Abdallah Eltayeb

“Islam being theocentric, the community owes its cohesion primarily to the Faith, not to government and not to its religious leaders. Each individual Muslim is personally responsible for the well-being of his fellows, his 'brothers' and his 'sisters', to aid them in poverty, to comfort them in distress and to put them right when they go astray (though always in a spirit of kindness); at least in principle, each member of the community, however humble, has a duty - when he sees something wrong or out of place - to correct it either with his hand or with his tongue, or, if he does not have the power to do this, then to correct it within his own heart. His duty dos not, however, extend to sending for the police or reporting the matter to the authorities, for - as a Muslim - he embodies the Law in himself; there is no question of handing over his responsibility to the impersonal state.”
― Charles Le Gai Eaton, Islam and the Destiny of Man

“To hear never-heard sounds,
To see never-seen colors and shapes,
To try to understand the imperceptible
Power pervading the world;
To fly and find pure ethereal substances
That are not of matter
But of that invisible soul pervading reality.
To hear another soul and to whisper to another soul;
To be a lantern in the darkness
Or an umbrella in a stormy day;
To feel much more than know.
To be the eyes of an eagle, slope of a mountain;
To be a wave understanding the influence of the moon;
To be a tree and read the memory of the leaves;
To be an insignificant pedestrian on the streets
Of crazy cities watching, watching, and watching.
To be a smile on the face of a woman
And shine in her memory
As a moment saved without planning.”
― Dejan Stojanovic

“God gave to Adam and to his descendants the gift of intelligence, asking in return, not for blind praise, but for a lucid and joyful understanding of the nature of all things and their source.”
― Charles Le Gai Eaton, Islam and the Destiny of Man

“Everything becomes a blur when you travel beyond a certain speed. Distant objects may still be clear in outline, but the blurred foreground makes it impossible to attend to them. This landscape is unreal and the passengers in the express train turn to their books, their thoughts or their private fantasies.
The subjectivism of our age has a good deal to do with this imprisonment in a speeding vehicle, and the fact that we made this vehicle ourselves, with all the tireless care that children give to a contrivance of wood and wire, does not save us from the sense of being trapped without hope of escape.
A further effect of such vertiginous speed is a kind of anaesthesia, entirely natural when the operation of the senses by which we normally make contact with our environment is suspended. With no opportunity to assimilate what is going on, our powers of assimilation are inevitably weakened and certain numbness sets in; nothing is fully savoured and nothing is properly understood. Even fear (which exists to forewarn us of danger) is suspended. This would be so even if speed of change were the only factor involved, but the kind of environment in which a large part of humanity lives today --- the environment created by technology at the service of immediate, short-term needs – does much to intensify this effect. Outside of works of art which embody something beyond our physical needs, our own constructions bore us. Those who, when they have built something and admired the finished product for a decent moment, are ready to pull it down and start on something new have good sense on their side.”
― Charles Le Gai Eaton, King of the Castle: Choice and Responsibility in the Modern World