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For, in the beginning of prophecy, every khwab dream that Muhammad beheld came true. Fakr hath a name, a custom and a truth. As towards desires is haste, so towards devotion and good deeds is slothfulness. For when the path with lofty degrees becometh closed, and yet the motive of desire is left, — nafs turneth to decline and rolleth about in the seventh hell to the lowest of the low.
He said ; — By your own tawakkul, tempt not God ; for, save disappointment, naught will ye have.
The Awarif Ul Maarif
The crowd who consider rational nafs and heart to be one, do so englisg at the end, they find nafs described with the description of rest and contentment the spe- cialities of the heart. The wajid possessor of wajd signifieth: The murid maketh all the limbs full of recollection of God ; and of aught else void, ulfat.
TalwTn change and TamkTn rest. Cometh truly mushahida from a person, who is standing in the existence maarlf the witnessed Godnot in his own. Naught save the beauty of eternity without beginning is the bearer of the beauty of eternity without beginning.
Awarif ul Maarif
Wajd rapture and Wujud existence. When it passeth its limit and trieth to comprehend things englisg perceived,— the fancy is error. Where his understanding is ended, there is the limit of his understanding not of Wahid God.
When thoughts of lust and of desire arrive, it putteth not in the first place steadiness or delay; it immediately desireth to enact it ; there- fore in their proper place evident become not rest and motion. Despite the fact that Emerson wholly fails to understand Hafiz as the mystic poet, divine, immortal— strangely he admires him. He will seek relief in infidelity, doubting all that he hath heard or read ; and regarding as fable the accounts of holy men who have reached hakikat.
There, with an ox, they were drawing water from a well. To nafs, fatigue of things quickly appeared ; and to it showed the false idea that its being up-plucked from the present state and its being employed in a following state— will be its rest.
Outwardly and inwardly, they should strive to be in agreement with, and in equality to, each other; and to be in respect of all people free from impurity cf wrong.
I c Ghazzali d. Their, — zat is none, nor quality, nor hal, nor makam, nor deed. Becoming penitent, he said Much time in reliance on God, I have passed ; that reliance, shall I now reject? In place of the usages of religion, sufis adopt the wild doctrines of their teacher J and embark on a sea of doubt under a murshid whom they deem superior to all other men and worthy of confidence that is only adoration.
In nafs profitable ‘ilm — increascth piety.
Thus if at the khankah or at his abodehe see not by aaarif of his rest with desire a perturbation in his nafs, he thinketh that in him are existent, patience and riza. The veil being lifted, Muhammad saw that the kafila had reached to a dis- tance of one stage from Makka. God is ever englisb all the matter and the form of the universe. After separation from the body, the soul knoweth even of the small things heard and seen of this world.
For all makams are at the beginning hal, and at the end makam, as: Neither austerity nor devotion can exclude shaitan who seeketh Zahids in the garb of religion. In this tauhid, some of the hidden ehglish the giving companions to God departeth. The existence of Adam and Havva became the exemplar of the existence of ruh and nafs.
What the Eternal says, I stammering say again. The limit of the five senses is: The white garment is fit for shaiWis that may have gained freedom from lust nafs. 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.
There are three zuhds: But, because the base of rules is on outward things, the order in respect to the faith of one for whom witnessing is made is dependent upon the shahadat of these two witnesses; and to it opposition declineth.
The aid of the soul of propinquity, the proclaiming, the delight of society, and the need of forms of prayer become joined to the prayer-mat. Give me what you will: Doubtless, in subduing refractory lusts and in softening hard hearts, safar profit- eth much. The recognising of nafs in all its qualities, and the reaching to a knowledge of it is not the power of any created thing.
Thus, by suhbat they have described the sahaba and by no other description ; and outside the society of Muhammad, their description is naught, because their souls were, by the grandeur of prophecy, described with rest, and, by the light of integrity encompassed with purity; hearts, were void of love for the world and solaced by the vision of the beauty of certainty, and filled with love for God, with affection, with purity, and with fidelity.
This order believes that God is joined with every en- lightened being ; that He is as flame, and the soul as charcoal ready to flame ; and that the soul, by union with God, becometh God.
For buka is produced by fear, desire, joy, or wajd. If, by chance, to it a person were to say: The dream interpreter freeth the soulish truths of understanding from the im- purity of sensual thoughts; and interpreted. Thus have Junid and Wasiti written. Nafs becometh the khalifa of the heart of the possessor of tahvin.
To special notice, I wish to bring Maulavi Mirza Muhammad-i-Bisravi, who ren- dered me much help in this difficult work. Its manifestation is followed by concealment.
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In the flame of the candle are two portions— one pure light, the other pure dark- ness. If the Ancient Existence display tajalli: Tlm-i-yakin the knowledge of certainty signifieth — The revelation of the light of hakikat in the state of concealment of humanity by the evidence of wajd ecstasy and of zauk delightnot by the guidance of hkl reason and hadis report. In the heart of the sufi or of the fakir, how should there be the alloy and the counterfeit of evil thoughtthe place of return whereof is the love of the world?
Yakin giveth the heart freedom from the perturbation of maarif