- I told to Imam Baqir (A.S): “What is the meaning of “truly, Ibrahim was awwah and patient”? He replied: “Awwah means (the one who is) praying (to) and wailing (for God) a lot.””
- “Two people, who have acted alike, enter the heaven, but one of them sees the other one in a higher place. Then, he says: O’ Lord! How come has he a superior place in comparison to me while we acted alike? God the Almighty replies: “because he asked Me (whatever he needed) and you did not do that”.
- “The most knowledgeable person to God is the one who asks more from Him”
- “Whoever prays a lot, the angels say: this voice is familiar (to us) and this is the prayer which is accepted and this is the need which is provided”
- “There is no servant who goes to a land and opens their hands and praises God and prays, unless God fills the land with his rewards, whether it is vast or tiny”
- If you knew god the way you should’ve known, Mountains definitely will be moved by your prayers.
- Crying out of fear of god is the key to his mercy, it’s a sign for his acceptance and it’s a door to answering (your prayers)
- Pray to god and believe in his answeres. But understand that god wont accept prays from an unwitting oblivious heart.
William C. Chittick was born in Milford, Connecticut in 1943. As an undergraduate student majoring in history at the College of Wooster (Ohio), Chittick spent the 1964–1965 academic year abroad, studying Islamic history at the American University of Beirut. It was here that he first came into contact with Sufism, as he decided to write his junior year independent study on the topic. Having become familiar with the standard accounts of Sufism, Chittick attended a public lecture on the topic by Seyyed Hossein Nasr, who was the University’s Agha Khan Visiting Professor that year. Nasr’s lecture deepened Chittick’s interest in Sufism to the point that he eventually resolved to pursue graduate studies in Tehran. Chittick began his graduate work in the foreign students program at the University of Tehran’s Faculty of Letters in 1966. In 1974, he obtained a doctoral degree in Persian language and literature under Nasr’s supervision. Chittick then began teaching comparative religion at Aryamehr Technical University (now Sharif University of Technology) and, in 1978, joined the faculty of the Imperial Iranian Academy of Philosophy (now the Iranian Institute of Philosophy). Shortly before the revolution in 1979, he returned with his wife, Sachiko Murata, to the United States.
Chittick is currently Distinguished Professor in the Department of Asian and Asian American Studies at Stony Brook University. In the early 1980s, Chittick served as an associate editor for Encyclopaedia Iranica. Chittick is author and translator of thirty books and more than one hundred seventy five articles on Islamic thought, Sufism, Shi’ism, and Persian literature. His more recent books include Divine Love: Islamic Literature and the Path to God (New Haven: Yale University Press, 2013, selected as a Choice Outstanding Academic Title for 2013), In Search of the Lost Heart: Explorations in Islamic Thought (State University of New York Press, 2012), Science of the Cosmos, Science of the Soul (Oneworld, 2007), Ibn ‛Arabi: Heir to the Prophets (Oxford: Oneworld, 2005), Me & Rumi: The Autobiography of Shams-i Tabrizi (FonsVitae, 2004), The Elixir of the Gnostics (Brigham Young University Press, 2003), The Heart of Islamic Philosophy (Oxford University Press, 2001), Sufism: A Short Introduction (Oneword, 2000), The Self-Disclosure of God: Principles of Ibn al-`Arabî’s Cosmology (State University of New York Press, 1998). He is currently working on several research projects in Sufism and Islamic philosophy. Chittick regularly teaches Islam, Islamic Classics, and other courses in religious studies. On occasion he directs qualified students in the reading of primary Arabic or Persian texts in Sufism and Islamic Philosophy.
The Sufi Path of Love: The Spiritual Teachings of Rumi (Albany: State University of New York Press, 1983)
2. The Sufi Doctrine of Rumi: Illustrated Edition (Bloomington, IN: World Wisdom, 2005)
3. Divine Love: Islamic Literature and the Path to God (New Haven: Yale University Press, 2013)
4. The Self-Disclosure of God: Principles of Ibn al-'Arabi's Cosmology (Albany: State University of New York Press, 1998)
"A Shadhili Presence in Shi'ite Islam?", Sophia Perennis, Vol. 1, No. 1 (1975)
2. "The Perfect Man as the Prototype of the Self in the Sufism of Jāmī", Studia Islamica, No. 49 (1979)
3. "Mysticism versus Philosophy in Earlier Islamic History: The Al-Ṭūsī, Al-Qūnawī Correspondence", Religious Studies, Vol. 17, No. 1 (Mar., 1981)
4. "Words of the All-Merciful", Parabola, Vol. 8, No. 3 (1983)
5. "Rumi's View of Imam Husayn", Alserat, Vol. 12, No. 1-2 (1986)
6. "'God Surrounds all Things': An Islamic Perspective on the Environment", The World and I, Vol. 1, No. 6 (June 1986)
7. "The Love Song of Ayatollah Khomeini" (with P. Clawson)", The New Republic (Sept. 4, 1989)
8. "Meetings with Imaginal Men", Sufi, Vol. 19 (1993)
1. Muhammad Husayn Tabataba'i, A Shi'ite Anthology (Albany: State University of New York Press, 1981)
2. Fakhr al-Din 'Iraqi, Divine Flashes. Translated with P.L. Wilson (New York: Paulist Press, 1982)
3. Ali ibn Abi Talib, Supplications (Du'â), (London: Muhammadi Trust, 1982)
4. Zayn al-'Abidin, The Psalms of Islam. Translated and introduced (London: Muhammadi Trust, 1988)