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I Quotes

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“Iată, bucuria noastră: Dumnezeu este cu noi şi în noi. Ştiu oare toţi aceasta ? Din nenorocire nu toţi, ci numai cei ce s-au smerit înaintea lui Dumnezeu şi şi-au tăiat voile proprii, căci Dumnezeu celor mândri le stă împotrivă şi El viază numai într-o inimă smerită. Domnul se bucură când ne aducem aminte de milostivirea Lui şi ne facem asemenea Lui prin smerenia noastră." (idem) "Dacă întâi-stătătorul este rău, roagă-te pentru el şi vei avea pace în sufletul tău. Dacă chilia e rea sau dacă ascultarea nu-ţi e pe plac sau dacă eşti istovit de boală, gândeşte în tine însuţi: "Domnul mă vede şi cunoaşte starea mea; să fie cum îi place lui Dumnezeu", şi vei avea pace. Dacă sufletul nu se predă voii lui Dumnezeu, nu-şi va găsi nicăieri pacea, chiar dacă ar păzi posturi mari şi ar stărui în rugăciune. Cine învinuieşte pe oameni pentru faptul că îi fac reproşuri, acela nu înţelege că sufletul lui e bolnav şi că nu reproşurile sunt vinovate pentru suferinţa lui. Cel căruia îi place să-şi împlinească voia sa proprie, acela nu e deloc înţelept, dar cel ascultător degrabă va înainta [duhovniceşte], pentru că Domnul îl iubeşte.”

“Iată o cale scurtă şi uşoară spre mântuire: Fii ascultător, înfrânat, nu osândi, păzeşte-ţi mintea şi inima de gândurile cele rele şi gândeşte că toţi oamenii sunt buni şi Domnul îi iubeşte. Pentru acest gând smerit, harul Duhului Sfânt va via întru tine şi vei zice: «Milostiv este Domnul!» Dar dacă osândeşti, murmuri şi-ţi place să-ţi faci voia, atunci chiar dacă te rogi mult, sufletul tău sărăceşte şi spui: «Domnul m-a uitat». Dar nu Domnul te-a uitat pe tine, ci tu ai uitat că trebuie să te smereşti, şi pentru aceasta harul lui Dumnezeu nu viază în sufletul tău; el intră însă cu uşurinţă în sufletul smerit şi îi dă pacea şi odihna în Dumnezeu. Maica Domnului a fost mai smerită decât toţi şi de aceea o preamăresc cerul şi pământul; şi oricine se smereşte va fi preamărit de Dumnezeu şi va vedea slava Domnului.”

“Iba dándome cuenta de que las partes importantes de mi historia no estaban tanto en el valor superficial de mis éxitos como en lo que subyacía a éstos: las muchas formas discretas en que había ido afianzándome a lo largo de los años, y las personas que habían contribuido a reforzar mi confianza con el paso del tiempo. Me acordaba de todas ellas, de cada persona que me animó a que siguiese adelante, esforzándose por inocular en mí la defensa contra los desprecios y las humillaciones que sin duda recibiría en los sitios hacia los que me encaminaba, todos esos entornos creados principalmente por y para personas que no eran negras y mujeres.”

“Ibaratnya, sejarah adalah orang tua yang mulia, bijak, berpengalaman dan memiliki ingatan kuat yang tidak pernah gentar kecuali terhadap ‘pemiliknya’, Yang Maha Tinggi dan Perkasa. Ia selalu mengungkapkan fakta kebenaran dan tidak takut menghadapi celaan apa pun meski banyak pihak yang berupaya memanipulasi atau mengaburkannya dengan berbagai macam cara. Sejarah tidak akan pernah takluk kepada mereka, tidak akan pernah bergeming dari posisinya, dan tidak akan pernah berdusta, sebab ia pasti akan mengungkapkan segala kebeanran dari pihak mana pun.”

“Iblis tidak berjarak dengan diri kita, dengan karakter budaya, politik dan pasar sejarah kita. Malah Tuhan yang jaraknya cenderung semakin menjauh dari kita, kecuali pas kita perlukan untuk memperoleh keuntungan atau mentopengi muka. Akan tetapi dalam kehidupan kita Iblis bukan fakta. Ia hanya simbol. Idiom. Icon. Hanya abstraksi untuk menuding “kambing hitam”. Atau Tuhan kita perlukan untuk kapitalisasi karier, bisnis pendidikan, usaha dagang sedekah dan industri zakat, kostum religi perbankan dan bermacam-macam lagi dusta liberal penyelenggaraan kapitalisme kita.”

“IBM has had a long partnership with Siebel, JD Edwards and Peoplesoft, so from a partner perspective, this is a good move by both sides. This agreement reflects the reality of what customers expect for their investment, support and openness. Oracle really needed to do this for Websphere, but it opens up tremendous opportunities for both companies.”

“IBM uses what I like to call the 'hole-in-the-ground technique' to destroy the competition..... IBM digs a big HOLE in the ground and covers it with leaves. It then puts a big POT OF GOLD nearby. Then it gives the call, 'Hey, look at all this gold, get over here fast.' As soon as the competitor approaches the pot, he falls into the pit”

“Ibn al-Arabi gave this advice: Do not attach yourself to any particular creed exclusively, so that you may disbelieve all the rest; otherwise you will lose much good, nay, you will fail to recognize the real truth of the matter. God, the omnipresent and omnipotent, is not limited by any one creed, for he says, 'Wheresoever ye turn, there is the face of Allah' (Koran 2:109). Everyone praises what he believes; his god is his own creature, and in praising it he praises himself. Consequently, he blames the disbelief of others, which he would not do if he were just, but his dislike is based on ignorance.”

“Ibn al-Wahhab was not the godfather of contemporary terrorist movements. Rather, he was a voice of reform, reflecting mainstream eighteenth-century Islamic thought. His vision of Islamic society was based upon monotheism in which Muslims, Christians, and Jews were to enjoy peaceful co-existence and cooperative commercial treaty relations.”

“Ibn Arabi is suggesting that the contemplation of God is possible, indeed enhanced, through the human form: when man contemplates the Reality in woman he beholds God. The Epiphany that Ibn Arabi found in the contemplation of the feminine need not be exclusive to the feminine. Indeed, as the Qur‘an says in Surah Tin, the human being is created in the most beautiful proportions, created on an archetype of beauty. What Ibn Arabi found in his contemplation of Woman is a profound recognition of the Divine in the „other“. Since God has breathed His Spirit into human beings, the outward form is creaturely, while the inner nature is Divine. Therefore, God is loving Himself in us, and we are loving God in each other. In the same way, man is loving himself in woman, and she is loving herself in him. But the finding of wholeness within oneself doesn‘t necessarily cancel out the beautiful polarity between lovers. Ibn Arabi is describing sexual union as a mirroring of God within God, as a Divine Union of deep awareness, and this is the appropriate human state for sexual relations. Sexuality is sacred because it is a form of relationship within this great electromagnetic field of Love. To disparage this polarity is a denial of the Divine origins of our very humanity. To ignore its spiritual potential is to deny the Spirit that has been breathed into us. (p. 107)”

“Ibn Ata' Allah said: "God may open up for you the gates of obedience, but without opening up for you the gates of acceptance. On the other hand, He may Allow you to fall into disobedience which happens to lead you to the right path. DISOBEDIENCE that teaches you HUMILITY is better than PIETY that fills you with VANITY and ARROGANCE.”

“Ibn Mas'ud said, "When 'Umar died nine-tenth of all knowledge vanished with him." The people were shocked and said, "How can this be when among us now are still many of the great companions?" Ibn Mas'ud replied,"I am not speaking of the knowledge of fiqh and the science of judgements, I'm speaking about the knowledge of Allah." This struggle of isolation, hunger, sleeplessness, weeping, fear and endless service to men was for this end. The journey is only for knowledge of Allah and the whole of it lies in detachment from everything that passes away. First from what is displeasing to Allah, then from one's self-illusion and desires, and then from all men and all otherness until there is only isolation and extreme nearness to Allah.”

“Ibn ul Farid, the thirteenth-century adept in practical and theoretical mysticism, lived in Cairo. He attained to permanent union with his real self (the Beloved) by getting rid of the dualistic illusion of two selves. "It is like a woman possessed by a spirit," he said. By casting off his self-existence he had found the Beloved to be his real self. "Naught save otherness marred this high estate of thine," the Beloved said to him, "and if thou wilt efface thyself thy claim to have achieved it will be established indeed!" (Among Sufis otherness is equivalent to thinking of one's self as something other than God.)”

“Ibrahim findet es einfach, dieses Erbe von sich zu weisen. Er kann sagen: Das hier will ich nicht. Aber das bringt weder ihm noch unseren Eltern Frieden. Maya findet es einfach, den vorgegebenen Weg zu gehen. Sie weiß, wie man Kompromisse schließt. Und trotzdem ergrauen ihre Haare, wo sie doch noch keine neunzehn ist. Aber wo ich stehe, das weiß ich nicht. Wieder in den Zwischenräumen, denke ich.”