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Their place of union appeareth blue. Outwardly and inwardly, they should strive to be in agreement englidh, and in equality to, each other; and to be in respect of all people free from impurity cf wrong. Thus from the hal of riza, in respect to its nafs, is a rule, — the rest of nafs. Me, thou hast not struck; only an instrument of God, thou art. This quality departeth not save by the existence of sincerity. I asked saying Who are ye?

Verily, not more than one light — the light of faith, — is there when it becometh the heart’s agent.

When the temperament of the heart turneth in love to the world ; and the parts of existence become filled with low humours, ‘ilm becometh the cause of increase of desire, of pride, of haughtiness, of hate, and of the rest. Thus, the sharfat hath permitted and ordered. The sages of God have, with reason and conviction, faith awarit the unity of God ; in the next world ; and in the work of God.


The Awarif Ul Maarif

Nafas is a hal ever free from languor and stoppage. 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. The zakir in zikr ; the zikr in the heart ; maariv heart in mazkur the origin of zikr, God become effaced.


Enhlish whatever is contained in reason, in understanding, in the senses, in con- jecture, — exempted and free is the nature of the Lord. No limit hath He. If in his own limit the world amarif 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. 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.

K The curl, the down, the mole, and the brow are the world now in jamal beautynow in jalal terrible majesty. To special notice, I wish to bring Maulavi Mirza Muhammad-i-Bisravi, who ren- eenglish me much help in this difficult work. For them the special ones— that by the occupations of lusts, they may remain persevering ; and by permanency may acquire nearness to God.

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Whatever chattels of goods and of desire it gathereth, it Ietteth not go save through pride, or through fear of poverty in the future. An assembly asked Junid ; — If, in search of daily victuals, we make no effort, how will it be? Thus the isbat of agreeable qualities and of beautiful deeds is not aawrif after the mahv of misdeeds of natures and of the sins of deeds of the companions of puri- fying and of the Lords of glorying. Hence they have said: For many of the holy and pious are ignorant of the customs of this assembly of sufis.

The heart that is ever present with God, and rejecteth sama’,— understandeth from every sound that reacheth him, the address of God. All his time, he seeth the wakt-i-hal ; over the hal of others, according to his own dnglish, is his own sway which thus becometh the source of error. By it, in the free state from the body, it discovereth the form of things felt. 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 maafif existence of the wajid the enraptured one riseth up and disappeareth in the dashing together of kidam and hudus.


How knowest thou that in his heart was no faith? In the beginning of the tauhid of hal mention whereof will presently be madethis description is necessary. The blameable qualities of nafs are ten: The following are terms used in sufi, ism: Every sleep that is of necessity is the essence of devotion when thereby is attainable the 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.

When he wisheth to ride his steed, camel, litter, or ship, he should say: If of the cast-off khirkas some be unrent and some rent, they rend if the shaikh consider maaarif fit the unrent Wiirkas and part them among mawrif present.

Of the special sufi,istic ‘ilms, one is: The dwellers of the khankah meet ennglish travellers with: If affliction exist not, how can there be patience? Thus from nafs, fatigue may depart ; and, again with pleasure, he maariff advance to deeds. Shunning the society of man. To it, God gave two glances of divine blessing: The men of kudrat act: If, to one who is in intention pure, the manifestation of miracles falleth, it be- cometh the cause of the power of certainty maairf of the confirmation of resolve.

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