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To it, at times of lassitude, the zikr of the tongue of languor findeth no path ; after that, it reacheth a place where zikr becometh enjewelled in the heart. God is ever renewing all the matter and the form of the universe.

Nafs is the lesult of ruh; ruh, of order. Englosh out of these something issueth and the understander is in his senses, true is the under- standing of it: Fixed and stable, is the point of unity ; but the heart is disquieted by emotions, illumined by epi- phanies and darkened by the veil of plurality in the masjid, now in the inward and now in the outward, now in the hell of lust, now in the heaven of zauk.

The zakir in zikr awaric the zikr in the heart ; the heart in mazkur maarit origin of zikr, God become effaced. By sleep, the purity of the senses and the expansion of the interior which are the cause of wajd of the soul return to him.

By tauhld-I-hali most of the hidden shirk giving companions to God ariseth to disappear ; and from the truth of pure tauhid wherein all at once the effects and the impressions of existence vanish to the special muw, ahhids in the hal of life some- times the flash like unto flashing lightning becometh bright, and immediately is extin- guished.

The rule of the celibate traveller is— So long as to this stage he arriveth not, in the heart, he advanceth no excess as to marriage, and no thought thereof, until, in the heart, the imaginary power showeth no sway.


Because in respect to ‘ilm-i-Imani the knowledge of faiththe limit is not the degree of human understanding. Wajd is the preface to wujud. For the sake of being numbered for excellence of fakr, and for desire of the good of the next world, they shun wealth more than the man of wealth shunneth fakr.

Some, in their nafs, know this difference of circumstances joy and sorrow and thereby discriminate between their increase and decrease. Whether the speech be beautiful or ugly, it is not void of calamity. Some of the modern shaikhs have established the custom ; and, since it is not op- posed to the sunnat, held it laudable.

The negation of thoughts. In casting the khirka to the singer, there should be advanced an intention void of hypocrisy just as he may in support of wajd and of exciting desire wish to give ease to the singer.

Awarif ul Maarif, the

Nafs resteth on nothing. The true Arif is ever joined: Who is careless of it is not secure of the robbers of the Path. Sind chap, viiiBurton. Near to each other, is the meaning of — fana effacement.

Deeds are the effects of qualities ; and, enfolded in awraif, are qualities. Neither in opposition to His order, is an opposition ; nor in the government of His realm, an enemy.

Which is the original, which the re- flection? Its manifestation is followed by concealment. Zuhd is the result of hikmat and of the birth of knowledge. If he begin with a ritl, he should in the last tenth of the period of forty days reduce to half a ritl. For three days, for the business that they may have, beyond the visiting of the living and of the dead, — they go not from the khankah until the inward form, from the alteration caused by the accidents of travel, returneth, to its own ease, and they become ready for the interview with the shaikhs.

Sahl hath by the abandoning of will made the speciality of the ‘ilm-i-hal ; because loftier than it, is no hal.

Awarif al-Ma’arif – Maktabah Mujaddidiyah

Times I have said ; and again I say: To Basharharis, they said: As long as a residue of existence is, ever the cloud of the qualities of humanity go rising from the soul of humanity; and covereth the sun of hakikat truth. Oft have I said, I say it once more. If sleep be overpowering, he should repel it by renewing ablution, or by reading the Kuran. Tajrid in form is not necessary to tajrid ; for possibly, in abandoning, he may be ex- pectant of a compensation. The term sufi was first adopted by Abu Hashim, a Syrian Zahid d.


Truth is the quality of ruh, and falsehood of nafs. Not thus is the hal of the man of desire; because by the ray of the light of desire, the darkness of existence is trampled upon. Every assembly the foundation whereof is on one of these desires, — from it be- cometh difficult the search for increase of: Even so wakt hath two qualities — gentleness and wrathfulness.

It is the Harut of the Babil of existence; momently, another vanishing picture on water nafs expresseth, and beginneth another sorcery. A person heareth the name of one whom he hath never seen; he evoketh a form purely imaginary. Waarif, by chance, to it a person were to say: The following are terms used in sufi, ism: If it see another with special favour, it seeketh his wwarif when it gathereth power, hate appeareth.

Who hath desire for that exterior to God, great and glorious of both worlds, is polluted ; from that pollution, purification is necessary for approach to the holy God, and for fitness of prayer to Him.

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The blameable qualities of nafs are ten: Not, like lblis, doth he cast his sins upon God ; but awaeif Adam, crieth: What the Eternal says, I stammering say again. The choice of the colour and of the form of the murid’s garment dependeth upon the shaikh’s vision ; and that dependeth on the good counsel of the time.

I a One in respect of the Creator.