The Global War on Morality: Why Islam Is Targeted

The modern world is passing through a period of profound moral and spiritual turbulence. Immorality is no longer a private vice or an occasional social deviation; it has become institutionalised, systematised, and globalised.

Likewise, godlessness is no longer merely tolerated but increasingly promoted, normalised, and embedded in political, cultural, educational, and economic structures.

The turmoil witnessed in global politics is only one manifestation of a much deeper civilizational crisis. Beneath it lies the erosion of moral foundations, the weakening of spiritual commitments, and the abandonment of transcendent standards that once gave human life meaning, order, and direction.

In such an environment, those who preach morality, spiritual discipline, and ethical responsibility inevitably become targets. Their message challenges the prevailing culture of permissiveness, self-indulgence, and moral relativism. Their very presence reminds society of standards it increasingly wishes to ignore. Among them, Muslim scholars, teachers, and moral exemplars are singled out in a particularly intense manner.

The reason is evident. Islam remains one of the few comprehensive worldviews that firmly upholds objective morality, divine revelation, and accountability before Allah. It neither bends to cultural trends nor reshapes its principles to satisfy changing social fashions. It stands firm, and precisely because of that firmness, it is constantly scrutinised, criticised, and frequently vilified.

One repeatedly hears familiar claims: "Many Muslim scholars are hypocrites"; "religious teachers are corrupt"; or "they preach only for fame, wealth, or personal gain." Such accusations, endlessly echoed through media and public discourse, gradually erode confidence in religious authority.

In Bosnia, for example-as in many other places influenced by the same global campaigns-it is often said, almost as a slogan, among less religious ones that "imams and priests are the biggest thieves;" and also: "just listen to what imams say, do not look at what they do."

Certainly, Muslim scholars are neither perfect nor infallible. They are human beings who can make mistakes and even commit serious wrongs. Yet the standards by which they are judged are rarely fair or proportionate. Their smallest faults are magnified, sensationalised, and endlessly repeated, while their immense contributions-often spanning decades of teaching, scholarship, guidance, community service, and personal sacrifice-are ignored or quickly forgotten. A single lapse overshadows a lifetime of sincere service.

The contrast becomes even more striking when compared with those who shape today's global order. Political leaders, ideological movements, media institutions, economic elites, and increasingly dysfunctional educational systems often contribute directly to injustice, moral confusion, family breakdown, exploitation, and social fragmentation.

However, they are seldom subjected to the same relentless scrutiny. Their failures are rationalised, their destructive policies normalised, and their occasional acts of charity or diplomacy celebrated as evidence of virtue. Their little good is amplified while their enormous harm is overlooked. Meanwhile, the opposite treatment is reserved for those who generally call people towards faith, morality, and righteousness. What a remarkable paradox.

This imbalance is not purely accidental; it reflects the intellectual climate of the modern age. Relativism, subjectivism, and practical agnosticism have steadily displaced objective moral truth. In such a worldview, moral and spiritual authorities are naturally unwelcome because they challenge the notion that every individual may define truth and morality according to personal preference.

People are encouraged to live without restraint, indulge every desire, reject external authority, and regard accountability as an infringement upon personal freedom. Moral confusion is rebranded as liberation, while spiritual emptiness is presented as progress. Any voice calling for discipline, responsibility, repentance, or transcendence is quickly dismissed as restrictive or oppressive.

Within this context, Islam occupies a unique position. As Allah's final revelation and humanity's last complete moral framework, it seeks to restore order where confusion prevails, certainty where doubt dominates, and purpose where meaning has been lost. It offers a coherent vision of personal integrity, social justice, family stability, and spiritual fulfilment.

For that very reason, Islam is not just ignored; it is persistently undermined. Efforts to discredit Muslim scholars and moral authorities should therefore be understood within a broader civilizational context. Weakening confidence in those who faithfully preserve and transmit Islamic knowledge ultimately weakens confidence in the moral authority of Islam itself.

The logic behind this process is straightforward. If Islamic authority can be discredited, Islamic morality becomes easier to dismiss. If Islamic morality is dismissed, Muslims become more susceptible to the dominant culture of permissiveness, consumerism, relativism, and spiritual indifference.

Without trustworthy guidance, individuals become morally fragile, intellectually confused, and spiritually vulnerable. They are more easily manipulated by political propaganda, ideological movements, commercial interests, and cultural fashions, all of which profit from uncertainty and confusion.

Accordingly, attacks on Muslim scholars, teachers, and moral exemplars should not always be viewed as isolated reactions to individual failings. More fundamentally, they reflect a wider struggle over the very existence of objective moral authority.

The issue extends beyond particular personalities. It concerns the preservation or removal of authoritative voices that continue to distinguish truth from falsehood, virtue from vice, and guidance from misguidance. A culture built upon moral relativism cannot comfortably coexist with institutions that continue to affirm divine truth and objective ethical standards.

Often, when I grow tired of listening to those nonsenses, I simply exclaim: "Fine-give me the full names of two corrupt, recognised mainstream Islamic leaders or scholars, and I will give you the full names of fifty who are generally upright and honorable. Or give me two of their evil traits, and I will give you twenty that are otherwise."

In the same vein, I like to say: "Give me the full name of a single morally and spiritually upright and intellectually sound so‑called global influencer who tears people's lives apart, and I will give you the names of at least fifty who are not; or give me a single noble and virtuous trait of theirs, and I will give you at least twenty that are not," etc.

It is normally at this point that discussions end. Truly, with a blind person one cannot argue about the beauty of the rainbow or flowers, nor with the deaf about the beauty of birdsong, rainfall, or any other beautiful and soothing sound. Likewise, those who have become morally desensitised and spiritually numb can scarcely appreciate the beauty of truth, virtue, and sincere guidance, no matter how clearly they are presented.

The consequences of this erosion of moral authority are increasingly visible. Families weaken, communities fragment, societies become polarised, and trust steadily declines. Mental and emotional distress continue to rise despite unprecedented material prosperity. Violence, addiction, loneliness, exploitation, and moral confusion become defining features of contemporary life.

People are surrounded by information yet deprived of wisdom, connected through technology yet isolated in spirit, and flooded with opinions while searching desperately for truth. Against such a backdrop, Islam's message of balance, discipline, compassion, justice, and transcendence is not merely relevant; it is indispensable.

Muslims must therefore remain vigilant and discerning. They should not allow themselves to be carried away by sensational headlines, selective narratives, or exaggerated scandals. They must distinguish between legitimate accountability-which Islam itself demands-and systematic efforts to undermine confidence in sincere scholarship and religious leadership. They should honour authentic scholars without idolising them, recognise human fallibility without abandoning enduring principles, and appreciate that the imperfections of individuals never diminish the perfection of Allah's revelation.

No serious person proposes abolishing medicine because some physicians are negligent. No one abandons education because certain teachers abuse their profession. No one rejects science because some scientists falsify research. No one dismisses the judiciary because corrupt judges exist. Humanity instinctively distinguishes between the imperfections of individuals and the legitimacy of the institutions as well as systems they serve.

Loving one's din is not simply an emotional attachment; it is a civilizational responsibility. Protecting Islamic moral institutions, supporting sincere scholarship, and preserving confidence in authentic religious guidance are essential acts of safeguarding the future of the Muslim Ummah. At a time when the world is increasingly engulfed by moral confusion and spiritual disorientation, Islam continues to stand as one of humanity's clearest sources of truth, balance, hope, and direction.

The path forward therefore requires wisdom, unity, steadfastness, and renewed commitment to Allah and His guidance. Muslims should love their faith, cherish its moral vision, support its genuine scholars, and embody its teachings through their own character and conduct. They must not allow the surrounding chaos to penetrate their hearts or weaken their conviction. Moral authority is not a burden to be discarded but a trust to be preserved. Defending it is not an act of religious loyalty; it is a service to humanity itself.