Ibn Abi Quotes

Do not let your difficulties fill you with anxiety, after all it is only in the darkest nights that stars shine more brightly.

The best deed of a great man is to forgive and forget.

He who trusts the world, the world betrays him.

A brother is like gold and a friend is like diamond. If gold cracks you can melt it and make it just like it was before. If a diamond cracks, it can never be like it was before.

Take Care Of Your Tongue Like The Way You Take Care Of Gold & Silver.

Surely silence can sometimes be the most eloquent reply.

It’s never the value of water but thirst, it’s never the value of life but death and it’s never about the friendship but trust.

Woman is a delicate creature with strong emotions who has been created by the Almighty God to shoulder responsibility for educating society and moving toward perfection. God created woman as symbol of His own beauty and to give solace to her partner and her family.

You must be humble, as it is one of the greatest [forms of] worship.

Not to have a thing is less humiliating than to beg it.

You are master of what you say until you utter it, once you deliver it, you are its captive. Preserve your tongue as you do your gold and money. One word could bring disgrace and the termination of a bliss.

You should have hope in God alone and should fear nothing but your sins.

Our followers are like bees which live among birds. None of the birds recognize the bees because of their small size and weakness. They would not treat them this way if they realized that these very small bees can carry honey which is very valuable in their stomachs.

فَما أَكثَرَ الإِخوان حينَ تَعدّهُم, وَلَكِنَهُم في النائِباتِ قَليلُ

لقد أضاء الصبح لذى عينين

The learned man understands the ignorant for he was once ignorant himself. The ignorant man does not understand the learned for he has never been learned himself.

A man's measure is his will.

A fool's mind is at the mercy of his tongue, and a wise man's tongue is under the control of his mind.

وَالدّهْر يَوْم لَك وَيوْم عَليك فإذا كان لَك فَلا تَبطر وَإذا كان عَليك فاصْبر فَبِكليهما تمْتَحَن.

آنچه با سکوت از دست می دهی آسان تر از آن است که با سخن از دست برود

If you want to test someone's character, give him respect. If he has good character, he will respect you more, if he has bad character, he will think is the best of all.

صبرت على مر الأمور كراهةً فهان علينا كل صعبٍ من الأمر

When my prayers are answered, I am happy because it was my wish. When my prayers are not answered, I am even more happy because that was gods wish.

Do not take someone's silence as his pride, perhaps he is busy fighting with his self.

المؤمن بِشرُهُ في وجهه وحزنه في قلبه

If one night you see someone committing a sin, tomorrow do not look at him as a sinner. He may have repented during the night and you did not know.

لا يصلح الواعظ قلبَ امرءٍ لَمْ يَعْزمِ اللَّهُ على رُشْدِهِ

Do not look at who is talking, but look at what he is saying...

To be a Sufi is to give up all worries and there is no worse worry than yourself. When you are occupied with self you are separated from God. The way to God is but one step: the step out of yourself. (Abu Sa'id Ibn Abi-l-khayr)

Do not take someone's silence as his pride,perhaps he is busy fighting with his self

Someone who can not find a good friend is weak. and someone who looses a good friend is even weaker.

وقل من جد في أمر يطالبه واستصحب الصبر إلا فاز بالظفر

ما قدر الله لي فليس له عني إلى سواي منصرف

A man's measure is his will.

اتّقِ اللَّهَ بَعْضَ التُّقَى وَ إِنْ قَلَّ ، وَ اجْعَلْ بَيْنَكَ وَ بَيْنَ اللَّهِ سِتْراً وَ إِنْ رَق. قدری از خدا بترس و باتقوا باش، هرچند اندک ، و میان خود و خداوند پرده ای بیاویز، هرچند نازک.

The group with it's impurities is better than sectarianism with it's purity.

تحرز من الدنيا فإن فناءها محل فناء لا محل بقاء فصفوتها ممزوجة بكدرة و راحتها مقرونة بعناء

who accompany ignorants, lives in misery.

The emaan of a person cannot be true until he has more trust in that which is in Allah's Hands than that which is in his own hands.

Hate no one, no matter how much they've wronged you. Live humbly, no matter how wealthy you become. Think positively, no matter how hard life is. Give much, even if you've been given little. Keep in touch with the ones who have forgotten you, and forgive who has wronged you, and do not stop praying for the best for those you love.

«لَوْ أَحَبَّنِي جَبَلٌ لَتَهَافَتَ» یک کوه اگر مرا دوست بدارد، متلاشی می‌شود

As a prophet and communal leader, Muhammad was entitled to special treatment, such as eating better while campaigning with his men. Yet he ate only what his warriors ate and suffered privations — intense heat, hunger and thirst, exhaustion and discomfort — equally with them. When he led a force of slightly over three hundred warriors to Badr in March 624, for example, they had only seventy camels between them. Three or four men therefore rode cramped on each camel. Muhammad asked for no preferential treatment, even though no one would have begrudged him the right to ride alone, and he uncomfortably shared his camel with ‘Ali ibn Abi Talib and Zayd ibn Harithah (some sources say Marthad ibn Abi Marthad al-Ghanawi).

It has been narrated from Ibn Mas`ud that he said, "Do not scatter the (recitation of) Qur'an out like the scattering of sand, and do not rush through it like the hasty recitation of poetry. Stop at its amazing parts and make your heart move with it. None of you should let his concern be to reach the end of the chapter.'' This has been recorded by Al-Baghawi. Al-Bukhari recorded from Abi Wa'il that he said, "A man came to Ibn Mas`ud and said, `I read the Mufassal chapters (from Qaf to An-Nas) last night in one unit of prayer.' Ibn Mas`ud said, `This is rushing like the haste of reciting poetry.

From the very beginnings of Islam, the search for knowledge has been central to our cultures. I think of the words of Hazrat Ali ibn Abi Talib, the first hereditary Imam of the Shia Muslims, and the last of the four rightly-guided Caliphs after the passing away of the Prophet (may peace be upon him). In his teachings, Hazrat Ali emphasized that ‘No honour is like knowledge.’ And then he added that ‘No belief is like modesty and patience, no attainment is like humility, no power is like forbearance, and no support is more reliable than consultation.’ “Notice that the virtues endorsed by Hazrat Ali are qualities which subordinate the self and emphasize others - modesty, patience, humility, forbearance and consultation. What he thus is telling us is that we find knowledge best by admitting first what it is we do not know, and by opening our minds to what others can teach us.” — The Aga Khan IV at the Commencement Ceremony of the American University in Cairo, 25 June 2006

Two things define you: your patience when you have nothing and your attitude when you have everything.

As Ali meaningfully once remarked: ‘If you are not my brother in faith you are my equal in humanity.

A little Knowledge removes a lot of arrogance!

Wenn dem Geiste Gewalt geschieht, so erblindet er.

Body is purified by water. Ego by tears. Intellect is purified by knowledge. And soul is purified with love.

Love and the Eyes A believer may come to know the reality of another person either through his or her face, or through his or her words. God says: And if We wish, We could show them to you, then you would recognise them by their mark. And you will certainly recognise them by [their] tone of speech, and God knows your deeds. (Muhammad, 47:30) And the Messenger of God (s.a.w.) said: ‘Beware the insight of the believer, for he [or she] sees by the light of God.’ [148] This is generally the case with the believers, but there is something special—a great mystery—about a person’s eyes which may: (1) express love; or (2) engender love in the beholder himself or herself [149] , or (3) engender love in the one who looks into their eyes. In other words, love may: (1) be seen by others in a person’s eyes; (2) ‘enter’ a person through his or her eyes into his or her soul and heart as they look at someone else, or (3) cause another person to love them as a result of a meeting of the eyes—of ‘eye-contact’. God alludes to all of this with His words: He knows the treachery of the eyes and what the breasts hide. (Ghafir, 40:19) Thus the eyes betray love in the soul and heart, and make it plain to see; and the eyes can also cause love to grow, when there is prolonged eye-contact. This allows us to understand the two Hadiths: Ibn Mas’ud and Hudhayfah both reported that the Messenger of God (s.a.w.) said: ‘The glance of the eye is a poison dart fired by Iblis [the Devil]; whosoever leaves it through fear of Me, I shall replace it for him with a faith whose sweetness he shall experience in his heart.’ [150] And ‘Ali bin Abi Talib (a.s.) reported that the Messenger of God (s.a.w.) said: ‘O ‘Ali, do not follow one glance with another, for you are permitted the first one but not the second.’ [151] Conversely, when Mughirah ibn Shu’bah wanted to ask for a woman’s hand in marriage, the Messenger of God (s.a.w.) said to him: ‘Look upon her, for it is more likely that you will bond with each other.’ [152] This explains the importance of lowering one’s gaze [153] , which God commands the believers to do, with His words: Tell believing men to lower their gaze and to guard their private parts. That is purer for them. Truly God is Aware of what they do. / And tell believing women to lower their gaze and to guard their private parts, and not to display their adornment except for what is apparent, and let them draw their veils over their bosoms and not reveal their adornment, except to their husbands or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or what their right hands own, or such men who are dependant, not possessing any sexual desire, or children who are not yet aware of women’s private parts. And do not let them thump with their feet to make known their hidden ornaments. And rally to God in repentance, O believers, so that you might be successful. (Al-Nur, 24:30-31) Similarly, God warns His Messenger (s.a.w.) as follows: And do not extend your glance toward what We have given to some pairs among them to enjoy, [as] the flower of the life of this world that We may try them thereby.

Qui comprend l'humanité recherche la solitude

This critical distinction between Palestine as a country and Palestinian nationality should also be kept in mind when reflecting on the fact that some historians of modern Palestinian nationalism have overlooked the links between land and country (and Palestine-based territorial consciousness) which was evident in the works of Palestinian Muslim scholars and writers such al-Maqdisi (Shams al-Din Abi ‘Abd Allah Muhammad ibn Ahmad al-Muqaddasi, ) (1866, 1994, 2002), Mujir al-Din al-‘Ulaymi (c. 1495), Khair al-Din al-Ramli (1585–1671) and Salih ibn Ahmad al-Tumurtashi in the 10th‒17th centuries and the reimagining of Palestine in modern Palestinian territorial nationalism.

The moment you start arguing with an ignorant fool, you have already lost

The perfect mystic is not an ecstatic devotee lost in contemplation of Oneness, nor a saintly recluse shunning all commerce with mankind, but “the true saint” goes in and out amongst the people and eats and sleeps with them and buys and sells in the market and marries and takes part in social intercourse, and never forgets God for a single moment. – Abu Said ibn Abi al-Khair 

He also records that Wahb ibn Munabbih said, ‘A servant worshipped Allah for fifty years. Allah inspired him with the words, “I have forgiven you.” The servant asked, “Lord, what have you to forgive, I have committed no sin!” Thereupon Allah ordered a vein in his neck to throb painfully such that he could not pray or sleep. After a while it was cured and an angel came to him, and to him he complained about the vein. The angel said to him, “Your Lord, Mighty and Magnificent says: your worship for the last fifty years equates to the soothing of that vein.”’ [Abu Nu‘aym, vol. 4, p. 70 #4784; and ibn Abi al-Dunya #148]

ِسْكِينٌ ابْنُ آدَمَ مَكْتُومُ الْأَجَلِ مَكْنُونُ الْعِلَلِ مَحْفُوظُ الْعَمَلِ تُؤْلِمُهُ الْبَقَّةُ وَ تَقْتُلُهُ الشَّرْقَةُ وَ تُنْتِنُهُ الْعَرْقَة بیچاره فرزند آدم که مرگش مکتوم است دردها ومرضهایش پنهان است عملش محفوظ است پشه او را آزار می دهد و از خودش دفاعی ندارد یک جرعه آب او را میکشد وعرق تنش او را بد بو میکند .

Failures are often the results of timidity and fears; disappointments are the results of bashfulness; hours of leisure pass away like summer-clouds, therefore, do not waste opportunity of doing good. Ali ibn Abi Talib (Peace be upon him)

El desapego no es que no debas poseer nada, sino que nada te posea a ti

26. Caution about Instigators of Dissension: Division and disunion in society is created by elements that follow their doubts and pursue misdirected passions.  Such people solely rely on their personal opinions and vested interests rather than on reliable sources and consider their own judgment superior to that of their leader.[29]

sólo un silbido de serpientes acompaña tu viaje a las cenizas / yo estoy aquí / me perfumo / me ciño las ropas de la fiesta / pienso en la fortaleza en ruinas donde una vez pensé en los generales / los soldados / los constructores / los destructores / los esclavos / los amos / los poderosos / los mendigos / las plañideras / los recién casados / los padres y los hijos / que alguna vez se alojaron encima de la tierra / y se alojan ahora en la tierra / pasaron de la alta luz al polvo / como vos / ibn abi musa / como yo pasaré / como el odio que nos ató / con furias / sus terrores /

Do not be the slave of anyone when God has created you free.[23]

Tolerating incompetence can be very damaging and top leadership must be held responsible for any failure in this regard.

Clarity in Thinking: If matters get mixed up then scrutinize the cause and you will know what the effects will be.

My body and soul come together to seek You, it is You that I live and die for.... I am here but for a fortnight and then, a handful of dust.... You are here to see this LoVe through

Ibn Abi Hatim narrated that Fudayl said concerning the Ayah: (Work you, O family of Dawud, with thanks!) Dawud said, "O Lord! How can I thank you when thanks itself is a blessing from You'' He said: "Now you have truly given thanks to Me, for you have realized that it is a blessing from Me.'' But few of My servants are grateful. This is a reflection of reality.

Ibn Khaldun, though a conservative in certain aspects of his belief, was nevertheless dismayed by the negative attitudes towards learning among the Muslims. He writes: When the Muslims conquered Persia and came upon an indescribably large number of books and scientific papers, Sa'd bin Abi Waqqas wrote to Umar bin al-Khattab asking him for permission to take them and distribute them as booty among the Muslims. On that occasion, Umar wrote him: 'Throw them in the water. If what they contain is right guidance, God has given us better guidance. If it is error, God has protected us against it.

Beautiful people are not always good, but good people are always beautiful.