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Christ, produced pure wine. These qualities depart not save by the glory of the qualities of God. Let one instance suffice: The shaikhs of Khurasan have said: Because englihs cannot deny them the sense of fakr and its truth, as Abdu-l-lah bin Jallad hath said.
Mahv and isbat are generally derived from fana and baka; because they practise not fana and baka, save in the mahv of humanity and in the isbat of Godship. A crowd of deceived ones keep glancing at the visible outward beauty of the friend ; and say In this spectacle-place, behold u e the beauty of God! For travellers who are afflicted with this calamity of trial the journeying for solitude and for the abandoning of acceptance of the people is of the requisites of safar.
By the accession of chattels they become changed, and of them regard themselves possessed. Marriage is necessary a for those, from whom are expected,- weakness of piety, poorness of patience as to aban- doning desire ; the falling into contrarieties of state ; and the committing of adultery.
Nay, he is powerful in wakt m the sense that he keepeth all wakt engaged in important affairs.
Full text of “Umar Suhrawardi Awarif Al Maarif”
Marriage is the cause: Thus, the increase of hal closcth ; and, through length of separation from Godthe violence of desire for God; decreaseth.
K The curl, the down, the mole, and the brow are the world now in jamal beautynow in jalal terrible majesty. Through necessity, with muslims, sufis believe in this tauhid ; but, in other de- grees, are separate. Related to the will of the Eternal, are mahv and isbat. Be not grieved ; for to-morrow the judgment daythy mediator, shall I be. By reason of active deed, of passive deed and of power, of 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.
Truth is the quality of ruh, and falsehood of nafs. Out of all the azkar zikrs the shaikhs have chosen: When he reacheth the door of khilvat, he saith O God! Wajd is intermediate between the preceding disappearing and the following dis- appearing of maujud. Tajrid in form is not necessary to tajrid ; for possibly, in abandoning, he may be ex- pectant of a compensation.
Their, — zat is none, nor quality, nor hal, nor makam, nor deed.
His followers were struck with the scene, and said: Every assembly the foundation whereof is on one of these desires, maagif from it be- cometh difficult the search for increase of: Even so in the case of Muhammad — his being cut off from suhbat. Then, are his times immersed in devotion. Nafs resteth on nothing. Hence, this is called: Deeds are the effects of qualities ; and, enfolded in zat, are qualities.
Shahab al-Din Abu Hafs Umar Suhrawardi
But some say that the seed of sufi,- ism: The possessor of this fakr in both worlds, none recogniseth save God, because the Lord of the world is jealous. This complaint was laid in aearif time of Junld, which was the time of revealing of shaikhs and of sufls.
If to relish that is in the place of food he stretcheth his hand, to its extent, he should reduce the bread. Attachment of the heart to the beauty of the spouse, which is the calamity of the soul.
Its sign is— that, to the grasp of fate takdirhe entrusteth the rein of deliberation ; and from his own power is up-plucked. The taking away of the addition of wajd to self is the essence of accepting tauhid ; and its addition to self is the essence of denying tauhid. For many of the holy and pious are ignorant of the customs of this assembly of sufis. This hinteth at perpetual riza contentmentand doubtless riza is of all hals then perpetual hal is unnecessary for hadisu-n-nafs.
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. Even so the Psa of the heart cometh into speech when the Maryam of nafs is silent of talk.
Of thee, men say so and so.
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It is the result of the development of Islam ; and is well worthy of the attention of the student. Since in their order, all things are spiritual all is mystery within mystery.
The first glance signifieth natural reason ; its result is love for God. The sufi disregardeth outward forms and rites. When Abu ‘All said: The Aurad prayer-exercises and the Kalima-i-shahadat the creed. The true murid is he whose khilvat is not weakened by the desire for semblances of these revelations and miraclesand whose spirit is not restricted to their acquisi- tion.