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Imam Shihab al-Din Suhrawardi's Awarif ul-Maarif offers a profound and unique perspective on the spiritual journey, guiding readers through the intricacies of self-discovery and transformation. This cornerstone of Tasawwuf invites seekers to explore their inner consciousness, fostering a deeper connection with the Divine and enriching their human experience.

Why Awarif ul-Maarif?

Al-Suhrawardi explains that he wrote this work out of love for true spiritual seekers, aiming to preserve and share their beliefs, truths, and divine knowledge with society. He also cautions against the influence of misguided individuals in the mystical world of Islam, warning that truth-seekers who fall into their traps risk wasting their lives on superficial spiritual distractions.

In the Preface, he quotes the renowned Junaid al-Baghdadi:

“Our knowledge is ancient and vast, and we are merely passing along its shores.”

Reflecting on this, Al-Suhrawardi poses a critical question:

“If Junaid said this during an era filled with great scholars and Taabi'een, what about our time, which lacks ascetic scholars and cognizants who truly grasp the essence of Islam?”

Through this, it becomes clear that his intention is to convey the timeless wisdom of earlier generations while preserving its purity for the future.

His Methodology 

Al-Suhrawardi begins his work with a captivating preface, expressing gratitude to Allah and describing how Allah selects certain individuals, preparing their hearts to carry His divine light. He refers to them as “earthly bodies with heavenly hearts.” These individuals trade the fleeting pleasures of dunya for the eternal bliss of Jannah, and those who follow their path are the true winners. Conversely, those who reject this sacred path are destined for loss.

Al-Suhrawardi meticulously crafted each chapter, incorporating Hadiths of Prophet Muhammad ﷺ, complete with their sanads (chains of transmission) to ensure authenticity. He also included Hadiths and sayings of the Sahaba and Taabi'een, similarly supported by their sanads. This rigorous approach, rare in many works on Tasawwuf, strengthens the evidence that Sufis embody both “knowledge and action” and “wisdom and heart.”

In this remarkable work, Al-Suhrawardi integrates various Islamic sciences, such as Fiqh, Tafseer, Hadith, and more. He demonstrates exceptional care when encountering complex or ambiguous quotes and definitions, diligently verifying and clarifying them to uncover the truth.

The book comprises sixty Babs (chapters) that address key aspects of Tasawwuf. These include the origins of Tasawwuf, the etiquettes of different prayers, the Adab of a Murid (spiritual disciple), and Ilm al-Nafs (knowledge of the soul), among other significant topics.

Major Discussions:

Classification of People 

Al-Suhrawardi classifies people according to their spiritual states, focusing on their hearts and inner essence. He describes how individuals respond to the divine call in varying ways:

• The General Responders: These people answer the call of Allah through wisdom, advice, and awareness of rewards and consequences. Their response is guided by understanding and reflection.
• The Close Ones: These individuals respond with deeper spiritual awareness. When invited closer to Allah, they engage their hearts and inner essence, recognizing the subtleties of divine nearness.
• In actions, their response stems primarily from their hearts.
• During spiritual experiences, they respond more intensely with their spiritual essence.

This nuanced distinction highlights the elevated states of Sufis, who engage with Allah through outward deeds and the profound alignment of their hearts and souls with divine wisdom. It is this deep spiritual engagement that sets them apart from others.

The speciality of Sufi Knowledge and Heart:

Sufi hearts are distinguished by their awakening, a result of detachment from worldly concerns (dunyā) and a focus on cultivating self-awareness and understanding. Imam Suhrawardi draws a clear distinction between the external legal aspects studied by jurists (fuqahāʾ) and the inner spiritual dimensions emphasised by Sufis. While fuqahāʾ concentrates on the outward forms of religious practice, Sufis delve into the deeper realms of the heart, engaging in psychological exercises and uncovering hidden insights. These contrasting emphases shape the different approaches of fiqh and taṣawwuf.

Suhrawardi then transitions to broader discussions, including the concepts of purity, evilness, and various debates. He provides a vivid description of human hearts, exploring the origins of evil and its impact on the souls of Prophets, Saints, and others. Using a symbolic narrative involving earthly and angelic beings, he illustrates how some elements of creation are tainted by evil while others remain pure. This allegory serves as a metaphor for distinguishing between souls receptive to divine guidance and those that are not.

Suhrawardi further asserts that individuals attuned to purity are naturally more receptive to the teachings of Prophet Muhammad ﷺ. Sufi hearts, in particular, are especially predisposed to these teachings, forming a profound reservoir of knowledge and understanding. He likens this receptivity to an underground water source, drawing wisdom from its depths. This wisdom is nurtured and expanded through a combination of scholarly dedication and spiritual practice, enriching both the individual and their connection to the Divine.

 Who is a Sufi?

The term Sufi has become more widespread in modern times compared to earlier eras. Imam Suhrawardi emphasised the importance of understanding its essence accurately. He explained that the term Sufi signifies "the close one," embodying the concept of nearness to Allah, even though it is not explicitly mentioned in the Qur'an.

Imam Suhrawardi used the term with great care, recognising its frequent association with practitioners of taṣawwuf. However, he clarified that not all practitioners genuinely embody closeness to Allah. He focused on distinguishing between those who are truly near to Allah and aspirants who are close but do not fully recognise their spiritual state. This distinction is vital for understanding the various dynamics of spiritual aspiration.

Islam, Faith, and Sciences:

Delving deeper, Imam Suhrawardi highlights the relationship between Islamic sciences and the comprehensive study of religious knowledge. He draws a compelling analogy, likening the extraction of knowledge on inheritance (ʿilm al-farāʾiḍ) from comprehensive study to the separation of cream from pure milk. Just as cream naturally rises from milk, the understanding of inheritance emerges naturally from a thorough and systematic engagement with Islamic sciences.

The Suhrawardiyya Order and Awarif al-Maʿārif :

The Suhrawardiyya Ṭarīqa is a prominent Sufi order founded by Shihab al-Din Suhrawardi, whose work Awarif al-Maʿārif profoundly influenced its teachings and practices. Suhrawardi drew inspiration from the ideas of Junaid al-Baghdadi, and the order was established in the 13th century.

Under the Ilkhanate (1256–1335), the Suhrawardiyya emerged as one of the most influential Sufi orders in Iran. The order established its own khānqāhs (Sufi lodges), where practitioners engaged in spiritual activities and integrated their teachings into society. Central to their practice, as outlined by Imam Suhrawardi in Awarif al-Maʿārif, was dhikr (remembrance of Allah), particularly collective prayers and rituals.

The Special Method of Dhikr in the Suhrawardiyya Order

The Suhrawardiyya Ṭarīqa developed a unique style of performing dhikr, focusing on tawḥīd (monotheism) and the recitation of Tahlīl: "Lā ilāha illallāh" (There is no god but Allah). Their method involves channelling the recitation through specific parts of the body:

• Starting with "Lā" from the nipple and extending it through the body.
• Moving to "Ilāha" on the shoulder.
• Completing with "Illallāh" directed to the head.

This practice symbolises a physical and spiritual alignment with the Divine.

The Suhrawardiyya order was grounded in essential principles for truth-seeking, including:

1. Spending time in solitude for focused prayers.
2. The constant repetition of "Lā ilāha illallāh" as a means to purify the heart and deepen connection with Allah.

These foundational practices reflect the integration of discipline, spirituality, and devotion central to the Suhrawardiyya Ṭarīqa.

About the author:

Muhammed Shibili, a dedicated student pursuing a Sociology degree at Pondicherry University and an Islamic degree in Theology and Philosophy at Darul Huda Islamic University, is a versatile individual with a passion for literature and social engagement.

References:

• Al-Dhahabi, History of Islam, edited by: Dr. Bashar Awad Marouf, first edition,Dar Al-Gharb Al-Islami, 2003 AD; 78/14
• Ibn Kathir, The Beginning and the End, Dar Al-Fikr, 138/13 1986 Ibn Al-Imad, Fragments of Gold 268/7, Al-Dhahabi, History of Islam 78/14; Omar Reda Kahala, Dictionary of Authors 313/7, Al-Muthanna Library and Arab Heritage Revival House, Beirut. Ibn al-Imad, Nuggets of Gold 268/7; Al-Dhahabi, History of Islam 78/14
• Al-Subki, Tabaqat al-Shafi’iyyah 338/8 al-Hamawi, Mu’jam al-Buldan 290/3; Golden, history of Islam 78/14.
• Ibn al-Imad, Nuggets of Gold 268/7;