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Catalogue, Oriental Manuscripts pp. The servant should offer light food, and be present fresh of face, sweet of ecb.
These are the pretensions to hal without the truth of hal, and the ruin of eglish perty. How knowest thou that in his heart was no faith? If the men of the khankah be a brotherhood, and no shaikh be present, they choose, as occasion demandeth, one of these three ways: Stewart, gives 1 15 excellent Persian works on Sufi, ism.
Even so wakt hath two qualities — gentleness and wrathfulness.
Even as have said Zu-n-Nun Sariy. Near to each other, is the meaning of — fana effacement.
Full text of “Umar Suhrawardi Awarif Al Maarif”
For false teachers and deceived seekers vainly pursue the desert vapour: The khirka of blessing— This khirka is presented englishh him who with the shaikhs hath a good report. In opposition to every mahv is an isbat. Then talwin is possible for the Lords of hearts, who may not have traversed the world of qualities of Godnor reached to knowledge of zat ; because they are innumerable qualities.
Once a man of heart a sufi heard a proclaimer shouting: Better than the sage of God and of the next world, is none ; worse than the sage of this world, none. If, for some reason, the afternoon cometh, they alight at the masjid or in some corner. Only in the preservation of its conditions, appeareth the advantage of khilvat. Search the history of over billion web pages on the Internet.
For its desire, it dis- played celerity. I rest, doing anything. But before advancing, there descendeth from the higher makam, a hal whereby his makam becometh true. Me, thou hast not struck; only an instrument of God, thou art. As intention is better than the deed, more full is its reward. Admitting the danger of a poetical style in which the limits between vice and enthusiasm are so minute as to be hardly distinguishable, we must beware of censuring it severely; for aty ardent grateful piety is congenial to the undepraved nature of man, whose mind, sinking under the magnitude of the subject, and struggling to record its emotions, has recourse to metaphors, extending sometimes beyond the bounds of cool reason.
The blameable qualities of nafs are ten: Separation from the wicked is the condition of acceptance of the society of the good. Possessor of talwin, they call not: Like this is the confining of the embryo in the narrow place of the womb.
The murid maketh all the limbs full of recollection of God ; and of aught else void, ulfat. The men of the khankah have — a portion, devotion and a service ; and aid each other respecting important matters of faith and of the world.
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The meaning of this is hal. For many of the holy and pious are ignorant of the customs of this assembly of sufis. 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. When in them this desire hath become slight, from its slightness, they gain not that passion. If of the cast-off khirkas some be unrent and some rent, they rend if the shaikh consider it fit the unrent Wiirkas and part englih among those present.
If rnglish bounty of God be not his, it is necessary for him at certain periods to prac- tise khilvat. Manifest is their iman faith.
Unity the mole and the heart must be one. The next day, at sunrise, they proceed to the khankah and make: Weeping and awaarif, he returneth to God ; with submission and weeping, placeth his head in the dust; and uttereth this prayer: Him, I will give to thee. Thus have Junid and Wasiti written. Who considereth Wahid comprehended in his knowledge, is verily deceived and presumptuous. Thus, has Abu Yakub-i-Susi said.
These are the means of the descent of hal. The way of sufis is: As long as nafs is in obedience, — in it, is concordance with the heart. When the increase of the hal of each the heart and nafs is the cause of increase of hal of the other, then the delight of marriage for a nafs like this is excellent. From these two orders are derived the five following orders: The source of this opposition is the contrariety of states and of lusts of some who are captive to exceeding passion.
Thus, the material world. Because, in this hal, theirs can be: They took the name of suff, a word derived from: It is unnecessary to give instances awari easily may the student verify this statement by referring either to my translation of Hafiz, or to the original Persian.
These aspects are only approximate. To the man of perfection, they conceal neither the shuhad of God from the people ; nor the shuhud of the people from God.