Ibn Ata Allah Quotes

When Allah inspires your tongue to ask, know that He wants to give

A sign of the death of the heart: lack of sadness about beneficial actions you have missed, and lack of regret about your mistakes.

The signs of the soundness of the servant's love for his Lord are three: absence of self-willing; pleasure in every event which takes place through divine decree; and seeing the perfection of the Beloved in everything and being content with Him in everything through submission to Him in all things.

If you are aware of your humility, then you are arrogant.

The most excellent of those who perform good deeds are those who most often remember God in all situations.

The gnosis of God is intermediate between immoderation, which is ascribing human characteristics to God, and negligence, which is denying any attributes to God. . . The Truth lies in the balance between the two extremes.

If you make intense supplication and the timing of the answer is delayed, do not despair of it. His reply to you is guaranteed; but in the way He chooses, not the way you choose, and at the moment He desires, not the moment you desire.

It 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.

Know that the science of unveiling has no end to it, for it consists in the journey of the intellect in the stations of Majesty, Beauty, Sublimeness, Grandeur, and Holiness. . . . He to whom the mysteries of La ilaha illa'llah are revealed draws near to God, and his worship of God becomes sincere. He does not turn to anyone but to Him, nor does he have hope in or fear other than Him, nor does he see harm or benefit except as coming from Him. He abandons whosoever is not He and rids himself of inward and outward associationism (shirk).

The covenant of your servanthood is that you be a servant to God, not to someone else, and that you know that everything except God is a servant to God, as He Most High has said, "There is none in the heaven and the earth but cometh unto the Compassionate as a servant."

Let your invocation be the all-embracing Name, which is Allah, Allah, Allah, or if you so wish, Huwa, Huwa, Huwa; and do not violate this remembrance. Be careful lest your tongue pronounce it while other-than-He is in your heart. Let your heart be the one who utters, and your ear the one who is attentive to this invocation until the 'speaker' emanates from your Self (sirr). When you feel the emergence of the Speaker within you through the invocation, do not abandon the spiritual condition wherein you find yourself.

The lights of some people precede their dhikr, while the dhikr of some people precede their lights. There is the one who does (loud) dhikr so that his heart be illumined; and there is the one whose heart has been illumined and he does (silent) dhikr.

Invoking 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!

Invoking brings the heart closer to the hereafter and keeps the world away from the heart, even though the world is around it. Invoking warns the heedless heart to abandon its pleasures and deceptions.

Nothing is difficult, if you seek it through your Lord; nothing is easy, if you seek it through your self.

It may well be that you are in a bad state, but to keep company with someone worse than you would allow to see good in yourself.

Allah was when there was nothing else than Him, and His Throne was upon the water, and He wrote in the Reminder (al-dhikr) all things, and He created the heavens and the earth.

Paraphrased: The way of al-Junayd includes among other things abstaining constantly from resisting God Most High in whatever happens to one, whether good or bad. . . .

The 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.

The ambition of the spiritual traveller never wants to stop with what it has been shown save that the voices of reality call to him, "what you seek is ahead of you.

. . . persist in that invocation until the unity of the world is subsumed for you in a single sphere, so that with the eye of your heart you will see naught in the two worlds save the One.

When the invocation descends into the heart, if there is darkness within, it illuminates it; and if there is already light, the invocation increases the light and intensifies it.

I seek refuge in Thee from every hope which would distract me.

If you do not know the blessings you have when you have them, then Allah will teach you about them by taking them away from you

Actions are but lifeless forms whose soul is the secret of sincerity in them

The most beloved manifestation of obedience to God is trust in Him

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

So long as you are in this world, be not surprised at the existence of sorrows.

When He gives, He shows you His Kindness; when He deprives, He shows you His power. And in all that, He is making Himself known to you and coming to you with His gentleness.

If you want a glory that does not vanish, then do not glory in a glory that vanishes

Extinction is the beginning of the path: it is traveling to God Most High. Guidance comes afterwards. What I mean by guidance is the guidance of God, as described by the Friend of God, Abraham: "Lo! I am going unto my Lord Who will guide me."

People praise you for what they suppose is in you; but you must blame your soul for what you know is in it.

The realization of 'La ilaha illa Allah' is one of the states of the heart that can be neither expressed by the tongue nor thought out by the mind.

Whosoever 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.

One of the signs of relying on deeds is loss of hope when a misstep occurs.

Invoking removes darkness and brings forth radiant lights.

Whenever 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.

Encompass with your mercy and compassion all animals and creatures. Do not say, "this is inanimate and has no awareness." Indeed, it does; it is you yourself who have no awareness! So let existence be as it is, and be merciful towards it with the mercifulness of the Creator in the midst of His creation.

He whose wealth or children distract him from remembering God is lost; but the one who remembers God experiences delights sweeter than the pleasure of food and drink.

If 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.

God Most High has said, "Is the reward of virtue aught save virtue?" . . . Know, O man, that the covenant of servanthood is incumbent upon you, and that the covenant of Lordship is incumbent upon His magnanimity, as He Most High has said, ". . . and fulfill your covenant, I shall fulfill My covenant."

I know of nothing more useful to you than four matters: surrender to Allah, to humbly entreat Him, to think the best of Him, and to perpetually renew your repentance to Him, even if you should repeat as in seventy times in a day.

If you do not think well of Him because His qualities are beautiful then think well of Him because of the way He treats you.

If He opens a door for you, thereby making Himself known, pay no heed if your do not measure up to this. For, in truth, He has not opened if for you but out of a desire to make Himself known to you. Do you not know that He is the one who presented the knowledge of Himself to you, whereas you are the one who presented Him with deeds? What a difference between what He brings to you and what you present to Him!

Your 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.