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THE ’AWARIFU-L-MA’ARIF pdf download

Book Title The Awarifu L Maarif
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THE ’AWARIFU-L-MA’ARIF

Shaykh Shahab al-Din Abu Hafs Umar Suhrawardi was a Persian Sufi and Abu al-Najib Suhrawardi’s nephew. He lived from 1145 to 1234.

THE ’AWARIFU-L-MA’ARIF

He is the one in charge of legally formalizing the Sufi order of Suhrawardiyya, which was founded by his uncle Abu al-Najib Suhrawardi.

Suhrawardi is the author of the Awarif ul-Maarif, which is considered a Tasawwuf masterpiece.

The Awarif al-Maarif [ar], or “The Knowledge of the Spiritually Learned,” was written by Suhrawardi. 

The Awarif ul-Maarif swiftly rose to prominence as one of the most widely read books on Sufism in the Muslim world. Although the Persian manuscript that served as the foundation for this translation is believed to have been misattributed,

 Henry Wilberforce-Clarke supposedly translated it into English and published it as “A Dervish Textbook” in 1891. Octagon Press reissued the book in 1980.

From the book

Sufis believe : — 

That the souls of men differ infinitely in degree but not at all in kind from the divine spirit whereof they are particles, and wherein they will ultimately be absorbed ;

 that the spirit of God pervades the universe, ever present to His work and ever in substance; that He alone is perfect benevolence, perfect truth, perfect beauty;

 that love for Him is true love, (’ishk-i-hakikl), while love of other objects is illusory love (’ishk-i-majazi)  that all the beauties of nature are faint resemblances like images in a mirror of the divine charms ; 

that, from eternity without beginning to eternity without end, the supreme benevolence is occupied in bestowing happiness;

 that men can only attain it by performing their part of the primal covenant between them and the Creator; 

that nothing has a pure absolute existence but mind or spirit ;

 That material substances are no more than gay pictures presented continually to our minds by the sempiternal artist ;

 that we must beware of attachment to such phantoms and attach ourselves exclusively to God, who truly exists in us as we solely exist in Him ;

 that we retain, even in this forlorn state of separation from our Beloved, the idea of heavenly beauty and the remembrance of our primeval vows ;

 that sweet music, gentle breezes, fragrant flowers, perpetually renew the primary idea, refresh our fading memory, and melt us with tender affections; 

that we musPcherish those affections, and by abstracting our souls from vanity (that is, from all but God) approximate to this essence, in our final union with which will consist our supreme beatitude. 

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