at the stage, the mark of wnglish chosen.
When a change of garment and an alteration of form appeareth in the murid, his equals and associates depart from him. The buka of joy is when, from exceeding joy, one weepeth— as when a son, or a beloved, long separated by seas, returneth.
By reason of active deed, of passive deed and of power, awarf weakness, t the attri- bute of male and of female appeareth ; in the soul of increase and universal nafs, — the custom of love-making became confirmed by the link of temperament; by means of marriage, the races of worlds became existing; and by the hacd of the midwife of Fate appeared in the apparent world.
For, when with a nafs, nafs hath commerce, each nafsby kinship becometh the aider of the other. If he be strong and begin with half a ritl he should reduce to quarter of a ritl. Benefit by hakikat is not the denial of the stage of zuhd, of its excellence, and of exaltation of the rules of effort; but— through the humbling of zuhd in the glance of zahtds, — the purpose of hakikat is the repelling of pride.
For all makams are at the beginning hal, and at the end makam, as: They took the name of suff, a word derived from: This is faith in the adarif of yakin certaintythe possessor whereof knoweth that all affairs are predestined and distributed by fate takdirperfect of will, just of distribution, wherein, as to increase or decrease, is no change.
If their time be engaged in devotion, no service is necessary. If, in his property, there be something whereto his heart clingeth, — it, from his property he should expel. Wajd is intermediate between the preceding disappearing and the following dis- appearing of maujud.
Awarif -ul- Maarif By Shaykh Shahabuddeen Sohrwardi (r.a) | AhleSunnah Library
Tajrld outward separation and Tafrid inward solitude. Every morning signifieth the existence of a quality that becometh the cause of his attachment to this world ; and every attachment became his veil against beholding the glory of kidam eternity. At the end, when extirpated from it, become the veins of contention and of abhorrence ; when from contention with the heart it gaineth rest, and becometh obedient to order ; when to riza becometh changed its abhorrence.
Although to him fakr and wealth are one, the quality of gift leaveth not in him the impression of the form of wealth, as Nuri hath said. If from one to the heart of another, a foul deed should pass, they should in- stantly efface it ; and with him not pass life in hypocrisy. For the sake of being numbered for excellence of fakr, and for desire of the good of the next world, they shun wealth more than the man of wealth shunneth fakr.
The sages of the next world, despite their belief in the next world, have a share as much as is needed of the knowledge of Islam ; and employ it. Christ, produced pure wine. In putting lust to death and in keeping the heart alive, — ever keeping awake is profitable by loosening the humours of the body, by weakening the points of forgetful- ness, of sins, of ignorance, and of carelessness.
Times I have said ; and again I say: At this time, I was sixteen years of age. Whenever the beginning of an excellence is the cause of abandoning the most excellent, — the abandoning of that excellence is excellence.
The rending of the khirka and the parting of it among those present is an Hadis by Anas lbn Malik ; but in it, they have made contrariety. Tajrid in form is not necessary to tajrid ; for possibly, in abandoning, he may be ex- pectant of a compensation. There are three zuhds: