Nicholson-The Mystics of Islam

Parts of “The Mystics of Islam” book by Reynold A. Nicholson

“If Islam, Christianity, and Judaism despite the narrow-minded conflicts, have many similar aspects, the value and worth of the spiritual concept of that similar element could best be found in Islamic, Christian, and Jewish mysticism -Whether following The Prophet Muhammad, Jesus Christ, or Moses- from the bottom of his heart he turns toward God and this attests to that same deep spiritual experience.” The mystics of Islam

“Sufism the religious philosophy of Islam, in its most ancient definition, means “the realization and reception of the divine truth” and Islamic mystics tend to call themselves Ahl Al-Hagh”

“The goal of Sufis, the Dervish path, as the ego is still enslaved by the earthly body is to escape this prison, tearing seventy curtains, and longing for uniting with the one. You shouldn’t come out of the bodily clothes, the body must be refined and made divine to help the ego, not restraining it. The body resembles a metal that needs fire for clearance, purification, and mutation. And the Sheikh tells the disciple that the secret of this mutation is in his hand. The mentor says we’ll through you into the spiritual fire of emotion and enthusiasm and you will rise clear and refined.” The mystics of Islam

“Sufis are not a cult, they don’t have a narrow-minded system, the paths in which they search for God equals the number of human egos, and is extremely diverse. However, the signs of relation and attachment could be found in all of them.”

“They asked Abu-Saeed Abul-khayr of Sufi, he said: dropping what is inside your head, bestowing what is inside your hand and not jumping what comes at you. (Asrar al-Tawhid page 297)”

“Sheikh is a holy man with a clearheaded background and perfect wisdom. He is who his least utterance is the absolute principle to his disciples. “The Wayfarer” which tries to traverse “the path” without the help of the mind would not benefit from sympathy and compromisation.”

“Wish the adjudication of your heart although there are other adjudicators. Because you will only find the divine secrets inside you and the religion and faith are nothing but this.”

“The term “mortality” has different levels, sides, and meanings which the gist of it is as follows:

1- The moral change of the soul by silencing all the temptations and wishes.

2- The separation and ignorance of the mind from all the evidence, thoughts, deeds, and senses; through concentration of the mind on God, meaning speculation and drowning in the observation of the divine traits.

3- The severance of all the conscious thoughts. The supreme level of “mortality” is when even the common sense of reaching mortality is disappeared.

The ultimate degree of “mortality” i.e. losing control and the total ignorance of self is the prelude of “living”.”

“Rumi believes Sama is the nourishment of the soul, a tool for the collection of thoughts, strength of mind and consciousness.”

“How does a man understand God? He cannot understand God by the senses, as God is not a substance and cannot be understood by the mind or as he does not fit in the knowledge and delusion. Logic never steps out of the limits; philosophy has a double vision; books, notebooks, knowledge, and bustle are the school of narcissism and obscure and darken the truth-seeker’s mind with a cloud of hollow words.” The mystics of Islam

“Most of the great Sufis of the Middle Ages had been living clean and righteous and had seen God in their dreams and gotten drunk of his love. Because they were determined to speak of their dreams, and depending on the relativity, spoke a humane language. If they were talented in literature and were poets, would compose their poems in the style of that era and their contemporary artist. In the manner of mystical poems, Arab poetry bows to Persian poetry. Anyone who wishes to understand the secrets of Sufism- without being involved in the verbal matters or being trapped in the tunnel vision of the metaphysics- should refer to Attar, Jalal al-din Rumi, and Jami which some of their work is available in English and other European languages”

“In the biography of Islamic sheikhs, there are stories of kindness and compassion toward animals (like dogs which are considered unclean in Islam), birds, and even insects. “It is said that when he [Bayazid] was returning from Mecca, arrived at Hamedan. He had bought Moasfar seed. Put [a bit] in his robe and carried it to Bastam. As he opened it, saw some ants there. He said: I have made them homeless. He rose and brought them back to Hamedan and put them where their home was…”.”

“The sign of the one who loves God is that people attribute three characteristics to him: generosity like the generosity of the sea, compassion like the compassion of light, and modesty like the modesty of the earth.”

“Dear God, give my enemies what you have allocated me. And give whatever you have allocated from the afterlife to your friends because you are enough for me”

“Dear Lord, if I worship you because of the fear of hell, I shall burn in hell. And if I worship you in the hope of paradise, forbid it for me. And if I worship you because of you, do not withhold the perpetual grace from me.” The mystics of Islam

“The soul in mystics’ imagination has been attributed to these similes. To a moaning pigeon who has lost his mate, To a reed which has been ripped from the reed field that his cry of complaint about his separation has caused men and women to moan, To a falcon which his hunter calls it by a loud shout to sit on his hand, To snow which melts by the sunlight and evaporates into the air, To a camel which carries the burden slowly into the night; To a parrot trapped in a cell, To a fish remaining on the land; and to a throne-claiming soldier.” Persian Mystics