The Misguided Ideology of Daniel Haqiqatjou: Why Islamic Leaders Like Myself Have Left Islam

By Bobby Darvish, Iranian-American Ex-Muslim, Former Vegan, Former Democrat, Former Socialist, Former CAIR-Columbus Executive Director, Former Muslim Forum of Utah President, Christian Conservative LDS

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As someone who has been deeply entrenched in the Islamic faith, both as a former Imam and a leader in organizations such as CAIR-Columbus and the Muslim Forum of Utah, I am well-acquainted with the intricacies of Islamic theology and its sociopolitical dynamics. Having walked away from Islam after years of internal struggle and reflection, I feel compelled to address the rhetoric of Daniel Haqiqatjou, a self-styled defender of "traditional Islam" who vehemently critiques modernity while claiming to uphold Islamic orthodoxy. In my view, Haqiqatjou’s approach reveals a profound misunderstanding of the very faith he claims to protect, and it ignores the reasons why so many former Muslim leaders, like myself, have chosen to leave Islam entirely.

Haqiqatjou’s Fundamental Misunderstanding of Islam

Haqiqatjou presents himself as a staunch traditionalist, railing against what he perceives as the "decadence" of modern secularism and liberal values. However, his interpretation of Islam is steeped in cherry-picked doctrines and an idealized vision of a utopian Islamic past that never truly existed.

Islamic history is far from the harmonious, moralistic society Haqiqatjou envisions. From the internecine conflicts of the Rashidun Caliphate to the brutal suppression of dissenting sects and cultures under the Abbasids and Ottomans, Islam has always been fraught with political opportunism, theological contradictions, and systemic oppression. This pattern is not incidental—it is baked into the very structure of Islamic jurisprudence (fiqh) and governance (sharia). The Quran, Hadith, and Islamic history themselves reveal a faith deeply concerned with power, control, and submission rather than genuine spiritual liberation.

Haqiqatjou's rejection of modernity while simultaneously leveraging modern platforms to spread his ideology also reflects an inherent hypocrisy. While he criticizes Western values and advancements, he enjoys the benefits of free speech, technological innovation, and societal structures that allow his critiques to flourish—liberties he would not find in many Islamic nations implementing sharia.

Why Islamic Leaders Leave Islam

As someone who once passionately defended Islam, I understand the cognitive dissonance that comes with realizing its inherent flaws. The reasons why leaders like myself have left Islam are manifold:

1. Moral Inconsistencies
   Islam claims to be a universal faith, yet its doctrines are rife with moral contradictions. The Quran permits practices such as slavery (Surah An-Nahl 16:75), child marriage (Surah At-Talaq 65:4), and polygamy (Surah An-Nisa 4:3), which are incompatible with basic human rights. Attempts to justify these verses in a modern context often result in intellectual dishonesty or mental gymnastics.

2. Theological Contradictions
   The Islamic portrayal of God (Allah) as both all-merciful and all-punishing is deeply contradictory. The Quran’s numerous threats of eternal hellfire for minor infractions (Surah Al-Baqarah 2:39) and the concept of predestination undermine the very notion of free will and divine justice.

3. Suppression of Critical Thought
   Islam historically suppresses critical thought and dissenting voices. As a leader within CAIR and the Muslim Forum of Utah, I witnessed firsthand how questioning Islamic tenets—whether about women's rights, LGBTQ issues, or governance—was met with hostility and accusations of blasphemy or apostasy. This stifling of intellectual freedom is antithetical to true spiritual growth.

4. Violence in Doctrine and Practice
   The pervasive violence inherent in Islamic doctrine—whether through jihad (Surah Al-Baqarah 2:216) or prescribed punishments like stoning for adultery (Sahih Bukhari 6829)—contradicts the claim that Islam is a "religion of peace." While Haqiqatjou often argues these practices are misrepresented, they are clearly rooted in core texts and implemented historically.

5. The Example of Muhammad
   Muhammad’s life, as depicted in Islamic sources, poses serious ethical challenges. His involvement in raids, treatment of captives, and marriage to Aisha, a child, are difficult to reconcile with the image of a moral exemplar. For those of us who once revered him, this realization is deeply disillusioning.

Why Haqiqatjou’s Approach Fails

Haqiqatjou’s strategy of doubling down on Islamic traditionalism fails to address the very reasons why many Muslims, including leaders like myself, are leaving Islam. His rejection of modernity and human rights as "Western constructs" ignores their universal applicability and the ways in which Islamic civilizations have historically fallen short of these ideals. Instead of engaging in an honest critique of Islam’s shortcomings, Haqiqatjou perpetuates an insular, defensive mindset that isolates Muslims from broader society and silences those who question the faith.

Furthermore, his idealization of Islamic governance fails to account for its historical failures. From the oppressive dynasties of the Umayyads and Abbasids to the authoritarian regimes in many Islamic nations today, Islamic rule has consistently been marked by corruption, inequality, and violence.

Conclusion

Daniel Haqiqatjou represents a misguided attempt to defend an indefensible ideology. While his rhetoric may appeal to disillusioned Muslims seeking an identity in a rapidly changing world, it ultimately reinforces the same authoritarian and oppressive tendencies that have driven so many—including myself—to leave Islam.

The growing exodus of Muslims from the faith is not a result of external propaganda or secularism’s allure, as Haqiqatjou claims. It is the result of an honest reckoning with Islam’s doctrines, history, and impact on individuals and societies. For those of us who have found truth and hope in Christianity, this journey represents not a loss, but a liberation—a chance to embrace a faith grounded in love, grace, and freedom.

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Citations

1. Quran, Surah An-Nisa 4:3.
2. Quran, Surah At-Talaq 65:4.
3. Sahih Bukhari 6829.
4. Quran, Surah An-Nahl 16:75.
5. Quran, Surah Al-Baqarah 2:216.
6. Sahih Muslim, Book 8, Hadith 3309.
7. Spencer, Robert. The Truth About Muhammad. Regnery Publishing, 2006.
8. Ibn Ishaq, The Life of Muhammad. Translated by Alfred Guillaume, Oxford University Press, 2002.
9. Warraq, Ibn. Why I Am Not a Muslim. Prometheus Books, 1995.
10. Hirsi Ali, Ayaan. Heretic: Why Islam Needs a Reformation Now. HarperCollins, 2015.