What is the use of writing? What is the work of these articles filing newspapers?

It
is not better than all this to get yourself a pistol and a few bullets and then youll
hasten to settle with these bullets your account with unjust, despotic heads? What is
the use of your sitting behind a desk and pouring out your rage in words and
wasting your effort in nothing that reaches these heads that ought to be chopped
off? I have always sense that the writings of freedom fighters do not go in vain
because they awaken the sleepy, inflame the senses of the half hearted and laid the
ground for a mass oriented trend, following the specific goal even if it was neither
crystallized nor clear. But something must have happened under the influence of
these pens. (DI 134-35)

I am fighting the same battle on the pages of different newspapers under the banner
of Islam. For me such newspapers are nothing but battlefields and if I found others
striving for the same birthday same purpose I would support them as much as I
can.(DI. 97)

Writers can make a lot of difference but under one condition they ought to die so
their ideas would be able to leave. (DI 192)

This system is very sophisticated in its construction and integrated in its entirety,
Space major or minor parts are consistent with each other according to the bases it
is founded upon. It is so precise that is whole nature changes youve any element
alien to this nature enters in its composition; it is a system that cannot be patched
and cannot accept borrowings spare parts from any other system, Because belief,
worship, commitment, and interaction are or interrelated, consistent and interactive
derivatives of the same Aqida (NMI 138-9)

Islamic Nizam encompasses tens of forms conducive to a natural growth of society
and the ever changing needs over the age, as long as Islams overall concept
dominates the broad parameters of these forms (MIR 66)

When war of liberation against the of humans other humans, against tyranny and
injustice, and that is delusions and superstitions, the liberation war with all its
meaning any all its fields go to war free of bias economic coma at me, And class
motivations home war humanity is on fire as it is a confirmation of its human
activity, Rights, and principles(AII 194-096)

If we take a take a look from the towering peak that Islam stands up on the stinky
swamp the western civilizations lingers on, we will realize the vastness of the gap
between A Nizam sent by God and humans, and ones humans lay down for others,
we would realize as well how much humanity lost the date disregarded the Nizam of
God (AII 199)

The Islamic system does not signify that form of the Islamic community in its early
days, but refers to every social form submitting to Islams overall concept of life. It
encompasses tens of forms conducive to the natural growth of society and the ever-
changing needs of the age, as long as Islams overall concept determinates the broad
perimeters of these forms. (MIR 66)

Any borrowing from visions, thought methods or their intellectual products bear at
heart natural hostility to the Islamic vision and Islamic thought it is rather like
poison that devours its fibers, damages the organs and In the end kills the whole
body if its amount increased

This system is very sophisticated and its construction and integrated in its entirety,
major or minor parts.com consistent with each other according to the bases it is
founded upon. It is so precise that its whole nature changes, if any elements alien to
this nature enters in its composition, it is a system that cannot be patched and
cannot accept borrowing spare parts from any other system, because belief,
worship, comportment and interaction are all interrelated, consistent and
interactive derivatives of the same Aqida (NMI 138-9)

the Korans current social political condition and the made to measure
hermeneutical practices defacing it any effacing its meaning represent the main
problem that entices al-Zilals hermeneutical practice and provide it with a
legitimate basis and even a manual (Mohamed Shaffar 2004: 320)

The main task off hermeneutical practice of al-Ziala will therefore be to bridge the
gap between the Quran and the readers unable to taste the Quran and depend
directly upon it in extracted facts and methods, because nowadays Muslims are
farthest from the revelation climate (Shaffar 24:321)

A Personal Experience

I spent some time trying to discover the reason for this prostration. I even
considered the possibility that it did not take place, and that it was rather a report
explaining the return of the immigrants from Abyssinia. It was during this time,
however, that I had the experience to which 1 referred earlier and will now recount.
We were a group of friends passing an evening together when we heard a recitation
of the Qur'an nearby. The reciter, who had an inspiring voice and a fine recitation,
was reading this surah, The Star. Conversation between us ceased as we listened to
the Qur'an. Gradually, I began to feel what the reciter was reading deeply in my
heart. I lived with him and felt how the Prophet went on this journey to join the
community on high. I lived with him as he saw Gabriel in his angelic form God had
created. That was a most remarkable event to contemplate. I reflected on his
journey to the world beyond, to the tree at the farthest limit, and to the garden of
abode in heaven. I lived all rhis, as far as my imagination could stretch, and my
feelings bear. I followed him as the legends weaved by the idolaters about the
angels, and how they worshipped them alleging that they were God's daughters,
were shattered at the first touch of reality. I reflected on how a human being is
brought into being out of the earth and how it becomes an embryo in its mother's
womb, and how each of us is watched by God throughout our life's journey. lected
on how a human being is brought into being out of the earth and how it becomes an
embryo in its mother's womb, and how each of us is watched by God throughout our
life's journey. I felt a shiver as the reciter began the last part of the surah, referring
to the world beyond the reach of our perception and known only to God; the actions
recorded in full and accurate detail so that nothing is lost at the time of reckoning;
the fact that all journeys end with God; the multitudes that laugh and the multitudes
that cry, the dead and the living in coundess numbers; the human seed as it finds its
way in the dark before it begins to show its secrets revealing whether it is a male or
a female; the second creation; the fate of past communities and the ruined cities of
Lot's people as they were enveloped with whatever covered them. I listened
attentively to the last warning before the impending calamity: " This is a warning
like those warnings given in former times. The imminent Hour draws ever nearer.
None but God can remove it." (Verses 56-58) I then heard the last cry and felt all my
body and soul trembling: "Do you find this discourse strange? Do you laugh instead
of weeping and pay no heed?" (Verses 59-61) When the reciter read the final verse, "
Prostrate yourselves before God and worship Him alone," the trembling was no
longer only in my heart; it had spread to my whole body and took physical shape,
which I could not resist. All my body was quivering and I could neither stop the
quivering nor prevent my tears from pouring. I realized then that the prostration by
all those who were listening to the Prophet as he recited this siirah was correct, and
that its explanation is easy. Its secret is contained in the powerful effect the Qur'an
has on people and in particular the powerful rhythm this siirah carries. It was not
the first time I had read or listened to this siirah, but on that particular occasion it
had this effect on me, causing such a response. This is one of the secrets of the
Qur'an: there are special moments, which cannot be anticipated, when a verse or a
siirah touches special cords within us to establish direct contact with our hearts.
The result is that we are profoundly affected by what we read or listen to. One such
moment touched the hearts of all present as the Prophet recited this siirah, putting
all his heart feelings into its recitation, living again all its images which he had
already seen with his eyes. All the power in this siirah poured forth from his
recitation to touch the hearts of the audience, and they trembled and quivered.
When they heard, "Prostrate yourselves before God and worship Him alone,"
Muhammad and the Muslims present prostrated themselves. The unbelievers could
only follow suit, and so prostrated themselves. Someone may say to me that I am
basing my argument on a personal experience at a certain moment. Furthermore, I
am a Muslim who believes in the Qur'an and feels its special effect, while those
others were idolaters, rejecting God's message and denying the Qur'an.