Lataef e Ashrafi Written by Nizam Yameeni Translated by Shams Barelvi and S.M. Lateefullah. Lataif-e-Ashrafi: Sufi Anecdotes of Makhdoom Ashraf Jahangir Simnani On . Originally, Lataif-e-Ashrafi was written in Persian and was first rendered into Urdu . Lataef e Ashrafi Urdu volume 3 – Free ebook download as PDF File .pdf), Text File .txt) or read book online for free.
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Based on the malfoozat the spiritual exhortationsit is an unparalleled rendition of Sufi precepts and practices, edicts lstaif narratives. Help Center Find new research papers in: All other personas, virtues and actions are nothing in comparison to His persona, virtues and actions. And at the crack of dawn, its light begins to prevail and gradually overpowers the light of all the stars”.
Lataef e Ashrafi (Urdu)
Makhdoom Simnani left behind his spiritual theories and ideas in a book titled “Lataif-e-Ashrafi” which essentially means subtleties of Ashraf explaining the anecdotes of Sufism. Log In Sign Up. Enter the email address you signed up with and we’ll latait you a reset link. This is the stage where he negates the heresy in its entirety”. Moreover, it was approved and authenticated by Syed Ashraf Jahangir r.
– Lataef e Ashrafi – Urdu vol 2
Owing to the failing health of Allama Shams Barelvi, the task of comparing and authenticating the original manuscripts with the earlier translations was assigned to Dr. Then, the complete Urdu translation was undertaken by Allama Shams Barelvi, a well-versed Islamic scholar and accomplished translator with profound literary skills in Urdu, Persian and Arabic.
Skip to main content. Muwahhid is a creditor who cannot repay his debt and he is a poor who lataf fulfil his dues. Sufi Definition of Tawheed At the very outset, Makhdoom Simnani gives a very touching and mystically moving definition of Tawheed. Attributed to the name of Ashraf Jahangir Simnani r.
His family is a descendent of Prophet Muhmmad pbuh through the lineage of Imam Hasan r. Thus, Makhdum-e-Simnan concludes that “a Muwahhid believer is like a drop in the roaring ocean of Tawheed”. Blessed with the 14 different chains of Sufism, he rendered remarkable services to the development of Chishti and Qadiri Sufi orders in India. In fact, he has adopted and interrelated a Sufi approach to profess and practice this basic Islamic doctrine. Remember me on this computer.
Shaikh Shibli said on Tawheed: Thus, as he gets more ashrafo more deeply immersed in the sea of Tawheeed, his existence attains complete synergy with that of the Almighty”. His quotation on Tawheed goes on as a remarkable Sufi proverb in Arabic: Khidr Naushahi, a distinguished scholar of Persian language, literature and history with a strong background in Sufi sciences Uloom-e-Tasawwuf.
Click here to sign up. In this process, the observer mushahid goes to the extent that he begins to consider his own existence as that of the Almighty and his own observation mushahida as an attribute of His.
All darkness of the existence is lost in the light of Tawheed. Its originality and authentication stand up to scrutiny because it was written and compiled by Makhdoom Simnani’s most senior and the ashafi disciple Nizam Yamani. After I went through a large chunk of the spiritual discourses presented in Lataif-e-Ashrafi, I felt the need to share a very interesting and pertinent discourse that Makhdoom Simnani has delivered with regard to the basic Laraif tenet, Tawheed monotheism or oneness of God.
He gives an example of lightening and says that “just as a flash of light comes for a moment and then it ends immediately, similarly, to a Sufi practitioner, all human customs emerge momentarily and vanish after a very short ashrafj.
In fact, it is a historical document on different glorious dimensions of Sufism that was written and compiled in the 8th Century Hijri. I am briefly reproducing below the gist of his key reflections on lahaif meanings of each term. Makhdum comments on this quotation: In fact, it is a document on different glorious dimensions of Sufism.
He was particularly imbued with Ibn al-Arabi’s spiritual doctrine of wadhat-ul-wujud Unity of Existence. He has put it into various categories, mainly 1 tawheed e imani oneness in conviction2 tawheed e ilmi oneness in intellect and 3 tawheed e hali oneness in personal state.
He says it in Arabic: At the end of this write up, it is worth recounting that in this book, Makhdum Ashraf Jahangir Simnani is often mentioned as “Qudwatul Kubra” a person looked to by others as a great example to be emulated. He left behind his spiritual theories and ideas in a book titled “Lataif-e- Ashrafi” which essentially means subtleties of Ashraf explaining the anecdotes of Sufism.
He beautifully dwells on each category of Tawheed in a manner imbued with spiritual connotations. This is how he illustrates what he thinks the term means: The Urdu translation of sizeable Indian Islamic literature from Persian and Arabic goes to his credit.
In this context, Makhdoom Simnani has aptly quoted Syyid al-Taifa Hazrat Junaid Baghdadi, one of the most renowned early Persian mystics of Islam and a central figure in the golden chain of many Sufi orders.