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The confession of shahadat is special ; because, in respect to his own nafs, every confession is shahadat ; the shahadat is not confession.

Shahab al-Din Abu Hafs Umar Suhrawardi

Authorities on S u fi,ism. A custom of the sufis is the putting on of the khirka, which, at the beginning of their sway over the murids, the shaikhs have considered laudable ; but regarding which they have engliwh no order maqrif the sunnat except the hadis of Umm-i-Kha- lid.

No object is better than propinquity to God ; whatever is exterior to Him is call- ed the indigo of hudus calamityand is directed by the disgrace of fana effacement.

In the arranging of the garment of the khirka, which is the sufi-way, clinging to this hadis, — is far. Doubtless the sweet voi ce is one of divine favours. To a darvish, they said: The men of the khankah have — a portion, devotion and a jl ; and aid each other respecting important matters of faith and of the world.

After that, even as he may have seen, it happeneth in the material world. If from the residue of his existence, fana be wholly separated; and after the fana of existence, its truth be joined to absolute baka God ,— he seeth, by the light of the eternal, the zat of the eternal.

The buka of wajd is when a ray of the splendour of hakku-l-yakin the truth of certainty flasheth, and the blow of kidam eternity cometh upon hudus calamitiesthe rest of the existence of the wajid the enraptured one riseth aqarif and disappeareth in the dashing together of kidam and hudus.

Awarif ul Maarif, the

Nothing can equal the beauty of the poems of: From exceeding superiority of hal, the possessor of this wakt cannot understand another hal. Every sleep that is of enlgish is the essence of devotion when thereby is attainable awwrif repelling of lassitude of the senses and of nafs which are the cause of weariness of the soul of devotion and of the delight of worship.


Whenever the beginning of an excellence is the cause of abandoning the most excellent, — the abandoning of that excellence is excellence.

When under the sway of orders, nafs becometh quiet and the veins of its attach- ment to the heart are torn out, there appear integrity and concordance between it and the heart, and it becometh worthy of delights and of kindness. A save when that sage by whom the captives of the leader of desire gain freedom, becometh foot-bound in the snare of desire. Nevertheless, the abandoning of prayer is not lawful.

Even so it did. This is an honour-robe that they specially gave to Muhammad ; and is a draught that they caused him to taste. Note by Sprenger on the earliest work on Sufi, ism.

Though in the time of the sending of the sunnat, was no khilvat, yet before that time, Muhammad, through exceeding love for God, and sincerity of desire — held esteemed khilvat ; used to go awsrif the caves of Hara ; and there used to pass nights in zikr and in devotion.

In this stage the limit of understanding is weakness. Be not heaven nor hell— ull adore Thee. The servant should offer light food, and be present fresh of face, sweet of ecb.

There, with an ox, they were drawing water from a well. 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. I am a kind of parrot; the mirror is holden to me. If he be wholly careless, and despite his J ilm recognizeth not God in form, in means, in links; and to means assigneth the effects of deeds— him, they call — sahi, negligent, enylish ghafil careless, lahi, playful.

Wonder is it if, in the glance of His own spe- cial ones, God should have placed a virtue whereby they give the seeker on whom they glance life and happiness according to his capacity!

In his mind, a rasm impression of the form of film-i-tauhid becometh painted ; thence, snglish the midst of argument, — since, in him is no effect from the hal-i-tauhid — he uttereth brainless words. The murid maketh himself void of despicable qualities, and joined to laudable qualities, uii-i shaghf. With whatever the heart is present, shahid witness of. In each nafsa delight cccurreth and the fire of nature kindleth. The murid fleeth from all, and seeketh God.


When he related this to Muhammad, he was reproved. Journal, Asiatic Society, Bengal, vol. If in his own limit the world of hikmat he had stood, into this error he would not have fallen ; evident it would have been that from the gar- ment of hikmat one cannot find the world of kudrat save by faith. Its source is a weak hal, which, at the time of glittering, strong nafs seizeth ; to nafs, strong hal never becometh accustomed.

The true mutawakkil truster — is that one, in whose sight is no existence save the existence of the Causcr-of-causcs. When beyond it he beginneth imagining, he falleth into error. This shahadat, they perform by the tongue of deed not by the tongue of the awaric. Thus, hath Shibli said.

Awsrif concealed from the glance of strangers keepeth He His special ones that, concealed from their own sight, they are.

At the stage of fakr which meaneth taking possession of no chattels the holy traveller of the path of hakikat arriveth not, till he hath passed through the stage of zuhd austerity.

Shahab al-Din Abu Hafs Umar Suhrawardi – Wikipedia

In nafs profitable ‘ilm — increascth piety. The zat of the Eternal changeth not ; but according to exigency of will, contrariety of capacity, are evident sometimes outwardly jalal grandeur and inwardly jamal beauty ; and sometimes the contrary thereto. If, in their power, be the whole world, free from taking it they regard themselves. The limit of khiyal fancy is: The men of the khankah should, outwardly and inwardly, observe concord to each other ; and should, at the time of eating, assemble at one table-cloth, so that out- wardly they may not be separated ; that the blessing of outward association may pene- trate into the heart; that they may with each other pass life in love and purity ; and may, in their heart, give no power to alloy and counterfeit evil thoughts.

Thus hath it appeared in some of the recorded prayers of Muhammad.