Connect With Allah Quotes

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So often we experience things in life, and yet never see the connections between them. When we are given hardship, or feel pain, we often fail to consider that the experience may be the direct cause or result of another action or experience. Sometimes we fail to recognize the direct connection between the pain in our lives and our relationship with Allah SWT
Yasmin Mogahed (Reclaim Your Heart: Personal Insights on Breaking Free from Life's Shackles)
What I have a problem with is not so much religion or god, but faith. When you say you believe something in your heart and therefore you can act on it, you have completely justified the 9/11 bombers. You have justified Charlie Manson. If it's true for you, why isn't it true for them? Why are you different? If you say "I believe there's an all-powerful force of love in the universe that connects us all, and I have no evidence of that but I believe it in my heart," then it's perfectly okay to believe in your heart that Sharon Tate deserves to die. It's perfectly okay to believe in your heart that you need to fly planes into buildings for Allah.
Penn Jillette
Love Dogs One night a man was crying, Allah! Allah! His lips grew sweet with the praising, until a cynic said, "So! I have heard you calling out, but have you ever gotten any response?" The man had no answer to that. He quit praying and fell into a confused sleep. He dreamed he saw Khidr, the guide of souls, in a thick, green foliage. "Why did you stop praising?" "Because I've never heard anything back." "This longing you express is the return message." The grief you cry out from draws you toward union. Your pure sadness that wants help is the secret cup. Listen to the moan of a dog for its master. That whining is the connection. There are love dogs no one knows the names of. Give your life to be one of them.
The world today is fast becoming one.Humanity is one, God is one and mankind are all part of one human family. all Religions are connected, and they all lead to faith in the one God, no matter what name we give him he is but one God.
Naeem Abdullah (Islam: A Favor to Humanity)
People run after respect in this world. We think respect will come from our money, car, the brand of our clothing, and the connections we have with powerful people. Dignity and respect will only come when we take Allah as our teacher.
Nouman Ali Khan
Most of all, we must never be deceived. We must never allow ourselves to think that anything in this world succeeds, fails, is given, taken, done, or undone without Allah. It is only by our connection to our Creator that we rise or fall in life, in our relationship with our world—and with all of humanity.
Yasmin Mogahed (Reclaim Your Heart)
Your blessings, your trials and triumphs, your journey of falling and rising, your gifts and talents—they are all connected. Your true calling is held in the arms of your deepest wounds. God only breaks you to remake you, because breakdowns come before breakthroughs. Everything that God has written into your path was meant to prepare you for this exact moment. God wants you to come as you are, not as you think you should be.
A. Helwa (Secrets of Divine Love: A Spiritual Journey into the Heart of Islam)
He knew it was necessary to drive the French out, but he had always imagined that this would be done gloriously, with thousands of men on horseback flashing their swords and calling upon Allah to aid them in their holy mission ... It was hard to see any connection between the splendid war of liberation and all this whispering and frowning.
Paul Bowles (The Spider's House)
Jehovah, the Christian name for God derived from the Hebrew Yahweh, (from the letters YHWH), is translated as "I AM." YOU ARE the essence of life—the Cosmic Consciousness that creates, lives in, and destroys all things. In Buddhism, your true nature is referred to as your “Buddha Nature.” Muslims refer to it as Allah, Native tribes have often called it the Great Spirit, Taoists refer to it as the Tao, and numerous other cultures throughout history have all created their own distinctive names for it. But the one eternal reality that these cultures point to remains the same—and this reality is YOU.
Joseph P. Kauffman (The Answer Is YOU: A Guide to Mental, Emotional, and Spiritual Freedom)
....It was to complete his marriage with Maimuna, the daughter of Al Hareth, the Helalite. He had become betrothed to her on his arrival at Mecca, but had post-poned the nuptials until after he had concluded the rites of pilgrimage. This was doubtless another marriage of policy, for Maimuna was fifty-one years of age, and a widow, but the connection gained him two powerful proselytes. One was Khaled Ibn al Waled, a nephew of the widow, an intrepid warrior who had come near destroy- ing Mahomet at the battle of Ohod. He now became one of the most victorious champions of Islamism, and by his prowess obtained the appellation of " The Sword of God." The other proselyte was Khaled's friend, Amru Ibn al Aass ; the same who assailed Mahomet with poetry and satire at the commencement of his prophetic career ; who had been an ambassador from the Koreishites to the king of Abyssinia, to obtain the surrender of the fugitive Moslems, and who was henceforth destined with his sword to carry victoriously into foreign lands the faith he had once so strenuously opposed. Note.— Maimuna was the last spouse of the prophet, and, old as she was at her marriage, survived all his other wives. She died many years after him, in a pavilion at Serif, under the same tree in the shade of which her nuptial tent had been pitched, and was there interred. The pious historian, Al Jannabi, who styles himself "a poor servant of Allah, hoping for the pardon of his sins through the mercy of God," visited her tomb on returning from a pilgrimage to Mecca, in the year of the Hegira 963, a.d. 1555. "I saw there," said he, "a dome of black marble erected in memory of Maimuna, on the very spot on which the apostle of God had reposed with her. God knows the truth ! and also the reason of the black color of the stone. There is a place of ablution, and an oratory ; but the building has fallen to decay.
Washington Irving (Life of Mohammed)
Muhammad dictated the contents of the Quran to his scribes over a period of twenty-three years. Only after his death was the Quran collected into a book. Verses that had been dictated years or decades apart are frequently found side by side in the Quran, often with no obvious connection.
Nabeel Qureshi (Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity)
We should immerse ourselves in the business of living, yet no aspect of it should prevent us from connecting with Allah, and vice versa
عباس آل حميد (The Islamic Intellectual Framewok)
Allah manifests Himself in a special way in every creature. He is the Outwardly Manifest in every graspable sense, and He is the Inwardly Hidden from every understanding except the understanding of the one who says that the universe is His form (4) and His He-ness (huwiyya), and it is the name, the Outwardly Manifest. Since He is, by meaning, the spirit of whatever is outwardly manifest, He is also the Inwardly Hidden. His relation to whatever is manifested of the forms of the world is the relation of the governing spirit to the form. The definition of man, for example, includes both his inward and outward; and it is the same with every definable thing. Allah is defined in every definition, yet the forms of the universe are not held back and He is not contained by them. One only knows the limits of each of their forms according to what is attained by each knower of his form. For that reason, one cannot know the definition of Allah, for one would only know His definition by knowing the definition of every form. This is impossible to attain, so the definition of Allah is impossible. Similarly, whoever connects without disconnection has given limits to Allah and does not know Him. Whoever combines connection and disconnection in his gnosis, and describes Allah with both aspects in general - because it is impossible to conceive in detail because we lack the ability to encompass all the forms which the universe contains - has known Him in general and not in particular, as he knows himself generally and not in particular. For that reason, the Prophet, may Allah bless him and grant him peace, linked knowledge (ma'rifa) of Allah to knowledge of oneself and said, "Whoever knows himself knows his Lord." Allah says, "We will show them Our signs on the horizons (what is outside of you) and in themselves (what is your source) until it is clear to them (the contemplators) that it is the Truth," (41:53) inasmuch as you are His form and He is your spirit. You are to Him as your body-form is to you, and He is to you as the spirit which governs the body.
Ibn Arabi (The Bezels of Wisdom)
Then know that Allah has described Himself as the Outawardly Manifest and the Inwardly Hidden; He brought the universe into existence as a Visible world and an Unseen world so that we might know the Hidden by the Unseen and the Manifest by the Visible. He described Himself with pleasure and wrath, and so He brought the world into existence as a place of fear and hope so we fear His wrath and hope for His pleasure. He described Himself with majesty and beauty, so He brought the universe into existence with awe and intimacy. It is the same for all that is connected with Him, may He be exalted, and by which He calls Himself. He designates these pairs of attributes by the two hands which He held out in the creation of the Perfect Man. Man sums up all the realities of the universe and its individuals. So the universe is seen and the Khalif is unseen. It is with this meaning that the Sultan veils himself, even as Allah is mentioned and described as having with veils of darkness, which are natural bodies, and luminous veils which are subtle spirits (arwâh). The universe is composed of both the gross and the subtle.
Ibn Arabi (The Bezels of Wisdom)
He was what I would call one of the Hidden Ones (Saints). His patience with me was extraordinary. He was connected with Allah. That was the only important thing for him, nanosecond to nanosecond. There was nothing else that mattered. And all the spiritual courtesy (adab) of the conventional Muslim – don‘t waste time, don‘t talk about trivia, all of these things – it came from the fact that he was connected. He didn‘t have to make the effort. He wouldn‘t involve himself in trivia. (p. 206)
Michael Sugich (Hearts Turn: Sinners, Seekers, Saints and the Road to Redemption)
Nature plays its role to strengthen the connection.
The way a stream is connected to its source, the same way our souls are connected to their source.
It is certain that there are genuinely moderate Muslims, perhaps a substantial number, who do not seek to impose Islam on this country and the world through violent jihad. However, they are conspicuous by their silence regarding the more problematic doctrines of Islam. To the extent that Muslim ‘leaders’ and lobbying organizations in the United States even address the issue, they offer nothing more than vague, tepid condemnations of terrorist violence and heated denials that the behavior of Islamic terrorists has any connection with Islam. Where is the Muslim outrage in this country over the supposed few who hijacked their religion? Where is the Million Muslim March on the Mall in Washington, D.C., sending a message to all Muslims in the Arabic world condemning the killing of human beings in the name of Allah? Where is the cry to raise the consciousness of the rest of the Muslim world about their hijacked religion?
Brigitte Gabriel (Because They Hate: A Survivor of Islamic Terror Warns America)
What about Jerusalem? When discussing the Israeli–Palestinian conflict, pundits and politicians often tell us that Jerusalem is one of the holy cities of Islam—indeed, its third holiest city, right after Mecca and Medina. But in reality, the Islamic claim to Jerusalem is extremely tenuous, based only on a legendary journey of Muhammad—a journey that is at best a dream and at worst a fabrication. The Koran refers to this journey only obliquely and in just one place; Islamic tradition fills in the details and connects Jerusalem with the words of the Koran. But the Koran itself never mentions Jerusalem even once—an exceptionally inconvenient fact for Muslims who claim that the Palestinians must have a share of Jerusalem because the city is sacred to Islam. Muhammad’s famous Night Journey is the basis of the Islamic claim to Jerusalem. The Koran’s sole reference to this journey appears in the first verse of sura 17, which says that Allah took Muhammad from “the Sacred Mosque” in Mecca “to the farthest [al-aqsa] Mosque.” There was no mosque in Jerusalem at this time, so the “farthest” mosque probably wasn’t really the one that now bears that name in Jerusalem, the Al-Aqsa mosque located on the Temple Mount. Nevertheless, Islamic tradition is firm that this mosque was in Jerusalem.
Robert Spencer (The Complete Infidel's Guide to the Koran)
The fact that Muslims do not believe man is created in the image of Allah,35 combined with the doctrine of tawheed, prevents any connection between Allah and man. Allah’s lack of unconditional love and mercy is expressed in the Muslim mind-set as well, especially in the way Islam views and treats non-Muslims. The impersonal and distant nature of Allah engenders a ritualistic and formalistic religion in which the individual can have no hope of personal salvation through faith alone.36 Instead, a Muslim must earn salvation through his works.37 Even a devout Muslim who diligently performs good works throughout his life has no true assurance that he will enter paradise in the afterlife. Continually working toward the goal of being “good enough” is thus extremely important in Islam.38 Unfortunately, according to the Quran, jihad is among the good works that earn Allah’s favor.39 In fact, martyrdom for Allah, dying in the way of Islam, is the only way to ensure acceptance into heaven.40 This explains why suicide bombing is attractive to so many radical Muslims.
Jay Sekulow (Unholy Alliance: The Agenda Iran, Russia, and Jihadists Share for Conquering the World)
While most of us go through life feeling that we are the thinker of our thoughts and the experiencer of our experience, from the perspective of science we know that this is a distorted view. There is no discrete self or ego lurking like a minotaur in the labyrinth of the brain. There is no region of cortex or pathway of neural processing that occupies a privileged position with respect to our personhood. There is no unchanging “center of narrative gravity” (to use Daniel Dennett’s phrase). In subjective terms, however, there seems to be one — to most of us, most of the time. Our contemplative traditions (Hindu, Buddhist, Christian, Muslim, Jewish, etc.) also suggest, to varying degrees and with greater or lesser precision, that we live in the grip of a cognitive illusion. But the alternative to our captivity is almost always viewed through the lens of religious dogma. A Christian will recite the Lord’s Prayer continuously over a weekend, experience a profound sense of clarity and peace, and judge this mental state to be fully corroborative of the doctrine of Christianity; A Hindu will spend an evening singing devotional songs to Krishna, feel suddenly free of his conventional sense of self, and conclude that his chosen deity has showered him with grace; a Sufi will spend hours whirling in circles, pierce the veil of thought for a time, and believe that he has established a direct connection to Allah. The universality of these phenomena refutes the sectarian claims of any one religion. And, given that contemplatives generally present their experiences of self-transcendence as inseparable from their associated theology, mythology, and metaphysics, it is no surprise that scientists and nonbelievers tend to view their reports as the product of disordered minds, or as exaggerated accounts of far more common mental states — like scientific awe, aesthetic enjoyment, artistic inspiration, etc. Our religions are clearly false, even if certain classically religious experiences are worth having. If we want to actually understand the mind, and overcome some of the most dangerous and enduring sources of conflict in our world, we must begin thinking about the full spectrum of human experience in the context of science. But we must first realize that we are lost in thought.
Sam Harris
This evil strategy outlined by ISIS is their true methodology (manhaj) and has no connection whatsoever with the noble character of the Prophet Muhammad who was sent by Allah as a mercy to the whole of mankind and to all of the worlds. This nefarious, power hungry mentality reflects a wicked secular ideology where the means justify the ends, and is impermissible in Islam. This, however, is not surprising, as the whole ISIS project is an attempt at hiding political aims under the cover of Islamic ideology in order to mobilize forces for purely secular and material objectives, such as exacting revenge and seizing power, territory, etc.
All existent things are the words of Allah which are inexhaustible (18) because they are from "kun" and "kun" is the word of Allah. Is the word ascribed to Him according to what He really is? His what-ness is not known. Or is it that Allah descends to the form of the one who says, "kun", and so the word "kun" is the reality of that form to which he descended or in which He is manifest? Some of the gnostics take one side and some take the other side, and some of them are bewildered in the business and do not know. This is a question which can only be recognised by taste (dhawq), as was the case with Abu Yazid al-Bistami when he breathed into the ant which he had killed and it returned to life. He knew in that action by Whom he had breathed, and that was an 'Isawian witnessing. As for the revival of meaning by knowledge, that is the divine life, essential, eternal, sublime, and luminous, about which Allah said, "Is someone who was dead and whom We brought to life, supplying him with a light by which to walk among the people..." (6:123) Whoever gives life to a dead soul by the life of knowledge in a particular problem connected to knowledge of Allah, has brought him to life by it, and it is "a light for him by which he walks among the people, i.e. among his likes in form.
Ibn Arabi (The Bezels of Wisdom)
Spiritual life means learning to become one-pointed, to focus all our energy in one direction, towards Him. Through continually repeating His name we alter the grooves of our mental conditioning, the grooves which like those on a record play the same tune over and over again, repeat the same patterns which bind us in our mental habits. The dhikr gradually replaces these old grooves with the single groove of His name. The automatic thinking process is redirected towards Him. Like a computer we are reprogrammed for God. It is said that what you think, you become. If we continually think of Allâh we become one with Allâh. But the effect of the dhikr is both more subtle and more powerful than solely an act of mental focusing. One of the secrets of a dhikr (or mantra) is that it is a sacred word which conveys the essence of that which it names. This is the mystery of the identity of God and His Name („in the beginning was the Word, and the Word was with God and the Word was God”). In our common everyday language there is not this identity. The word “chair” does not contain the essence of a chair. It merely signifies a chair. But the sacred language of a dhikr is different; the vibrations of the word resonate with that which it names, linking the two together. Thus it is able to directly connect the individual with that which it names. (p. 121)
Llewellyn Vaughan-Lee (The Bond with the Beloved: The Inner Relationship of the Lover and the Beloved)
Nothing is perfect, final, or fixed in this material world. As soon as we are tempted to believe it is, we’ve probably set ourselves up for disappointment. What we’re truly striving for is the permanence that we can count on, amid all the change and flux. And the most permanent, secure, and stable thing we can possess is a foolproof way to deal with impermanence, insecurity, and surprise. A real connection with some greater awareness of the wellspring of our being and our universe will always provide the ultimate relief and resolution. But, as an Arab proverb so appropriately counsels: Trust in Allah, and tie your camel.
David Allen (Making It All Work: Winning At The Game Of Work And The Business Of Life)