Blog

Adapted from a FOSIS webinar with Imam Tom Facchine, Yaqeen Institute
Written by Student Affairs, FOSIS

Introduction

Have you ever asked, why does our activism often feel stagnant?

Muslim students today are among the most activism-minded and socially conscious generations in recent history. We rally against Islamophobia, organise relief for Gaza, and march for racial justice. Yet, despite our passion, we confront a haunting question: Why does our impact so rarely match our aspirations?

We critique systems, protest oppression, and hashtag our outrage. But where is the seismic shift we yearn for? Why do our campaigns fizzle out? Why do we fracture over tactics, leaders, or ideologies? Are we missing something fundamental—a divine blueprint hidden in our own tradition?

The Quran is not merely a spiritual guide; it is a manual for political action. Within its pages lie stories of prophets, kings, and marginalised communities who transformed societies through unyielding faith and strategic action. These narratives—often reduced to bedtime stories—hold powerful lessons for activists today.

What if our stagnation stems from ignoring these divine models?
What if the Quran’s political wisdom is the key to unlocking our potential?

Let’s dismantle the myths holding us back and reclaim the Quran’s revolutionary legacy.

1. Talut (Saul): The Myth of the “Perfect Leader”

Often people say “If only we had Salahuddin! Where is our Khalifa?” sometimes as an excuse for relieving themselves of collective responsibility for change.

The children of Israel demanded a king to lead them in battle, pledging unwavering commitment. Yet when Allah appointed Talut—a man of knowledge and strength, but not wealth—they balked. “How can he reign over us when we are more deserving?” (Quran 2:247).

Their prophet told them, “Allah has appointed Talut to be your king.” They protested, “How can he be our king when some of us are more deserving of kingship than he, and he has not been blessed with vast riches?” He replied, “Allah has chosen him over you and blessed him with knowledge and stature. Allah grants kingship to whoever He wills. And Allah is All-Bountiful, All-Knowing.”

Surah Al Baqarah, Verse 247

The Lesson:

• Hypocrisy of Inaction: We romanticise “great men” of history while excusing our own passivity. “If only we had better leaders…” becomes a mantra to evade responsibility. The Quran exposes this as cowardice: “Are you now reluctant to fight when it has been ordained for you?” (2:246).
• Substance Over Status: Talut’s critics focused on his lack of wealth, ignoring his competence. Today, we dismiss potential leaders for lacking degrees, charisma, or social media clout—superficial metrics divorced from real-world impact.
• Call to Action: Leadership begins with us. Stop waiting for heroes. Organize, strategise, and trust Allah’s plan.

Case Study:
In 2023, students at a London university bypassed bureaucratic student unions and self-organized a grassroots campaign against Islamophobic campus policies. Without a “leader,” they used decentralized WhatsApp groups to coordinate protests, petitions, and media outreach—forcing admin to reverse its decisions.

Question to Students:
Are you using the “lack of leadership” as an excuse to avoid hard work?

2. Suleiman (Solomon): Dignity Over Tokenism

Some may attempt to avoid confrontation with opposition leaders by saying “But we need a seat at the table!”

When the Queen of Sheba sent lavish gifts to appease Suleiman, he rejected them with a scathing reply: “What Allah has given me is better than what He has given you!” (Quran 27:36).

The Lesson:

• Biryani Diplomacy* Fails: Muslim communities often trade dignity for photo-ops with politicians. We celebrate crumbs of representation while power brokers exploit our desperation for validation. “You are pleased with gifts,” Suleiman rebuked—a timeless indictment of our hunger for hollow recognition.
• Negotiate from Strength: Suleiman (AS) didn’t need gifts; he operated from divine conviction. True influence comes when we refuse to be co-opted, demanding justice unapologetically.
• Identity Politics Trap: A “Muslim” face in power means nothing if they abandon our values. How many times has a new Muslim political figurehead been introduced in western politics. We temporarily bask in the idea of a new Muslim in a position of authority and all the promise that brings, only for them to not have any substance. In 2021, a Muslim MP in the UK voted to criminalize pro-Palestine protests. Principle, not pedigree, must guide our alliances.

*Biriyani Diplomacy = Coined by Imam Tom Facchine, “Biriyani Diplomacy” critiques how some Muslim communities prioritize symbolic political engagement over substantive accountability. It describes the eagerness to accommodate politicians—offering platforms, celebrating token gestures, or hosting meals—while neglecting principled advocacy. This approach trades dignity for fleeting recognition, risking political co-optation instead of systemic change. Facchine’s term calls for a shift from performative appeasement to values-driven, transformative engagement.

Question to Students:
Are you chasing symbolic wins—or building unshakeable power?

3. Dhul-Qarnayn: Pragmatism & Divine Trust

Some people may say “We’re only 1%—what can we do?”

Faced with Ya’juj and Ma’juj’s chaos, Dhul-Qarnayn didn’t despair at his limitations. He engineered a pragmatic solution (a barrier) while declaring, “This is a mercy from my Lord” (Quran 18:98).

The Lesson:

• Small Numbers, Big Impact: Saudi Arabia began with 40 men. Palestine’s resistance thrives despite asymmetry. Allah’s math defies materialism: “How often a small group has overcome a large one by Allah’s leave!” (2:249).
• Balance Means & Faith: Dig your trench (plan meticulously) but trust Allah’s outcome. Activism isn’t a spectator sport—every student has a role.

Modern Parallel:
The Montgomery Bus Boycott (1955-56) was sustained by Black churchgoers carpooling, walking miles, and fundraising—small acts that toppled segregation. Similarly, Muslim students in Toronto recently organized a “Fast-a-Thon,” inviting non-Muslim peers to experience Ramadan. The event raised $20k for Gaza and shifted campus narratives on Islam.

Question to Students:
Are you paralyzed by “realism”—or ready to defy the odds?

4. The Battle of Uhud: Perception is Power

Some may say “They’re too strong—we can’t win.”

After a devastating loss, the Prophet ﷺ rallied his wounded troops to pursue the enemy. The Quraysh, fearing hidden strength, fled. Perception shifted reality.

The Lesson:

• Resilience as Resistance: Oppressors thrive on our despair. Project unbroken resolve, even in defeat. In 2022, students at a U.S. university faced backlash for hosting a Palestine solidarity event. Instead of apologizing, they doubled down with teach-ins and art installations—turning criticism into campus-wide dialogue.
• Narrative Warfare: Control the story. Campus administrations and politicians fear organized, confident Muslim voices more than our numbers.

Question to Students:
Are you conceding defeat before the battle even starts?

5. The Battle of the Trench: Unity in Strategy

Some may think that “We need everyone on board!” to make real change but we haven’t achieved unity yet

Facing 10,000 enemies, the Muslims dug a trench—an unconventional tactic proposed by Salman the Persian. Unity wasn’t about consensus but aligning diverse skills for a shared goal.

The Lesson:

• Strategy Over Sentiment: Successful movements prioritize smart tactics over feel-good unity. Boycotts, protests, and lobbying are tools—not rituals. Use them wisely.
• Inclusive Innovation: Salman’s idea saved Medina. Welcome diverse perspectives; the best solutions come from unexpected places.

Student Spotlight:
At Oxford University, the Islamic Society partnered with climate activists to host a joint “Faith & Sustainability” week. Engineers designed eco-friendly prayer mats, medics led workshops on health justice, and poets curated spoken-word nights. The collaboration amplified both causes and drew unprecedented attendance.

Question to Students:
Are you stuck in tactical ruts—or innovating like Salman?

Conclusion: The Student Uprising We Need

The Quran’s activists were not dreamers—they were disruptors. They challenged tyrants, rejected tokenism, and transformed societies with relentless faith and cunning strategy.

To the Muslim Student:

• Lead Without Permission: Stop waiting for titles. Start a campaign, draft policy, mobilize peers.
• Trade Apology for Audacity: You don’t need to justify demanding justice. The Quran is your manifesto.
• Embrace Sacrifice: Real change risks comfort, reputation, and safety. But Paradise favors the courageous.

Allah promises: “Indeed, Allah will not change the condition of a people until they change what is in themselves” (13:11).

Final Challenge:
This term, choose one Quranic lesson and apply it. Host a halaqa on Surah Al-Baqarah’s activism gems. Boycott a complicit corporation—and explain why in op-eds. Forge alliances with Sikh, Jewish, or Black student groups. Document your journey; share it with Yaqeen.

The change begins on your campus.

Imam Tom Facchine is a senior researcher at Yaqeen Institute and a vocal advocate for faith-driven social justice. His work bridges Islamic theology and grassroots activism, empowering Muslim youth to reclaim their divine legacy.

Imam Tom Facchine is a senior researcher at Yaqeen Institute and a vocal advocate for faith-driven social justice. His work bridges Islamic theology and grassroots activism, empowering Muslim youth to reclaim their divine legacy.

Reflection Questions for Study Circles:

1. Which Quranic story resonates most with your activism struggles?
2. How can your ISOC avoid “Biryani Diplomacy” with campus admin?
3. What’s one “trench” your community needs to dig this year?

Further Resources:

• Yaqeen Institute’s Sunnah Activism Framework (Website)

Your Legacy Starts Now.

Note by FOSIS: Further to this article, and crucial to transformative activism, is that it is informed and guided by robust bodies of research and theory, native to Islamic thought and cognisant of broader Ummah-centric strategy. We could do much protesting, petitioning and lobbying–yet–if our efforts are fragmented and reactionary without long-term strategic objectives, we will be perpetuating the very vicious cycle which weakens our Ummah. Our efforts must be enacted in unison with clear objectives for rectification in mind. This calls for research and knowledge production which is profusely lacking, but can only be established if and when we allocate resources towards its flourishing. This endeavour, being beyond the scope of this article, will be further explored in a future publication.