Many people are dangerously deluded by the idea that words, especially from figures like Kirk, are just empty opinions floating in the air, detached from real-world consequences. In reality, rhetoric is one of the most powerful tools of influence: it shapes public…+
…opinion, normalizes violence, and provides ideological cover for oppression. When someone with a massive platform repeatedly vilifies Palestinians and other marginalized groups, it does not exist in a vacuum; it strengthens the political will of those in power, justifies…+
…the machinery of war and occupation, and fuels grassroots hostility that directly translates into discrimination, surveillance, and even bloodshed. And just because you get to consume him as a short clip in your endless doom scroll does not mean he is harmless…+
…or neutral. That distance does not erase the fact that for others, his words materialize as bombs over their heads, checkpoints at every turn, or the daily suffocation of systemic vilification. To then reduce him to “just another father and husband” is not some humane…+
…perspective, it is a dangerous moral evasion that erases the real harm he enables.
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Many Muslims today associate deep religious commitment with struggle and poverty because of how modern systems have structured economic and cultural life. Under colonial and postcolonial orders, Islamic piety was increasingly pushed out of public life and into the private…+
…sphere, leaving little room for it to be tied to upward mobility or economic power. The professions, institutions, and industries that lead to material wealth and social prestige have been redefined along secular lines, while spaces of Islamic…+
…devotion, mosques, madrasas, religious circles, are seen as detached from these channels. As a result, being a “dedicated Muslim” often comes to mean sacrificing worldly advancement, since piety is implicitly coded as an obstacle to the kind of ambitions modernity…+
Some Muslims today have internalized the false assumption that giving priority to the deen automatically weakens their ability to engage with the modern world. They believe that once a Muslim becomes serious about Islam, he inevitably withdraws from society, neglects worldly…+
…responsibilities, and becomes passive in the face of worldly challenges. This misconception is rooted in the colonial and secular conditioning that has redefined religion as a private affair, disconnected from politics, economics, or intellectual pursuits. As a result, Islam..+
…is mistakenly equated with passivity, retreat, and even defeat, as though following the Qur’an and Sunnah strips one of the tools necessary to navigate the complexities of the modern world. This perception leaves many Muslims believing that they must sacrifice their…+
Too often, when Muslims raise concerns about the pitfalls of modernity and the dominance of Western paradigms, their words are dismissed as abstract or overly theoretical. The impulse behind this dismissal is rooted in an impatience for immediate change, people want to see…+
…quick, tangible solutions, movements, or results as soon as discussions begin. This mentality is flawed because it reduces the problem to surface-level solutions while ignoring the deeper structures that actually shape societies. The West itself did not become dominant…+
…through a single political maneuver or one-time technological invention, but through centuries of shaping ideas, philosophies, and worldviews that then materialized into political, economic, and cultural power. To demand immediate results without laying the groundwork of…+
The present global and economic order relentlessly drives the Muslim towards accepting modern idolatry by restructuring the very conditions of survival. As @asharfouch explains in “Against the world”, the modern system does not simply ask for compliance, it demands a new…+
…ontology of man, where the human being is defined primarily as a consumer, producer, and citizen of the secular order. Muslims, faced with precarious economies, inflation, debt traps, and the dominance of multinational corporations, are pushed to prioritize material gain…+
…and systemic participation over fidelity to divine command. In this way, the modern market and state together function as idols, structuring life, time, and aspiration in ways that leave little space for Islam as a holistic deen. Even resistance is absorbed into this…+
The most comprehensive blueprint I’ve seen for an ideologically grounded and politically resolute action plan for Muslims is laid out by @asharfouch in his book “Against the World: Towards an Islamic Liberation Philosophy”
Harfouch’s solution to the ummah’s crisis rests on…+
…reclaiming tawḥīd as the axis of liberation, a truth that does not merely exist in the abstract but dismantles the idols of self, capital, and state that dominate modern life. For him, tawḥīd is both a cosmic orientation and a political rallying point, grounding the…+
…ummah in an order that cannot be reduced to Western secular forms. By affirming God’s Oneness, Muslims also negate the legitimacy of worldly sovereignties that seek to rule in His place. This re-centering allows the ummah to rediscover its alterity, its radical difference…+
The general picture of the Muslim world as war-torn and ghettoized is not a natural outcome of Islam or Muslim societies, but the direct result of deliberate historical processes that sought to weaken and fragment them. The colonial powers dismantled flourishing Muslim…+
…empires, carved up territories into fragile nation-states, and imposed artificial borders that guaranteed internal conflict. In place of strong Islamic governance rooted in justice and unity, colonialists installed loyal elites whose only purpose was to safeguard…+
…Western interests and resources. After independence, these elites maintained the same extractive and oppressive systems, leaving their nations politically unstable and economically dependent. Add to this decades of Western-backed coups, wars, and interventions, and the…+