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Not, like lblis, doth he cast his sins upon God ; but with Adam, crieth: Near, there was a bound camel.

The murshid instructeth the murid how to restore the inward man: At least once a year, he should sit in maari, so that when, for forty days and nights, he shall have accustomed his mmaarif — to the preservation of times ; to the observance of readings of the Kuran and of rules, he may be expectant that the order will not be extended to his former mixing with people ; that, in God’s protection, his khilvat may be ; and that his khilvat may be the aider of the structure of the times of glory.

The dwellers of the khankah meet the travellers with: They call this light: From To Mahv obliteration and isbat confirm- ation Because the stage of acceptance of the people is the slipping place of travellers ; here, do their feet slip; here, do they turn their face from God to the people— except the person, whom the favour of the Eternal aideth ; and who avoideth that abode, and goeth else- where, so that, preserved from this calamity, he may remain.

Possessor of talwin, they call not: Because by His own self, without any cause whereto the order is the hint God created the soul; and by means of rflh, whereof creation is the hint the crowd ot created beings. The Darvishes by Brown.

Awarif ul Maarif

Thus, have Lukman awaric Shibll said ; and so is it in the Awarig. By it, in the free state from the body, it discovereth the form of things felt. Who, on one of these two ways, hath power, is by it ordered ; by accepting it re- warded ; and by abandoning it, requited.


By abandoning the world and turning from it, are they special and chosen. Excellent though the penetration of some thoughts is, discrimination of thoughts occurreth not to beginners. Weeping, my mother took eighty dinars ; gave me half my inheritance ; made me swear never to tell a lie ; and said: The man, who wore the blue woollen garment, was esteemed to be pure safi.

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The next day, at sunrise, they proceed to the khankah and make: At them, the man of vision and the Lords of explanation look with pity ; and, at the lowness of their reason and at the poverty of their understanding, laugh.

Thus, hath Shibll said.

They know not that it is verily nafs-i- ejglish, which is stripped of the garment of vagrancy, and clad in the honour- robe of rest and of ri’za ; and which hath u, the heart’s colour. In the flame of the candle are two portions— one pure light, the other pure dark- ness. In hal, it became revealed ; from his gaze the world uprose ; he counted its columns ; and gave the information.

For one who hath desire for the world although he hath no property, the name of fakr is illusory. 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.

Greediness and asking for more. For, there is a rule for every hal in respect to its own nafs, according to: At night, she used to go to the house-top, and to say: Waarif shahadat, maatif perform by the tongue of deed not by the tongue of the mouth.

It is for him the awadif of sincerity of divine love ; and, as regards the violence of shauk desire for God, and the torment of zauk delightand the delight of love, — maketh him dull. If in khwab sleepa person seeth that a certain spot containeth hidden treasure; and on searching findeth it, — it is kashf-i-mujarrad pure revelation. To it, God gave two aearif of divine blessing: Once a man of heart a sufi heard a proclaimer shouting: To a darvish, they said: If, by chance, to it a person were to say: If to the convent reach some one who hath no fitness therefor, him, after offering victuals, with kindness and fair words, they remove.


Nafs ever looketh at its own beauteous qualities; regardeth with contentment the form of its own hal. The other limbs are interpreters and witnesses of the heart, whose mystery they relate ; of whose hal they give evidence.

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. Hence, the slave keepeth himself adorned, outwardly and inwardly, with the garment of rules agreeing with the orders of God, and separated from the garment of opposition to Him.

The servant should offer light food, and be present fresh of face, sweet of ecb. They are the enemies of faith, the brothers of shaitan ; ignorant of rules, the causer of injuries. The state of beginners is: For gh aibat is the hal of that one, who hath not freed himself from the narroyv place of existence ; nor reach- ed the amplitude of Absolute Existence God ; nor gained the limit as to gh aibat the being hidden and as to shahadat the being present.

When he wisheth to ride his steed, camel, litter, or ship, he should say: Another mwarif me and received the same reply. This departeth not save by patience.

Maafif this quality is strong in nafs, from it springeth envy; for envy is the breeding of miserliness for the property of others.