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Sufi Wisdom Quotes

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Sufi Wisdom Quotes

“An EXPERIENCE happens. Someone comes from a foreign country and for a while an experience happens. IT is about the experience, not the set of rules, laws and dogmas that results from the experience. A whirlwind appears for a while and then leaves. People then seek to copy the experience of the whirlwind by waving little fans. It is not possible to artificially preserve whirlwinds. Do not become spiritual taxidermists trying to preserve a dead animal. Do not accept the lifeless FORM for the dynamic CONTENT!”

Sufi WisdomSpiritual ExperiencesSheikhsDynamic ContentEfendi
Book:The Sun at Midnight: The Revealed Mysteries of the Ahlul Bayt Sufis
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“This is the foundation of the philosophy of Futuwwah. Futuwwah is a state of mind. It means placing other people above oneself. It is being generous and altruistic. It is self-denial, immunity to disappointment, indulgence toward other people's short-comings. It is a fearless struggle against tyranny, and above all, it is love. Love is the essence of Futuwwah; love of God, love of His creation, love of Love. (p. 13)”

Sufi WisdomWay Of The WarriorSpiritual WarriorSufi Way Of BeingFutuwwahThe Way Of Sufi Chivalry
Book:The Way of Sufi Chivalry
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“On the Day of Judgment no one is safe save the one who returns to God with a pure heart. (Quran) Surely in the breasts of humanity is a lump of flesh, if sound then the whole body is sound, and if corrupt then the whole body is corrupt. Is it not the heart? (Prophet Muhammad ) Blessed are the pure at heart, for they shall see God. (Jesus )”

IslamSufismSufi WisdomHamza YusufPurification Of The HeartWisdom Of The Heart
Book:Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart
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“The believers are described as people whose hearts are alive and full of light, while the scoffers are in darkness: Is one who was dead and then We revived [with faith] and made for him a light by which to walk among the people like one who is in darkness from which he cannot exit? (QURAN, 6:122). According to commentators of the Quran, the one who was dead refers to having a dead heart, which God revived with the light of guidance that one may walk straight and honorably among human beings. Also, the prophet Muhammad said, “The difference between the one who remembers God and one who does not is like the difference between the living and the dead.” In essence, the believer is someone whose heart is alive, while the disbeliever is someone whose heart is spiritually dead.”

IslamSufismSufi WisdomHamza YusufRemembrance Of GodPurification Of The Heart
Book:Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart
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“Many in the West have long proffered that the brain is the center of consciousness. But in traditional Islamic thought – as in other traditions – the heart is viewed as the center of our being. The Quran, for example, speaks of wayward people who have hearts with which they do not understand (7:179). Also the Quran mentions people who mocked the prophet and were entirely insincere in listening to his message, so God placed over their hearts a covering that they may not understand it and in their ears [He placed] acute deafness (6:25). Their inability to understand is a deviation from the spiritual function of a sound heart, just as their ears have been afflicted with a spiritual deafness. So we understand from this that the center of the intellect, the center of human consciousness and conscience, is actually the heart and not the brain. Only recently have we discovered that there are over 40,000 neurons in the heart. In other words, there are cells in the heart that are communicating with the brain. While the brain sends messages to the heart, the heart also sends messages to the brain.”

IslamSufismSufi WisdomHamza YusufPurification Of The HeartWisdom Of The Heart
Book:Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart
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“Islam provides the method by which our hearts can become sound and safe again. This method has been the subject of brilliant and insightful scholarship for centuries in the Islamic tradition. One can say that Islam in essence is a program to restore purity and calm to the heart through the remembrance of God. This present text is based on the poem known as Maṭharat al-Qulūb (literally, Purification of the Hearts), which offers the means by which purification can be achieved. It is a treatise on the “alchemy of the hearts,” namely, a manual on how to transform the heart. It was written by a great scholar and saint, Shaykh Muhammad Mawlud al Ya’qubi al-Musawi al-Muratani, As his name indicates, he was from Mauritania in West Africa. He was a master of all the Islamic sciences, including the inward sciences of the heart. He stated that he wrote this poem because he observed the prevalence of diseased hearts. He saw students of religion spending their time learning abstract sciences that people were not really in need of, to the neglect of those sciences that pertain to what people are accountable for in the next life, namely, the spiritual condition of the heart, In one of his most cited statements, the Prophet said, “Actions are based upon intentions.” All deeds are thus valued according to the intentions behind them, and intentions emanate from the heart. So every action a person intends or performs is rooted in the heart. Imam Mawlud realized that the weakness of society was a matter of weakness of character in the heart, Imam Mawlud based his text on many previous illustrious works, especially Imam al-Ghazali’s great Ihya’ Ulum alDin (The Revivification of the Sciences of the Religion). Each of the 40 books of Ihya‘ Ulum al-Din is basically about rectifying the human heart. If we examine the trials and tribulations, wars and other conflicts, every act of injustice all over earth, we’ll find they are rooted in human hearts.”

IslamSufi WisdomHamza YusufPurification Of The Heart
Book:Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart
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“The soul is life, it never touches death. Death is its illusion, its impression, death comes to something which it holds, not to the soul itself. The soul becomes accustomed to identify itself with the body it adopts, with the environment which surrounds it, with the names by which it is known, with its rank and possessions, which are only the outward signs that belong to the world of illusion. The soul absorbed in its childlike fancies, in things that it values and to which it gives importance, and in the beings to which it attaches itself, blinds itself by the veils of its illusion. Thus it covers its own truth with a thousand veils from its own eyes.”

EnlightenmentSpiritual AwakeningSufi WisdomThe SoulHazrat Inayat KhanThe Heart Of Sufism
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“Breath, to a Sufi, is a bridge between himself and God; it is a rope for him, hanging down to earth, attached to the heavens. The Sufi climbs up by the help of this rope. In the Qur’anic language it is called Burak, a steed which was sent to the Prophet for his journey to the heavens. Hindus call it prana, which means life, but they picture it symbolically as a bird, which is named in Sanskrit Garuda, on which rode Narayana, the godhead. There is no mystical cult in which the breath is not given the greatest importance in spiritual progress. Once man has touched the depths of his own being by the help of the breath, then it becomes easy for him to become at one with all that exists on earth and in heaven.”

BreathSufi WisdomSufi GnosisHazrat Inayat KhanThe Heart Of SufismEsoteric Meaning Of BreathThe Breath Of The Soul
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“The picture of God and of souls is that of the sun and its rays. The rays are not different from the sun; the sun is not different from the rays. Yet there is one sun and many rays. The rays have no existence of their own; they are only an action of the sun. They are not separate from the sun, and yet the rays appear to be many different rays. The one sun gives the idea of one center. So it is with God and man. What is God? The Spirit which projects different rays; and each ray is a soul. Therefore the breath is that current which is a ray, a ray which comes from that Sun which is the spirit of God. And this ray is the sign of life. What is the body? The body is only a cover over this ray. When this ray has withdrawn itself from this cover, the body becomes a corpse.”

Sufi WisdomThe SoulSufi GnosisHazrat Inayat KhanThe Heart Of SufismThe One SpiritThe Spirit Of God
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“In certain ancient civilizations and indigenous cultures there was often a process of initiation that young people would go through before they became adults. In some Native American traditions, for example, the initiate would be put out into the wilderness without any food or any other provisions for survival. He would have to rely on the Universe and his own soul. During the experience, the initiate would fast. He would experience himself confronting the Universe alone. He would be out there for a number of days. This would open up the initiate to a direct experience of something beyond the usual egoic mind and all of its concerns. The initiate would be thrust into an experience that would take him beyond his small, limited self. Such a process existed in our own Tradition going back to the Prophet Muhammad, peace be upon him. What was Muhammad doing in a cave when the first revelations of the Qur‘an began if not going through what Native Americans would call a „Vision Quest“? He received direct revelation and inspiration through this practice. (p. 12)”

SufismSufi WisdomInitiationTreshold SocietySufi PathPerennial PhilosophyKabir HelminskiVision Quest
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“The person who makes God his Beloved, what more does he want? His heart becomes awakened to all the beauty there is within and without. To him all things appeal, everything unfolds itself, and it is beauty to his eyes, because God is all-pervading, in all names and all forms; therefore his Beloved is never absent. How happy therefore is the one whose Beloved is never absent, because the whole tragedy of life is the absence of the Beloved, and to one whose Beloved is always there, when he has closed his eyes the Beloved is within, when he has opened his eyes the Beloved is without. His every sense perceives the Beloved; his eyes see Him, his ears hear His voice. When a person arrives at this realization, then he, so to speak, lives in the presence of God; then to him the different forms and beliefs, faiths and communities do not count. To him God is all-in-all; to him God is everywhere. If he goes to the Christian church or to the synagogue, to the Buddhist temple, to the Hindu shrine, or to the mosque of the Muslim, there is God. In the wilderness, in the forest, in the crowd, everywhere he sees God.”

EnlightenmentAwakeningOnenessSufismSufi WisdomHazrat Inayat KhanGodconsciousnessThe Beloved
Book:The Inner Life
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“In our tradition, God says, „The heavens and the earth cannot contain Me.“ We know there are billions of stars and galaxies. Yet the Divine is saying, „No, all of that cannot contain Me. Only the heart of my faithful servant, the knower, is expansive enough to contain Me.“ It‘s a very high truth. (p. 80)”

SufismSufi WisdomHadithTreshold SocietySufi PathKabir Helminski
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“Remembrance in its most elementary, tangible form is to chant the names of God. Remembrance is everything. Our destination as spiritually developing human beings is to live our lives in such a way that we are completely within that continual remembrance. That is the world and universe we live in. It surrounds and informs us. It illuminates our perception and softens our hearts. It should also bring us joy and happiness. That is our reality, because looking at life through the distorting eyes of the ego is, at best, a secondhand reality. The word for „remembrance“ in Arabic literally means „to mention,“ yet we translate it as „remembrance.“ When you mention someone, in a way, you‘re remembering the one you are calling to mind. We are remembering our Origin, remembering that we come from God and to God we will return. People sometimes talk about how children have an open channel to the Divine because they just came from God relatively recently. Remembering our Origin is a fundamental truth that we need to call to mind. This is expressed in the hadith „Whoever belongs to God, God will belong to him or her.“ In that sense, if remembrance is deep enough, complete enough, it is the Divine remembering in you. In the state of belonging to God, what you want is not different than what the Divine wants. And „God“ wants what you want; there is then no separate „you“ wanting. There is no duality or personal will pulling in the opposite direction. Rumi calls that being under „the compulsion of love.“(p. 6)”

EnlightenmentAwakeningSufismSufi WisdomRumiTreshold SocietySufi PathKabir HelminskiRemembrance Of GodDhikr Allah
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“The messenger of God, peace be upon him, said, „If anyone travels a path in search of knowledge, God will conduct him through one of the paths of paradise. The angels will lower their wings, delighted with the one who seeks knowledge. And the inhabitants of the heavens and the earth, and the fish in the depths of the water will seek forgiveness for him. The higher station of the gnostic over the worshipper is like the position of the full moon among the stars.“ The hadith is not talking about the sect of Gnostics, but rather the knowers of God. The knowers of God are the heirs of the Prophet. (p. 90)”

KnowledgeSufismSufi WisdomTreshold SocietySufi PathKabir HelminskiGnosticsSacred Knowledge
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“The word for paradise is actually „garden“ or jannah in Arabic. Paradise is not just something that comes after this earthly life. The Qur‘an says, The Garden will be brought near to all those who are in a state of Godconsciousness (Surah ash-Shu‘ara 26:90). To all those who deepen in their remembrance, deepen in presence, The Garden will be brought near. (p. 101)”

EnlightenmentParadiseSufismSufi WisdomTreshold SocietySufi PathKabir HelminskiRemembrance Of GodGodconsciousness
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“To invite God into a conversation is to open the door of mystery and possibility. It is not about an exchange between two people, with the thought of „I‘ll do this for you, maybe someday you‘ll do it for me.“ It has nothing to do with expectation. It‘s not a quid pro quo. It‘s something entirely of a different order and unpredictable. (p. 3)”

EnlightenmentAwakeningSufismSufi WisdomTreshold SocietySufi PathKabir Helminski
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“On the spiritual path we choose to give a certain amount of time and effort to be in the company of the Divine consciously and intentionally. It‘s appropriate to have, as we have in our Tradition, times of the day dedicated to this. There are times when we make an effort to bring ourselves into the presence of God. In our Tradition there is a physical effort involved in worship – the postures of bowing and prostration during salaat, or the practice of turning. It‘s „doing,“ not just a „being“ in Sufi spiritual practice. It‘s „doing“ with „being.“ The physical efforts in the ritual prayer also are done in time. We undertake the ritual prayers at the times indicated, following what we believe to be a heavenly, ordained pattern, not merely at our convenience, not just when we want to. (p. 3)”

PrayerMeditationSufi WisdomTreshold SocietySufi PathKabir HelminskiRemembrance Of GodSufi Spiritual Practice
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“Don‘t put it off, don‘t wait too long. When we truly commit ourselves to a spiritual path and practice, something in Reality rises up to support us. The destiny of what we‘re designed to be becomes real, and the fate of unconscious behaviors is avoided. Or, even if not avoided, our mistakes become learning experiences, blessed by some invisible Mercy. As Yunus Emre said, „Ever since the glance of the mature fell upon me, nothing has been a misfortune.“ (p. 5)”

SufismSufi WisdomTreshold SocietySufi PathKabir HelminskiYunus Emre
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“In our Tradition, we use the body to experience the presence of God. We can teach the body what it feels like to surrender to the Divine as our forehead touches the ground during prayer. This is something the body needs to tangibly experience. (p. 6)”

PrayerSufismSufi WisdomPresence Of GodTreshold SocietySufi PathKabir HelminskiSurrender To The Divine
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“Our first murshid (spiritual guide), Suleyman Dede, never claimed to do anything himself. When Suleyman Dede visited the United States, he said, „God brought me to this country, and He has taken me to all these different places, and He has arranged for these meetings to occur, for people to come, and He has made me say certain things. It is really amazing because I am not doing anything.“ (p. 10)”

SufismSufi WisdomSurrender To GodTreshold SocietySufi PathKabir HelminskiGodconsciousnessSuleyman Dede
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“It's said in our Tradition that the human heart is a treshold between two worlds. The treshold is between the limited material world and the infinite spiritual reality. The heart is the treshold. We should be on that treshold all the time, bridging these two worlds. When we live in that reality and are aware of that presence, we are in remembrance. It changes everything. We can realize that we are not just the content of our experience. We're also this beautiful context, which is divine and purposeful, guiding us stage by stage to deeper and deeper truth. Every stage of our life, if we're seekers, leads to a greater richness of meaning in our lives. Then we can be grateful even for the thorns because we know it has come from the Beloved. (p. 26-27)”

EnlightenmentAwakeningSufismSufi WisdomTreshold SocietySufi PathKabir HelminskiRemembrance Of GodThe Heart
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“All the heart wants is expanding friendship. It is not the kind of friendship that is a social satisfaction and can even lead to dependency and attachment. Rather, it is the friendship of other conscious hearts, who are in that state of remembrance and in that state of coherence and resonance. That's what lifts and heals us. That‘s why Sufis have their dergahs and communities. Sufism is not arranged as an individual tutorial. It‘s not a path for hermits. There may be periods when one benefits from solitude. However, there‘s transformation in friendship. The transformation results from knowing one another and accepting the truth that everything is purposeful. Whoever walks through the door of the Sufi dergah has been invited. We‘re all friends of the Friend. Community is part of the mechanism of transformation. Because Western society is so individualistic, we find ways of avoiding relationship and seek transformation that will occur at our own convenience or according to our own preferences. Sometimes people reach the stage where they say, „I might be better off alone. I think I‘m getting enough of this spiritual stuff that I could do it myself.“ They give up the friction of relationship and the challenge of it, and retreat into their own world. It‘s not usually a healthy sign. However, everyone is free. On this Path, no one is coerced. It‘s not a cult. There‘s no group pressure. If somebody walks away from a Sufi circle, nobody chases after them, except perhaps out of friendship. Sufis don‘t interfere with anybody‘s will. We all have free will. We are happy to find friends who share a common yearning. We are helped and healed by that yearning. We are healed by each other. (p. 27)”

FriendshipSufismSufi WisdomTreshold SocietySufi PathKabir HelminskiRemembrance Of GodWisdom Of The Heart
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“The Prophet Muhammad said, „Die before you die.“ We are being told to know the after-death state now, while we are alive. The mystics say that just as the embryo fears being born from the womb into this world, we fear our next birth. We fear being born from the womb of this material existence. The embryo can‘t imagine there is anything better than the warmth, comfort, and easy life it experiences in the womb. When it uncomfortably emerges into the expanded world outside the womb, it finds beautiful colors, fragrances, sensory experiences, and relationships. As human beings, we may similarly fear emerging into the expansive world that is beyond the boundaries of our egoistic existence. It‘s a goal of this spiritual path to be living in two worlds at once. By doing so, we can bring heaven to earth. (p. 33)”

EnlightenmentAwakeningSufismSufi WisdomSpiritual TransformationSufi GnosisTreshold SocietyProphet MuhammadSufi PathKabir Helminski
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“Bismillah ar-Rahman ar-Raheem Consider the Sun in its radiant brightness. And the Moon as she reflects. Consider the day as it reveals the world and the night as it veils it darkly. Consider the sky and its wondrous structure and the earth and all its expanse. Consider the sky and its wondrous structure and the earth and all its expanse. Consider the human soul and the order and proportion given to it and how it is imbued with moral failings as well as with consciousness of God. Truly, the one who purifies it shall reach a happy state and the one who corrupts it shall truly be lost. [Surah ash-Shams 91:1-10]”

HappinessIslamSufismQuranSufi WisdomTreshold SocietySufi PathKabir HelminskiRemembrance Of God
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“The eye of wahdat looks out at the world with no judgments. Sufis in a state of wahdat look outwards and have no complaints against God. They see the perfection of everything as it is. It does not mean they see saint and sinner as well as justice and injustice as equal. They see the differences and contradictions, but also see their perfection and usefulness in the beautiful state of wahdat. If there is an injustice, the dervish will try to make it right while still seeing the perfection of the Oneness. (p. 75)”

OnenessSufismSufi WisdomTreshold SocietySufi PathKabir HelminskiDivine PerfectionWahdat
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“Suleyman Dede was someone who spoke from a place of deep knowing, a place much greater than himself. Suleyman Dede was not just an individual while speaking. He was representing something Infinite. The love, acceptance, and belonging you felt from him made you want to be with him for the rest of your life. It made you want to never leave his side. Some said that in Suleyman Dede‘s embrace you felt as though you were in your mother‘s arms. You felt a real sense of being in a state beyond comparing, free from like or dislike. Suleyman Dede spoke with the genuine voice of the Prophet Muhammad. The love he gave came from a deep center within his heart. His heart was connected to Mevlana Rumi, and the Prophet. He was part of something that was intricately and carefully balanced. Suleyman Dede said chance did not play a role in the people he met. He knew that wherever he was, it was the right place, right time, and that he had been called for a specific service. He was awake to that. Dede said that we are never separated from God. He invited us to enter into the experience described by Surah al-Hadid: He is with you wherever you are. (p. 78-79)”

EnlightenmentAwakeningSufismSufi WisdomTreshold SocietySufi PathKabir HelminskiGodconsciousnessSuleyman Dede
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“Worship is taking time from the momentum of our lives to stop and stand before the Face of God for a few minutes. The prostrations in the ritual prayer that are the regular practice of the Islamic tradition, and which Sufis also do, include four to eight cycles of standing, bowing, and prostrating. At most, the ritual prayer takes between five and ten minutes. It‘s a deep and mindful encounter with the Infinite Face of God, not performing a ritual with rote recitations. In fact, the Prophet Muhammad, peace be upon him, said, „If your ritual prayer is not done with presence, it‘s not worship.“ Presence is absolutely essential to the ritual prayer. The whole normative practice of Islam, its basic practices and rituals, are a spiritual training system when properly understood […] One of our friends, a great Sufi teacher, recently said, „Everything is in the prostration.“ When our foreheads touch the ground we enter into that Divine Oblivion. It is oblivion, in the sense that we are so present with the Divine that everything else just disappears. We‘re completely there in the consciousness of the Divine, forehead to the ground, for that moment. It‘s a kind of bliss. (p. 103)”

PrayerSufismSufi WisdomTreshold SocietySufi PathKabir HelminskiRemembrance Of GodIslamic TraditionRitual Prayer In Islam
Book:In the House of Remembering: The Living Tradition of Sufi Teaching
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“What has been taught to you? On the path of love what else other than love be taught?! What books have you been referred to? On the path of love, there isn't any book to read but your heart! What you mean reading your heart? Is to know whether your heart is in love or hate! Then how is love taught and understood? Love isn't something to be taught and understood but to be received and conceive. What you mean recieve and conceive? It is to receive from the glance of the perfect master to your eyes (recieve) and into your heart (conceive). What happens when you conceive? Love receive love, love conceive love, love becomes love. What it is to become love? Is to unite with the source of love. What do you mean united was it separate before ? No, it was not separate from me but I was. Is the source, object, and subject different from one another? That is something that needs not to be said but experienced within yourself.”

Love QuotesReligion QuotesSufi WisdomPath QuotesReal Love QuotesGnostic QuotesSufi TeachingsTariqa Quotes
Author:Aiyaz Uddin
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“In „The Secret of Secrets“, al-Jilani refers to the Hadith Qudsi, where God speaks through His Messenger, peace be upon him: „Man is My secret and I am his secret. The inner knowledge of the spiritual essence (ilm al-batin) is a secret of My secrets. Only I put this into the heart of My good servant, and none may know his state other than Me.“ (p. 192)”

IslamSufismSufi WisdomHadith QudsiAbd Al Qadir Al JilaniThe Secret Of Secrets
Book:Hearts Turn: Sinners, Seekers, Saints and the Road to Redemption
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“Futuwwah is the way of the fata. In Arabic, fata literally means a handsome, brave youth. After the enlightenment of Islam, following the use of the word in the Holy Koran, fata (plural: fityan) came to mean the ideal, noble, and perfect man whose hospitality and generosity would extend until he had nothing left for himself; a man who would give all, including his life, for the sake of his friends. According to the Sufis, Futuwwah is a code of honorable conduct that follows the example of the prophets, saints, sages, and the intimate friends and lovers of Allah. (p. 6)”

Sufi WisdomSufi Way Of BeingFutuwwahThe Way Of Sufi Chivalry
Book:The Way of Sufi Chivalry
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“Love makes us speak; love makes us moan; love makes us die; love brings us to life; love makes us drunk and bewildered; it sometimes makes one a king. Love and the lover have no rigid doctrine. Whichever direction the lover takes he turns toward his beloved. Wherever he may be, he is with his beloved. Wherever he goes, he goes with his beloved. He cannot do anything, cannot survive for one moment even, without his beloved. He constantly recalls his beloved, as his beloved remembers him. Lover and beloved, rememberer and remembered, are ever in each other’s company, always together.”

LoveSufismSufi WisdomSufi PathRemembrance Of God
Book:The Unveiling of Love: Sufism and the Remembrance of God
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“The flame of the mystic‘s heart is love of God and compassion for all of God‘s creatures […] the gnostic‘s love for humanity engulfs the entire world. Distinctions are of no account in this love. The gnostic invokes God‘s mercy equally on sinners and saints, men and women, and people of all races, nations and religions. (p. 199)”

SufismSufi WisdomSufi GnosisSufi PathPir Zia Inayat KhanThe Gnostic Path
Book:Mingled Waters : Sufism and the Mystical Unity of Religions
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