“We live among ruins in a World in which ‘god is dead’ as Nietzsche stated. The ideals of today are comfort, expediency, surface knowledge, disregard for one’s ancestral heritage and traditions, catering to the lowest standards of taste and intelligence, apotheosis of the pathetic, hoarding of material objects and possessions, disrespect for all that is inherently higher and better — in other wordsa complete inversion of true values and ideals, the raising of the victory flag of ignorance and the banner of degeneracy. In such a time, social decadence is so widespread that it appears as a natural component of all political institutions. The crises that dominate the daily lives of our societies are part of a secret occult war to remove the support of spiritual and traditional values in order to turn man into a passive instrument of dark powers.The common ground of both Capitalism and Socialism is a materialistic view of life and being. Materialism in its war with the Spirit has taken on many forms; some have promoted its goals with great subtlety, whilst others have done so with an alarming lack of subtlety, but all have added, in greater or lesser measure, to the growing misery of Mankind. The forms which have done the most damage in our time may be enumerated as: Freemasonry, Liberalism, Nihilism, Capitalism, Socialism, Marxism, Imperialism, Anarchism, Modernism and the New Age.”

“If evolutionism were to be rejected, the whole structure upon which the modern world is based would collapse and one would have to accept the incredible wisdom of the Creator in the creation of the multiplicity of life forms which we see on the surface of the earth and in the seas. This realization would also change the attitude that modern man has concerning the earlier periods of his own history, vis-a-vis other civilizations and also other forms of life. Consequently the theory of evolution continues to be taught in the West as a scientific fact rather than a theory and whoever opposes it is usually brushed off as religious obscurantist.”

“Islamic science is related profoundly to the Islamic world view. It is rooted deeply in knowledge based upon the unity of Allah or al-tawhid and a view of the universe in which Allah’s Wisdom and Will rule and in which all things are interrelated reflecting unity on the cosmic level. In contrast, Western science is based on considering the natural world as a reality which is separate from both Allah and the higher levels of being. At best, Allah is accepted as the creator of the world, as a mason who has built a house which now stand on its own. His intrusion into the running of the world and His continuous sustenance of it are not accepted in the modern scientific world view.”

“The tradition of Islamic science of course gradually weakened but it did not decay as rapidly as some people have claimed in the West. It continued on into the 10th, 11th and 12th Islamic centuries especially in the fields of medicine and pharmacology. If one is going to talk about the decay of the Islamic sciences, it is only of the last two or three centuries that one should speak if one takes the whole of the Islamic world into consideration. And one should not be ashamed of that fact because no civilization in the history of science has always been avidly interested in the natural sciences throughout its whole history. There have been periods of greater interest and those of lesser interest in every civilization, and there is no reason why one should equate the gradual loss of impetus in the cultivation of the sciences in the Islamic world with an automatic decadence of that civilization. This is a modern, Western view which equates civilization with science as understod in the modern sense.”

“The traditional doctrine of man and not the measurement of skulls and footprints is the key for the understanding of that anthropos who, despite the rebellion of Promethean man against Heaven from the period of Renaissance and its aftermath, is still the inner man of every man, the reality which no human being can deny wherever and whenever he lives, the imprint of a theomorphic nature which no historical change and transformation can erase completely from the face of that creature called man.”

“The Islamic intellectual tradition has usually not seen a dichotomy between intellect and intuition but has created a hierarchy of knowledge and methods of attaining knowledge according to which degrees of both intellection and intuition become harmonized in an order encompassing all the means available to man to know, from sensual knowledge an reason to intellection and inner version or the "knowledge of the heart.”

“It is for Muslim scholars to study the whole history of Islamic science completely and not only the chapters and periods which influenced Western science. It is also for Muslim scholars to present the tradition of Islamic science from the point of view of Islam itself and not from the point of view of the scientism, rationalism and positivism which have dominated the history of science in the West since the establishment of the discipline in the early part of the 20th century in Europe and America.”