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Spiritual and philosophical quotes of
sufi mystic

295  quote(s)  | Page 4 / 12




H is mental questionings form the barrier. His physical eyesight bandages his knowing. Self-consciousness plugs his ears.




Islam / Sufism Quote n°3296 | 
The Essential Rumi, p. 256, Trans. Coleman Barks with John Moyne. New York: HarperCollins Publishers, 1995 





A ll of these are symbols -- I mean that the other world keeps coming into this world. Like cream hidden in the soul of milk, No-place keeps coming into place. Like intellect concealed in blood and skin, the Traceless keeps entering into traces. And from beyond the intellect, beautiful Love comes dragging its skirts, a cup of wine in its hand. And from beyond Love, that indescribable One who can only be called That keeps coming.




Islam / Sufism Quote n°3295 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 197, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 





A ll creatures, day and night, make manifestation of God. Some of them know what they are doing and are aware of their manifesting, while others are unaware. However it may be, God's manifestation is confirmed.




Islam / Sufism Quote n°3294 | 
Signs of the Unseen: The Discourses of Jalaluddin Rumi, p. 184, Trans. W.M. Thackston, Jr. Putney, Vermont: Threshold Books, 1994 





W e and our existences are nonexistences. Thou art Absolute Existence showing Thyself as perishable things.




Islam / Sufism Quote n°3293 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, p. 24, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 





I swear that ever since the first day You brought me back to life,
The day You became my Friend,
I have not slept --
And even if You drive me from your door,
I swear again that we will never be separated--
Because You are alive in my heart.





Islam / Sufism Quote n°3292 | 
Doorkeeper of the heart : versions of Rabia. Trans. Charles Upton. Putney, Vt.: Threshold Books, 1988, p. 51 





O God,
You know that the only thing I want in this life
Is to be obedient to Your command.
Even the living sight of my eyes
Is service at your court.





Islam / Sufism Quote n°3291 | 
Doorkeeper of the heart : versions of Rabia. Trans. Charles Upton. Putney, Vt.: Threshold Books, 1988, p. 25 





W hen certitude about God Most High does occur in the heart…the heart becomes tranquil through the Majesty of God; then it abstains from what is other-than-God. So, it stands weak and is compelled to cry out to God for help. Then He who responds to the necessitous when they cry out to Him, responds to it. That radiant light settles into the heart and the darkness of preoccupation with what is other-than-God is extinguished therewith. Then the reality of the Realm (al-Malakut) becomes visible to it, and that is what Harithah meant when he said to the Messenger of God: "It is as if I see the Throne of my Lord distinctly." And the Messenger of God said, "The Light of God Most High is faith in one's heart."




Islam / Sufism Quote n°3290 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 150 





W hosoever perseveres in the invocation will find that lights come to him constantly and that the veils of invisible things are lifted from him.




Islam / Sufism Quote n°3289 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 94 





W hen the invocation descends into the heart, if there is darkenss within, it illuminates it; and if there is already light, the invocation increases the light and intensifies it.




Islam / Sufism Quote n°3288 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 69 





I nvoking removes darkness and brings forth radiant lights.




Islam / Sufism Quote n°3287 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 77 





W hosoever is determined to seek guidance and follow a path of right conduct must search for a shaykh from amongst those who have realization, one who follows a path methodically, who has abandoned his passions, and who has firmly established his feet in the service of his Lord.




Islam / Sufism Quote n°3286 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 94 





T he reality of the invocation is when the Invoked takes possession of the heart, and He is One. Separation and multiplicity exist before that for as long as the invoker is in the station of invoking with the tongue or with the heart.




Islam / Sufism Quote n°3285 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 117 





I nvoking the letters of God's Name without presence of mind is invocation of the tongue; invoking with presence of mind is invocation of the heart; and invoking with an absence of self-awareness because of absorption in the Invoked is the invocation of the Self -- this is the hidden invocation!




Islam / Sufism Quote n°3284 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p 51 





T he sign of the invocation's reaching the innermost Self is the absence of the invoker from both the invocation and the Invoked. The invocation of the Self is ecstacy and drowning in it. Amongst its signs is that when you quit the invocation, it does not quit you. That is the exaltation of the invocation in you that rouses you from absence of mind to presence of mind. It's spiritual lights never disappear…




Islam / Sufism Quote n°3283 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, pp. 47-48, 50 





W henever there remains any support for the ego within, even if it be only an atom's weight, then you are pretentious and have a devil who leads you astray.




Islam / Sufism Quote n°3282 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 101 





I t is impossible that this gnosis resulting in the heart should be achieved by man for any other purpose than to obey God, love Him, and worship Him. This gnosis should be sought for the sake of God, not for any other reason whatsoever, unlike the remaining external acts of devotion, {which can be} performed for other worldly interests, such as hypocrisy, praise, and commendation.




Islam / Sufism Quote n°3281 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 159 





W hen the heart becomes empty, the mimbar of the Divine Oneness is placed therein and the sultan of gnosis sits upon it.




Islam / Sufism Quote n°3280 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 90 





I f a tablet is not wiped clean of it's figures, nothing can be written upon it. A single heart cannot serve as the place for two things, let alone for several things. If the heart is filled with the forms of sensory perceptions, it is rare that it would perceive the meaning of Allah, even if one were to say Allah a thousand times. When the heart is empty of all that is other-than-God, if one uttered Allah only once, one would find such bliss that the tongue could not describe.




Islam / Sufism Quote n°3279 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 92-93 





T he soul is neither from the East of the world of pure spirits, nor from the West of the world of material bodies. It is of three types: the one that incites to evil; the self-blaming one; and the recollected one.

The soul that incites to evil (an-nafs al-ammarah bi's-su') is that which inclines to physical nature and commands one to engage in sensual pleasures and carnal appetites. It draws the heart toward the lowest region and is the abode of iniquity and the source of blameworthy morals and evil deeds. It is the soul of the masses. It is tenebrous; and for it, the invocation is like a lamp lit in a dark house.

The self-blaming soul (an-nafs al-lawwamah) is that which is illuminated by the light of the heart to an extent commensurate with its degree of wakefulness from the slumber of forgetfulness. It is vigilant and begins by correcting its state, which wavers between the Divinity and creatures. Every time something bad issues forth from the self-blaming soul by virtue of its dark nature and character, the light of divine admonition suddenly comes upon it, and it starts blaming itself. The soul repents of its errors, asking God's pardon and returns to the door of the Forgiving, the Merciful…

… the self-blaming soul perseveres in invoking and turning to God in repentance until the power of the invocation triumphs over all those things and expels them. Then the soul approaches peacefulness and does not cease to gather furnishings for the house until the house is adorned with all kinds of praiseworthy things and is thereby made lustrous. The house is then suitable for the descent of the Sovereign Lord into it. When the Sovereign Lord descends into the soul and the Truth is revealed, the soul becomes recollected.

The recollected soul (an-nafs al-mutma'innah) is the one whose enlightenment is brought about by the light of the heart until it is stripped of blameworthy attributes and takes on praiseworthy virtues. Then it turns in the direction of the heart completely, following it in its ascent to the regions of the world of Holiness (`alam al-quds) far above the world of impurity, diligent in acts of obedience and tranquil in the presence of the "Exalter of ranks" until its Lord addresses it by His words: "But, ah! Thou soul at peace! Return unto thy Lord, content in His good pleasure! Enter thou among My servants! Enter thou My Garden!"





Islam / Sufism Quote n°3278 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, pp. 52-53 





I n everything there is a sign that points to the Oneness of Him.




Islam / Sufism Quote n°3277 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 142 





Y our Saying "God is Most Great" does not mean that He is greater than something else, since there is nothing else alongside of Him, so that it could be said that He is greater than it… Rather, the meaning of Allahu Akbar is that He is much too great to be perceived by the senses or for the depths of His Majesty to be reached by reason and logic, and indeed, that He is much too great to be known by an other-than-Him for truly, no one knows God but God.




Islam / Sufism Quote n°3276 | 
The Key To Salvation: A Sufi Manual of Invocation. Trans. Mary Ann Koury Danner. Cambridge: The Islamic Texts Society, 1996, p. 119 





H is faith is no longer of any use to him. In fact his faith is only useful so long as he is veiled and has not obtained direct vision and evidence… When that which was hidden becomes evident, when that of which he was merely informed is directly seen, the soul no longer derives any profit from that which it believes but only from that which it contemplates and sees. The states, the intentions, the goals which he had druing the phase of faith are transformed. This transformation should be understood as purely inner. As to the exterior of this being, it is not modified even an iota. He continues to behave in a way which is acceptable to the sacred Law and commendable according to customs and natural law, engaging in the activities which conform to his situation and his rank among his fellow men.




Islam / Sufism Quote n°3275 | 
Kitab al-Mawaqif 172, p.72,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 





I f the divine Mercy grants him the knowledge of himself, then his adoration will be pure; and, for him, paradise and hell, recompense, spiritual degrees and all created things will be as though God had never created them. He will not accord them any importance, nor will he take them into consideration, except to the extent that it is prescribed by the divine Law and Wisdom. For then he will know Who is the sole Agent.




Islam / Sufism Quote n°3274 | 
Kitab al-Mawaqif 4, p. 38-39,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 





B ut, in conformity to His wisdom it was right that afterwards the Prophet should be sent back form the vision of pure Unity and that he should return… toward the separative vision. For, He created man and jinn only that they should worship Him and know Him -- and, if they remained at the degree of pure Unity, there would be none to worship Him. In this separative vision, the Worshipped and the worshipper, the Lord and the servant, the Creator and the creature are again perceived.




Islam / Sufism Quote n°3273 | 
Kitab al-Mawaqif 253, pp. 176-177,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 
The first "station of separation" corresponds to the state of the ordinary man who perceives the universe as distinct from God. Starting from here, the initiatic itinerary leads the being first to extinction in the divine Unity, which abolishes all perception of created things. But spiritual realization, if it is complete, arrives afterwards at the "second station of separation" where the being perceives simultaneiously the one in the multiple and the multiple in the one. (footnote 57, page 205)





T he pleasure and the love of God for His creatures constitute the original state. His pleasure and love are the means by which He has brought His creatures into existence and are the cause of that bringing into existence. He who knows that he possesses neither being nor act rediscovers himself in that original state of pleasure and divine love.




Islam / Sufism Quote n°3272 | 
Kitab al-Mawaqif 180, p. 43,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 



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