“Please tell the American Christians that we need their help.”
I heard those words in 2005 from an Assyrian woman who had been displaced from her home in Baghdad by Islamic attacks against religious minorities in Iraq. Even across the airwaves, I could sense the exhaustion in her voice, both emotional and physical.
I promised her that I would deliver her message. Before we ended the conversation, however, she posed a question that stopped me in my tracks:
“Do you understand that the destruction we have endured will reach your country as well? When it does, ask your American friends what help would they need from us, the Christians of the Middle East.”
I never spoke to her again. Yet her chilling words transcended time and distance, remaining with me to this day. Her message was not only a personal warning, it foreshadowed an existential threat that has infiltrated the political, social, economic, and religious dimensions of our society.
There is a metaphorical and inexplicable blindness that has overtaken our society, but before we are cast into the absolute darkness of the abyss, we are forced to witness the murder of our children before our eyes, as though the sight of their stolen innocence is meant to be the final image etched into our memory; we remember the twenty-three-year-old Iryna Zarutska and the twelve-year-old Jocelyn Nungaray, both savagely murdered, their young lives extinguished before our very eyes.
We are witnessing our values being mocked even as we are told that Socialist and Islamic ideologies seek to occupy our homes and communities. We are forced to watch our Jewish citizens bullied and stabbed, churches surrendered to a foreign ideology or reduced to ashes, and the memory of our heroes desecrated through vandalism of war memorials. Even our American story is being re-written before our eyes as historical monuments are torn down.
Horror that No Longer Horrifies
Millions of Americans are watching a systematic disorder unfold around them, leaving many perplexed at its mounting impact on our society. Yet the most terrifying part may not be the speed at which this transformation is occurring, but our growing inability to be horrified by it. As the author and philosopher, David Patterson of the University of Texas at Dallas observes:
“We live in a wilderness of fear and hatred, of anxiety and alienation... from talk shows that say nothing to the horror that no longer horrifies, our lives are awash in a not-so-quiet desperation. We rush from thrill to thrill, from drug to drug, from sleep to sleep.”[1].
This moral numbness marks a dangerous turning point. When a society becomes accustomed to darkness, it begins to lose its capacity to recognize the absence of light.
A Society Losing Its Bearings
America appears to be surrendering, almost thoughtlessly, to the forces of tyranny it once had the moral confidence to resist. This submission has not happened all at once; it has unfolded gradually through forgetfulness, confusion, distraction, and the erosion of Biblical values. The result therefore is an unmistakable moral and social decline, a condition that can be termed exile.
How did we move away from grounded confidence into confusion, from moral clarity into paralysis? Before exploring the ideologies that have invaded our society, we must examine the exilic condition that made their influence and infiltration into the fiber of our society possible.
The exilic state in which we now find ourselves is a state of being that has troubled the human mind since the story of Adam and Eve’s expulsion from the Garden of Eden. Exile is generally understood as displacement from one’s homeland, but its meaning is much deeper. Exile of any form can be considered a precipitous movement into isolation that separates the human person along several dimensions;
Vertically, which is a separation from holiness and from God
Horizontally, which is a separation from humanity
Inwardly, which is a detachment from the self
In his Against Silence, Elie Wiesel reflects on the idea of homelessness:
“The Spanish philosopher, Miguel de Unamuno calls this ‘the tragic sentiment of life.’ We all feel homeless, that something is out of place, ... . A split, a dichotomy has occurred between the being that I am, that you are.” [2]
This homelessness is not merely geographic. It is spiritual, moral, and existential. It is the condition of being divided from wholeness, a result from a dichotomy that casts us into exile.
America’s Exilic Condition: Metaphysical Homelessness
America is experiencing an exilic condition that is not merely a political or a physical exile, but a spiritual, cultural, moral, philosophical, and a cognitive one. In its deepest level, it is an exile from the self. We as Americans are grappling with what can be understood as various forms of estrangement; a separation from God, Judeo-Christian principles, morality, traditions and cultural memory, from a sense of identity, and a separation from all that is meaningful and true.
As a result, many Americans now live in a state of cognitive homelessness that is marked by meaninglessness. Our communities are experiencing deep internal frustration that is increasingly expressed as outward anger, an anger that no longer can be contained. Beneath this anger lies a profound and hidden grief, the loss of a moral compass that gave Americans a sense of direction. What is seen outwardly has internal implications, however, these implications are largely ignored by families, politicians, academics, and advocates. We have been plunged into darkness, and this darkness has invited forces and ideologies foreign to the essence of the civilization that we know, forces that seek to dominate every aspect of our individual and collective existence.
The cultural shift that is transforming our American society is often presented within delusional beliefs that the forces influencing our existence, socialism and Islamic ideology, are advancing the nation towards a more disciplined, constructive, and enlightened future. In reality, however, they are eroding its social cohesion, constitutional foundation, and moral principles.
Let us briefly examine these two entities that are rendering America unrecognizable.
The American Catastrophe on 9/11: An Attack on Infidels
September 11 remains a date that is etched in infamy, a date that summons painful memories and grief that lives beneath the surface, deep in this nation’s heart. “For the dead and the living,” said Elie Wiesel, “we must bear witness. For not only are we responsible for the memories of the dead, we are also responsible for what we are doing with those memories.”[3] To honor the collective memory of the victims of the worst attack on our shores, we will remember three innocent lives lost that day; Melissa Doi, Christine Lee Hanson, and Abraham J. Zelmanowitz.
Melissa C. Doi- The Woman Whose Voice Shakes Us From Our Slumber
“‘I’m going to die, aren’t I?’ asked Melissa drowned in anguish on that fateful day.”
The 32 year old Melissa C. Doi was born in the Bronx, the only child to her Japanese father, she was raised by her mother, Evelyn Alderete. Passionate about dancing, music, and painting, she believed that “life is a piece of drawing paper, and you are the artist.”[4]
Doi’s call came in at 9:17 a.m. She was stuck on the 83rd floor in the South Tower.
“‘Holy Mary, mother of God,’ said Doi, a manager at IQ Financial Systems, when the operator picked up. ‘There’s no one here yet, and the floor’s completely engulfed. We are on the floor and we can’t breathe and it’s very, very hot.’Over the next four minutes, as the operator advised her to stay calm and wait for help, Doi panicked: ‘I’m going to die, aren’t I?’ she asked.
‘No, no, no,’ said the operator.
‘I’m going to die,’ Doi said.
‘Ma’am, say your prayers,’ the operator replied.
‘Oh, God, it’s so hot. I’m burning up,’ Doi said.
Several minutes later, Doi’s voice went silent, but the operator continued to speak, soothingly, for about 20 minutes, repeating her name over and over and calling her ‘dear.’
‘I don’t know if she’s unconscious or just out of breath, but it sounds like they are unconscious and snoring. That’s why I keep talking to her,’ the dispatcher said. ‘The line is dead now. They hung up. The line is now dead.’” [5]
This horrifying recording was released after the trial of the terrorist and al-Qaeda member, Zacarias Moussaoui in April 2006.
Christine Lee Hanson- The Youngest Victim of the Islamic Attack
“Christine was a bright, busy toddler who loved taking trips to the playground and helping her father in the garden. An attentive caretaker of her toys, she favored a stuffed Peter Rabbit character from the classic Beatrix Potter series. It was given to her by her grandmother, Eunice Hanson, in acknowledgement of Christine’s birth in the Chinese Year of the Rabbit.”[6]
There were eight children that were murdered on 9/11, among them the two-and-a-half-year-old Christine who was on her way to visit her relatives in Los Angeles and then travel to Disneyland with her parent. She became the youngest victim of the Islamic attack.
Abraham J. Zelmanowitz- The Man Who Refused to Leave His Friend
A 56 year old New York born Abraham Zelmanowitz had every opportunity to escape but remained and died in the North Tower at the side of his colleague, Ed Beyea who was in a wheelchair. “In the oral history clip recorded by the 9/11 Memorial Museum, Jack emphasized his brother’s generous spirit:
‘He made a lot of friends. And he was respected in the community. He was respected in the synagogue. He was orthodox, pious, a good human being, very charitable. People didn’t know the things that he did for poor people and for unfortunate people. He’d never spoke about it. He never broadcasted it like people do. He was one unique human being in every phase of life. I don’t know—there’s a million stories to be told.’” [7]
These three lives, Melissa, Christine, and Abraham represent more than three individual tragedies. They reveal the face of a nation that was attacked by an ideology which denied the dignity of those it considered as its enemies. A woman’s horror, a child’s stolen future, and a man’s selfless devotion to his friend testify to what Islamic ideology aimed to obliterate; life, compassion, family, faith, and devotion, all of which embody American ideals and values keeping our country together. Their stories also remind us of the warning carried by Christians who had already endured religious persecution throughout the Middle East.
Many Middle Eastern Christians, along with most Jews are gravely alarmed by the terror that is unfolding within the American society. Many of us left our homelands and sought refuge in the United States, believing it to be a place of refuge. For the Christians of the Middle East, America was never only another destination. It was the last place which offered safety and freedom. Where else can we go from here? We refuse to be exiled yet again. And now, to our horror, we find ourselves and our new home country, being labeled infidels.
The Muslim Brotherhood (al-Ikhwan al-Muslimin)
“Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled.” Surat al-Tawbah 9:29.
The Muslim Brotherhood was founded in 1928 by schoolteacher, Hassan al-Banna in Egypt[8] as a response to the collapse of the Ottoman Caliphate. The organization’s foundational ideology established Islam as a comprehensive, total system of life that is final arbiter in all categories, based on the Qur’an and the Sunna and fundamentally rejects the western democratic forms of governing.[9] The Brotherhood operates under the motto, “Allah is our objective, the prophet is our leader, the Qur’an is our law, Jihad is our way, dying in the way of Allah is our highest hope.”[10]
The Brotherhood is an international body best understood as an entity that moves between dawah (invitation) and violent Jihad to establish Shariah as the governing law of the land globally, which would ultimately lead to a Caliphate.
In North America, the Brotherhood operates under “civilization-jihad” strategy to have the North Americans accomplish their mission for them.[11] What is that mission? In “An Explanatory Memorandum: On the General Strategic Goal for the Group in North America,” it clearly instructs the followers that they “must understand that their work in America is a kind of grand Jihad in eliminating and destroying the Western civilization from within and ‘sabotaging’ its miserable house by their hands and the hands of the believers so that it is eliminated and God’s religion is made victorious over all other religions.”[12] Groups such as al-Qaeda, Hamas, and Egyptian Islamic Jihad come out of the Brotherhood. And their collective aim is to instill fear and anguish and to ensure that the infidel remains in the state of terror.
Interfaith Dialogue with Whom?
Through studying the writings of Hasan al-Banna, Ayatollah Khomeini communicated to the Muslim world that the Islamic order can be re-established through a return to what he and the Brotherhood founders regarded as authentic Islamic principles. Accordingly, abandoning Islamic doctrine represented a descent into Jahiliyah, barbarism, and only a revolutionary Islam can bring about the restoration of divine sovereignty and an Islamic social order.
The Muslim Brotherhood has penetrated American educational and religious institutions through interfaith initiatives, what retired army major and former Joint Chiefs of Staff intelligence officer, Stephen Coughlin describes as an assault on reason that threatens the West.
In 2009, I was invited to speak at a Catholic high school to shed light on the persecution of Christians in Iraq. The outreach committee of this particular Catholic Church in Arlington Heights, a suburb northwest of Chicago, asked me to present my material in advance and rehearse the presentation before the priest who presided over both the church and the high school.
My presentation included photographs and testimonies of victims of al-Qaeda and the Islamic State of Iraq (ISI). Afterward, however, the priest responded with profound hostility. In the presence of several members of the outreach committee, he stated, “This is utter nonsense. I will not allow you to present and poison the young minds in our school. I know Islam; I have studied Islam, and I believe in its five pillars. The only way I will permit this presentation is if you deliver it alongside our local Imam.” I accepted his condition and clarified that I was but a mere humanitarian and not a theologian. The priest subsequently left the meeting room abruptly, leaving all those present stunned. The proposed discussion/presentation never took place, and I was not invited to return to the church.
This behavior bears testimony to what many American institutions have fallen prey to, the Interfaith Dialogue. Related to this matter, the thought leader and founder of the Center for Security Policy (CSP) Frank Gaffney writes, “To advance its shariah agenda, therefore, the jihadist strategy must achieve a definitive dislocation of faith that lures Catholics willingly to submerge their own core beliefs in favor of seductive relationships with Islamic interfaith partners ... .” He continues, “.... Catholics have even allowed themselves to set aside basic concern over the horrific fate of fellow Christians being slaughtered at the hands of their new-found interfaith dialogue partners ... .”[13] At the center of this interfaith framework, lies a term that is used to delegitimize criticism of Islam: Islamophobia.
Islamophobia
The Swedish artist who converted to Islam, Ivan Agueli, first used the term in its Italian form, Islamofobia in his article, “Enemies of Islam.”[14] Written in 1904 to highlight the European misconception of Islam, Agueli, a Sufi himself, “sought to highlight Islam’s spiritual components, thereby turning Islam into a universal philosophy that had much in common with other world cultures.”[15]
The original meaning of the term Islamophobia differed from its contemporary political usage. The term is now deployed to discredit or silence criticism of Islam and Islamic movements. Coughlin and other critics have associated the term’s later institutional development with Islamic-linked intellectual networks, including the International Institute of Islamic Thought (IIIT). The London-based Runnymede Trust helped popularize the modern meaning of Islamophobia in its 1997 report “Islamophobia: A Challenge for Us All,”[16] while the Organisation of Islamic Cooperation (OIC), the second largest intergovernmental organization after the United Nations,[17] adopted and controlled this term and used it to enforce Sharia-based slander and blasphemy laws internationally under the guise of human rights.[18]
It is important to note that Runnymede Trust helped integrate Islamophobia into the Marxist-intersectional framework of “hate-speech,” thereby expanding the category to include criticism of Islam alongside hostility towards Muslims. The term was subsequently adopted within international human rights and anti-discrimination frameworks, including the European Muslim Initiative for Social Cohesion (EMISCO), which ultimately urged the Organization for Security and Co-operation in Europe (OSCE) to adopt and establish it as a category of discrimination. The United Nations and then in 2008 and 2011, U.S. counterterrorism agencies also began utilizing this term. The leading scholar on the life and legacy of Malcolm X, Abdur-Rahman Mohammad, publicly admitted that the term Islamophobia is being used to “beat up their critics.”[19]
Jihad
Most are familiar with the term Jihad, but not many are aware that there are two types; the lesser Jihad and the greater Jihad, the former, enjoying the full Sharia support, stands for waging “warfare against non-Muslims [Christians and Jews] to establish the religion”[20] and the latter being an internal Jihad, one which is a spiritual struggle. The infidels in America must come to terms with the doctrinal belief that the lesser Jihad will not end until the entire world has become dar al-Islam, “house of Islam,” in which the ruling law is the absolute Shariah. Unfortunately, the U.S. counter terrorism strategy prioritizes the greater Jihad over the militant one, leaving the field “uncontested.”[21] This enables the militants to distribute Islamic educational materials to an ever growing number of interested parties, while America remains increasingly vulnerable.
The West’s assumption that Shi’a and Sunni Muslims cannot cooperate has been a grave strategic mistake. Hamas, a Sunni offshoot of the Brotherhood, has forged an alliance with Shi’a Iran and has advanced the vision of al-Banna. Article Two of the Hamas Charter states- “‘The Islamic Resistance Movement is one of the wings of Moslem Brotherhood in Palestine. Moslem Brotherhood Movement is a universal organization which constitutes the largest Islamic movement in modern times. It is characterised by its deep understanding, accurate comprehension and its complete embrace of all Islamic concepts of all aspects of life, culture, creed, politics, economics, education, society, justice and judgment, the spreading of Islam, education, art, information, science of occult and conversion to Islam.’”[22] This is emblematic of the cooperation between the two main sects of Islam for the greater good of the Ummah.
In The Red-Green Axis 2.0: An Existential Threat to America and the World, James Simpson quotes the former Prime Minister of Hungary, Viktor Orbán, who in a 2016 speech said, ‘Europe is not free. Because freedom begins with speaking the truth. ... It is forbidden to say that those arriving are not refugees, but that Europe is threatened by migration. ... It is forbidden to point out that the masses arriving from other civilizations endanger our way of life, our culture, our customs and our Christian traditions. ... It is forbidden to point out that this is not an accidental and unintentional chain of consequences, but a preplanned and orchestrated operation; a mass of people directed towards us.’[23]
The U.S. Council of Muslim Organizations (USCMO), Simpson explains, “ran 276 candidates nationwide at all levels in the 2016 and 2018 election cycles; 131 were elected. A report by the Council on American-Islamic Relations (CAIR), JetPac and MPower Change stated, ‘This new political class is aggressively non-institutional and represents a broader trend in American politics of an engaged political insurgency…’ Ilhan Omar, Rashida Tlaib, and other Muslim politicians have benefited from the support of USCMO, which has become the leading edge of the civilization jihad movement in the US.”[24]
In his forward to “Bridge-Building’ To Nowhere: The Catholic Church’s Case Study in Interfaith Delusion,” Frank Gaffney cites the Brotherhood ideologue, Sayyid Qutb, who said, ‘The chasm between Islam and Jahiliyyah [the society of unbelievers] is great, and a bridge is not to be built across it so that the people on the two sides may mix with each other, but only so that the people of Jahiliyyah may come over to Islam.’[25]
Immigration and Ideological Intent: Crisis Point
The immigration question cannot be examined only through a humanitarian, economic, or a legal lens. It must also be viewed through an ideological prism because of some movements that clearly seek to reshape the American and other Western societies according to Islamic law. The objective for segments of the Muslim population migrating to the West, legally or otherwise is clear, “... the implementation of Islamic law—shariah—as the governing law of the land is the objective.”[26] Coughlin links this goal not only to militant groups such as al-Qaeda, but also to “... dawah organizations such as the Muslim Brotherhood and ummah entities like the Organization of the Islamic Cooperation (OIC), a transnational body that makes reasonable claims to represent the ummah, or the entire Muslim world.”[27] But it is not the Islamic invasion alone that has brought us to this precipice.
In The Red-Green Axis 2.0: An Existential Threat to America and the World, Simpson argues that: “The Left’s goals, and strategies for effecting those goals, have not changed for over a century. The first object is to destroy the existing order. Karl Marx and Friedrich Engels both called for ‘the destruction of everything existing.’ One of their most adept followers was Sergey Nechayev, a 22-year-old Russian anarchist who in 1869 penned ‘The Revolutionary Catechism.’ He said:
‘Our task is terrible, total, universal, and merciless destruction,’ and in that short document he laid out a strategy that became the blueprint for Communist revolutions worldwide.”[28]
This argument raises several concerns: do immigration policies clearly distinguish between humanitarian migration and ideological activism? Do Western institutions fully understand the long-term goals of organized Islamic movements in the United States and Europe? And have the tolerance and inclusion policies obfuscated the deeper Islamic ambitions?
Cultural Invasion
In recent years, Yemenite, Moroccan, Palestinian, and other Arab restaurants and cafes have become increasingly visible in cities across America. We see exotic Arabic calligraphy written on walls, and those who do not read Arabic are unaware that much of this writing is Qur’an inspired. They have found their way into a western heart through their beautiful melodic music, their delicious cuisine, and their colorful traditions. All of this has been done to normalize their very presence in our society. I do not regard Arab culture itself a threat, in fact, I enjoy Arabic food and music. The concern arises when cultural openness is used to conceal or normalize Islamist political ambitions.
America Was Warned
For more than two decades, the Muslim Brotherhood has been an open threat to the American way of life and to American Jews and Christians whom Islamic ideology considers as “infidels.” Over the years, Congressional members were repeatedly warned, and evidence of the Brotherhood’s activities was presented in hearing after hearing. Yet despite these warnings, meaningful action was never taken.
On January 26, 2000, Congress held a hearing in which a series of documents were presented illustrating Brotherhood-linked figures operating inside the United States, including Musa Abu Marzook, who had been responsible for the Muslim Brotherhood organization in the United States. Members of Congress were presented with proof of Muslim American organizations that were responsible for recruitment, fundraising, coordinating support for Hamas operations, and other political activities. On page fifty-five of the “Documents on Terrorism, Terrorist Threats to the United States - Hearing Before the Subcommittee on Immigration and Claims; January 26, 2000,” Abu Marzook is quoted saying, “The Jihad brings honor to all Muslims.”
This document further discusses how the terrorists have exploited their student visas and how under the guise of conferences, there were numerous hate speeches delivered on American soil. Page sixty-three of this document exposes how in Kansas City, in 1989 and 1990, the Islamic Association for Palestine (IAP) hosted secret meetings in which “future Hamas terrorists ... were taught car-bombings and other terrorist warfare.”[29]
In 2008, the warning became even more alarming. The Senior Fellow and Director of Eurasia Policy at the Hudson Institute, Zeyno Baran testified that Muslim Brotherhood-linked organizations had infiltrated the United States Congress, government offices, universities, non-governmental organizations, and the media. Baran, in her prepared statement said:
“The eventual Islamization of the world is to be enacted via a bottom-up process. Initially, the individual is Islamized into becoming a true Muslim. The process requires the person to reject Western norms of pluralism, individual rights, and the secular rule of law. The process continues as the individual’s family is transformed, followed by the society, and then the state. Finally, the entire world is expected to live and be governed by Islamist principles. So it is this ideology machinery that works to promote separation, sedition, and hatred, and that is at the core of Islamist violent extremism.”[30]
Yet twenty-six years since the first hearing, the U.S. government was still questioning if the Muslim Brotherhood had established networks inside the country. In August 2026, in a hearing titled “Hidden in Plain Sight,” the witnesses reiterated further grave warnings to the government and to the American people.
The question is no longer if America knew. America knew. The critical question is why the government ignored the repeated warnings and enabled the expansion of the Islamist network operating in plain sight. The infidels were warned, they just did not listen.
Sayyid Qutb, the principle ideologue of the Muslim Brotherhood stands vehemently against the Judeo-Christian values on which the Western world fundamentally rests; secularism, popular sovereignty, religious pluralism, and individual liberty. He posits that a true Islamic life cannot be nurtured in a Western world that is hostile to Islam. The solution is either an absolute Muslim takeover of the West or achieving a comparable strength. And in order to seize control, full physical force is permitted. In his book, Social Justice in Islam, he goes even further and cites Quranic verses that promote death, crucifixion, or banishment for those who oppose Allah.[31] He writes:
“... Islam is essentially different from Christianity; it commands the fostering of material powers, it enjoins resistance and struggle in war, and it warns the weaklings who tamely submit that theirs will be an evil fate in this world and in the next. ‘Prepare for them as much as you can in the way of forces and cavalry, with which you may overcome Allah’s enemies and your own.’ (8:62) ‘Do not take unbelievers for your friends in preference to Believers. (4:143)’” [32]
Socialism and Marxism in America
Socialism and Marxism did not enter the American society through one single unified movement. In the 1850’s, Joseph Weydemeyer who was a personal friend of Karl Marx and Friedrich Engels struggled to introduce their theories to the German worker’s groups in New York.[33] Instead, the Marxist and socialist influence developed gradually through waves of European migration; namely Germans, Bohemians, Russians, and other Eastern European intellectuals and members of the European labor unions who brought these ideas to American shores.[34]
In Marxian Socialism in the United States, Daniel Bell writes, “... through their influence in the labor movement, the literary intelligentsia and the university world,”[35] these ideologies left a profound impact on America. Although Marxism has not been the dominant governing force in the United States, its influence has shaped various segments of the social and political life, particularly through the tendency to address the societal divide through a binary prism, the Haves and Have-nots,[36] oppressors and the oppressed. Over time this societal division usurped the traditional concepts of moral responsibility, nationalistic sentiments and belonging, and religious liberty, replacing them with a strict emphasis on group identity, class hierarchy, and an anarchist culture. Although the entire country did not sink into full orthodox Marxism, [37] it certainly weakened the cultural, moral, and religious values. The socialist and communist ideologies have rendered this society spiritually homeless and morally disoriented, therefore creating a profound vacuum that another highly disciplined yet brutal system is now moving in to fill the void, organize and govern.
Conclusion
Not that long ago historically, the National Socialist movement in Germany sided with Haj Amin al-Husseini, the grand mufti of Jerusalem against the Jews. It was not only against the Jews. It is “first Saturday people, then Sunday people”. Article Seven of the Hamas Charter explicitly states:
“‘The day of Judgement will not come about until Moslems fight the Jews (killing the Jews), when the Jew will hide behind stones and trees, The stones and tress will say O Moslems, O Abdulla, there is a Jew behind me, come and kill him. Only the Gharkad tree, (evidently a certain kind of tree) would not do that because it is one of trees of the Jews.” (related by alBukhari and Moslem).’”[38]
Do we still doubt that all the riots and encampments on October 8th was not organic, and in fact stage managed?
And now we face what I call a convergence of three axes; those who sympathize with Hitler, those who are of al-Husseini’s ilk, and those who venerate Mao, Marx, and Stalin. Together, they form a dangerous triad whose influence has been taking root in America for at least the last six decades, advancing quietly while much of our nation remained absorbed in football, baseball, rock and roll, and an ordinary life. It is time to awaken and learn from experiences that most of us never endured but our parents and grandparents knew intimately. Their suffering was not disconnected from ours; it was our very own guiding light.
In Brothers Karamazov, Dostoevsky famously observed, that in a world without God and belief in morality, everything would be permissible, including subjugation and murder. When a society abandons its values, it creates a vacuum that socialist and Islamic movements strive to fill with their own doctrines, which are foreign to our principles.
Therefore, we arrive at this critical point in our American existence; The United States is being threatened ontologically. An ontological threat is not merely a threat to America’s physical safety and security. It is a threat to our understanding of who we are; our constitutional identity, religious freedom, national sovereignty, and our moral principles. Our very existence within this Constitutional Republic and our God given rights are threatened with an insidious, organized, and ideological encroachment. The Socialist and the Muslim Brotherhood movements and their affiliates must be examined not only for the national security, but for their ideological influence on our political and civil society.
The dangerous detachment from moral foundations has left all that is moral and decent under assault, rewriting our history, promoting drugs among our young, brainwashing the masses, generating confusion, fear, and hysteria; hallmarks of a failed society that is vulnerable to be overtaken.
You, dear reader, are a part of this story, therefore this essay is a direct call to confront the ideologies that pose a danger to our society, it is an invitation to restore the relationship with our principles, a path that will help us find our way home. The movement of return must begin with a self-reflection rooted in truth, faith, constitutional principles, memory, and moral courage to rescue and preserve a free society steeped in our American values. I say to you, wake up, educate yourself, and mobilize, express your concerns to your religious and political leadership. Elect representatives who understand our founding principles and our Judeo-Christian values. Open your heart so you can understand that your lives are changing, a change not for the better. If we do not stop this movement, then the Islamic law will become the ultimate law of the land. No law can be above that law and therefore there will be no appeal against it, and you will be branded, an infidel.
Notes
[1] David Patterson, “Exile and the Movement of Return,” in Judaism, Antisemitism, and Holocaust: Making the Connections (Cambridge: Cambridge University Press, 2022), 60.
[2] Elie Wiesel, Against Silence: Voice and the Vision of Elie Wiesel, ed. Irving Abrhamson (New York: Holocaust Library,1985), 1:179.
[4] “Melissa Doi.” Wikipedia, Accessed August 22, 2026, https://en.wikipedia.org/wiki/Melissa_Doi.
[5] Ellen Barry, “Anguish of 9/11 Returns in Newly Released Tapes,” Los Angeles Times, August 17, 2006, https://www.latimes.com/archives/la-xpm-2006-aug-17-na-tapes17-story.html.
[6] Jan Seidler Ramirez, “New on View, The Youngest 9/11 Victim’s Stuffed Peter Rabbit,” National September 11 Memorial & Museum, Accessed August 22, 2026, https://www.911memorial.org/connect/blog/new-view-youngest-911-victims-stuffed-peter-rabbit?utm_source=chatgpt.com.
[7] 9/11 Memorial Staff, “Remembering Abraham Zelmanoswitz: Devout and Charitable,” National September 11 Memorial & Museum, Accessed August 22, 2026, https://www.911memorial.org/connect/blog/remembering-abraham-zelmanowitz-devout-and-charitable.
[8] Stephen Coughlin, Catastrophic Failure: Blindfolding America in the Face of Jihad, (Washington, DC: Center for Security Policy Press, 2015), 171.
[9] Ibid.
[10] Ibid.
[11] Ibid.,9.
[12] David Patterson, Genealogy of Evil: Anti-semitism from Nazism to Islamic Jihad, (Cambridge: Cambridge University Press, 2010), 145-146.
[13] Stephen Coughlin, Bridge-Building to Nowhere: The Catholic Church’s Case Study in Interfaith Delusion (North Charleston, SC: CreateSpace Independent Publishing Platform, 2015), 3.
[14] Mark Sedgwick, ed., Anarchist, Artist, Sufi: The Politics, Painting, and Esotericism of Ivan Agueli (London, Bloomsbury Academic, 2021), 13.
[15] Mark Sedgwick, ed., Anarchist, Artist, Sufi: The Politics, Painting, and Esotericism of Ivan Agueli (London, Bloomsbury Academic, 2021), 149.
[16]Runnymede Trust, Islamophobia: A challenge to Us All (London, Runnemede Trust 1997), https://cdn.prod.website-files.com/61488f992b58e687f1108c7c/617bfd6cf1456219c2c4bc5c_islamophobia.pdf.
[17] “Organisation of Islamic Cooperation” Wikipedia, Accessed August 21, 2026, https://en.wikipedia.org/wiki/Organisation_of_Islamic_Cooperation.
[18] Stephen Coughlin, Catastrophic Failure: Blindfolding America in the Face of Jihad, (Washington, DC: Center for Security Policy Press, 2015), 687.
[19] Stephen Coughlin, Catastrophic Failure: Blindfolding America in the Face of Jihad, (Washington, DC: Center for Security Policy Press, 2015), 309.
[20] Stephen Coughli, “To Our Great Detriment: Ignoring What Extremists Say About Jihad,” (master’s thesis, National Defense Intelligence College, 2007), 166.
[21] Ibid.
[22] “Hamas: Covenant of the Islamic Resistance Movement,” Jewish Virtual Library, August 18, 1988, Accessed August 23, 2026. https://jewishvirtuallibrary.org/jsource/Terrorism/Hamas_covenant_complete.html.
[23] James Simpson, The Red-Green Axis 2.0: An Existential Threat to America and to the World, (Washington, DC: Center for Security Policy Press, 2019), 4, https://centerforsecuritypolicy.org/wp-content/uploads/2019/06/Red-Green-Axis-5-8-19-1.pdf?utm_source=chatgpt.com.
[24] Ibid., 109.
[25] Frank J. Gaffney Jr., foreword to Stephen Coughlin, “Bridge-Building” To Nowhere: The Catholic Church’s Case Study in Interfaith Delusion (North Charlston, SC: CreateSpace Independent Publishing Platform, 2015), 3.
[26] Stephen Coughlin, Catastrophic Failure: Blindfolding America in the Face of Jihad, (Washington, DC: Center for Security Policy Press, 2015), 25.
[27] Ibid.
[28] James Simpson, The Red-Green Axis 2.0: An Existential Threat to America and to the World, (Washington, DC: Center for Security Policy Press, 2019), 113. https://centerforsecuritypolicy.org/wp-content/uploads/2019/06/Red-Green-Axis-5-8-19-1.pdf?utm_source=chatgpt.com.
[29] House Committee on Judiciary Subcommittee on Immigration and Claims, Terrorist Threats to the United States, January 26, 2000. Archival Transcript.
[30] Senate Committee on Homeland Security and Governmental Affairs The Roots Of Violent Islamist Extremism And Efforts To Counter It, July 10, 2008. U.S. Government Publishing Office on GovInfo.
[31] Sayyid Qutb, Social Justice in Islam, trans. John B. Hardie, rev. trans. and intro. Hamid Algar (Oneonta, NY: Islamic Publications International, 2000), 43.
[32] Ibid., 273-274
[33] David Bell, Marxian Socialism in the United States, with a new introduction by Michael Kazin and a new afterword by the author (Ithica, NY: Cornell University Press, 1996), 19.
[34] David Bell, Marxian Socialism in the United States, with a new introduction by Michael Kazin and a new afterword by the author (Ithica, NY: Cornell University Press, 1996), 103.
[35] Ibid., 212.
[36] Saul D. Alinsky, Rules for the Radicals: A Pragmatic Primer for Realistic Radicals (New York: Random House 1971), 22.
[37] David Bell, Marxian Socialism in the United States, with a new introduction by Michael Kazin and a new afterword by the author (Ithica, NY: Cornell University Press, 1996), 212.
[38] “Hamas: Covenant of the Islamic Resistance Movement,” Jewish Virtual Library, August 18, 1988, Accessed August 23, 2026. https://jewishvirtuallibrary.org/jsource/Terrorism/Hamas_covenant_complete.html.
This is going to be one of the most consequential and prophetic series of articles published in the US!
@Dumisani Washington @Christians United for Israel