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Ibn' Ata' Allah



Spiritual quotes of
Ibn' Ata' Allah

15  quote(s)  | Page 1 / 1




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

   


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