This transcript records a panel discussion at the International Islamic University exploring the complex relationship between Muslim identity, Islamic teachings, and Western influence. The speakers debate the challenges of reconciling traditional Islamic values with modernity, particularly concerning Western liberalism and secularism. They discuss the impact of Western ideologies on Muslim youth, the role of technology in shaping perceptions of Islam, and the dangers of both complete rejection and uncritical acceptance of Western culture. Accusations of Muslim exclusivism are addressed, and the speakers analyze the strategies used to counter negative narratives about Islam. Ultimately, the conversation centers on finding a balanced approach to navigating a globalized world while preserving Islamic identity.keepSave to notecopy_alldocsAdd noteaudio_magic_eraserAudio OverviewschoolBriefing doc

Unpacking Muslim Identity, Islam, and Western Influence: A Study Guide

Quiz

Instructions: Answer the following questions in 2-3 sentences each, based on the provided source text.

1. According to the speakers, what is the simple definition of a Muslim?
2. What is the meaning of La Ilaha Illallah beyond the literal, according to Qaiser Ahmed Raja?
3. What are the two primary ways in which “the devil” causes misguidance, according to Khalid Mahmood Abbasi?
4. What is meant by the term “Gulu” in the text? Give an example provided in the text.
5. How did the speakers characterize the Jadid movement?
6. What is the Bretton Woods System and what is it used for according to the text?
7. What is the claim about the West’s actions during the first and second wars?
8. What are some of the reasons given for the rising trend of Ilha (apostasy) among those with religious backgrounds?
9. According to the speakers, what are some examples of the failures of liberalism in recent times?
10. What does the speaker say about the use of technology and Islam?

Quiz Answer Key

1. A Muslim is simply defined as someone who believes in Tauheed (the oneness of God) and the finality of prophethood, and who lives their life according to the rules given by Allah. It’s about faith and adherence to divine guidance.
2. Beyond the literal, La Ilaha Illallah means that no system is worthy of worship or should be followed except the system of Allah. It entails not only belief in God’s oneness but also adherence to divine law in daily life.
3. The devil causes misguidance by creating Gulu in good things, taking them to extremes, and by diverting feelings that should be directed towards Allah to creation. An example of this is the elevation of Prophet Isa to the status of the Son of God.
4. “Gulu” refers to taking something good to an extreme, thereby distorting it. In the text, the example given is how love for Prophet Isa was taken to the extreme of deifying him.
5. The Jadid movement is described as dangerous, a form of reform that seeks to make Islam palatable to the West, like the vision of Sir Syed Ahmed Khan. It is seen as undermining traditional Islamic beliefs.
6. The Bretton Woods System, created in 1940, is described as an economic system put in place to control countries’ economies, foreign policy, and decision-making through institutions like the IMF and the World Bank, ensuring they remained dependent even after gaining theoretical independence.
7. The speakers claim that the West caused holocaust, dropped nuclear bombs, and killed large numbers of innocent people during the first and second world wars, yet tries to act like a moral authority.
8. The rising trend of Ilha is attributed to the imposition of a Ghalib culture, lack of feeling, and material interpretations of religion rather than spiritual understanding. This is due to confusion over what Islam actually is.
9. Some examples of the failures of liberalism include Brexit, the rise of conservative populist governments in countries such as Hungary, Austria and Italy, and the election of Donald Trump. These events are seen as signs that liberalism is on the decline globally.
10. Technology is seen as value-neutral, in that it’s not inherently tied to any particular culture or religion. Its impact depends on how it is used, and the speakers advocate for using technology to spread Islamic teachings and values effectively.

Essay Questions

Instructions: Answer the following questions in a well-developed essay using information found in the provided sources.

1. Analyze the speakers’ perspectives on the relationship between Islam and Western culture. How do they view the influence of the West on Muslim identity, and what solutions do they propose?
2. Discuss the concept of “exclusivity” as it is used in the text. How do the speakers understand the idea of being exclusive in religion, and what arguments do they make for or against it?
3. Explore the arguments made in the text about the dangers of liberalism and secularism. What specific criticisms do they raise, and what alternatives do they suggest?
4. Compare and contrast the speakers’ analysis of modern societal issues. What are the common themes they address, and where do their viewpoints differ?
5. How do the speakers believe that technology should be used in relation to Islam and Islamic values, and how does that relate to their critique of western culture?

Glossary of Key Terms

• Tauheed: The Islamic concept of the oneness of God; the absolute monotheism in Islam.
• Prophethood: The state of being a prophet; Muslims believe in a line of prophets, the last of whom is Muhammad.
• La Ilaha Illallah: The central tenet of Islam, often translated as “There is no god but Allah.” This statement is a declaration of monotheism and devotion.
• Gulu: The concept of taking something good or religious to an extreme, thereby distorting its true meaning.
• Jadid Movement: A reformist movement in Islam aimed at modernizing Islamic thought and practice in response to Western influence.
• Bretton Woods System: An economic system established in 1940 to regulate the international monetary and financial order, which included the creation of institutions like the IMF and World Bank.
• Ilha: The term used to refer to apostasy, the renunciation of Islam by a Muslim.
• Dajjal: In Islamic eschatology, an evil figure who will appear before the Day of Judgment, often associated with deception and false messiahship.
• Sirat Mustaqeem: The straight path; the righteous path that Muslims are encouraged to follow, according to Islamic teachings.
• Maghrib: The Arabic term for the West.
• Ikamat Deen: Establishing the religion; the concept of implementing Islamic law and governance.
• Mushara: A collective term for society or community.
• Sajdah: Prostration in prayer; an act of submission to Allah.
• Kuli Khair/Kuli Shar: Terms meaning complete good and complete evil, respectively.
• Liberalism: A political and social ideology that emphasizes individual rights and freedoms.
• Secularism: The principle of separation of the state from religious institutions.
• Transderm/Transient: Terms related to the nature of things that can be appreciated but not brought under the control of the intellect, often used in theological discussions.
• Immanent: The opposite of transderm/transient, referring to things that are within the realm of human understanding, including the material world.
• Hijrat: Migration, often referring to the Islamic concept of emigrating to a place where one can practice Islam freely.

Unpacking Muslim Identity: Islam and Western Influence

Okay, here is a detailed briefing document reviewing the main themes and important ideas from the provided text excerpts.

Briefing Document: Analysis of “Unpacking Muslim Identity, Islam and Western Influence” Discussion

Date: October 26, 2023

Subject: Analysis of a discussion on Muslim Identity, Islam and Western Influence

Sources: Excerpts from a discussion transcript titled “Unpacking Muslim Identity, Islam and Western Influence,”

Overview

This document summarizes the key themes and arguments presented in a transcribed discussion concerning Muslim identity, Islam, and Western influence. The discussion features several speakers, including Qaiser Ahmed Raja, Khalid Mahmood Abbasi, and Zubair Safdar, who offer their perspectives on the challenges facing the Muslim community in the modern world. The discussion covers topics ranging from secularism and liberalism to the role of technology and the concept of Dajjal (the Antichrist) within an Islamic context.

Key Themes and Ideas

1. The Simplicity of Islamic Identity vs. Modern Confusion:

• Core Definition: Speakers emphasize the simplicity of Islamic identity: believing in the oneness of God (Tauheed) and the finality of the Prophet Muhammad, then following the rules given by Allah. Qaiser Ahmed Raja states, “The simple thing is that every person who believes in Tauheed and ends in Prophethood. One has faith and after that he spends the rest of his life according to the rules given by Allah, he becomes a Muslim. It is simple.”
• Confusion Arises from Mixing Systems: The speakers argue that confusion arises when Muslims try to integrate other ideologies (e.g., liberalism, capitalism, socialism) into their faith. They posit that trying to please too many belief systems leads to internal conflict. They use an analogy of a boat, suggesting that trying to be on multiple “boats” of different ideologies at once leads to problems, that the straight path is that of Allah and following multiple leads to multiple prostrations.
• “Prostration to Darwinism”: If Muslims reject the order of Allah, they are forced to prostrate before a multiplicity of ideas, including “Darwinism,” implying a loss of faith as a consequence of modern ideologies.
• Exclusivity: Speakers assert that Islam is an exclusive belief system. Qaiser Ahmed Raja states, “…if we don’t face any blame then we should snatch this title on our chest that yes we are exclusive jam wala dat.” It is seen as natural for any group to have exclusive markers.

1. Critique of Western Influence:

• Rejection of “Maghrib”: There’s a strong critique of Western culture (“Maghrib”), which is seen as a source of corruption and misguidance. They cite Western actions such as the Holocaust and dropping of nuclear bombs to demonstrate the perceived moral failings of the West.
• Historical Dependency: It’s argued that Muslim societies became dependent on Western powers due to historical circumstances such as Imperialism, which has resulted in contemporary economic and political issues. They also cite the Bretton Woods system of the IMF and World Bank as examples of continuing forms of Western economic control.
• Rejection of Western Values: The speakers criticize what they perceive as Western values of individualism, secularism, and liberalism, believing they undermine traditional Islamic structures.
• The West’s Decline: It is stated that the West is declining, and that its liberal foundations are failing. They refer to Brexit, the rise of conservative governments in Europe, and the election of Trump as evidence of the failure of liberalism.

1. The Problem of “Jadid” (Modernism) and Ilha (Atheism):

• Jadid as a Threat: The “Jadid” movement is seen as a dangerous effort to reform Islam to align with Western values, a sentiment described as like a “disease”.
• Ilha and Transderm: Speakers posit that modernism has eroded the concept of the “transcendent” (God) in favor of the “immanent,” leading to atheism.
• Funded Narratives: It’s argued that Sufi narratives are being funded to promote a diluted version of Islam. Similarly, funding is given to other movements to create equality between the religious and nonreligious.
• Deception and Dajjal: Modernist movements are viewed as potentially deceptive, part of a broader effort associated with Dajjal (the Antichrist), who will use deception and religious narrative to mislead. Abbasi says, “Dajjal will or will not use deception, he will not be liberal, he will be like me, then you will be deceived.”

1. Navigating the Complexities of the Muslim Community:

• Categories of Muslims: The discussion identifies different types of Muslims: liberals, “secular” Muslims, cultural Muslims, religious Muslims, and those who are considered “brokers” for the West.
• The Danger of Extremism: While advocating for a firm stance on Islam, the speakers are cautious about labeling and alienating large segments of society, noting that “we should not go into this exclusive world like this.”
• The Importance of Unity: They express the importance of uniting the Muslim community by bringing all Muslims to the faith, not simply insulting or labeling them, a call to empathy.

1. Technology and Its Impact:

• Value Neutrality of Technology: While the speakers don’t universally condemn Western technology, there is an acknowledgment that it isn’t value-neutral.
• Use and Misuse: The emphasis is on how technology is used, not on the technology itself; technology can be a tool for good or ill depending on the values of the person using it.
• Communication and Influence: Technology and communication is said to have a significant impact on how information is spread and how it shapes the youth. The modern communications technology can lead people astray.
• Islamic Institutions as Sources of Dajjal: There is concern about the decline of Islamic institutions, such as Islamic universities, and how they have become sources for a weakened and misrepresented view of Islam.

1. Liberalism, Freedom and Anarchy

• The Limits of Freedom: The speakers argue that “liberal freedom” can lead to anarchy as the rejection of all structures. Liberalism is seen as having created many negative outcomes, and the rise of traditionalist figures in Western politics is a reaction to these failures.
• Liberal Hypocrisy: The speakers accuse liberals of being intolerant and hypocritical, noting that they don’t give others freedom within their own value structures; as such, they are not free.

1. The West’s Exploitation and Deciet

• The West as exploitative: The speakers argue that the West has not given their resources freely, but to make money, and that whatever they have given to the Muslim world is in fact leftover or outdated.
• The West’s “Holocaust” The speakers state the West has committed horrific violence, not only against Muslims, but other peoples as well.

Quotes of Note

• “If you leave the order of Allah then you If you have to pay sajdah at many places, then you will have to pay sajdah to Darwinism.” – Emphasizes the perceived loss of religious faith due to secular ideologies.
• “There is no change in the world unless there is polarization first. Hate becomes a reason. Without this polarization, revolution does not come.” – Suggests that conflict and polarization are necessary for change.
• “We are teaching Islam to the masses and by giving information to people by putting a label on it, we are misleading them into thinking that we have understood the whole of Islam from Ghadi Saheb which is mine.” – Criticizes shallow, labeled understandings of Islam.
• “The difference is that if you study this Jadid movement, you will know how dangerous their work is, we have failed in the world, not the religion.” – The fault lies with Muslims, not Islam itself.
• “The very first thing you should do if you want to exist with someone is that you are that person and we are this person.” – Justifies exclusivity in terms of group identity.
• “…when you become against every structure, then the state is also a structure. You have to live under it…” – Critique of the Anarchic nature of absolute liberalism.
• “Now you see, the situation has started to develop. Just now there was talk of funding, so one thing like that. Funds are being given to build a narrative and secondly , funds are being given to build a narrative of Sufi Jama on religious basis.” – Suggests outside funding to manipulate the Muslim community.

Conclusion

The discussion reflects a strong concern for the preservation of Islamic identity in the face of perceived Western cultural and ideological threats. There’s an emphasis on the purity and simplicity of Islamic teachings and a call for greater adherence to its principles. The speakers view the modern world as a battleground of competing ideologies, with Western liberalism as a significant source of confusion and misguidance, and that the current issues are the result of human error and not an issue with Islam. The discussion also warns against the deception of Dajjal and the subtle ways it can influence the Muslim community. They also acknowledge the complexity and need for empathy when engaging with those who have been led astray. The overall tone is a call for increased awareness, greater dedication to Islam, and a firm rejection of what are seen as harmful outside influences.

Muslim Identity in a Western World

FAQ: Unpacking Muslim Identity, Islam, and Western Influence

1. What is the core, uncomplicated definition of a Muslim identity?
2. The fundamental definition of a Muslim is someone who believes in the Oneness of God (Tauheed) and the finality of prophethood, and who lives their life according to the rules and principles given by Allah. The issue arises when people try to mix or integrate other worldviews or systems, causing confusion and deviation.
3. Why does confusion arise when trying to integrate multiple systems of belief and practice?
4. Confusion arises when individuals attempt to adhere to multiple, conflicting systems simultaneously. This is likened to trying to travel in several boats at once – one being the system of Allah, and the others being materialistic science, socialism, liberalism, or individualism. This deviation from the straight path (Sirat Mustaqeem) leads to internal conflict and a loss of focus on the Islamic system.
5. What is meant by the accusation that some Muslims are “exclusivists” and why is this not a negative thing in this context?
6. The accusation of “exclusivism” arises when Muslims assert the distinctiveness of their faith and system, which is seen as exclusionary. However, the speakers here argue that all ideologies are exclusive in their nature. Every identity or system has boundaries. Asserting the distinctiveness of Islam is necessary for its preservation and is not inherently negative when it comes to differentiating belief systems. Islam is a clear system separate from other systems, and its boundaries must be acknowledged.
7. How do Western influences, particularly the Bretton Woods System and post-9/11 media, contribute to the identity crisis among some Muslims?
8. Western systems, such as the Bretton Woods System (including the IMF and World Bank), have created economic dependencies that can limit national autonomy. Furthermore, post-9/11 media narratives have contributed to an identity crisis by creating confusion, promoting certain viewpoints, and diminishing the Islamic worldview. This has led to a feeling that the Islamic system is not comprehensive and needs to be replaced with a Western paradigm.
9. What are the different reactions to Western influence among Muslims, and why are they problematic?
10. There are various reactions to Western influence, including complete rejection, complete acceptance, and a moderate middle ground. Both complete rejection and acceptance are seen as problematic. The middle ground, which involves sorting through good and bad aspects, is seen as a difficult but necessary task, though those attempting it often find themselves caught between extremes of thought.
11. How do the speakers understand secularism, liberalism, and their impact on society?

Secularism and liberalism are viewed as having a negative impact by weakening religious structures, especially the family, and leading to a decline in moral values. Liberalism’s pursuit of absolute individual freedom and rejection of structure is seen as leading towards anarchy, which is contrary to the need for structure in a globalized world. The speakers argue that the rejection of all structures inevitably destabilizes societies, and these ideologies are ultimately self-destructive.

1. How is the concept of “Dajjal” (Antichrist) interpreted in the context of contemporary society?

The “Dajjal” is not seen as a monstrous figure with horns but rather as a charismatic and deceptive force that will use religious narratives to mislead people. Dajjal’s deception may include miracles and attractive ideas that mask the real intention of taking control. The speakers warn against the appeal of figures who appear religiously sound but are actually serving secular or Western agendas. They will use deception, and will not be liberal or secular, rather they will appear to be aligned with traditional and religious values.

1. How should Muslims approach technology, and what is the critique of Western technology and its origins?
2. Technology is seen as value-neutral in itself. It’s the use and underlying ideology that make it good or bad. The speakers reject the idea that Western technology comes as a favor; rather it is primarily for Western benefit and secondly sold as a byproduct. They note that technology is developed based on the values of the culture that created it. However, Muslims should use technology without being defined by its values and with the goal of advancing the interests of Islam.

The Crisis of Islamic Identity in the Modern World

Okay, here’s a detailed timeline and cast of characters based on the provided text:

Timeline of Main Events & Ideas Discussed

• Past (Historical/Religious Context)
• Divergence from Allah’s Path: The discussion begins by asserting that deviations from the path of Allah lead to multiple forms of “prostration” or subservience (e.g., to Darwinism, materialism, socialism, liberalism, capitalism).
• Gulu (Extremism) and Diversion: The text argues that some misinterpretations of Islam take the form of excessive devotion (Gulu), and the diversion of love and sacrifice that should be directed to Allah to other entities (example given of Jesus/Hazrat Masih).
• British Colonial Influence: The British presence in India led to two opposing reactions: the resistance of Darul Uloom Deoband and the total acceptance by Aligarh (Sir Syed Ahmed Khan).
• Jadid Movement: The Jadid movement is described as a dangerous attempt to reform Islam to make it palatable to the West, likened to Sir Syed Ahmed Khan and Gandhi’s approach.
• Fall of USSR & Impact: The fall of the USSR and its influence on Islamic regions is briefly mentioned, suggesting a negative impact on Muslim societies.
• Bretton Woods System (1940s): The establishment of institutions like the IMF and World Bank is seen as a way to control the economies and policies of nominally independent nations, a form of Western Imperialism.
• Post-9/11: The period after 9/11 is noted as a time when a lot of “content” was produced that led to identity crises amongst Muslim children.
• Historical Atrocities by the West: The text references historical atrocities committed by the West like the Holocaust, dropping nuclear bombs, and other wars, as examples of Western hypocrisy and barbarity.
• Present (Contemporary Issues)
• Confusion of Muslim Identity: A major theme is the complexity of Muslim identity, with Muslims categorized as: liberal, secular, culturally Muslim, religious, “brokers” of religious ideas, common Muslims, and fanatical Muslims.
• Exclusivity in Identity: The speakers argue that embracing exclusivity in religious identity is natural and necessary for maintaining religious boundaries. They point out that all political ideologies, secular or otherwise, have exclusive claims.
• Critique of Secularism & Liberalism: The speakers express strong criticism of secularism and liberalism, arguing that they lead to moral decay, anarchy, and the weakening of traditional structures. They discuss the idea that secularization has failed and that religion cannot be eliminated.
• Western Influence on Muslims: Concern is expressed about the negative impacts of Western culture and ideology, the effects of the Maghrib, particularly its technology and values, on Muslim societies and individuals.
• Funding of Anti-Islam Narratives: The discussion references the idea that funds are being given by the US to spread anti-Islamic narratives in the guise of promoting equality between religious and non-religious groups and to build narratives around Sufism.
• Liberal “Machetes”: The text discusses how some see liberals as being “free machetes” but argues that they are equally or more coercive than some elements within the religious community.
• Decline of Liberalism: The speakers point out the perceived decline of liberalism globally, citing examples like Brexit, the rise of populist governments in Europe, and Trump’s presidency.
• Dajjal: The speakers discuss the concept of Dajjal as a form of deception, who will appear attractive and use religious language to deceive people.
• Critique of Islamic Education System: The Islamic education system is criticized for not doing enough to explain the political/social aspects of Islam or guiding how Islam should be applied in daily life and for failing to combat the rising influence of the West.
• Technology & Values: The argument is made that technology is value-neutral, and it is the way it is used that matters, while emphasizing their stance that they are not against technology and science, just how the West uses it.
• Hijrat: The question of why Muslims seek to leave Muslim countries and migrate to the West is also raised.
• Future (Concerns & Challenges)
• Polarization: The speakers assert that polarization is necessary for revolution and social change.
• Potential for Religious Conflict: A concern that a new problem may arise within the religious community itself, where some are influenced by modernizing forces and might pose an obstacle for the traditionalists.
• Need for Clear Religious Vision: The text emphasizes the importance of having a clear understanding of Islam, particularly its concepts of tradition (Sunnah) and the implementation of Islam, and that the Islamic movement needs to adapt a unified approach and should make the effort to connect with every person, rather than just labeling everyone with special titles, that way they can bring them to Islam.

Cast of Characters

1. Qaiser Ahmed Raja: A prominent figure who is known for his work on social media where he harasses secular people. He is concerned with the effects of Western influence and its cancellation on Pakistan. He believes Islam is simple and that following Tauheed and the Prophethood is all that is needed to define a Muslim. He argues that religious identity should be exclusive, and that the problem is mixing various ideologies, which he illustrates with an analogy about boats.
2. Khalid Mahmood Abbasi: A person who spent a significant part of his life in the company of Dr. Israr Ahmed and resigned from it. He is interested in topics like the Islamic movement, Iqamat Deen (establishment of religion), and the negative aspects of Western culture. He argues that current religious practices are not open to other points of view. He states that people have become overly focused on personal interpretation, often influenced by worldly desires. He believes Dajjal will not appear to be secular or liberal, but will instead utilize religious language to deceive.
3. Zubair Safdar: The Nazim of Jamiat Talba and leader of Jamaat Islami Halka Islamabad. He is interested in the attitudes and positions of the youth on these issues. He believes the current situation is not as serious as some believe. He states that the spirit of the Dai is still within the Muslim community and that people should try to unite everyone, rather than label people.
4. Dr. Israr Ahmed: Although not present at the discussion, his influence is mentioned as being a mentor to Khalid Mahmood Abbasi. He is mentioned as a prominent figure within the Islamic movement.
5. Syed Muzammil Sahab, Faran Alam Sahab, Professor Asim Sajjad Sahab: These individuals were invited to represent secular perspectives but were unable to attend, as they felt it would be difficult to face Qaiser Ahmed Raja.
6. Sir Syed Ahmed Khan: A figure who is mentioned as one of the two reactions to the British influence on India, who embraced Western culture (specifically, the Aligarh movement).
7. Allama Iqbal, Abul Kalam Azad, Maulana Abul Aala Moudi: These are mentioned as significant Muslim figures who took the good things from the West but had to reconcile the bad with the good, and who did not agree with the idea of total rejection.
8. Hazrat Isa al- Salam: Refers to Jesus, whose story is used as an example of how religious figures can be elevated beyond their proper status.
9. Mohammed bin Salman: Mentioned briefly for his efforts in “modernizing” the Arab world, and the impact that has on other countries.
10. Trump: The former US President is cited as a reaction against liberalism, representing a return to traditional values and rejecting liberal principles as promoting anarchy.
11. Rousseau and John Locke: Rousseau is mentioned in the context of intellectual discussions of social contract theory, as something the “liberals” in Pakistan are not able to understand.
12. Lenin, Stalin, Mao: These figures are cited as examples of how political ideologies such as socialism are “exclusive.”
13. Peter Berger and John Murr Schumer: These Western thinkers who have written on secularization are cited as thinkers who acknowledge the failure of liberalism and the inability to eliminate religion from the world.
14. Dr. Musaddiq: He is a figure whose overthrow the speakers state the West is responsible for.

Analysis & Summary

The text presents a strongly conservative and critical view of Western influence on Muslim societies. It emphasizes the importance of a clear and exclusive Islamic identity and the need to resist Western values like liberalism, secularism, and individualism. The speakers see these as detrimental forces leading to moral decline and a weakening of the Islamic faith. The discussion highlights concerns about the influence of money, technology, and global events on the Muslim world. A lot of concern is expressed about the way the Muslim educational system is failing the youth and setting them up for failure. It also references the historical harms the West has done to Muslim nations. The dialogue underscores the tension between tradition and modernity and calls for a revitalization of Islamic principles in all aspects of life.

Let me know if you have any further questions!

Muslim Identity in a Globalized World

Muslim identity is a complex issue with varying perspectives, and the sources discuss several aspects of it [1].

Defining Muslim Identity:

• A simple definition of a Muslim is someone who believes in Tauheed (the oneness of God) and the finality of Prophethood, and lives their life according to the rules given by Allah [1].
• However, when people try to reconcile different viewpoints or please multiple perspectives, confusion about identity arises [1]. This is because Islam has a clear boundary of what is Deen (religion) and what is not [2].
• The sources also acknowledge that there are different types of Muslims, including those who identify as liberals, secular, or those who are culturally Muslim [1]. Some Muslims are seen as brokers for the West and others as strict or fanatic [1].

Challenges to Muslim Identity

• Western influence is a major theme, with concerns about its effects on Muslim countries and the potential for it to lead to an identity crisis [3, 4].
• The sources discuss the idea that the West’s system is based on individualism, while the Islamic system is based on collectivism, and when these systems mix it can lead to confusion and a need to bow before other systems like liberalism and capitalism [5].
• Dependence on Western systems is also a concern. The Bretton Woods System, IMF and World Bank are cited as examples of mechanisms that capture a country’s economy, decision making and foreign policy [4].
• The sources express concern that Muslims have not presented Islam in its grand context or explained why it is better than Western systems [4]. This has led to Muslims adopting Western paradigms which cause misunderstanding [4].

Exclusivity:

• Some Muslims are accused of being exclusivist, but the sources argue that exclusivity is inherent in any identity badge. They claim that liberalism and secularism are also exclusive [2].
• The sources suggest that the boundary of Islam is very clear, and if one is not exclusive, then they will follow both liberal and socialist ideologies, while also trying to practice Islam. This is seen as a problem because Islam requires following the system of Allah alone [2].
• One of the main points of the sources is that there is no change in the world unless there is first polarization [6], and that hate can be a reason for polarization, and it is needed for a revolution [6, 7].
• There is an idea that those who do not adhere to the system of Allah will have to pay prostration in other places [6].

Internal Divisions:

• The sources point out divisions within the Muslim community, with some adhering to traditional interpretations and others embracing modern views [8, 9].
• The speakers in the sources discuss how the conflict between those who totally reject Western culture, those who totally accept it, and those who try to take the good aspects from it has created internal division [10].
• There’s a view that some religious leaders have become too focused on their own sect, and are not open to other viewpoints [11].

The Role of Technology:

• Technology is seen as a tool that is value-neutral, and can be used for good or bad purposes depending on the ideology it is based on [12-14].
• The sources argue that the issue is not the technology itself but how it is being used, and what is being spread through it [13].
• They point out that technology can be used to spread both Islamic and anti-Islamic narratives [13].

The Importance of Unity:

• There is an emphasis on the importance of uniting the Muslim community by connecting with people and bringing them closer to Deen (religion) [15, 16].
• The sources suggest that labeling people is not the correct approach; instead the focus should be on bringing people closer to Islam and warning them about their weaknesses [16].
• It is noted that the Muslim community is meant to unite everyone, and not insult anyone [15].

Dajjal (The Deceiver)

• The concept of Dajjal is introduced as a powerful deceiver who will use a religious narrative and have many miracles to attract people [17].
• It is suggested that the Dajjal will not be secular or liberal, but rather will appear as someone who is like “us,” deceiving people into following them [17].
• The sources also suggest that the Dajjal will use funding to create a narrative and build a following on a religious basis [12].

The Importance of the “Sirat Mustaqeem” (Straight Path)

• The “Sirat Mustaqeem,” or the straight path, is referenced as the correct way of life for Muslims [5-7].
• The sources argue that if a person deviates from this path, they do so because of a love of the world which results from lack of faith in the end [7].
• The sources suggest that if you want to follow Sirat Mustaqeem you must make sacrifices at every step [7].

In conclusion, the sources present a complex view of Muslim identity, shaped by various influences and internal divisions. There is an emphasis on maintaining a clear Islamic identity while being wary of Western influences and the deception of Dajjal, as well as the importance of unity and following the Sirat Mustaqeem. The sources also argue for a deeper understanding of Islam and a more proactive approach to spreading its message, while acknowledging the challenges of navigating a world with diverse ideologies and strong competing narratives.

Western Influence and the Muslim World

Western influence is a significant concern in the sources, with discussions focusing on its impact on Muslim identity, culture, and political systems [1-4]. The sources highlight several key aspects of this influence:

• Cultural Impact: The sources express concern that Western culture can lead to an identity crisis for Muslims [3]. There is a perception that Western systems, which are based on individualism, clash with the collectivist values of Islam, causing confusion and a need to compromise [5, 6]. The sources also suggest that Muslims who are influenced by Western culture may end up abandoning Islamic principles and traditions, and may even end up “bowing before individualism” [6].
• Economic and Political Control: The sources argue that Western powers exert control over Muslim countries through economic and political structures such as the Bretton Woods System, the IMF, and the World Bank [3]. It is suggested that these institutions can capture a country’s economy, decision-making processes, and foreign policy, thereby limiting their independence [3]. The sources also mention how Western powers have interfered with Muslim countries through wars and political regime change [7, 8].
• Clash of Ideologies: The sources discuss the conflict between those who see Western culture as entirely bad and those who see it as entirely good, and those in between who attempt to pick and choose the good parts, and how this creates division [9, 10]. It is argued that the West’s secular and liberal ideologies are incompatible with Islam, and that trying to reconcile them leads to confusion and a departure from the “Sirat Mustaqeem” (straight path) [5, 6, 11]. The sources present the idea that Muslims who are influenced by the West may adopt liberal and socialist ideas, as well as try to practice Islam, which is presented as a contradiction [12].
• Technology as a Tool: While technology is seen as value-neutral, the sources acknowledge that it can be used to spread Western cultural values, which can negatively impact the Muslim world [13-15]. There is concern that technology is being used to promote narratives that are not in line with Islam [14, 16]. It is argued that Muslims must learn to use technology in a way that promotes their own values and beliefs rather than those of the West [14].
• The Deception of Dajjal: The sources introduce the idea of Dajjal, the deceiver, as being connected to Western influence. It is suggested that the Dajjal will not be secular or liberal, but will use a religious narrative to deceive people, using funding to build his following [13, 17]. The sources present the idea that the Dajjal will use a form of Western logic and thinking while appearing to be a religious leader [13].
• Rejection vs. Acceptance: The sources describe a historical pattern of reactions to Western influence, with some Muslims choosing to totally reject it, while others totally accept it [4, 9]. It is argued that neither of these approaches is correct, but instead, Muslims must learn to discern between the good and bad aspects of Western culture, retaining their own identity while also benefiting from its positive elements [9, 18].
• The Failure of Liberalism: The sources claim that liberalism is failing in the West and that its emphasis on freedom leads to anarchy [19, 20]. They argue that the rise of populist and conservative movements in the West demonstrates that liberal ideology is not sustainable [7, 21]. The sources suggest that the West’s own rejection of liberalism further undermines its claim to global dominance [22].
• Need for Islamic Alternatives: The sources suggest that Muslims need to present Islam in its grand context and explain why it is better than Western systems [3]. This includes emphasizing the merits of the Islamic political and judicial systems and explaining the value of Islamic culture [3, 22]. The sources advocate for a strong Islamic identity and argue that Muslims should not compromise their principles in an attempt to please Western powers [5, 6, 12].

In summary, the sources express deep concern about Western influence, viewing it as a threat to Muslim identity, values, and political autonomy. They advocate for a strong, independent Islamic identity, and argue that Muslims must resist Western encroachment and work towards the implementation of Islamic principles in all aspects of life. The sources also suggest that Western systems are in decline and are not sustainable, and that Islam offers a better alternative for the future [7, 21, 22].

Islamic Movements: Responses to Western Influence

The sources discuss Islamic movements primarily in the context of their responses to Western influence and their efforts to define and assert Muslim identity. Here’s a breakdown of key points:

• Response to Westernization: The sources portray Islamic movements as a reaction to the perceived negative impacts of Western culture, including cultural imperialism, economic exploitation, and political interference. These movements seek to counter Western influence and reclaim Islamic values [1-4].
• The sources mention a historical split in the Muslim world between those who wanted to boycott the West, like Darul Uloom Deoband, and those who wanted total acceptance of Western culture, like Aligarh. Islamic movements are presented as a reaction to those positions, where some attempt to take the good aspects of Western culture while retaining their Muslim identity [4, 5].
• Emphasis on “Ikamat Deen”: The concept of “Ikamat Deen,” which means establishing or implementing the religion of Islam, is a recurring theme. This suggests that many Islamic movements aim to not only preserve Islamic identity but also to actively establish Islamic systems of governance and justice [2, 6].
• Rejection of Secularism and Liberalism: Many Islamic movements, according to the sources, are critical of secularism and liberalism, viewing them as ideologies that are incompatible with Islam. These movements often advocate for the implementation of Islamic law (Sharia) and a rejection of Western legal and political systems [1, 7].
• The sources claim that liberalism is failing in the West and that its emphasis on freedom leads to anarchy and that this indicates that liberal ideology is not sustainable [8, 9].
• Focus on Education and Da’wah: The sources discuss the importance of education and “Da’wah” (inviting people to Islam) as tools for strengthening the Muslim community and countering Western narratives. There is a sense that Muslims have failed to adequately convey the teachings of Islam and have instead adopted Western paradigms [3, 6].
• The sources mention the need to utilize technology to promote Islamic values and counter anti-Islamic narratives. Technology is seen as a tool that is value neutral but can be used to promote Western cultural values [10].
• Internal Divisions: The sources highlight internal divisions within Islamic movements, including disagreements on the best way to respond to the West and how to define Muslim identity. These divisions include differing views on the value of Western culture and technology, and the role of tradition and modernity in Islamic practice [11-13].
• There are different views on whether to totally reject, totally accept, or try to synthesize different aspects of Western culture [4, 5, 12].
• There is a critique of some religious leaders as being too focused on their own sect, which results in narrow viewpoints [7].
• The Concept of Polarization: The sources emphasize the idea that polarization is necessary for change, and that hate can be a reason for polarization. This suggests a belief among some Islamic movements that confrontation with opposing forces is necessary for a revolution [14, 15].
• Accusations of Exclusivity: The sources mention that Islamic movements are often accused of being exclusivist. However, the speakers in the sources argue that exclusivity is inherent in any identity and that liberalism and secularism are also exclusive [16].
• Concerns about “Dajjal”: The sources connect Islamic movements to the concept of “Dajjal” (the deceiver) which is framed as a figure that will use a religious narrative and deception to lead people astray. This suggests that some Islamic movements are concerned about the possibility of being misled by false leaders or narratives [17, 18]. The sources indicate that this figure will use a form of Western logic and thinking while appearing to be a religious leader [17].
• Critique of Modernity: The sources discuss the idea that the modern world is characterized by “the love of the world,” which is seen as a result of a lack of faith. This is presented as a reason why some people move towards secularism, liberalism, and other modern ideologies. [15] The sources argue that it is necessary to make sacrifices at every step to follow the straight path [15, 17].
• Critique of specific Islamic groups: There are also some critical statements of Sufism, as some see funds being given to create a narrative of Sufism on its foundation [14].

In summary, the sources portray Islamic movements as diverse responses to Western influence, characterized by a desire to reclaim Islamic identity and implement Islamic principles. These movements are often critical of secularism, liberalism, and other Western ideologies, and they seek to establish Islamic systems of governance and justice. The sources also highlight the internal divisions and challenges faced by these movements, including concerns about exclusivism and the deception of “Dajjal”, as well as the love of the world that drives people from the straight path.

Islamic Narratives and the West

Religious narratives are a central theme in the sources, often discussed in the context of Islam, its relationship with the West, and the challenges faced by Islamic movements. Here’s a comprehensive overview of the key aspects of religious narratives discussed in the sources:

• The Core of Islamic Narrative: The sources emphasize that the core of the Islamic religious narrative is the belief in “Tauheed” (the oneness of God) and the finality of prophethood. According to the sources, a Muslim is one who believes in these principles and lives according to the rules given by Allah [1]. This is presented as a simple and straightforward definition of a Muslim, which contrasts with the complexities and confusions created by Western influences [1]. The practical meaning of “La Ilaha Illallah” (There is no god but Allah) is presented as the idea that no system is worthy of worship except the system of Allah, which should be followed except the system of Allah [2].
• Religious Narratives vs. Western Narratives: The sources present a conflict between Islamic religious narratives and Western secular narratives. They argue that the West has imposed its own narrative on the world through cultural, economic, and political means, and that this has led to a crisis of identity for Muslims [3-5]. The sources suggest that Western narratives often contradict Islamic teachings, and that Muslims should not compromise their religious values in order to please Western powers [1, 2, 6].
• The Dajjal Narrative: The sources introduce the concept of the “Dajjal” (the deceiver) as a key figure in a deceptive religious narrative. It is suggested that the Dajjal will not be secular or liberal, but rather will use a religious narrative to deceive people. He will be an attractive and charismatic figure, using miracles and religious language to lead people astray [7]. This narrative also involves the idea that the Dajjal will use a form of Western logic and thinking, but within a religious context [7]. The sources also suggest that the Dajjal will use funding to promote his own narrative, including funding of Sufi Jama [8].
• The Importance of a Clear Religious Identity: The sources argue that Muslims need to have a clear understanding of their religious identity. It is argued that the confusion that arises when people mix Islam with other ideologies can be solved by adhering to a simple religious identity [1]. The sources criticize Muslims who mix Islamic practices with liberal and socialist ideas, calling it a contradiction and stating that you cannot serve two masters [1, 2, 6, 9].
• Critique of Religious Practices: The sources criticize some traditional religious practices, claiming that they have become customs that are not in line with the true spirit of Islam. They cite examples of how some practices such as Gulu have become exaggerated, while others have become diversions from the path of Allah [5, 6]. The sources also suggest that some religious leaders are too focused on their own sects, resulting in narrow viewpoints [10].
• The Role of Polarization in Religious Narrative: The sources present the idea that polarization is necessary for change and that hate can be a reason for polarization. This suggests a belief among some Islamic movements that confrontation with opposing forces is necessary for a revolution [11]. The sources indicate that this approach is necessary to bring about change in the world, but that it is also important to not become like those who issue such statements for their own benefit [12].
• The Love of the World and Religious Narrative: The sources identify the “love of the world” as a key factor that causes people to deviate from the “Sirat Mustaqeem” (the straight path). This is presented as a reason why some people are attracted to secularism, liberalism, and other modern ideologies. The sources argue that it is necessary to make sacrifices at every step to follow the straight path, which includes being willing to sacrifice worldly possessions, careers, or even the desire for heaven in this world [11].
• The Use of Technology in Religious Narratives: While technology is seen as value-neutral, the sources acknowledge that it is being used to spread both Islamic and anti-Islamic narratives. There is concern that technology is being used to promote narratives that are not in line with Islam, and the sources state that Muslims need to use technology in a way that promotes their own values and beliefs rather than those of the West [4, 13, 14]. The sources mention that some people are using technology to mislead people about the true meaning of Islam [14].
• The Narrative of Western Failure: The sources present a narrative of the West’s decline, arguing that liberalism is failing and that the rise of populist and conservative movements in the West indicates that liberal ideology is not sustainable. It is argued that the West has lost its moral authority and that the Islamic world should not look to it for guidance [15, 16]. This is contrasted with the Islamic narrative that they present as a stronger and more stable system [14, 17].

In summary, religious narratives, particularly within Islam, are portrayed as central to understanding identity, values, and the relationship with the West. The sources emphasize the need to adhere to the core principles of Islam, resist the influence of deceptive narratives like that of the Dajjal, and promote the teachings of Islam through education and technology. They also highlight the importance of being aware of the different ways that narratives are being used to influence people and to make sure that the correct messages are being spread, and that people are not being led astray.

The Decline of Liberalism

The sources discuss liberalism’s decline primarily in the context of its perceived failures and the rise of opposing ideologies and movements. Here’s a breakdown of the key points:

• Liberalism as a Failing Ideology: The sources present a narrative of liberalism’s decline, arguing that it is an ideology that is failing in the West and that its emphasis on freedom leads to anarchy [1, 2].
• It is suggested that the rise of populist and conservative movements in the West indicates that liberal ideology is not sustainable [1].
• The sources claim that liberalism’s emphasis on individual freedom undermines social structures and leads to a breakdown of order [2].
• Critique of Liberal Values: The sources criticize some of the core values associated with liberalism.
• It is argued that liberalism’s focus on individual rights and freedoms is excessive and that it neglects the importance of social responsibility and community [2].
• The sources suggest that liberal societies are unable to tolerate those who do not adhere to its values, such as practicing Muslims, and therefore are not truly liberal [3].
• The sources also accuse liberalism of being an exclusive ideology, similar to other ideologies [4].
• The Rise of Populism and Conservatism: The sources suggest that the decline of liberalism has led to the rise of populist and conservative movements in the West [1].
• The election of Donald Trump and the rise of conservative governments in Europe are cited as examples of this trend [1, 2].
• These movements are presented as a reaction to the perceived failures of liberalism and a desire for a return to traditional values [2, 5].
• Liberalism’s Inherent Contradictions: The sources argue that liberalism is inherently contradictory, as it promotes individual freedom while also requiring a certain level of social order and structure [2].
• The sources claim that liberalism’s emphasis on individual freedom undermines the role of the state and leads to chaos [2].
• The sources state that a global village requires a one world order, while liberalism is pushing for individual freedom which opposes any kind of structure [2].
• Liberalism and Western Influence: The sources often frame liberalism as a Western ideology that has been imposed on the rest of the world through cultural, economic, and political means.
• The sources suggest that the decline of liberalism in the West indicates a decline in Western influence as a whole [6].
• It is also argued that liberalism is not a universal value and that it is incompatible with Islamic principles [2, 5].
• The “Failure of Secularization”: The sources refer to the “hypothesis of secularization” as a failure, indicating a view that the predicted decline of religion in modern society has not occurred [1]. This suggests that the narrative of secularization, which is often tied to liberalism, is being challenged by the continuing importance of religion in society [1].
• Technology as a Challenge to Liberalism: The sources note that while technology is value neutral, it can be used to promote a variety of worldviews. There is a concern that technology is being used to undermine the values of the traditional world, including Islam, but also that these technologies are being used within liberal societies [7, 8].
• The sources state that there is a debate about whether technology is value neutral or not [9].
• The inevitability of change: The sources suggest that world orders change and that liberalism will be replaced by a new order [10].

In summary, the sources present a view of liberalism as an ideology that is in decline, facing challenges both from within and from without. The sources are critical of liberal values, pointing to the rise of populism and conservatism, internal contradictions, and the ongoing importance of religion as evidence that liberalism is not a sustainable model for society. The sources indicate that a new world order is coming as the decline of liberalism continues.

Western Influence and the Muslim Identity Crisis

The speaker in the sources critiques Western influence on Muslim identity from multiple angles, viewing it as a significant threat to the core principles of Islam and the well-being of the Muslim community. Here’s a breakdown of the key elements of this critique:

• Imposition of Western Narratives: The speaker argues that the West has imposed its narratives on the world through cultural, economic, and political dominance, leading to a crisis of identity for Muslims [1-3]. This imposition is seen as a form of “slavery,” where Muslims become dependent on Western systems and ideas [2]. The speaker is critical of the fact that many Muslims have adopted Western values and lifestyles, which they see as a betrayal of their own traditions.
• Secularism and Liberalism as Threats: Secularism and liberalism are identified as key components of this Western influence and are viewed as fundamentally incompatible with Islam [4-7]. The speaker asserts that these ideologies undermine religious values and lead to moral decay [4, 8, 9]. They believe that these ideologies promote individualism at the expense of community and that they encourage people to question and reject traditional structures [4, 8].
• Rejection of Western Values: The speaker rejects the idea that Western values are universally applicable or superior to Islamic values. They argue that the West has its own problems and contradictions, and that its moral authority is in decline [2, 10-14]. The speaker points to the rise of populist and conservative movements in the West as evidence of the failure of liberalism [9, 10]. The speaker is critical of the West’s history of violence and oppression, especially against Muslim populations [11, 14, 15].
• The Dajjal Narrative: The speaker uses the concept of the “Dajjal” (the deceiver) to explain how Western influence operates [4, 16]. They argue that the Dajjal will use a deceptive religious narrative, possibly incorporating elements of Western thinking, to lead people astray [16, 17]. This narrative serves to illustrate the perceived dangers of Western influence, framing it as a subtle and dangerous form of deception [16]. This suggests that the speaker views Western narratives as a sophisticated and attractive form of deception that can be difficult to recognize [16, 17].
• Economic and Technological Dependence: The speaker is also critical of the economic and technological dependence of Muslim countries on the West [2, 14, 18]. They argue that this dependence makes Muslim countries vulnerable to Western influence and exploitation [2, 14, 17, 19]. The speaker points out that even when Muslim countries adopt Western technology, they are not free of Western influence [17, 19]. They are critical of the fact that Western countries provide technology for profit, not as a favor to the Muslim world [14, 19].
• The Erosion of Islamic Identity: The speaker believes that Western influence leads to the erosion of Islamic identity [2, 20]. They assert that many Muslims have become confused about their identity due to the conflicting messages they receive from the West and from within their own communities [2, 20, 21]. The speaker suggests that some Muslims have become “victims of identity crisis” because of Western narratives [2]. They call on Muslims to have a clear understanding of their religious identity by sticking to the core principles of Islam [8, 20].
• The Love of the World: The speaker attributes the attraction to Western ideas to the “love of the world” and a lack of faith in the hereafter [4, 16, 22]. This love of the world is seen as a cause for deviation from the “Sirat Mustaqeem” (the straight path) [22]. The speaker suggests that true adherence to Islam requires a willingness to sacrifice worldly desires for the sake of faith [22].
• Call for Exclusivity: The speaker advocates for a more exclusive understanding of Islamic identity, arguing that Muslims should not compromise their religious values to please the West [4, 6, 7]. They see the idea of exclusivity not as a negative thing but as a clear definition of their identity and boundaries [7]. They believe that this kind of exclusivist attitude is necessary to protect Muslims from Western influence and to maintain the integrity of their faith [7].

In summary, the speaker’s critique of Western influence is comprehensive, touching on cultural, political, economic, and religious dimensions. The speaker views Western influence as a threat to the core principles of Islam and the integrity of Muslim identity, and advocates for a return to traditional Islamic values as a means of resisting this influence.

The Jadid Movement: A Critique

The speaker in the sources characterizes the Jadid movement as a dangerous and deceptive force that seeks to undermine traditional Islamic values and promote Western influence [1]. Here’s a breakdown of the speaker’s views on the Jadid movement:

• A Threat to Islam: The speaker views the Jadid movement as a serious threat to Islam [1]. They believe that it is a movement that seeks to change the fundamental principles of Islam and to replace them with Western ideas [2]. The speaker also suggests that the Jadid movement is a dangerous force that can lead to the destruction of Islamic societies [1].
• A Tool of Westernization: The speaker sees the Jadid movement as a tool of Westernization [1, 3]. They believe that the movement is a way for the West to impose its values and culture on Muslim societies [3]. The speaker is critical of the fact that many Muslims have embraced the Jadid movement, which they see as a sign of the decline of Islamic influence [3].
• A Deceptive Movement: The speaker considers the Jadid movement to be deceptive in that it uses religious language and concepts to promote its own agenda [1, 4]. The speaker suggests that the Jadid movement presents itself as a reform movement, but its true goal is to undermine Islam from within [2]. They believe that the movement is using a “narrative of Sufism” as a foundation and that it is misleading people into thinking they have understood Islam [2].
• A Historical Perspective: The speaker traces the origins of the Jadid movement to Central Asia and associates it with figures like Sir Syed Ahmed Khan [3]. They suggest that the movement was initially an attempt to reform Islam in a way that would be compatible with the West, with the practical approach of reforming the day in such a way as to look good with the West [3]. The speaker also connects the Jadid movement to the suppression of Islam in the USSR, noting that the movement was used as a tool to undermine Islam in those regions [3].
• A Precursor to Ilha (Atheism): The speaker connects the Jadid movement to the rise of atheism in the West and suggests that it is a precursor to the loss of faith. They argue that the Jadid movement seeks to undermine the concept of the transsensual (things that can be appreciated but not brought under the control of intellect) by giving a material interpretation of religious concepts [1]. The speaker states that this shift from the transsensual to the immanent is a key factor in the movement toward Ilha (atheism) [1].
• A Counter Narrative to Traditional Islam: The speaker contrasts the Jadid movement with what they see as true Islam. They argue that the Jadid movement promotes a superficial understanding of Islam that focuses on the material world, while true Islam is concerned with the spiritual world and the hereafter [4, 5]. They believe that the Jadid movement is a deviation from the “Sirat Mustaqeem” and that Muslims must resist its influence in order to maintain their faith [2, 5].

In summary, the speaker views the Jadid movement as a dangerous and deceptive force that seeks to undermine traditional Islamic values and promote Western influence, by using religious language and narratives to promote its agenda. They see it as a historical movement that paved the way for the rise of atheism in the West, and a counter-narrative to true Islam [1-3].

Liberalism’s Failures: A Muslim Critique

The speaker in the sources presents a strong critique of liberalism, viewing it as a destructive force that undermines both religious and social order. Here’s a breakdown of the key criticisms:

• Incompatibility with Islam: The speaker sees liberalism as fundamentally incompatible with Islam [1, 2]. They argue that liberalism promotes values and principles that contradict core Islamic teachings and beliefs [3-5]. They believe that liberalism encourages individualism and secularism, which undermines religious faith and community values [4, 6].
• Moral Decay: The speaker associates liberalism with moral decay and the erosion of traditional values [7]. They suggest that liberalism encourages people to question and reject established norms and traditions, which leads to social disorder and chaos [8]. The speaker criticizes the way in which liberal values have been imposed on Muslim societies, leading to a crisis of identity and a loss of faith [6].
• A Threat to Structure: The speaker criticizes liberalism for its opposition to structure and authority. They argue that liberalism’s emphasis on individual freedom undermines the need for societal structures, such as government and family, and that it inevitably leads to anarchy [8]. They note that liberalism is against “every structure” and therefore destabilizes the very concept of government and social organization [7, 8].
• Hypocrisy and Double Standards: The speaker criticizes liberalism for its perceived hypocrisy and double standards [9]. They argue that while liberals promote freedom of speech, they are intolerant of views that challenge their own values [9]. The speaker points out that liberals often criticize religious restrictions but impose similar restrictions when it comes to issues they deem important, such as the Holocaust [9]. They suggest that liberals are not willing to extend freedom outside their own “value structure” [9].
• Anarchy and Chaos: The speaker associates liberalism with anarchy and chaos [8]. They argue that liberalism’s emphasis on individual freedom without any sense of responsibility or accountability leads to social breakdown. They believe that liberalism’s tendency towards “absolute freedom” is self-destructive and destabilizes society [8].
• Western Origins and Imposition: The speaker sees liberalism as a Western import that has been imposed on Muslim societies [6, 10]. They believe that this imposition is a form of cultural imperialism that undermines Muslim identity and autonomy [6]. They also suggest that liberalism is a tool used by Western powers to maintain their dominance and exploit other countries [6, 11].
• Failure in the West: The speaker argues that liberalism has failed in the West itself [12]. They point to the rise of populist and conservative movements as evidence of the limitations and failures of liberalism [10, 12]. The speaker suggests that liberalism is on the decline in the West and that this decline is an indication of its inherent weaknesses and flaws [13, 14]. They note that the very things that liberalism has tried to eliminate, like religion, are returning to the West [12].
• The “Dajjal” Connection: The speaker connects liberalism with the idea of the “Dajjal,” a figure of deception and false promises [7, 15, 16]. The speaker implies that liberalism is a deceptive ideology that attracts people with promises of freedom and progress, but ultimately leads them astray [15]. They suggest that the Dajjal will not be easily recognized and may even appear to be good or righteous [15].

In summary, the speaker’s criticisms of liberalism are multi-faceted, arguing that it is an ideology that is incompatible with Islam, leads to moral decay and anarchy, is hypocritical, and is ultimately a failed and destructive force. They see it as a Western import that has been imposed on Muslim societies and is now failing even in the West itself. The speaker argues that liberalism’s true nature is deceptive, as implied by its connection to the concept of the “Dajjal.”

Muslim Migration to the West

The speaker in the sources offers several reasons for Muslim migration to the West, often framing it as a complex issue stemming from both internal and external pressures [1]. These reasons include:

• Economic Hardship and Lack of Opportunity: The speaker suggests that people migrate to the West due to economic hardship and a lack of opportunity in their home countries [1]. They imply that when countries are mismanaged, or have systems that crush the economy, people will be compelled to leave to seek better lives. The speaker notes that the Pakistani economy is crushed due to the way it handles its banking and oil industries [1].
• Political and Social Instability: The speaker indicates that people migrate to the West to save their lives [1]. This suggests that political and social instability, including wars and persecution, are factors that drive Muslims to seek refuge in Western countries [2]. The speaker references the destruction of Muslim countries through wars and violence as a cause for migration [2]. They also make reference to the historical role of Western Imperialism in subjugating Muslim populations and creating conditions that led to migration [3, 4].
• Perceived Superiority of the West: The speaker notes that people go to the West for better opportunities, and also because they view the West as an “upgrade” [1]. This suggests that the perceived economic and social advantages of the West act as a pull factor, attracting individuals seeking a better quality of life with good cars, good houses, and low taxes [1]. The speaker states that some people in the West are “killed in the nether ends” by high taxes, which causes them to migrate to places like Dubai [1].
• Compulsion and Lack of Choice: The speaker emphasizes that migration is often driven by compulsion rather than free choice [1]. They suggest that people do not want to leave their homes and families, but are often forced to do so because of circumstances beyond their control. They state, “Who wants to leave his/her parents when? Who wants to leave his/her mother?” [1]. The speaker argues that the need to save their lives or to make a living pushes people to migrate [1].
• Influence of Western Systems: The speaker argues that Western powers have created global financial systems, like the Bretton Wood System, which are designed to capture countries’ economies and decision-making power [3]. They suggest that these systems create dependency which drives people to seek better prospects in the West [3]. The speaker also argues that Western powers have created international standards of law and governance that undermine the sovereignty of Muslim countries, thus forcing them to be dependent on the West [3].
• Mismanagement in Muslim Countries: The speaker implies that the mismanagement of Muslim countries contributes to migration. They state that decisions about interest rates and oil policies, for example, hinder economic growth, and drive people to migrate in search of better lives [1]. The speaker notes that people do not want to leave their homes, but are often driven to do so by bad economies and political conditions [1].
• Distorted View of Islam: According to the speaker, some Muslims have a distorted view of Islam because of Western influence which contributes to migration to the West [3]. This suggests that a lack of understanding of true Islamic teachings can make some Muslims more susceptible to Western values and lifestyles, which can lead to migration [3].
• Critique of Western “Freedom”: While not explicitly stated as a reason for migration, the speaker does criticize the concept of “freedom” in the West, noting that it has led to anarchy and a breakdown of structure [5]. This suggests that those who migrate to the West in search of freedom, may not find what they expect. The speaker also notes that Western cultures have their own limitations in the expression of freedom.

In summary, the speaker attributes Muslim migration to a combination of push factors such as economic hardship, political instability, and a lack of opportunity in Muslim countries, and pull factors such as the perceived advantages and opportunities in the West. The speaker also stresses that migration is not always a matter of choice but is often driven by compulsion and a need to survive. The speaker implies that western economic and political systems, as well as the imposition of liberal culture on Muslim societies, have contributed to creating conditions that lead to Muslim migration to the West [3].

Liberalism’s Failure: An Islamic Critique

The speaker in the sources expresses strong criticisms of liberalism, viewing it as a destructive force that undermines religious and social order [1-7]. These criticisms are multifaceted and include:

• Incompatibility with Islam: The speaker argues that liberalism is fundamentally incompatible with Islam [1, 4, 8]. They suggest that liberalism promotes values that contradict core Islamic teachings, such as individualism and secularism, which undermine religious faith and community values [1, 4, 9]. According to the speaker, a Muslim must believe in one God and follow his rules [8]. Trying to please too many viewpoints or systems at the same time creates confusion and goes against this fundamental principle [8]. The speaker states that when one leaves the system of Allah, one is forced to “pay prostration at many places,” such as to “Materialistic Science Atheistron Jam,” socialism, or liberalism and capitalism [9].
• Moral Decay: The speaker associates liberalism with moral decay and the erosion of traditional values [1, 4, 10, 11]. They suggest that liberalism encourages people to question established norms, leading to social disorder [1, 9, 12]. The speaker believes that the imposition of liberal values on Muslim societies has resulted in a crisis of identity and loss of faith [10]. They suggest that liberalism is an ideology that creates a distorted view of Islam [13].
• A Threat to Structure: The speaker criticizes liberalism for its opposition to structure and authority [1, 11]. They claim that liberalism’s emphasis on individual freedom undermines necessary societal structures like government and family, leading to anarchy [11]. The speaker states that if one is against “every structure,” the very name of the government will end [1]. They believe that every person being “free” is not workable, and that a structure or system is necessary to function [11].
• Hypocrisy and Double Standards: The speaker criticizes liberalism for hypocrisy and double standards [12]. They argue that liberals, while promoting free speech, are intolerant of views that challenge their values [12]. They suggest that liberals criticize religious restrictions but impose similar restrictions on issues they deem important [12]. For example, the speaker notes that liberals might allow insulting prophets but not the Holocaust [12]. They are not willing to extend freedom outside their “value structure” [12].
• Anarchy and Chaos: The speaker associates liberalism with anarchy and chaos [11]. They contend that liberalism’s emphasis on individual freedom, without responsibility or accountability, leads to social breakdown [11]. They believe that liberalism’s tendency towards “absolute freedom” is self-destructive [11]. The speaker notes that the current direction of liberalism is leading toward “fiesta” [11, 14].
• Western Origins and Imposition: The speaker sees liberalism as a Western import that has been imposed on Muslim societies [1, 2, 5, 15-17]. They believe it’s a form of cultural imperialism that undermines Muslim identity [1, 10]. They also suggest liberalism is a tool used by Western powers to maintain dominance and exploit other countries [10, 15]. According to the speaker, Western powers have created global financial systems that capture countries’ economies and decision-making power [10]. They note that these systems create dependence on the West [10, 15].
• Failure in the West: The speaker argues that liberalism has failed in the West [11, 17-19]. They point to the rise of populist and conservative movements as evidence of the limitations and failures of liberalism [18, 20]. The speaker suggests that liberalism is declining in the West, and this decline is an indication of its inherent weaknesses [17, 18]. They note that many in the West are acknowledging the failure of the “Hypothesis of Secularization” and that “Liberalism has failed” [18]. They indicate that the very things liberalism has tried to eliminate, like religion, are returning to the West [18].
• The “Dajjal” Connection: The speaker connects liberalism with the idea of the “Dajjal,” a figure of deception [21, 22]. The speaker implies that liberalism is a deceptive ideology that attracts people with promises of freedom and progress but ultimately leads them astray [21]. They suggest that the Dajjal will be attractive and handsome, and may even appear to be righteous, making the deception more dangerous [21]. The speaker also implies that those who support liberalism may be funded by outside groups [20, 22].

In summary, the speaker’s criticisms of liberalism are extensive, arguing that it’s incompatible with Islam, leads to moral decay and anarchy, is hypocritical, is a Western import, and is ultimately a failed and destructive force. The speaker connects liberalism with the concept of the “Dajjal,” suggesting that it is a deceptive ideology.

Dajjal: Deception and the End Times

The speaker characterizes the concept of Dajjal as a deceptive and attractive figure who will lead people astray, particularly through religious narratives [1]. The speaker’s description of Dajjal includes:

• Deceptive Nature: The speaker emphasizes that Dajjal will use deception, not through overt evil, but by appearing to be like those he seeks to deceive [1]. He will not be “secular” or “liberal,” but rather will appear to be aligned with the values and beliefs of those he is targeting. The speaker uses the example of Satan deceiving Adam in heaven to illustrate that deception can come in the form of a seemingly “good man” [1].
• Attractiveness and Charisma: Dajjal will be “attractive and handsome” with “a lot of attraction in him” [1]. This suggests that Dajjal will be charismatic and persuasive, making it difficult for people to recognize his true nature and resist his influence.
• Religious Narrative: Dajjal’s deception will be based on a religious narrative [1]. This implies that he will use religious language and symbols to gain support and manipulate people’s beliefs, using the cover of religion to further his own goals [1]. The speaker notes that funds are being given to build a narrative of Sufi Jama on religious basis [2].
• Use of Miracles: The speaker notes that Dajjal will perform “many miracles” [1]. This implies that Dajjal’s influence will be further enhanced by his ability to perform seemingly supernatural acts, which can cause people to believe he is righteous and worthy of following.
• Connection to Worldly Desires: Dajjal will exploit people’s love for the world, including their desires for food and material comforts [1]. The speaker suggests that people will be drawn to Dajjal because they seek worldly benefits, and this desire will blind them to his deception. The speaker suggests that the love of the world is the result of a lack of faith in the end of faith [3]. This means that those who cannot sacrifice worldly things will be more vulnerable to Dajjal’s influence.
• A Figure in the Religious Class: The speaker indicates that the Dajjal might come from the religious class. They suggest that Dajjal might be an “old man in Karamat,” a regular character at a Khanka, where both men and women will gather. They indicate that women will be the first ones to be attracted to Dajjal [2].
• Relevance to Current Events: The speaker implies that the “coming events are cast before the shadows which we have started to see” [1]. They suggest that the signs of Dajjal’s emergence are already visible in the world, as evidenced by the current narrative and the funding of Sufi movements [2]. The speaker also indicates that the “fait of Dajjal is the whole world,” which means the whole world will move toward him for food and the world [1].

In summary, the speaker’s characterization of Dajjal is not that of a simple evil figure, but a complex and deceptive personality who will exploit religious sentiments and worldly desires to mislead people. The speaker suggests that Dajjal will use deception, charisma, religious rhetoric and miracles to gain influence and control. The speaker also implies that the signs of Dajjal’s emergence are already present, making it essential for people to be aware and cautious of these deceptions.

The Jadid Movement: A Critique

The speaker expresses a negative view of the Jadid movement, characterizing it as dangerous and a threat to Islam [1]. The speaker’s perspective on the Jadid movement includes:

• Dangerous Nature: The speaker believes the Jadid movement is dangerous and that its work is harmful [2]. They suggest that studying the Jadid movement will reveal the extent of its threat [1].
• Link to Westernization: The Jadid movement is associated with attempts to reform Islam in a way that aligns with Western ideals [3]. The speaker states that the Jadid approach is to reform the day “in such a way that you look good with the West” [3]. The movement is also associated with Sir Syed Ahmed Khan’s vision [3].
• Historical Context: The Jadid movement is placed in the context of Central Asia, where it was a movement led by young people. It is also noted that the Jadid movement occurred during a time of Russian influence, and it was followed by the persecution of Muslims by the USSR [3]. The speaker also notes that the USSR captured Muslim countries and imposed restrictions on Islam [3].
• A Bridge to Ilha: The speaker sees the Jadid movement as a bridge or pathway toward ‘Ilha’ (atheism) [1]. The movement is described as a bridge from Christianity to atheism, where “the transderm concept came to an end and the immanent remained behind” [1]. The speaker also suggests that the movement attempts to give material interpretations to things that cannot be understood, which has led to the acceptance of things like men and women joining hands and the rejection of the veil [1].
• Contrast with Traditional Islam: The Jadid movement is presented as a deviation from traditional Islam. The speaker implies that the movement seeks to modernize Islam by adopting Western values [1, 3].
• Misleading the Masses: The speaker criticizes the Jadid movement for misleading the masses by putting a label on Islam, giving light information, and drowning them in a dilemma that they understand the whole of Islam [2, 4].

In summary, the speaker views the Jadid movement as a dangerous and deceptive force that attempts to corrupt Islam by incorporating Western ideals and paving the way for atheism. The speaker suggests that studying the movement will reveal how harmful it is and that it is important to distinguish between traditional Islam and this movement. The speaker connects the Jadid movement to the West and the undermining of Islam.

Technology, Ideology, and the Dajjal

The speaker’s views on technology are nuanced, acknowledging its power and neutrality while also emphasizing its potential for misuse and its connection to broader ideological and cultural forces. Here are the key aspects of the speaker’s thoughts on the role of technology:

• Technology as Value-Neutral: The speaker asserts that technology is inherently value-neutral, stating that “any technology is not related to any such culture.” [1] They believe that technology, like a mobile phone, is simply a tool and that its impact depends on how it is used. The speaker argues that no religion has control over technology and that once a technology is created, it can be used for a variety of purposes. [1]
• Technology as a Tool for Spreading Ideologies: While technology is neutral, it can be used to promote specific ideologies or narratives. The speaker notes that the internet and communication technologies are used to spread information, and this can be for good or ill. [1, 2] The speaker says that technology can be used to spread a positive message about Islam, but it can also be used to promote a negative view of Islam or any other ideology. [1] The speaker seems to be particularly concerned about how technology can be used to influence young people. [1]
• Technology and Western Influence: The speaker notes that much of current technology originates from the West. However, they do not see this as inherently negative, but instead as a practical reality. They argue that technology is not given freely but rather sold for profit or as a means of filling accounts. [3] According to the speaker, Western nations create technology for their own benefit first, and then sell or give it to other countries as “waste” once they have moved on to something else. [3]
• Technology and the “Dajjal”: The speaker links the misuse of technology to the deceptive influence of the “Dajjal”. The speaker suggests that the “Dajjal” will use technology and communication to attract people and spread his message. The speaker says that new technology is like the “miracles” of the “Dajjal” which have “started to develop”. [2] They indicate that through technology, the Dajjal’s deception will take the form of a “religious narrative.” [4]
• Technology as a Tool for Good: Despite the potential for misuse, the speaker also suggests that technology can be a tool for positive change. They mention that technology can help convey information, and they use the example of the communication methods used by the Prophet Muhammad. [2] They argue that technology should be used to spread the teachings of Islam and counter the negative narratives of the West. [1]
• Critique of Uncritical Technology Use: The speaker cautions against the uncritical acceptance of technology, stating that one must not blindly accept the “vision” that comes along with technology. [5] The speaker suggests that users should use technology with a clear understanding of the values and ideologies that are also being spread along with it. [5, 6]
• The Need for Discernment: The speaker emphasizes the importance of discernment when it comes to technology and the need to be aware of the underlying ideologies, values, and intentions that may be attached to its use. The speaker believes it is important to use technology in a way that aligns with Islamic principles. [1]

In summary, the speaker views technology as a powerful but neutral tool that can be used for both good and evil. They do not reject technology outright but warn against its misuse and the uncritical adoption of Western technologies. The speaker believes that technology is a tool that can be used to further both sides of the conflict: it can be used to spread Islam, or it can be used by the Dajjal. The speaker emphasizes that the key lies in how technology is used, and for what purpose. The speaker also believes that technology does not come from a vacuum and that users should consider the underlying ideas, values, and agendas that might be tied to it.

Islam and Technology: A Critical Approach

The speaker presents a complex view of the relationship between Islam and technology, asserting that while technology is inherently neutral, its use is deeply intertwined with ideological, cultural, and even spiritual considerations [1]. Here’s a breakdown of the speaker’s key points:

• Technology is Value-Neutral: The speaker emphasizes that technology is not inherently good or bad, stating that “any technology is not related to any such culture” [1]. They view technology as a tool that can be used for various purposes, and its impact depends on how it is used [1]. The speaker uses the example of a mobile phone as a tool that is not tied to any specific culture [1].
• Technology as a Tool for Spreading Ideologies: Although technology is neutral, it becomes a powerful tool for disseminating ideologies and narratives [1]. The speaker acknowledges that technology, especially the internet and communication technologies, is being used to spread information, and this can be for good or ill [1]. According to the speaker, technology can be used to spread a positive message about Islam [1], but also to promote negative views or any other ideology [1]. The speaker seems concerned about the impact of technology on the youth and the narratives they are being exposed to [1].
• Technology and Western Influence: The speaker notes that much of the technology in use today has originated in the West, and they do not necessarily view this as a negative thing [1]. However, the speaker also points out that this technology is often not given freely but rather sold for profit or as a means of filling accounts [2]. The speaker suggests that Western nations create technology for their own benefit first, and then sell or give it to other countries as “waste” once they have moved on to something else [2].
• Technology and the “Dajjal”: The speaker connects the misuse of technology to the deceptive influence of the “Dajjal” (a figure in Islamic eschatology who is considered an antichrist) [1, 3]. They suggest that the “Dajjal” will use technology and communication to attract people and spread his message [3]. The speaker compares new technology to the “miracles” of the “Dajjal,” suggesting that the “Dajjal’s” deception will use a “religious narrative” [1, 3].
• Technology as a Tool for Good: The speaker recognizes the potential of technology to be used for positive change [1]. They indicate that technology can help convey information and use the example of the communication methods of Prophet Muhammad [1]. The speaker suggests that technology should be used to spread the teachings of Islam and to counter the negative narratives of the West [1].
• Critique of Uncritical Technology Use: The speaker cautions against the uncritical adoption of technology and suggests that one must be aware of the underlying ideologies and values that may come with it [1, 4]. They believe that users should be aware of the “vision” that comes with the use of technology [4]. They also believe that technology should be used in a way that is in line with Islamic principles [1, 5].
• The Need for Discernment: The speaker emphasizes the importance of being able to make distinctions when it comes to technology and the need to be aware of the underlying ideologies, values, and intentions that may be attached to its use [1, 4, 5]. The speaker believes it is important to use technology in a way that aligns with Islamic principles [5].
• Technology is not unique to any culture: The speaker notes that technology itself is not unique to any culture and not related to any specific religion [1].
• Technology can be used by anyone: The speaker acknowledges that anyone can use technology and that once a technology is made, it can be used by anyone [1].

In essence, the speaker does not outright reject technology but instead advocates for a critical and discerning approach to its use within an Islamic framework. They view technology as a powerful but neutral tool that can be used for good or evil, depending on its application and the intentions behind it [1, 5]. The speaker believes that Muslims should use technology to spread the message of Islam and counter negative influences, while remaining mindful of the potential for misuse and the need to uphold Islamic values. The speaker believes that while technology is not inherently related to any culture or religion, it can be used to promote ideologies, and thus it is necessary to be aware of the underlying values and agendas that might be tied to its use [1, 4].

Technology, Ideology, and Islam

The speaker views technology as a neutral tool that can be used for either good or ill, depending on the underlying ideology and intentions of the user [1-3]. While technology itself is not inherently tied to any culture or religion, it becomes a powerful instrument for spreading ideologies and narratives [2, 3]. Here’s a breakdown of the speaker’s perspective on the interplay between technology and ideology:

• Technology is value-neutral: The speaker repeatedly states that technology, in and of itself, is neither good nor bad [2, 3]. It is a tool that is not tied to any specific culture, religion or ideology [2, 4]. According to the speaker, technology can be used for various purposes [1-3].
• Technology as a means to propagate ideology: The speaker is very concerned with the role of technology in spreading ideologies [1]. The speaker notes that technology can be used to spread a positive message about Islam, but also to promote negative views or any other ideology [2]. The speaker views the internet and communication technologies as powerful means for disseminating information, which could be for good or for ill [1, 2]. The speaker seems particularly concerned about the impact of technology on the youth and the narratives to which they are being exposed [2]. The speaker notes that technology has the ability to move information from one place to another [1].
• Western technology: Much of the technology in use today has originated in the West [5-7]. The speaker points out that this technology is often not given freely, but is rather sold for profit or as a means of filling accounts [6-8]. The speaker suggests that Western nations create technology for their own benefit first, and then sell or give it to other countries as “waste” once they have moved on to something else [7].
• Technology and the “Dajjal”: The speaker connects the misuse of technology with the deceptive influence of the “Dajjal”, whom they describe as a figure in Islamic eschatology who is considered an antichrist [1, 2, 9, 10]. The speaker suggests that the “Dajjal” will use technology and communication to attract people and spread his message [1, 10]. The speaker seems to equate new technology with the “miracles” of the “Dajjal”, who will use a “religious narrative” to deceive people [1, 10].
• Technology as a tool for good: The speaker recognizes the potential for technology to be used for positive change, noting that technology can help convey information, referencing the communication methods of Prophet Muhammad [1, 2]. The speaker suggests that technology should be used to spread the teachings of Islam and to counter the negative narratives of the West [2].
• Critique of uncritical adoption of technology: The speaker warns against the uncritical adoption of technology and suggests one must be aware of the underlying ideologies and values that come with it [3, 4]. The speaker believes users should be aware of the “vision” that comes with the use of technology and that technology should be used in a way that is in line with Islamic principles [3, 4]. According to the speaker, technology should not be used to criticize other views [3, 4].
• The need for discernment: The speaker emphasizes the importance of being able to make distinctions when it comes to technology and the need to be aware of the underlying ideologies, values, and intentions that may be attached to its use [4]. The speaker believes it is important to use technology in a way that aligns with Islamic principles [3].
• Technology is not unique to any culture: The speaker notes that technology itself is not unique to any culture [4] and not related to any specific religion [2].
• Technology can be used by anyone: The speaker acknowledges that anyone can use technology and that once a technology is made, it can be used by anyone [2].

The speaker emphasizes that while technology is neutral, ideology is not. The speaker seems concerned that various ideologies, particularly those from the West, are being spread through technology [5, 9]. For instance, the speaker sees liberalism as an ideology that undermines traditional values and religious principles [8, 11, 12]. The speaker suggests that technology can be used to promote ideologies that are in conflict with Islamic principles, such as secularism and liberalism [8, 11, 12]. The speaker believes that those who control technology can use it to promote their own agendas [1].

In summary, the speaker sees technology as a powerful tool that is not inherently good or evil, but which can be used to promote a variety of ideologies and worldviews [2]. According to the speaker, the way technology is used is dependent on the values and principles of the user, and thus technology must be used with awareness, caution, and discernment [3, 4]. The speaker believes that Muslims should be conscious of the potential for technology to be used for negative purposes, such as the propagation of non-Islamic ideologies, and should strive to use technology in a way that aligns with their religious principles.

Countering Negative Narratives about Islam

The speaker suggests several strategies for countering negative narratives about Islam, focusing on the importance of understanding Islam’s true teachings, promoting its values, and actively engaging with and challenging opposing viewpoints [1-7]. Here’s a breakdown of those strategies:

• Emphasize the simplicity and clarity of Islam: The speaker asserts that the core tenets of Islam are simple [8, 9]. They argue that a Muslim is someone who believes in the oneness of God and the prophethood of Muhammad, and lives according to the rules of Allah. The speaker suggests that this simplicity is often obscured by complex and confusing interpretations, particularly from those with a “love of the world” [8, 10, 11].
• Promote a correct understanding of Islam: The speaker stresses the importance of teaching the masses the correct understanding of Islam [1]. This involves going beyond surface-level knowledge and conveying the true spirit of Islam [4, 12]. The speaker criticizes the current system of education for limiting Islam to a few credits and not providing a comprehensive understanding of the faith [12, 13]. They believe that a proper education in Islam would enable people to understand its superiority and to counter the false narratives of the West [4]. The speaker laments that the teachings of Islam are not being spread from mosques and madrassas [4].
• Counter Western Influence: The speaker emphasizes the need to be wary of Western influence, which they see as a major source of negative narratives about Islam [1, 2]. They believe that Western culture and ideologies, such as liberalism and secularism, undermine Islamic values and principles [1, 3, 14, 15]. The speaker suggests that Muslims should be aware of the “vision” that comes with Western technology and ideologies, and should strive to use technology in a way that aligns with Islamic principles [16]. The speaker specifically calls out the danger of the “Jadid movement,” which they see as a tool to make Islam more acceptable to the West [1, 17, 18].
• Engage in Dialogue and Debate: The speaker advocates for active engagement with those who hold opposing views [2, 19]. They believe that Muslims should not shy away from confronting and challenging negative narratives [2, 20]. The speaker stresses that it is important for Muslims to ask questions and to not be afraid of accusations of being exclusive [10, 20, 21]. They also believe that Muslims should not be afraid of confrontation [2]. The speaker criticizes those who only debate amongst themselves or only seek out one-sided views [2, 22, 23]. They also highlight the importance of unity among Muslims in countering opposing viewpoints [6, 7].
• Be Courageous and Stand Firm in Faith: The speaker believes that Muslims should be confident and courageous in their faith, and should not be afraid to express their beliefs [2, 7]. The speaker suggests that Muslims should be “exclusive” in their adherence to Islam and should not compromise their principles [21]. The speaker also notes that Muslims should be tolerant, but must also be firm in their beliefs [23, 24]. According to the speaker, Muslims must not be afraid of being called exclusive or narrow-minded [10, 21].
• Promote Islamic Values: The speaker suggests that Muslims must promote Islamic values and that Islam is a complete system [3, 12, 25]. The speaker emphasizes that Islam provides a way of life that is superior to other systems. According to the speaker, Islam encompasses all aspects of life, including political, social, and economic systems. The speaker believes that by presenting Islam as a comprehensive system of life, Muslims can counter negative narratives [4].
• Utilize Technology: The speaker advocates for the use of technology to spread the message of Islam and to counter negative narratives [25]. They also acknowledge that technology can be used to spread negative narratives, and that Muslims need to be aware of the underlying ideologies and values that may be attached to its use [16, 25]. The speaker recognizes the power of technology to reach a wide audience and believes that it should be used to spread the teachings of Islam [25].
• Be aware of deception: The speaker believes that many negative narratives are spread through deception and that Muslims need to be aware of this [11, 13]. According to the speaker, the “Dajjal” will use deception to lead people away from Islam [11]. The speaker warns that the “Dajjal” will not appear as a demonic figure, but rather as an attractive and charismatic leader. The speaker notes that the “Dajjal’s” deception will be based on a “religious narrative” [11].
• Recognize the need for sacrifice: The speaker suggests that the “love of the world” is a primary reason for deviation from the correct path of Islam [1, 10]. The speaker notes that those who are not ready to sacrifice worldly things are more likely to be swayed by negative narratives [10, 11]. The speaker believes that Muslims need to be willing to make sacrifices in order to follow the path of Islam and stand against opposing viewpoints [10, 11].

In summary, the speaker believes that countering negative narratives about Islam requires a multifaceted approach that combines a deep understanding of Islamic teachings, a strong commitment to Islamic values, a critical awareness of Western influences, and an active engagement with those who hold opposing views. The speaker emphasizes the importance of using technology to spread the message of Islam, while also being aware of its potential for misuse. The speaker believes that it is essential for Muslims to be courageous, confident, and unwavering in their faith.

The Decline of Liberalism

The speaker views liberalism as a failing ideology that is on the decline worldwide [1-3]. Here’s a detailed breakdown of the speaker’s assessment:

• Liberalism is inherently flawed: The speaker believes that liberalism’s core principles lead to negative outcomes [3]. They see liberalism as an ideology that undermines traditional values and religious principles, and as a source of “anarchy” because it opposes all structures [3]. The speaker criticizes the idea of absolute freedom, arguing that it leads to a lack of discipline, organization, and respect for authority [3].
• Liberalism is failing globally: The speaker claims that liberalism is in decline in the West, pointing to the rise of populist and conservative movements in various countries as evidence [1-3]. They cite examples such as Brexit, the strong conservative governments in Hungary, Austria and Italy, and the election of Donald Trump in the United States as examples of liberalism’s failures [1]. The speaker states that there is a debate in the West about how much time is left before liberalism collapses [4].
• Liberalism’s “freedom” is not genuine: The speaker suggests that the “freedom” promised by liberalism is not genuine, as liberals impose their own restrictions on what can and cannot be said or tolerated [5]. They note that liberals often criticize religious restrictions, but then impose similar restrictions on things like holocaust denial, or on Muslim women who wear a hijab [5].
• Liberalism is a cause of societal problems: According to the speaker, liberalism is responsible for many of the problems that plague modern society [3]. They view liberalism as an ideology that promotes individualism at the expense of community and that ultimately leads to chaos and disorder [3]. The speaker states that it was liberal thinking that led to things like the idea that no one should be punished and that the death penalty should be abolished [3].
• Liberalism is a Western construct: The speaker argues that liberalism is not a universal value but a product of Western culture and history [6]. The speaker implies that liberalism is being imposed on non-Western cultures through funding and various forms of influence [7, 8]. The speaker believes that the West is using liberalism to further its own agenda and undermine other cultures, particularly Islam [7].
• Liberalism leads to moral decay: The speaker is concerned that liberalism promotes moral relativism and the rejection of traditional values. The speaker sees liberalism as a cause of the decline of religion and the rise of atheism [9, 10]. The speaker suggests that liberalism’s emphasis on individual freedom and self-expression has led to moral decay and social breakdown [3]. The speaker claims that liberal ideology leads to people being more concerned with the world and worldly things rather than faith and the hereafter [11].
• Liberalism will be replaced: The speaker believes that liberalism’s failures will lead to its eventual replacement by a new world order [2]. They suggest that this new order will likely be more structured and less tolerant of individual freedom [3, 4]. The speaker notes that the world is being pulled towards a system that is the opposite of liberalism, where freedom will be curtailed [3, 12]. The speaker notes that if Islam does not take the place of liberalism, something else will, and that the result could be that no one will have freedom of speech [12].
• Hypocrisy of Liberalism: The speaker sees hypocrisy in the way that liberals behave [13]. They note that many who claim to be liberal do not seem to have an intellectual understanding of what it means to be liberal [13]. The speaker points out how some radical feminists who support transgender rights are completely unaware of the fact that those two groups often have contradictory views [13]. The speaker claims that some liberals “just choose labels” without actually understanding them [13].

In summary, the speaker views liberalism as a failed ideology that is on the decline due to its inherent flaws and its negative impact on society. The speaker believes that liberalism is a destructive force that promotes anarchy and undermines traditional values and that its decline is inevitable [3]. The speaker believes that liberalism will be replaced with a new system that will be less tolerant of individual freedom [3, 12].

Critique of Liberalism and Secularism from an Islamic

The speaker expresses numerous criticisms of both liberalism and secularism, viewing them as harmful ideologies that undermine Islamic values and lead to societal decay [1-9]. The speaker argues that these ideologies are Western constructs being imposed on other cultures and that they are ultimately failing [6, 7, 9-12].

Here’s a breakdown of the speaker’s criticisms:

• Rejection of Traditional Values: The speaker believes that liberalism and secularism reject traditional values and religious principles [1, 8, 9]. They argue that these ideologies promote individualism at the expense of community and undermine the family structure [1, 9, 13]. The speaker notes that liberalism opposes any kind of structure, including religious, societal and governmental [1, 9].
• Promotion of Anarchy and Disorder: The speaker suggests that liberalism’s emphasis on individual freedom leads to anarchy and disorder [1, 9]. They argue that absolute freedom is not a good thing, and that it results in a lack of discipline and respect for authority. According to the speaker, a society based on liberal principles will not be able to function because it will lack any kind of organization [9].
• Hypocrisy of Liberal Values: The speaker criticizes the hypocrisy of those who identify as liberal [8]. They note that while liberals often advocate for freedom of speech and expression, they often impose their own restrictions and limitations on what can be said or tolerated [8]. The speaker points out that liberals often criticize religious restrictions, but then impose similar restrictions on things like holocaust denial, or on Muslim women who wear a hijab [8].
• Moral Decay: The speaker is concerned that liberalism promotes moral relativism and the rejection of traditional values, which they claim lead to moral decay and social breakdown [1, 6, 8, 9]. The speaker argues that liberalism is a cause of the decline of religion and the rise of atheism [6]. They suggest that liberalism’s emphasis on individual freedom and self-expression has led to moral decay and social breakdown [1, 6, 9].
• Western Constructs: The speaker views liberalism and secularism as Western constructs being imposed on non-Western cultures through funding and various forms of influence [2, 4, 7, 10-12, 14]. The speaker implies that the West is using these ideologies to further its own agenda and undermine other cultures, particularly Islam [1, 4-7, 10, 15-17]. The speaker also suggests that the West provides technology to other countries as a kind of waste, not as a benefit, after they have already improved on the technology for themselves [2, 18].
• Failure as Ideologies: The speaker claims that both liberalism and secularism are failing ideologies, pointing to the rise of populist and conservative movements in the West as evidence [7, 9, 11]. The speaker suggests that these ideologies have led to societal problems and that their decline is inevitable [7, 9]. According to the speaker, the world is being pulled in the opposite direction of liberalism [9].
• Superficiality and Lack of Depth: The speaker criticizes many people who identify as liberal for lacking intellectual depth and understanding of what it means to be liberal [19, 20]. The speaker notes how some radical feminists who support transgender rights are completely unaware of the fact that those two groups often have contradictory views [20]. The speaker claims that some liberals “just choose labels” without actually understanding them [20].
• Deception and the Dajjal: The speaker links liberalism and secularism to the concept of the Dajjal, who they believe will use deception to lead people away from Islam [1, 21, 22]. The speaker suggests that the Dajjal will not appear as a demonic figure, but as an attractive and charismatic leader who will use a religious narrative [21]. The speaker states that this is already happening with the creation of Sufi narratives that are designed to distract Muslims from traditional understandings of Islam [22].

In summary, the speaker views liberalism and secularism as inherently flawed and failing ideologies that are detrimental to society and incompatible with Islamic principles [1-9]. The speaker believes that these ideologies are part of a larger Western agenda to undermine Islam and impose its own values on the world [1, 4-7, 10, 15-17].

The Dajjal’s Deception: A Test of Faith

The speaker characterizes the Dajjal as a figure who will use deception to lead people away from Islam, and this deception will be particularly dangerous because it will be based on a religious narrative [1]. Here’s a detailed breakdown of the speaker’s characterization of the Dajjal and the dangers associated with it:

• Deceptive Appearance: The speaker emphasizes that the Dajjal will not appear as a demonic or obviously evil figure, but rather as an attractive, charismatic, and “handsome” leader [1]. This is a key aspect of the Dajjal’s deception, as people will be drawn to them and will not recognize the danger they pose [1]. The speaker notes that Satan did not appear to Adam in a demonic form, but rather as a “shaguft type of personality”, implying that the Dajjal will also be very appealing [1].
• Religious Narrative: The speaker believes that the Dajjal will use a religious narrative to deceive people, rather than a worldly one [1]. This means that the Dajjal will likely appear to be a religious figure and will use religious language and concepts to gain followers [1]. The speaker notes that funds are being given to build a narrative based on Sufism, which the speaker seems to believe is a form of Dajjal’s deception [2]. The speaker states that those who are drawn to the Dajjal will be attracted by a religious merchant who will “bring it”, and that the coming events are like “shadows” of what is to come [1].
• Use of Miracles: The speaker suggests that the Dajjal will perform miracles to further deceive people [1]. This will make it even more difficult for people to recognize the Dajjal’s true nature and to resist their influence [1].
• Exploitation of Worldly Desires: The speaker states that the Dajjal will exploit people’s love for the world and their desire for worldly things [1]. According to the speaker, the Dajjal will promise people food and worldly benefits, and that people will flock to them for these things [1].
• Connection to Current Trends: The speaker believes that the conditions are currently developing for the Dajjal to appear [1]. They point to the funding of narratives, such as Sufism, as evidence that the Dajjal’s deception is already underway [2]. The speaker also suggests that the Dajjal may appear as a person of high status, such as an old man with “karamat,” who will attract men and women [2]. The speaker also suggests that the Dajjal will seek to create a world that is made “only for me”, and that they will be very exclusive [2].
• The Dajjal’s Deception as a Test of Faith: According to the speaker, the Dajjal is not someone who will obviously appear as a deceiver or someone who is not liberal, but will rather appear as someone who seems like them, which will make the deception all the more effective [1]. The speaker states that people who are not willing to sacrifice worldly things for faith will be more susceptible to being deceived by the Dajjal [3]. The speaker states that people are being deceived by smooth words and waxy philosophies that are far from religion [4].

In summary, the speaker characterizes the Dajjal as a highly deceptive figure who will use religious narratives, miracles, and the exploitation of worldly desires to lead people away from Islam. The speaker believes that the Dajjal’s deception is already underway and that people must be vigilant to avoid being led astray. The speaker emphasizes that the Dajjal will not appear as a traditional villain, but rather as someone who is appealing and charismatic, which makes the deception all the more dangerous. The speaker implies that the Dajjal is an ultimate test of faith.

Technology, Ideology, and Islamic Discourse

The speaker’s view on technology’s neutrality is that technology itself is value-neutral, but its use and the ideology behind it are not [1-4]. This means that technology can be used for good or bad purposes, depending on the values and intentions of those who are using it [4]. The speaker emphasizes that technology is always dependent on ideology [1].

Here’s a more detailed breakdown of the speaker’s view:

• Technology as a Tool: The speaker views technology as a tool that can be used for various purposes, and it is not inherently good or bad [1, 4]. The speaker states that the technology can be used in any way [1]. They use the example of transportation to illustrate how technology can be used to achieve goals. The speaker notes that technology such as the internet can spread information quickly [1].
• Ideology and Technology: The speaker asserts that technology is not neutral because it is developed and used within a specific ideological framework [1, 3]. This means that the technology will reflect the values and beliefs of the people who create it. The speaker states that the ideology that is the basis for technology will prevail [1].
• Technology as a Means of Influence: The speaker is concerned that technology is being used to spread certain values and beliefs, especially those that are harmful to Islam [2]. The speaker is concerned about the impact that technology is having on the youth [2]. The speaker notes that technology can also be used to spread the teachings of Islam [2].
• The Importance of Discernment: The speaker argues that it is important to be discerning about how technology is being used and to avoid being swept away by its influence [2]. The speaker emphasizes that it is important to understand the impact that technology is having, and to use it to spread good rather than harmful influences [2].
• Technology and Western Influence: The speaker notes that much of the current technology has come from the West, but that does not mean that technology itself is harmful [1, 4]. According to the speaker, the West did not give technology as a favor, but in order to fill their own accounts, and that they often give other countries technology after they have already improved it [5].
• Critique of the Liberal View of Technology: The speaker critiques the liberal view of technology as value-neutral, arguing that this is a superficial and naive understanding [3]. The speaker states that the use of technology requires a deeper analysis and understanding of the values and beliefs behind it [3]. The speaker makes an analogy to the way that the West criticizes China for human rights abuses while using products from China, arguing that the use of products indicates an implicit endorsement of the values that are behind that product [6].
• The Need to Use Technology Wisely: The speaker believes that Muslims should learn to use technology to their advantage [2]. The speaker argues that technology is not controlled by any one religion or culture, and therefore it is important to understand how it works and how it can be used [2]. The speaker calls for a deeper examination of how technology can be used to further Islamic goals [3].

In summary, the speaker does not believe that technology is inherently good or bad, but that its use is shaped by the values and ideologies of those who create and utilize it. The speaker emphasizes the importance of being aware of the ideological influences behind technology and using it for good purposes. The speaker suggests that Muslims should strive to use technology to spread the teachings of Islam and to counter the negative effects of Western influence [2].

Polarization and Revolution

According to the speaker, polarization is a necessary precursor to revolution [1, 2]. The speaker argues that change cannot happen without polarization and that hate becomes a reason for polarization [1, 2].

Here’s a breakdown of the speaker’s view on the role of polarization:

• Polarization as a Catalyst: The speaker explicitly states that “there is no change in the world unless there is polarization first” [1]. This indicates that polarization is not just a side effect of revolution, but a crucial step that must happen before any significant change can occur.
• Hate as a Driver: The speaker notes that “hate becomes a reason” for the necessary polarization that is needed for revolution [1, 2]. This implies that strong emotions and divisions are necessary to mobilize people and create a climate for change. The speaker also notes that the “bias of polarization” can be caused by love, such as the “love” of tauhid, which is the viewpoint of Islam [2].
• Rejection of Middle Ground: The speaker’s emphasis on polarization suggests a rejection of compromise or middle-ground solutions. According to the speaker, revolutions require clear divisions and a willingness to take sides [1]. The speaker views the world as being divided by different systems and that people must take sides [3].
• Revolution and Change: The speaker implies that polarization is the mechanism through which revolution happens and that change will not occur without it [1, 2]. In other words, the speaker believes that significant societal shifts require a process of division and conflict. The speaker notes that when people are not willing to take sides, their “pendulum starts swinging” between faith and the world, leading to problems [4].
• The Necessity of Conflict: The speaker’s view suggests that conflict is a necessary part of the process of change, and that polarization is the means through which that conflict occurs. The speaker notes that “we have to tolerate the accusations that come” as a result of taking sides [2].

In summary, the speaker views polarization as an essential component of revolution, arguing that it is necessary for significant change to occur. According to the speaker, hate and division are often the catalyst of polarization and a necessary component of revolution. The speaker seems to believe that compromise and neutrality are not conducive to creating change.

Technology, Ideology, and the Dajjal

The speaker views technology as a value-neutral tool that can be used for various purposes, but is shaped by the values and ideologies of those who create and use it [1-3]. Here’s a more detailed breakdown of the speaker’s view on the role of technology in society:

• Technology is a tool: The speaker states that technology itself is neither good nor bad, but rather a tool that can be used in any way [1, 2]. They use the example of transportation and communication technology, such as trains, electricity, and the internet, to illustrate how technology has revolutionized the world [1, 2]. The speaker also notes that the internet can spread information quickly [1].
• Technology is shaped by ideology: The speaker asserts that technology is not neutral because it is developed and used within a specific ideological framework [3]. The speaker is concerned about the impact that technology is having on the youth, and the speaker notes that technology can also be used to spread the teachings of Islam [2].
• Technology and Western Influence: The speaker notes that much of the current technology has come from the West [1, 4]. However, the speaker also notes that the West did not give technology as a favor, but in order to fill their own accounts, and that they often give other countries technology after they have already improved it [5].
• Technology can be used for good or bad: The speaker emphasizes that technology can be used for good or bad purposes, depending on the values and intentions of those who are using it [1, 2]. The speaker states that technology is always dependent on ideology, and the ideology that is the basis for technology will prevail [1]. The speaker states that Muslims should strive to use technology to spread the teachings of Islam and to counter the negative effects of Western influence [2].
• The Need to Use Technology Wisely: The speaker believes that Muslims should learn to use technology to their advantage [1, 2]. According to the speaker, technology is not controlled by any one religion or culture, and therefore it is important to understand how it works and how it can be used [2]. The speaker calls for a deeper examination of how technology can be used to further Islamic goals [2].
• Critique of the Liberal View of Technology: The speaker critiques the liberal view of technology as value-neutral, arguing that this is a superficial and naive understanding [6]. The speaker states that the use of technology requires a deeper analysis and understanding of the values and beliefs behind it [6]. The speaker makes an analogy to the way that the West criticizes China for human rights abuses while using products from China, arguing that the use of products indicates an implicit endorsement of the values that are behind that product [6].
• Technology and the Dajjal: The speaker suggests that the Dajjal will use technology as a tool of deception and influence [7]. According to the speaker, technology is increasingly being used to spread harmful narratives, such as the narrative of Sufism [1, 7]. The speaker notes that funds are being given to build these narratives [1]. The speaker is concerned that people may be drawn to the Dajjal through the use of technology [7].

In summary, the speaker believes that technology itself is neither good nor bad but rather a tool that is shaped by the values and intentions of those who use it, and that it is always dependent on ideology [1-3]. The speaker emphasizes the importance of being aware of the ideological influences behind technology and using it for good purposes, and that Muslims should strive to use technology to spread the teachings of Islam and counter the negative effects of Western influence [2]. The speaker suggests that the Dajjal may use technology to deceive people [7].

Islam and Liberalism in the West

The sources highlight several key tensions between Islamic traditions and liberal values in the West, focusing on differing views on systems of governance, individual freedoms, and cultural values.

Clash of Systems and Values:

• The core tension lies in the differing worldviews [1]. The sources argue that Islam, at its core, requires a belief in one God (Tauheed) and adherence to the rules set by Allah, with the Prophet Muhammad as the final prophet [1]. In contrast, Western liberalism, in its extreme form, is seen as promoting individual freedom and rejecting traditional structures [2].
• The concept of ‘La Ilaha Illallah’ is central to the Islamic perspective. It means that “no system is worthy of worship except the system of Allah,” [3] which is interpreted as requiring adherence to a divinely ordained system. This clashes with the liberal emphasis on individual autonomy and the rejection of absolute authority.
• The sources suggest that attempts to blend Islamic principles with secular, liberal values create confusion and contradictions [1]. The sources argue that trying to please multiple systems at the same time leads to a loss of identity and a deviation from the straight path of Islam [1].

Freedom and its Limits:

• Liberalism is criticized for its emphasis on absolute freedom, which the speakers argue leads to anarchy [2]. The speakers argue that when one becomes against every structure, including the state, it leads to chaos [2]. In contrast, Islamic tradition emphasizes obedience to God and to a divinely ordained system [4].
• The sources note that liberal societies often fail to tolerate practicing Muslims, such as women wearing hijabs, which contradicts their claims of tolerance and inclusivity [5]. This highlights a tension between the stated values of liberalism and the realities of how it is practiced.
• The sources claim that liberal societies place restrictions on certain forms of speech, such as denying the Holocaust, while allowing the insult of prophets, suggesting that liberal freedom is not absolute, and that it is limited by the value structure of liberalism [5].

Cultural Differences and Western Influence:

• The speakers perceive Western culture as a threat to traditional Islamic values [6, 7]. They argue that Western imperialism has led to dependency and a crisis of identity among Muslims [7]. They view the West as seeking to capture Muslim economies and influence their decision-making [7].
• The sources point to a conflict between two groups of Muslims, one that sees Western culture as “Kuli Khair” (totally good) and another that sees it as “Kuli Shar” (totally evil) [8]. The speaker notes that a more nuanced approach is required in order to assess the good and bad elements of Western culture.
• Western technology is also viewed with suspicion, although the speaker concedes that technology itself is neutral [9, 10]. The concern is that technology is used to spread Western values, particularly those that conflict with Islamic teachings [10]. The speaker notes that Western technology is given to other countries not as a favor but in order to fill the accounts of Western countries [11].
• The speaker critiques the liberal view of technology as value-neutral, arguing that it is always dependent on ideology [9, 10, 12]. The speaker notes that technology is used to spread harmful narratives, such as the narrative of Sufism [9].
• The sources suggest that the West often does not respect those who do not respect themselves [13]. The speaker argues that Muslims should challenge the West rather than trying to explain that they are good people [13].

Exclusivity and Identity:

• The concept of exclusivity is a key point of contention [14]. The speaker notes that all systems have some element of exclusivity and that Islam, like other systems, has a clear boundary between what is considered “Deen” (religion) and what is not [14]. This is seen as conflicting with the liberal idea of inclusivity and universalism.
• The sources suggest that Muslims who try to identify as liberal or secular are often seen as “brokers” of Western values [1]. The speakers advocate for a clear understanding of Muslim identity and a rejection of attempts to blend it with other identities [1].
• The sources argue that Muslims should maintain their own identity and not lose themselves in the West, but that working with people of other beliefs can be beneficial [14]. The speaker emphasizes that it is important to maintain boundaries between different communities, while still working together when possible [14].

Overall, the sources paint a picture of deep-seated tensions between Islamic traditions and liberal values in the West. These tensions stem from differing worldviews, approaches to freedom, and the perceived cultural and political dominance of the West. The speakers advocate for a clear and uncompromising understanding of Islamic identity and a critical approach to Western influence.

Technology, Ideology, and the Muslim World

The sources present a complex view of technology, acknowledging its potential benefits while also highlighting its role in spreading what the speakers see as harmful Western values and ideologies. Here’s a breakdown of the role of technology in their arguments:

• Technology as a Neutral Tool: The speakers concede that technology, in itself, is value-neutral [1, 2]. This means that a tool or technology is not inherently good or bad; rather, its value depends on how it is used and the underlying ideology that drives its application [3]. For example, a mobile phone is not inherently tied to any specific culture or religion, but can be used to spread different messages and values [1].
• Technology as a Carrier of Ideology: While technology itself is considered neutral, the sources emphasize that it is always dependent on ideology [2, 4]. The speakers argue that technology is often used to spread specific values, and that these values are not always beneficial. The speakers contend that technology is being used to spread what they see as a harmful narrative of Sufism [4].
• Technology as a Means of Western Influence: The speakers are critical of how Western technology is used to promote Western values and culture [1, 2]. They suggest that the West is giving technology to other countries not as a favor, but to benefit themselves financially [5]. They argue that this use of technology can lead to a crisis of identity among Muslims and a weakening of Islamic traditions [1, 6].
• Technology and the Spread of Information: The speakers acknowledge the power of technology to spread information, noting that it has revolutionized communication [1, 4]. They argue that technology can be used to spread both good and bad ideas. They compare the internet to the streets of Mecca during the time of the Prophet, where both positive and negative information was spread [1]. The speakers are concerned about how this ability to spread information can be used to promote anti-Islamic views and narratives [7].
• Technology as a Double-Edged Sword: The speakers recognize that technology is a double-edged sword. While it has the potential to be used for good, it can also be used to reinforce negative narratives. The sources say that the Muslim community should not be weak regarding the use of technology but should instead find the best ways to use it [1].
• Critique of Technology Adoption: The speakers criticize the uncritical adoption of Western technology by Muslims. They contend that many Muslims have adopted a Western paradigm due to a lack of understanding about Islam, which has created misunderstandings [6]. They suggest that Muslims should develop their own paradigm, rather than simply adopting Western ideas [2, 6].
• Technology and the Dajjal: The speakers connect technology to the idea of the Dajjal, suggesting that the Dajjal will use technology and a religious narrative to deceive people [8]. They note that the Dajjal will be attractive and that many people will be drawn to him [8]. They connect technology with the Dajjal by claiming that a narrative is being created by those who are spreading the ideas of Sufism [4]. The speakers claim that the Dajjal will use deception to bring people to him and the Dajjal will not be liberal [8].
• Technology and the Educational System: The speakers also criticize how the educational system has failed to teach the correct teachings of Islam. They note that the educational system has limited Islam to a few “credits” and that this has forced people to have a wrong opinion of Islam [7]. They criticize the educational system for using technology to spread a false idea of Islam [7].
• Technology and Economic Exploitation: The speakers suggest that Western countries have given technology to other countries to fill their accounts, rather than as a favor [5]. They say that Western countries have given their waste to other countries after using it for themselves [5].
• Technology and the Muslim Community: The speakers stress the importance of the Muslim community understanding and using technology in a way that is consistent with Islamic values. They encourage people who like Islam to think about how to best use technology [1]. They also note that they use technology to interact with people and to spread positive messages about Islam [9].

In summary, the speakers view technology as a powerful and pervasive force that can be used for good or evil. While they acknowledge its neutrality, they are primarily concerned with its use to spread Western values, undermine Islamic traditions, and advance the agendas of those they see as opposed to Islam. They encourage Muslims to be critical of technology and to use it in a way that is consistent with their faith. They also emphasize the importance of using technology to promote the correct teachings of Islam and combat the negative narratives that are being spread.

Critiques of Exclusive Islamic Views

The speakers face several criticisms regarding their views on Islam, primarily centered around accusations of exclusivity, intolerance, and a narrow-minded approach to both their faith and the modern world [1, 2].

• Accusations of Exclusivity: The speakers are accused of being exclusivists, suggesting they believe their interpretation of Islam is the only correct one [2]. They are criticized for creating divisions within the Muslim community by labeling those with differing views as “secular” or “liberal” and thus, not truly Muslim [1, 3, 4]. They are accused of excluding people from the Muslim community [4]. The speakers embrace the term “exclusivist” [5]. They argue that having a distinct identity makes one “exclusive,” and that this is not necessarily a negative thing [5]. They say that Islam has clear boundaries between what is “Deen” and what is not [5].
• Intolerance and Narrow-Mindedness: The speakers are described as having a narrow-minded approach because they seem unwilling to consider other viewpoints or engage in dialogue [6]. They are criticized for being closed off to outside influences and for not tolerating those who do not share their exact views [6]. The speakers are accused of being like those who are “enclosed in their own dome of Bismillah,” unwilling to see beyond their own beliefs [6]. It is suggested that they do not give freedom to people outside of their own value structure [6].
• Rejection of Modernity: The speakers are accused of rejecting all aspects of Western culture and technology, despite using these tools themselves [7, 8]. They are criticized for their selective rejection of Western concepts, using Western technology while criticizing Western values [7, 8]. It is pointed out that they benefit from the modern world, while criticizing it [7]. They are also criticized for saying that Western technology is “Godless” [7].
• Hypocrisy and Double Standards: The speakers are seen as hypocritical because they criticize Western culture, while at the same time, they are reliant on its technology and conveniences [7]. They are criticized for not bringing depth to their arguments [8]. It is pointed out that they say Western technology is a waste product, but still make use of it [9].
• Misrepresenting Islam: Some of the speakers are accused of misrepresenting the true nature of Islam by promoting a narrow and exclusionary vision of the faith [10]. They are accused of creating confusion about Islam by giving people light information and labeling it as the complete truth [11]. They are accused of limiting Islam to only a few credits within the education system [10]. The speakers are criticized for creating a negative perception of Islam [10].
• Divisiveness and Disunity: The speakers are criticized for creating division and disunity within the Muslim community [4]. By labeling some Muslims as “secular” or “liberal,” they create an “us vs. them” mentality that is harmful to the overall unity of the Muslim community [3, 4]. They are also criticized for dividing the masses into groups [12].
• Lack of Intellectual Depth: The speakers are criticized for a lack of intellectual depth in their arguments [13]. They are accused of simply choosing labels to define people, without truly understanding the nuances of different viewpoints [13]. It is pointed out that they do not understand the concepts they are criticizing [13, 14].
• Promoting a “Victim Mentality”: The speakers are criticized for focusing on historical grievances and portraying Muslims as victims of Western oppression [15]. They are accused of dwelling on the past instead of finding ways to move forward and to improve their own communities [15, 16]. They are seen as not accepting responsibility for their own faults [16, 17].
• Conspiracy Theories: The speakers are criticized for promoting conspiracy theories [15]. They claim that there are multiple NGOs that are funded to spread anti-Islamic ideas [15]. They claim that Sufism is a narrative being promoted by outside groups [7]. They also claim that the Dajjal will use deception to lead people astray [18].
• Ignoring the Complexity of the Modern World: The speakers are seen as failing to appreciate the complexities of the modern world and for having a simplistic approach to issues [3]. They are criticized for not recognizing the benefits of Western culture [19]. They are accused of not recognizing that there is both good and bad in Western culture [19].

In summary, the speakers face criticism for their rigid and exclusionary approach to Islam, their rejection of the modern world, and their lack of intellectual depth in their arguments [1, 2, 7, 8, 13]. They are often seen as divisive, intolerant, and hypocritical in their views [4, 6-9]. The criticisms also highlight a tension between traditional religious views and the need for Muslims to engage with the complexities of the contemporary world [1, 3].

Islamic Traditions vs. Western Liberalism

The sources highlight several key tensions between Islamic traditions and liberal values in the West, primarily focusing on the clash between religious and secular worldviews, individual freedom versus communal values, and differing views on authority and societal structures.

• Religious vs. Secular Worldviews: A central tension arises from the conflict between the religious foundation of Islamic traditions and the secular principles that often underpin liberal values in the West [1-6]. The speakers emphasize that Islam is a complete way of life that encompasses all aspects of existence [4, 7]. In contrast, Western liberalism often promotes a separation of church and state and prioritizes individual autonomy over religious dogma [2]. The speakers criticize this separation, arguing that it leads to a decline in morality and a loss of connection to God [1, 5, 7, 8].
• Individualism vs. Communalism: Another key tension lies in the differing emphasis on individualism versus communalism. Western liberalism champions individual rights and freedoms, often at the expense of traditional communal values [7, 9, 10]. The speakers, however, express a preference for the collectivist nature of Islamic society [7]. They criticize the excessive individualism in the West, arguing that it leads to societal breakdown and a loss of family values. They see this individualism as a deviation from the Islamic way of life [4, 7].
• Authority and Structure: Liberal values often challenge traditional authority structures, advocating for a more egalitarian society [1, 3, 7]. Islamic traditions, on the other hand, emphasize the importance of established religious and social hierarchies [5, 6]. The speakers argue that liberalism’s rejection of authority leads to anarchy and chaos, citing the breakdown of traditional family structures and the rise of social unrest [11, 12].
• Freedom vs. Order: The concept of freedom itself is a point of contention. Liberalism promotes freedom of speech, expression, and individual autonomy, often without limitations. The speakers see this as problematic, arguing that it can lead to moral decay and a disregard for religious and social norms [11-13]. They argue that absolute freedom leads to a rejection of all structures [12]. They emphasize that in Islam, freedom is balanced with a responsibility to God and community [5, 6, 14]. They also claim that liberal societies do not truly offer freedom, but instead have “out-of-bounds” areas where there is no freedom [11].
• The Role of Tradition: The speakers argue that tradition is crucial for maintaining a stable society, while liberalism often challenges traditions in favor of progress [1, 3, 4, 6, 7, 10]. The sources argue that the West’s departure from its own traditions has led to social problems. The speakers argue that traditional societies have more stability than liberal societies. The speakers also criticize Muslims who follow tradition blindly, saying that they should follow Islam in its true spirit [5, 7].
• Technology and Western Influence: Technology is seen as a vehicle for the spread of Western liberal values, further exacerbating the tension between Islamic traditions and the West [1, 8, 15, 16]. The speakers argue that Western technology carries with it an underlying ideology that can be harmful to Islamic values and culture [8, 17, 18]. The speakers view the adoption of Western technology as a sign of dependence and a rejection of Islamic traditions [8].
• Exclusivity vs. Inclusivity: The speakers are accused of being “exclusivist” in their views, suggesting that their interpretation of Islam is the only valid one. This stance contrasts with the liberal ideal of inclusivity and tolerance for diverse viewpoints [5, 13, 14, 19, 20]. However, the speakers argue that their “exclusivity” is a necessary part of maintaining their identity [13]. They claim that there are clear boundaries between Islam and other value systems [11, 13].
• Perceived Western Hypocrisy: The speakers point out the perceived hypocrisy of the West, particularly in the areas of freedom and human rights [1, 2, 21-23]. They highlight historical events like the Holocaust, the use of nuclear bombs, and the killing of civilians in wars to show that Western nations have also engaged in violence and oppression. They see this as evidence that the West’s claim to be the champions of freedom and human rights is not genuine [22, 23]. They also note that liberal societies do not allow for free speech on certain topics [11].

In summary, the tension between Islamic traditions and liberal values in the West stems from fundamental differences in their core principles. Islamic traditions emphasize the importance of religious law, community, and tradition, while Western liberalism prioritizes individual freedom, secularism, and progress. These differing worldviews lead to clashes in how societies are structured, how individuals behave, and how people understand the world. The speakers view the spread of Western liberal values as a direct threat to the Islamic way of life.

Islam in the Modern West

Navigating the complexities of modern Western society while maintaining faith, according to the sources, requires a multifaceted approach that balances adherence to Islamic principles with a critical engagement with Western values and practices. The speakers offer several strategies and insights for Muslims seeking to reconcile their faith with the challenges of the modern world:

• Understanding and Adhering to the Core Principles of Islam: The speakers emphasize that a clear understanding of Islam’s core principles is essential for Muslims living in the West [1, 2]. They stress the importance of belief in Tauhid (the oneness of God) and the Prophethood of Muhammad, as well as following the rules and guidelines provided by Allah [1]. They also say that Muslims should understand that the practical meaning of La Ilaha Illallah is that no system other than the system of Allah is worthy of worship [2]. This foundation provides a framework for navigating the challenges of modern society while staying grounded in faith [1].
• Maintaining a Distinct Identity: The speakers stress the need for Muslims to maintain a distinct identity in the face of Western cultural influence [1, 3]. They argue that Muslims should not attempt to blend in with Western culture or compromise their values to gain acceptance [3]. Instead, they should be proud of their Islamic identity and unapologetic about their beliefs [3]. The sources suggest that this clear sense of identity helps Muslims resist the pull of Western secularism and materialism [1]. This also means that Muslims need to be clear that there are boundaries between Islam and other systems of thought [3].
• Critical Engagement with Western Values: The speakers encourage Muslims to engage critically with Western values, rather than blindly accepting them [4, 5]. They suggest that Muslims should be aware of the underlying ideologies and assumptions that shape Western culture, and should not simply adopt Western practices without considering their implications [4, 6]. They claim that some Muslims have become “brokers” of the West, and are promoting western values instead of Islam [1]. They should examine their own traditions and values critically as well [2]. They emphasize that it is important for Muslims to differentiate between what is good and bad in Western culture [7, 8]. The speakers cite Allama Iqbal, Abul Kalam Azad, and Maulana Abul Aala Moudi as examples of people who have taken the good things from the West and left the bad things [7].
• Recognizing the Limitations of Liberalism: The sources critique liberalism and its emphasis on individual autonomy and freedom without limits. They argue that liberalism’s rejection of structure and authority leads to anarchy and chaos [9]. The speakers assert that liberalism’s claim to be a path to freedom is false, and that it actually imposes restrictions of its own [10]. They argue that when you go against every structure, including the state, that there will be a societal breakdown [4]. They state that absolute freedom is not a good thing [10]. They note that many of the problems in the modern world are the result of liberal thinking [9].
• Using Technology with Discernment: The speakers recognize the power of technology, but they also caution against its uncritical adoption. They believe that technology should be used as a tool to further Islamic values and not as a vehicle for spreading Western ideologies [11, 12]. They suggest that Muslims should be aware of the messages and narratives that are being transmitted through technology and should use technology in a way that is consistent with Islamic principles [13].
• Focusing on Education and Da’wah: The speakers emphasize the importance of education in transmitting Islamic knowledge to the next generation [14, 15]. They also stress the importance of Da’wah (inviting people to Islam) as a way to counter the negative influences of Western culture [16, 17]. This requires using all available means of communication, including technology, to convey the message of Islam.
• Avoiding Extremism and Division: The speakers call for unity among Muslims [16]. They caution against extremism and sectarianism, which they believe weakens the Muslim community [18, 19]. They argue that Muslims should focus on their commonalities and not allow themselves to be divided by differences of opinion [18, 19]. They also argue that Muslims should not label large sections of society with special titles, because that pushes them away from Islam [17]. They also claim that they do not wish to insult anyone, and wish to bring everyone closer to their faith [16].
• Acknowledging the Reality of Western Influence: The speakers acknowledge that the West has had a significant impact on Muslim countries [14]. They also recognize that there are many good things in the West, and they do not want to reject everything from the West [7, 8]. They suggest that Muslims must be aware of the West’s influence in order to navigate it, but must be careful not to be exploited by that influence [8, 14, 20].
• Maintaining Hope and Perseverance: Despite the many challenges, the speakers express optimism about the future of Islam [17, 21]. They believe that if Muslims remain steadfast in their faith, they can overcome the challenges of the modern world and contribute to the betterment of society [16]. They argue that Muslims should continue their movement with a strong mindset, despite what others say [16]. They believe that the quality of hearing and knowledge of Islam is increasing, even amidst the confusion of modern culture [16].

In conclusion, the speakers suggest that navigating the challenges of modern Western society while maintaining faith requires a balanced approach, characterized by a deep understanding of Islamic principles, critical engagement with Western values, and a commitment to spreading the message of Islam. This approach is not about retreating from the world, but about living within it as a faithful Muslim, while maintaining a distinct identity and striving to create a more just and equitable world, guided by Islamic teachings.

Islam and Modernity: Critical Perspectives

The sources present several criticisms leveled against Muslims regarding their approach to modernity, often framed within the context of their interactions with the West and their efforts to reconcile faith with modern life. These criticisms come both from within the Muslim community and from external perspectives.

• Exclusivism and Intolerance: Muslims are criticized for being “exclusivists” who reject other viewpoints and fail to engage with those outside their faith [1-3]. The speakers in the sources acknowledge this accusation, noting that their emphasis on the unique truth of Islam can be seen as exclusionary. They counter that all systems are exclusive, and they are not ashamed of the exclusivity of Islam [3]. They argue that maintaining a distinct Islamic identity requires drawing clear boundaries between Islam and other systems [3]. However, this stance can be interpreted as intolerance towards other beliefs and practices [2]. Additionally, it’s noted that some Muslims are unwilling to listen to other viewpoints, particularly those from different sects or interpretations within Islam [4].
• Rejection of Modernity and Technology: Some criticize Muslims for what is seen as a rejection of modernity and technology, particularly when it comes from the West [5, 6]. The sources reveal a tension regarding the adoption of Western technology, with some Muslims viewing it as a vehicle for spreading harmful Western values and ideologies [5, 7]. They are criticized for using technology while simultaneously denouncing its origins in the West [8, 9]. However, the speakers clarify that their concern is not with technology itself, but with its use and the ideologies it carries [6, 7]. They argue that technology is value-neutral and can be used for good if employed in accordance with Islamic principles [5, 8, 9]. They also claim that technology is not related to any specific culture [7].
• Failure to Adapt and Engage: Muslims are also criticized for a failure to adapt to the modern world and engage with its challenges constructively [10-12]. The sources indicate that some Muslims have become passive recipients of Western culture, adopting its values and practices without critical reflection [10]. Some have become “brokers” of the West, promoting its values instead of Islam [13]. They have also failed to present Islam in a way that makes sense to modern people. There is criticism of the educational system for limiting Islam to a few credit hours in school [8, 12]. It is also said that Muslims do not engage in critical thought and blindly follow traditions [10, 14].
• Internal Division and Sectarianism: The sources reveal criticism of internal divisions within the Muslim community, with sectarianism and narrow-mindedness hindering its progress and unity [4]. It is said that each guru is enclosed in his own dome of bismillah, unwilling to look outside of it [4]. This lack of unity is seen as a weakness that makes Muslims more vulnerable to external pressures.
• Hypocrisy and Inconsistency: Some Muslims are criticized for hypocrisy, particularly when they condemn Western culture but still benefit from its technology and systems [5]. There is also a critique of those who adopt a “pick and choose” approach to Islam, following traditions they like while ignoring others [14]. Additionally, Muslims are accused of having a narrow view of the world, while also being quick to criticize others [4]. They are also accused of inconsistency, because they use technology that comes from the West while also condemning the West [9].
• Lack of Intellectual Depth: Some Muslims are criticized for lacking intellectual depth, especially those who adopt labels without understanding their meaning [15]. It is said that some Muslims merely put on labels, without any intellectual understanding of the meaning behind the labels.
• Misinterpretation of Islam: Some Muslims are criticized for misinterpreting or misrepresenting Islam, leading to harmful practices and distorted views of the faith [12]. This also includes a criticism of those who present Islam as merely a set of rituals, rather than as a complete way of life [10]. They are also accused of focusing on the history of Islam instead of applying its teachings to modern life [10]. They are also criticized for giving only a small amount of information about Islam, and misleading people into thinking they understand the entirety of Islam [1, 8].

In summary, the criticisms leveled against Muslims regarding their approach to modernity highlight the tensions between tradition and change, faith and reason, and the struggle to maintain a distinct identity in a globalized world. These criticisms come from both internal and external sources, and reflect the diverse viewpoints and experiences of Muslims navigating the complexities of modern life.

Islam in the Modern West

To navigate the challenges of modern Western society while maintaining their faith, Muslims, according to the sources, should adopt a comprehensive approach that involves a deep understanding of Islamic principles, critical engagement with Western values, and a commitment to spreading the message of Islam [1-35]. This approach is not about retreating from the world but living within it as faithful Muslims, maintaining a distinct identity, and working towards a more just and equitable world guided by Islamic teachings.

Here are some key strategies and insights that the sources offer:

• Embrace the Core Principles of Islam: Muslims should have a firm grasp of Islam’s core principles, such as belief in Tauhid (the oneness of God) and the Prophethood of Muhammad, and should follow the rules given by Allah [4]. The practical meaning of La Ilaha Illallah should be understood as the belief that no system other than that of Allah is worthy of worship [5]. This foundation allows Muslims to navigate modern challenges while remaining grounded in their faith [4, 5].
• Maintain a Distinct Identity: Muslims should maintain a clear and distinct identity rather than blending in with Western culture [4]. They should be proud of their Islamic identity and unapologetic about their beliefs [14]. This approach will help them resist the pull of Western secularism and materialism [4]. Muslims should be aware that there are clear boundaries between Islam and other systems of thought [14].
• Engage Critically With Western Values: It is essential for Muslims to critically analyze Western values rather than blindly accepting them [3]. They should be aware of the underlying ideologies that shape Western culture and avoid adopting practices without considering their implications. Some Muslims are accused of being “brokers” of the West and promoting its values instead of Islam [4]. Muslims should also be critical of their own traditions and values [6, 14]. They should differentiate what is good and bad within Western culture [9].
• Recognize the Limitations of Liberalism: The sources criticize liberalism and its emphasis on individual autonomy and freedom without limits, arguing that it leads to anarchy and chaos [32]. Liberalism’s claim to be a path to freedom is viewed as false, with its own restrictions [31, 32]. Muslims should understand that when people reject every structure, including the state, that societal breakdown will result [1, 32]. They should also understand that absolute freedom is not a good thing [32]. Many problems in the modern world are said to be the result of liberal thinking [32].
• Use Technology With Discernment: Technology should be viewed as a tool that can be used to further Islamic values and not as a means for spreading Western ideologies [22, 23]. Muslims should be aware of the messages transmitted through technology and ensure that its use aligns with Islamic principles [23]. The speakers argue that technology itself is not related to any specific culture and is value-neutral [23, 25].
• Focus on Education and Da’wah: Education is crucial for transmitting Islamic knowledge to future generations [6]. Muslims should also focus on Da’wah (inviting people to Islam) to counter the negative influence of Western culture, using all communication means, including technology [12, 23, 25].
• Avoid Extremism and Division: Muslims must strive for unity and avoid extremism and sectarianism which weakens the community [11, 12]. They should focus on their commonalities and resist being divided by differences of opinion [10, 12]. They should not label large sections of society with special titles that push them away from Islam [13]. The sources also claim that they do not wish to insult anyone, and wish to bring everyone closer to their faith [13].
• Acknowledge the Reality of Western Influence: Muslims must acknowledge the significant impact that the West has had on their countries and be aware of its influence so they are not exploited by it [6]. However, it is also important to recognize the many good things that have come from the West, and avoid rejecting everything from that culture [9].
• Maintain Hope and Perseverance: Despite the challenges, Muslims should be optimistic about the future of Islam [3]. They should remain steadfast in their faith and continue their movement with a strong mindset [12]. They should also recognize that the quality of hearing and knowledge of Islam is increasing, despite the confusion of modern culture [12].

The sources suggest that Muslims need a balanced approach that integrates their faith with the realities of the modern world [1-35]. This approach is not about retreating from the world, but rather about living in it as faithful Muslims, maintaining a distinct identity, and striving to create a more just and equitable world based on Islamic teachings [4, 5, 14, 15, 23].

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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