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Thus from nafs, fatigue may depart ; and, again with pleasure, he may advance to deeds.

Because by reason of sway in the souls of men ; and by its effects in creation, prophecy hath the attribute of the male ; and the means of revealing the mystery of prophecy is the soul suitable to the form of man. 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.

The murid keepeth the heart in austerity and in strife against sin ; and maketh it water softkhullat. For, in the beginning of prophecy, every khwab dream that Muhammad beheld came true.

The murid fleeth from all, and seeketh God.

Full text of “Umar Suhrawardi Awarif Al Maarif”

When the heart putteth on the rest-robe, it clotheth nafs with the ease-garment. These are the means of the descent of hal.

He cannot find the limit of the world of bodies. The last form is the perfection of form.

This state is manifested in the form of drops of tears. On that blanket, were marks stripes yellow and red ; at them Muhammad look- ed and said O Umm-i-Khalid! Perfection, who shall discover, save he who is perfect? If to nafs, great benefaction cometh, it regardeth it as paltry and almost for- getteth it. The limit of wahm imagination is— When out of a form of things perceived he gaineth in part a sense of things not perceived; as a sheep from seeing the wolf comprehendeth the sense of enmity not perceived.


Sahl Abdu-l-lah-i-Tastari hath said: Sind chap, viiiBurton. For thus, when bidding farewell to travellers, did Muhammad pray.

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Because the meaning of: In his mind, a rasm impression eng,ish the form of film-i-tauhid becometh painted ; thence, in the midst of argument, — since, in him is no effect from the hal-i-tauhid — he uttereth brainless words. Thus, hath Shibli said.

If reading end in weariness, the descending from it to zikr is best. Zuhd is the result of hikmat and of the birth of knowledge. On dead skins, by tanning, the effects of purity, of softness, and of delicacy of texture appear ; even so, by the tanning of safar, and by the departure of natural cor- ruption and innate roughness, appear the purifying softness of devotion and change from obstinacy to faith.

If the khankah have no bequest; and in it, be present one possessed of vision, he, according maafif the exigency of the time and their capacity, instructed the murids.

Doubtless, ugly speech is followed maarfi punishment.

The wajid possessor of wajd signifieth: Even so the Psa of the heart cometh into speech when the Maryam of nafs is silent of talk. What is here given to the Reader comprises more than a halft of the Misbahu-l-Hidayat. Tlm-i-yakin the knowledge of certainty signifieth — The revelation of the light of hakikat in the state of concealment of maarf by the evidence englishh wajd ecstasy and of zauk delightnot by the guidance of hkl reason and hadis report.

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The observing of rules and the following of shuhud and of laudable gh aibat is for holy travellers and for men of tahvin. In the arranging of the garment of the khirka, which is the sufi-way, clinging to this hadis, — is far. Before faith, whatever they have accepted, only by the eye, they see ; so long as the veil of humanity is not uplifted, only the eye revolveth.


Awarif ul Maarif, the

If in his own limit the world of hikmat he had stood, maarf 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. In khilvat, after the purifying of resolution, penitence, and continuity of employ- ment with God, he must observe seven conditions: Scorn me not ; but, I know Englush have the pearl. Not thus is the hal eng,ish the man of desire; because by the ray of the light of desire, the darkness of existence is trampled upon.

When a thought of it appeareth, he denieth it by penitence to God and by seeking His aid. From using the vision, in it becometh painted the eye ; from using the hearing, the ear.