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“Say My Name”: Why Muslim Names Remain Battlegrounds — From Muhammad Ali to Zohran Mamdani

Muslim Matters - 24 November, 2025 - 12:00

From Muhammad Ali to Malcolm X to Zohran Mamdani, the deliberate distortion of Muslim names reveals how Islamophobia and power intersect to deny identity and belonging.

By Shaik Zakeer Hussain

Misnaming as a Tool of Power

Zohran Mamdani

Zohran Mamdani’s historic victory in the New York City mayoral election has been hailed as a triumph against staggering odds, a beacon of hope for marginalised communities across the United States. Winning this high-profile race amid fierce opposition, including attempts by wealthy billionaires to undermine his campaign, Mamdani’s success represents more than an electoral win; it is a challenge to entrenched political powers resistant to change.

Yet, throughout his campaign and into his leadership, Mamdani’s Muslim identity and very name became targets of calculated mockery and discrediting.

Powerful figures such as Andrew Cuomo and Elon Musk repeatedly mispronounced or deliberately distorted Mamdani’s name, not out of ignorance but as an act of strategic dismissal. Cuomo, at times, mispronounced Mamdani’s name to undermine his legitimacy, while Musk went further by mocking him on social media. On 4 November, Musk tweeted: “Remember to vote tomorrow in New York! Bear in mind that a vote for Curtis is really a vote for Mumdumi or whatever his name is,” publicly ridiculing the Democratic nominee’s name while endorsing Cuomo.

A History of Refusal: Ali and Malcolm X

Muhammad Ali

Mamdani is far from the first to face such dehumanising tactics. Decades ago, Muhammad Ali, born Cassius Clay, famously changed his name after converting to Islam, a profound declaration of religious and cultural identity. Yet, for years, many refused to call him Muhammad Ali, clinging to his “slave name” as a means of control and erasure. Ali confronted this head-on, demanding, “Say my name!” and turned the act of name recognition into a powerful assertion of dignity and resistance.

Similarly, Malcolm X’s journey was deeply shaped by Islamophobia entwined with racism. By replacing his “slave name” with an “X” to symbolise the loss of his African heritage, Malcolm directly challenged systemic racism and the social order. This provoked relentless refusal and mockery from those unwilling to grant him full recognition. The experiences of both Ali and Malcolm X reveal how misnaming and name refusal function as tools to reinforce power hierarchies by denying agency and respect to those who challenge dominant cultural narratives.

The Social and Psychological Weight of Misnaming

A common thread runs through these practices: the refusal or mockery of names enforces social power by denying identity and belonging. It exerts control over who is accepted within the social fabric. Sociologists and psychologists describe this as a form of social exclusion and symbolic violence, where names, integral to personal and collective identity, are rejected to marginalise individuals. Misnaming erodes belonging, damages self-esteem, and signals disrespect, fostering alienation and psychological harm.

Leading scholars such as Derald Wing Sue, an expert on microaggressions, have articulated this phenomenon clearly. Sue explains, “Misnaming and mispronouncing intentionally or habitually can be a form of microaggression, an act that communicates dismissiveness or a lack of respect, reinforcing social hierarchies that marginalise certain groups.”

This underscores that misnaming is not merely a matter of pronunciation but an expression of social power, enabling dominant groups to assert control through symbolic acts of disrespect that erode a person’s sense of identity and belonging.
Islamophobia is not incidental but central to the repeated targeting of Muslim identities, shaping how figures like Ali, Malcolm X, and Mamdani are perceived and attacked.

Beyond Symbolic Victories

So, does Mamdani’s victory signal a meaningful shift in this pattern? His success inspires hope and demonstrates the potential for political transformation, but it does not immediately dismantle the deeply ingrained Islamophobia and exclusionary behaviours that persist. Islamophobia remains a pervasive social current that electoral achievements alone cannot eliminate. Ali, despite becoming a cultural icon, never escaped attacks on his religious identity, illustrating that recognition in one sphere does not guarantee acceptance in all.

This ongoing pattern highlights how systemic power structures selectively embrace individuals for what benefits or entertains the dominant culture, while continuing to marginalise aspects of their identity that challenge prevailing norms or threaten existing hierarchies. Muhammad Ali’s religious convictions and  political stances faced sustained targeting despite his fame. In Mamdani’s case, his political identity challenges entrenched power dynamics, provoking similar resistance, particularly from those invested in maintaining the status quo.

From Muhammad Ali to Malcolm X, and now Zohran Mamdani, the lesson is clear: cultural acceptance and political success do not automatically translate into full social inclusion or an end to identity-based discrimination.

About the Author

Shaik Zakeer Hussain

Shaik Zakeer Hussain is a journalist based in Bangalore, India. He is the founder and editor of Barakah Insider.

He can be reached on X at: Zaknetic

Related:

Reclaiming Malcolm X’s Legacy

God’s Plan and Muhammad Ali – Imam Zaid Shakir

 

The post “Say My Name”: Why Muslim Names Remain Battlegrounds — From Muhammad Ali to Zohran Mamdani appeared first on MuslimMatters.org.

Pauline Hanson faces widespread condemnation after repeating ‘disgraceful’ burqa stunt in Senate

The Guardian World news: Islam - 24 November, 2025 - 07:58

Nationals senator Matt Canavan says One Nation leader ‘debased’ parliament while independent Fatima Payman says she is ‘disrespecting Muslim Australians’

Pauline Hanson has worn a burqa in the Senate, repeating a widely condemned stunt as she sought to ban the Muslim face covering on national security grounds – despite being unable to name a single safety incident linked to the burqa.

The special envoy for Islamophobia warned the stunt could “deepen existing safety risks for Australian Muslim women who choose to wear the headscarf, the hijab, or the full face and body covering, the burqa”.

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Moonshot [Part 30] – Two Rivers, Two Lives

Muslim Matters - 24 November, 2025 - 06:34

Carried along by the river, on the edge of death, Deek relives a terrible moment from his past – even as rescuers search for him desperately.

Previous Chapters: Part 1Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13| Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28| Part 29

* * *

“So I swam, striving for the shore, and the great wave carried me on.”
— Homer, The Odyssey

Leaking Light and Heat

Deek was as helpless as a leaf, pushed along by the frigid, fast-paced current. He was on the verge of drowning, but had not yet given up. At times, he sank beneath the surface, but always he kicked up again, pawing at the water, craning his head to suck in a lungful of life-saving air. He’d swallowed a lot of water already, and the brackish taste was thick in his throat.

At times, he didn’t know why he kept fighting. Why not surrender to the hungry, sucking river, and let himself be taken away to a place where, whatever his life might be, it would not consist of lonely hotel rooms and lost friendships? He could not feel his extremities. He felt as if his hands and feet had been severed, and his life’s energy was flowing out of the stumps, flowing into the river’s black current.

At other moments, he remembered what Rania had said to him that night in the car, parked outside the hospital:

“If my love for you on our wedding day was hot and passionate, then it is a still burning flame, as powerful as ever. I’m trying to hold on to you, but it’s like holding on to an electric eel. You have to do your part as well.”

She was right, he was an eel, because didn’t eels live in the water? And here he was, dying in water just as he’d been born from it. She was right as well that he had not done his part. If he survived this, he would do his part and more; he would.

Lion of Love

He could not die letting his beloved wife think that he did not love her and want her. He could not die without apologizing to her for his intransigence, stubbornness, and lack of gratitude. So he kept his mouth shut like a spaceship’s air lock, lips pressed tightly together in spite of the burning in his lungs, because he knew that if he were to open it and take that icy water into his lungs, he would be finished. His life belonged to Allah, and Allah would take it or spare it as He willed, but in the meantime, Deek would fight like a cornered lion. In his waking dream, Rabiah al-Adawiyyah had called him Lion of Love, and so he would be.

He’d once seen a video of a lion in Africa being hunted by a man with a rifle and his team. They pursued the lion into the bush, fanning out and beating the bushes. There came a point, however, when the lion had had enough, and decided to make a final stand. He came charging out of the bush, running straight for the hunter, ignoring the beaters and support crew. SubhanAllah! The lion knew exactly who his enemy was. The hunter dropped to one knee, aimed, and shot the lion in the head when it was almost atop him, and the lion tumbled to the side.

Deek despised that hunter, but he lauded the lion for his immense courage and fierce will to live. The lion was all who suffered under the leaden weight of oppression, yet refused to surrender. The lion was the indigenous peoples of the world, the Tibetans, Uighurs, Palestinians, Rohingya… It was Deek himself, and he would not die until he could see Rania one last time.

The river spun him in circles. His wet clothes threatened to drag him into the depths. He struck a man-sized chunk of floating wood, and a sharp edge cut his shoulder. He tried grabbing onto it, but it bobbed away on the current.

Lost Lake

Sanaya struggled through the thick undergrowth along the bank, trying to keep up with Amira. She could hear her younger sister up ahead, calling out for Baba again and again. Every few seconds, her eyes shot to the river and she scanned it, looking for any sign of her father. The water was terrifying. Sanaya had never learned to swim. She had a rich friend, a Muslim girl named Halima, who lived in a mansion with an indoor pool. Halima occasionally threw girls-only pool parties. Sanaya would splash around in the shallow end, but even that made her anxious.

Suddenly, the heavy underbrush disappeared, and she found herself standing on a stretch of evenly cut grass. There were trees and picnic tables. She recognized this place. It was Lost Lake Park. A misnomer, since it was not a lake at all, but a riverside park. Some of the Muslims would hold Eid picnics here. Amira stood on one of the tables, screaming Baba’s name at the top of her lungs.

“Why are we stopping here?” Sanaya asked.

Amira looked down at her. There were tears in the younger girl’s eyes. “I don’t know. I just feel like we should.”

Teeth clenched, Sanaya tried calling her mother again. The call went to voicemail. Then again – same result.

Driving Blind

Rania drove madly up the mountain, now and then glancing at the GPS on her dash-mounted phone. Her back hurt badly, and every turn of the dark, winding road seemed to make it worse. On one curve, the car fishtailed and would have gone over the cliff, except that the rear of the car slammed into a pine tree that grew right on the edge. Rania’s head rocked to the side and hit the window. Needles and pinecones rained down on the car. She moaned, dazed. Her head ached badly, and her vision was hazy. She knew she was concussed.

Her phone had popped out of the mount. She found it on the floor. The screen was cracked, and it was dead. No matter – she had an image of the map in her mind. She pressed the gas to resume the mad dash, but the car had died. She turned the key again and pressed the pedal, and the engine turned over, making a noise like a frog chanting, “raka raka raka,” yet did not start. Pausing for a long breath, she tried to calm herself. She whispered, “Bismillahir Rahmanir Raheem,” then turned the key, and the car started! She was off like a shot, tires squealing in protest.

“Hold on, Deek,” she said out loud. “Wherever you are, I will find you.” Her vision was still gray around the edges, and it was suffocatingly dark out here. She had no map and drove blind, only halfway sure she was going the right way. But when a sudden turn appeared on the left, heading steeply downhill, she hit the brakes and took it. It was not the route that she remembered from the map, but somehow it felt right. It was an old, thinly paved road with cracks and extrusions where tree roots had pushed up the pavement. The car bounced and shook, and Rania feared it might come apart.

Hanging

A hand grasps a branch above a riverDeek could not fight the river. His spirit was willing, but his body was a drained husk. He whispered a prayer in his mind, asking Allah to forgive him, and to welcome him home. Just as he stopped kicking his feet and let his arms fall limply to his side, he seemed to hear his name being called. It was impossible, of course. No one would know to look for him here, and he wouldn’t be able to hear them anyway, out here in the middle of the river.

Yet he heard it, and in response, he thrust his arm up out of the water. Impossibly, his hand struck something, and he willed his frozen fingers to clamp shut. With his last molecule of strength, he pulled himself up.

He had grasped a slender, low-hanging tree branch that hung far out over the river. He wrapped his other arm over it, catching the branch in the crook of his elbow. Looking around wearily, almost hopelessly, he saw nothing, for the night was as dark as despair. He knew he didn’t have the strength to hold on for more than a few seconds, so with one hand he undid his belt, pulled it free, and used it to lash his arm to the tree branch. He pulled the belt tight and notched it. With this, exhaustion overcame him, and he lapsed into unconsciousness.

A Risky Plan

“There!” Amira jumped up and down on the table, pointing. “It’s Baba, there, there, there!”

Sanaya peered but could see nothing. A dark shape hung over the river on the other side, maybe ten feet from the far shore. “I think that’s a tree branch.”

“I know that. He’s hanging from the tree branch!”

Amira leaped down, pulled off her shoes and socks, then began to take off her jacket.

“What are you doing?”

“I’m going to rescue him!”

Sanaya seized her sister’s arm. “You don’t know how to swim. Neither of us do. Even if that’s him out there, you’ll only drown yourself.”

Amira struggled, trying to pull her arm away. “Let me go!” Sanaya bear-hugged her, and the two of them fell into the grass, struggling.

Amira went limp. “Fine! You win. What’s your plan, then?”

Sanaya stood and called emergency services, updating them. She got off the phone to see Amira hanging on a long tree branch, jumping up and down to break it off. With a loud crack, it snapped, and Amira screamed as the branch fell atop her.

“What’s this, then?” Sanaya demanded as Amira stood, rubbing a fresh bruise on her forehead.

“You hold one end, I’ll hold the other and wade out into the river.”

Sanaya considered. It was a ridiculous plan, but Amira was right; they had to do something. But she wasn’t going to let Amira enter the water. “You hold one end, and I will wade out.”

Sanaya shucked her father’s heavy jacket, but kept her shoes on. She gasped when the icy water swirled around her legs. “It’s freezing!”

“Then get him out!”

Holding on to the end of the branch, with Amira at the edge of the shore, Sanaya was still far from the center of the river, let alone the far side where her father hung. The water was up to her hips. Letting go of the branch for a moment, she braced herself against the current, removed her hijab, spun it into a rope, and tied one end to the end of the branch. Gripping the other end gave her about another three feet, and she waded out a bit more, hoping the cloth would not tear.

It was hopeless. The water was up to her belly button now, and pulled at her strongly. She was terrified. Her teeth chattered, and her heart pounded in her chest like a ship’s cannon. Suddenly, there was a bit of give to the hijab, and she waved her arms, floundering. Looking back, panicked, she saw that Amira had waded out into the water. She was trying to help Sanaya reach Baba, but it was impossible; he was too far away.

“No!” Sanaya screamed. “Go back!”

Crash

Rounding a sharp, downhill curve, the road opened up into a straight stretch, and Rania saw a long stretch of parkland stretched out along the river. She knew this place. She’d been here for a few Eid picnics. Lost Park, or something like that.

She barrelled into the parking lot too fast, and jammed her foot on the brake pedal, but it was too late. The car hit the curb and bounced. Rania lost control of the wheel, and before she could react, the car slammed into a tree. Rania flinched, turning aside just as the air bag deployed, bashing one side of her face.

Struggling out from behind the air bag, Rania ran toward the river. She saw the scene at a glance: her daughters were in the water! She dashed into the freezing water, seized Amira around the waist, and began dragging her back to the shore.

Cold and Shock

Sanaya had given up on this plan. Fear made her movements jerky as she struggled back toward the shore, even as Amira was wading in deeper. She was startled by a tremendous crashing sound, and saw that a car had crashed into a tree a short way away in the park. Its front end was smashed in, one headlight still shining. Wait… was that Mom’s car?

Astonished, she watched as Mom struggled out of the car and then sprinted toward them. When Mom began to drag Amira out, Sanaya held tightly to the hijab as it went tight. Amira was pulled out of the water, and she followed. Alhamdulillah, she thought. Alhamdulillah, alhamdulillah.

Back on the shore, she lay panting and shaking with cold and shock. Amira was on her feet, talking and pointing.

“Mom,” Sanaya gasped. “Your face!”

“The air bag.”

As her mother began to remove her clothing, Sanaya realized what she meant to do. She sat up. “Mom! What about your back? Can you swim?”

No Pain

“I’ll be fine”, she said. “I can swim better than you can imagine. Listen to me. You two stay out of the water! I will bring your father back, by the will of Allah. Sanaya, get out of those wet clothes. There’s an emergency blanket in the back of the car; use that.”

As she said these words, she stripped to her underwear, knowing that wet clothing would drag her down. Then she dashed into the water. It was very cold. She’d spent countless afternoons swimming in the Tigris, but that river was much warmer than this one.

She hit the water running. The river’s cold was a living thing, slamming into her chest, stealing her breath for a heartbeat. Her skin recoiled, but her mind did not. She had no space inside her for hesitation or fear. Once the water was up to her waist, she dove in, her body knifing through the surface, and began stroking strongly toward Deek.

She realized for the first time that her back was as free of pain as when she was a child. For weeks, pain had been her constant shadow–every step, every twist, every attempt to work or sleep. Now there was nothing. Her head still throbbed fiercely from the car crash. Her vision pulsed with gray at the edges. But her spine felt straight and strong.

As she hit the center of the river, the current threatened to snatch her away. Rather than waste energy trying to fight it, she let it wash her downstream as she continued to cut across the river. Once she’d cleared the center, she reoriented on Deek. Four breaststrokes, then a breath. She cupped her hands to pull at the water more effectively and kicked hard the whole time.

She saw now that Deek had lashed himself to the branch and hung, either unconscious or dead. Even as she watched, however, the notch on the belt slipped free, and her husband slipped underwater and disappeared. He was gone.

River of Memory

As Deek’s body drifted in the icy river, slipping deeper and deeper down into the blackness, his last thought was of the day they rescued his uncle.

The memory rose out of the darkness like a lantern rising from the sea.

He was nine years old again, sitting cross-legged on the cool tile floor of their Baghdad apartment, a battered wooden checkers board between him and Lubna. She was only four, pudgy-cheeked and bossy. She slapped one of her black pieces onto a red square and said, “Shaikh mat,” though it was the wrong game entirely. Deek tried not to smile.

Their grandmother moved about the kitchen humming an old love song from her youth, something about jasmine and moonlight. The smell of frying eggplant and tomatoes filled the house. Outside, the neighborhood kids were playing football in the alley, their shouts drifting through the open balcony door. It was evening, a warm spring night, and everything was ordinary.

Then the front door slammed.

Ammu Khalid, the eldest brother in the family, stomped in, still in his police uniform, his face tight and angry. He tossed his cap on the couch so hard it bounced to the floor. Behind him came Ammu Tarek, his father’s younger brother, nineteen years old, slender, bright-eyed, wearing the same denim jacket he always wore when he went “out for a walk”—which everyone knew meant plastering pro-democracy, anti-government flyers on electrical poles after midnight. Their father, Uthman, followed quietly, closing the door gently as if trying to balance out the force of his brothers.

The argument began even before the table was set.

“You’re going to get yourself killed,” Khalid snapped, pulling off his boots and rubbing his temples. “And not only yourself.”

“I’m not doing anything wrong,” Tarek shot back. “Loving your country is not wrong.”

“Loving your country is not the same as making yourself a martyr.”

“Someone has to tell the truth!”

“And what about the rest of us?” Khalid snapped. “What about my job?”

“Your job,” Tarek sneered. “Working for Saddam the Butcher. Abu Ghraib is full of ghosts because of him.”

“Keep your voice down! I know all this.”

Grandmother shushed them sharply, setting plates of food on the low dining cloth, but the shush only slowed them for a heartbeat. Soon they were yelling again, Tarek accusing Khalid of cowardice, Khalid accusing Tarek of recklessness.

Baba sat at the edge of the cloth, folding bread into neat triangles. He did not look at either brother, only murmured, “Come, come, enough. Sit and eat. No good ever comes from shouting.”

But they didn’t stop. The fight felt larger than them—like the entire country had cracked down the middle, and the fissure ran straight through the Saghir family.

Deek didn’t understand most of it. In school, he was taught that Saddam was the protector of Iraq, the hero of the Iran War. Posters of the President hung in every classroom. But he’d heard whispers, too—men lowering their voices when certain names were spoken, neighbors who vanished without explanation.

To Deek, all of that felt distant and confusing. What he understood was checkers, drawing, and his father’s gentle voice reciting Quran. And Lubna sticking her tongue out whenever she lost.

He moved a piece on the board. “Your turn,” he whispered.

Lubna didn’t move. She was staring at the adults, her lower lip trembling with confusion and fear.

He leaned close and whispered, “It’s okay. They always fight.”

But that night felt different. Even as a child, he sensed it.

Ammu Tarek stormed out after dinner. Uthman sighed, rubbing his beard. Khalid sat with his face in his hands, his untouched food growing cold.

Rania in the Dark

Rania angled her trajectory to compensate for the current. Her legs kicked hard, arms pulling in long, practiced strokes. The old muscle memory came back as if it had been waiting just beneath her skin. The Tigris had taught her this when she was a girl, spending entire summer afternoons in the water while her cousins shrieked and splashed nearby.

“Deek!” she shouted, but the word broke apart on water.

She saw him then, a dark shape rolling in the current, being dragged inexorably toward a bend in the river. He bobbed once, then vanished.

“No,” she gasped, and drove herself forward, kicking harder. She stopped fighting the current and let it carry her toward her husband. When she reached the spot where she estimated Deek should be, she whispered, “Bismillah,” and dove.

The river was inky black. She could see absolutely nothing. She spread her arms out wide, moving them about. Lungs burning, she surfaced, took a breath, dove again, then repeated the process a third time.

Her fingers brushed cloth. She reached, missed, reached again.

This time her hand slid across his shoulder, then under his arm. She clamped her arm tight on his, and pushed for the surface, kicking for all her life. Breaking the surface, she took great, heaving breaths, then adjusted her position relative to Deek, hooking her forearm across his chest from behind to keep his face above water, just as she’d once seen a lifeguard do in Mosul. His head lolled back against her shoulder, his face gray and slack, eyes closed. She did not know if he was breathing or not, and could not check.

“I’ve got you,” she panted, though he could not hear her. “Wallahi, I’ve got you. You are not getting away this time.”

She rolled onto her side, his weight against her, and began to kick with everything she had, using her free arm to scull and pull. The current fought her for every inch, snatching at them both like greedy fingers.

She set her jaw and kicked harder.

Her vision narrowed to a tunnel: a patch of darker shadow that was the far bank, the dim blur of trees, the pull in her shoulder, the weight of her husband’s body. She could hear Amira screaming, Sanaya shouting something, their voices thin across the rushing water.

She did not answer. All her breath was for swimming.

“Just a little more, Deek,” she told him, though his body did not respond. “Do you remember what I told you? I love you because you never give up. You’re my great Iraqi prince.” She gasped these words using breath she could not spare. But Deek needed to hear it.

Kidnapped

Nine-year-old Deek was awakened deep in the night by pounding fists on the door and the roar of motors outside. He sat up, heart hammering. Lubna cried out in the dark.

Their grandmother ran past the bedroom door yelling, “Wake up! Wake up!”

Uniformed men burst into the house with flashlights and boots. They dragged Ammu Tarek out of bed, tied his hands, hooded him, and shoved him into a transport truck. Their grandmother screamed until her voice cracked. Their father did not move, did not speak—his face was carved from stone.

When the police trucks finally roared away, grandmother fumbled for the phone with shaking hands. She called Khalid.

He arrived before dawn, pale and grim. There was no argument this time, no shouting. Only orders.

“Pack. All of you. One suitcase each. Hurry.”

“What will they do to him?” grandmother demanded.

Khalid’s jaw worked, but no words came.

Then he turned to Baba. “Uthman… I need you. Come with me.”

Deek felt his breath catch. Fear surged through him like electricity. He couldn’t lose his father. He couldn’t.

So he did the only thing he could do. While Khalid and Uthman loaded into the covered jeep, Deek crept out, slipped behind them, and curled up on the floor behind the back seat, pulling a dirty blanket over himself. The engine vibrated through his bones as they drove.

Ambush

Jeep in the forest at night

They left the city and entered an area of heavy forest by the Euphrates. Khalid unlocked a chained gate with a key that glinted in the headlights. He drove off the road, between trees, until the jeep was swallowed by darkness.

Then came the sound of metal: a rifle being checked and loaded.

Deek peeked from beneath the canvas. Khalid handed their father a pistol.

“I know you’ve never used one,” he said hoarsely. “But tonight you might have to.”

Baba nodded once, though his hands trembled.

Deek followed them on bare feet, shivering in the cold, hiding behind shrubs. His teeth chattered loudly enough that he feared they would hear him.

Just after dawn, a police truck rumbled down the road and through the gate.

Three policemen got out. They opened the back and hauled five hooded men onto the dirt. Even from a distance, Deek recognized the way one of the prisoners stood—a wide stance, the familiar denim jacket, the rangy frame. It was Ammu Tarek.

Deek’s breath hitched. He bit his knuckle to stop the cry rising in his throat.

The policemen forced the prisoners to their knees by the riverbank. Rifles lifted.

At that instant, Khalid stood, shouting something wordless and furious, and opened fire. Baba stood beside him, hands shaking but steady enough as he fired the pistol. Two policemen fell, and one fled into the trees. But not before he fired a wild burst at the prisoners.

Deek saw it in slow motion: One prisoner dropping forward with a ruined skull. Another tumbling backward into the water, and Tarek toppling into the river like a sack of sand.

The other two prisoners tore off their hoods and ran into the forest.

“Get Tarek!” Khalid yelled. Then he ran after the last policeman.

Rescue

Baba sprinted to the river, dove in without hesitation. The water was a heaving brown rush, cold and fast. Deek watched his father surface gasping, dive again, surface, dive again. Each time he came up, his face was more frantic.

Little Deek couldn’t stay hidden. Terror propelled him. He ran down the bank, stumbled into the water.

“Baba!”

His feet sank into cold mud. The water was frigid, pulling at his legs like living hands. The current smelled of silt and diesel, and something metallic.

He couldn’t swim well. But he went anyway.

His father surfaced, choking, dragging Tarek’s limp body by the collar. The current yanked Baba sideways, threatening to twist him under.

Then he saw his son, and his face went white.

“Deek! Get back!”

But Deek didn’t. He splashed toward him, arm outstretched, crying, “Baba!”

Baba reached him, grabbed his wrist, and together—fighting the current, slipping in the mud—they dragged Tarek to the bank. Uthman collapsed beside his brother, applying pressure to the wound in his back as blood pooled darkly beneath them.

Escape

Ammu Khalid returned, muddy and panting, his rifle slung over his shoulder.

“Into the jeep!” he barked.

They laid Tarek across the back seat. Baba climbed in beside him, pressing the wound with both hands. Deek pressed himself into the corner, soaked and freezing, watching his father’s hands turn red.

Khalid drove like a man possessed, through back alleys and farm roads, until they reached a modest home on the edge of town. A dissident leader—a nurse by trade—opened the door, looking terrified. Once he saw Tarek, however, he ushered them inside.

They left him there, not knowing whether he would live or die.

They returned home only long enough to collect their other family members.

That night, hidden behind a false wall in the back of a panel truck, Deek listened to his sister sobbing, to his grandmother whispering prayers, to his mother’s silence. He did not understand everything, but he understood one thing: they were leaving Iraq forever.

Weeks later, they learned that Ammu Tarek had survived and had been smuggled to Turkey. And that Ammu Khalid was dead. The adults told the children it was a car accident.

Years later, Baba told Deek the truth, that Khalid had committed suicide. For a long time, Deek believed that Khalid must have done it out of shame that he betrayed his leader and his colleagues. Or perhaps he knew he might be suspected as the culprit and did not want to be tortured.

It was only in recent years, when the memory came to Deek one day as he was bathing, did it occur to him that Khalid had known where the prisoners would be taken. Which meant that he himself had executed men in just this way. Maybe the shame and guilt of his own deeds finally overcame him. Only Allah knew.

River of Echoes

Now, reliving all of this in his dying moments, Deek’s reality blurred, and he began to think that he was Ammu Tarek. He had been bound, hooded and shot, and thrown in the river, and now here he was, drowning. The cold stole the air from his lungs. The hood clung to his face. Water filled his ears. The river tumbled him end over end.

Hands seized him from behind. Strong hands, gripping his arm, dragging him upward. Then earth beneath him. He was being dragged. Voices shouting, “Deek!” and “Baba!” This confused him. Who was he, really? Was he in Iraq, or somewhere else?

It didn’t matter. He felt himself being drawn away again, but not through water this time. Rather, he was being pulled away from his own body, from the world, from this confusing and lonely existence. He could not decide if this was good or bad.

Dead

As Rania neared the shore, towing Deek behind her, the girls ran into the water and pulled her and Deek out. Rania’s breath heaved in her chest, and her arms and legs felt like spaghetti noodles, devoid of all strength. She let the girls do the bulk of the work as the three of them worked together to have Deek up the bank and onto the grass, where they laid him out on his back.

Quickly, professionally, Rania checked Deek’s vitals. Her hands trembled, but she had done this thousands of times. Deek’s eyes were open, and his body was very cold. He had no pulse, and was not breathing. He was dead.

“No,” she whispered. “You are not dead.” She knew that very cold water could preserve brain function for a long time. She would revive him by the will of Allah.

Rania tilted his head back, swept his mouth clean with her fingers, sealed her lips over his, and gave him five long rescue breaths—slow, steady, forcing the air in, watching his chest for any lift. On the third breath, a small bubble of foam escaped his lips. She wiped it and continued, switching to chest compressions. The girls were weeping beside her, Sanaya hugging Amira tightly, sharing the silvery emergency blanket with her sister.

“Back up,” she told the girls, breathless but firm. “Don’t distract me.” This moment was everything. She placed her hands on his sternum and began pushing. One. Two. Three. Four. Five…

Her elbows locked. Her shoulders burned. Deek’s body gave no response at all.

“Mom!” Amira cried behind her. “Listen—sirens!”

Rania ignored her. Her world consisted of her hands against her husband’s cold chest.

“Come back to me,” she said through clenched teeth. “A burning flame, remember? That’s what you and I have, that’s what we are. A burning flame of love. You never give up, you’re crazy like that. It’s not in your nature to give up. Deek. IT’S NOT IN YOUR NATURE.”

Thirty compressions. She leaned down, gave him two more breaths. More water dribbled from the corner of his mouth, but still no chest movement of his own.

She did another cycle. And another. Her arms were shaking uncontrollably. Her vision pulsed with pain from the concussion. She was about to call Sanaya to come and take over. Rania could coach her, tell her what to do. She could hear the sirens now, loud.

What Did You Say?

“Amira,” she said. “Stop crying and come talk to your father.”

To her credit, Amira did not ask what she should say. She stifled her sobs and dropped to her knees, leaning close to her father’s ear. “Baba, we’re right here. Please, Baba, we need you. You always told me, you and me together until the end of the line, remember? Keep your promise.”

Something shifted.

Rania couldn’t put her finger on it, only that suddenly the world was enveloped in silence. She pressed down hard with the last possible compression she would be able to do—

—and Deek’s entire body jerked beneath her hands.

She froze. “Deek?”

A second later, he convulsed and coughed—a weak, strangled sound that tore itself from somewhere deep inside him. A gush of river water spilled from his mouth, splattering onto his chin and shirt. Then he rolled onto his side in a spasmodic reflex, heaving violently as he vomited water and mud.

“Allahu Akbar!” Rania cried. “That’s it, habibi, let it out.”

Deek gagged again, spit, coughed, then sucked in a ragged, shuddering breath that sounded like wind gusting into a cave. Rania put a hand on his chest and her ear against his mouth. His breathing was irregular—fast, then slow, then stopping for a moment before restarting. His body shivered uncontrollably, muscles spasming under his soaked clothes.

“Sanaya, put the blanket on your father!”

Sanaya draped the emergency blanket over Deek, and Rania pulled her daughters in tightly around him. They huddled together, their bodies forming a cocoon of warmth around his trembling frame. Amira recited Surat Al-Fatiha, while Sanaya said a long dua for protection in times of danger – one that Rania herself did not know.

“Mom,” Amira whispered, crying and laughing at the same time. “He’s breathing.”

“Yes,” Rania said, smoothing Deek’s wet hair back from his forehead. “But he’s not out of danger. Keep holding him. Keep him warm.”

Red and blue lights flashed. Tires screeched in the parking lot. Rania jumped up and pulled her clothes and hijab back on, then returned to Deek’s side.

Her husband sputtered again, a shallow cough, then looked from Rania to his daughters with eyes filled with sadness and confusion. He whispered something low and ragged.

“What did you say?” Rania came close to his mouth. “Say that again.”

“I said,” Deek replied in a voice as rough as sandpaper, “Where am I?”

Rania’s eyes widened with fear. Had Deek suffered brain damage from the lack of oxygen? That was a very real risk.

“You’re in Fresno,” she replied. “On the banks of the San Joaquin River. Can you tell me your name?”

He smiled faintly, even as tremors ran through his body. “I am Deek Saghir, and you are Rania Al-Hassan, my beloved wife. And I’m sorry for everything. I want to come home now.”

Rania didn’t look away from him.

“Deek, you fool,” she said. “You have one heck of a sense of timing.” She took one of his hands, clasped it tightly. “You’re home, habibi. You’re home.”

***

Come back next week for Part 31 inshaAllah – the FINAL chapter of Moonshot!

 

Reader comments and constructive criticism are important to me, so please comment!

See the Story Index for Wael Abdelgawad’s other stories on this website.

Wael Abdelgawad’s novels – including Pieces of a Dream, The Repeaters and Zaid Karim Private Investigator – are available in ebook and print form on his author page at Amazon.com.

Related:

Asha and the Washerwoman’s Baby: A Short Story

The Deal : Part #1 The Run

 

The post Moonshot [Part 30] – Two Rivers, Two Lives appeared first on MuslimMatters.org.

Perimenopause For Husbands: What To Expect And How To Support Your Wife

Muslim Matters - 20 November, 2025 - 21:50

If you are a Muslim man reading this after having intentionally clicked on the article link, may Allah subḥānahu wa ta'āla (glorified and exalted be He) reward you. Even if you don’t have a wife, you definitely have a mother, and maybe even a sister or daughter. I promise you, this will be relevant. 

As a husband, part of being your wife’s qawwam (protector/maintainer) is being actively involved in helping her meet her spiritual, emotional, and physical health needs. This applies to fathers as well. If your own father did this, then alhamdulilah, you are so privileged to have such a Prophetic example. If not, then it’s up to you to break that cycle by educating yourself on what kind of support your wife needs during her midlife years and helping her through it.

Shifts in Midlife

There are funny social media reels about husbands being told their perimenopausal wives now detest the way they smell/breathe/sleep/chew. Beneath that humour is the very real issue that, as hormones shift during perimenopause, even the most solid of marriages can be tested. 

For example, a wife who has been happily homeschooling her three young children may now be far too exhausted by her hormonal changes and much more prone to anger. Midlife is a time for a mother to start looking inwards on how to nourish herself better, after nurturing her own children. Perimenopausal symptoms can start in some women as early as their mid-thirties, while most women start feeling symptoms of declining estrogen and progesterone in their forties until they reach menopause.

I actually asked my husband for tips on how to write this article, and he has plenty of gems to share. 

 – Make sure she eats well

With the gradual decline of bone density and muscle mass starting in her late thirties/early forties, protein is now absolutely necessary to help strengthen her bones and muscles. Stock up on protein, and – even better – prepare a protein-rich dish for her. It doesn’t have to be fancy, but knowing that she doesn’t need to hunt for more protein will help to ease some of her mental load.

Plant-based protein shakes are also helpful. Yogurt smoothies with nuts and fruit are another tasty and easily-prepared option. Offering her a slice of her favourite bread with high-protein peanut butter and jam can make a huge difference in her mood. 

 – Exercise together

Exercising together is a lot more conducive than nagging her to exercise. Ask me how I know. It helps to have a partner to go on walks with, and it’s even better to have a partner to spot you while you both lift heavy. In addition to building muscle and bone mass, exercise works wonders for improving mental health, blood circulation, and mobility.

exercise

“At the very least give your wife the gift of time to exercise regularly.” [PC: Elena Kloppenburg (unsplash)]

For those who are financially able, consider investing in a personal trainer to support your wife in her fitness journey, and/or gift her with a ladies-only gym membership. 

For those who aren’t, you can still support her by giving her the gift of time to exercise regularly. Consistency is difficult to maintain even in the best of times, so supporting your busy wife means committing to looking after your children or arranging for childcare, to give your wife the time and space to exercise. Renewing this beautiful intention to support your wife’s exercise journey is also a means of pleasing Allah subḥānahu wa ta'āla (glorified and exalted be He).

 – Facilitate her good sleep

If your wife is struggling to sleep, then please know that this is part of perimenopause. If she is also neurodivergent, then getting sleep during perimenopause will be even trickier than usual! The irony is that nightly long stretches of uninterrupted sleep are exactly what will help to regulate your wife’s hormones, but falling asleep can be harder than ever. 

Ask her how you can help support her nighttime sleep routine. Mothers often sleep late at night because they crave that silence and uninterrupted time to themselves. To counter this, brainstorm ways to give her time to herself during the day. After a rough night, do her a favour and give her the chance to sleep in. 

Whenever possible, take charge of the morning school drop-off routine so she can rest a little while longer. Give her the opportunity to nap during the day by looking after your children, or arranging for a trusted babysitter or family member to do that.

 – Be understanding of her libido changes

Marital intimacy comes in stages – the excitement and discovery of the newlywed stage, the exhaustion after newborns, and the fluctuating state of perimenopause. Vaginal dryness can be a reality for many perimenopausal women, and this can definitely impact her decreasing libido. It’s important to investigate different types of lubrication that can help, as well as the possibility of dietary changes or supplements. Foreplay is even more important in this stage of marital intimacy. 

Jabir bin ‘Abdullah raḍyAllāhu 'anhu (may Allāh be pleased with him) narrates saying, “The Messenger of Allah (may Allah bless him and give him peace) forbade intercourse before foreplay.” [Khatib, Tarikh Baghdad: the chain was deemed sound by Dhahabi]

Figure out a way to schedule regular marital intimacy instead of leaving it to chance. It’s natural for perimenopausal wives to feel anxious about intimacy, but avoidance only makes it worse. 

Supporting your wife throughout the day will endear you to her, making her much more receptive to marital intimacy at night. Keep in mind that, on top of hormonal changes that make your wife feel uncomfortable, her body shape has probably changed over the years, too. Telling her that you still find her beautiful  and attractive will help allay any anxieties she may feel. She is the mother of your children, and her body has gone through a tremendous change with every child she brings earthside. 

 – Keep lines of communication open

Every marriage has its own stresses, but coupled with perimenopause, it’s more important than ever to remember that you’re both on the same team. Make daily bids for connection by turning towards each other, rather than turning away. There are simple things you can both do to show your love and concern, e.g., preparing a favourite drink/snack, affectionate touches, and using terms of endearment. You can think of this as filling up each other’s love tank, so you can both function well together as a team, as opposed to sputtering on empty.

In addition to small daily gestures of kindness, make an effort to schedule at least weekly date nights and/or coffee dates together. It makes all the difference to have intentional conversations about meeting each other’s needs – especially during difficult stretches. It’s important for husbands to also express what kind of support they would like too. Plan for success to help both of you thrive. Supporting your wife does not mean obliterating your own needs – that will only create resentment.

 – Hormone Replacement Therapy 

By the time a woman has reached menopause, even the most supportive husband cannot replace the role of hormone replacement therapy (HRT). I’m at least ten years away from menopause, if not less, but I’m already reading about the benefits of HRT. All of the most common perimenopausal struggles listed above can be alleviated by the right dose of HRT.

In the words of Dr Vonda Wright, an orthopedic surgeon and expert on women’s aging and longevity:

“Estrogen, when started within 10 years of your last menstrual cycle, doesn’t just help with hot flashes or night sweats. It significantly reduces your risk of the top killers of women in midlife and beyond: heart disease and osteoporotic fractures. In fact, studies show it can reduce the risk of heart disease by 40–50%. That’s not a small perk—that’s a game-changer.”1

Conclusion

By the time you have reached this point in your marriage, alhamdulilah, you have already graduated through the newlywed and newborn babies stage. Now is the time to continue to nurture your wife through her midlife years by ensuring she has enough protein to eat, exercises, and sleeps well. Understanding her shifting libido will help to keep your marital intimacy going, as well as supporting her decision to explore hormonal replacement therapy. It’s important for husbands and wives to keep having regular conversations around how you can both meet each other’s needs, as a team, with Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Pleasure in mind.

InshaAllah, the love and care you give your wife during this critical stage will reap tremendous reward in both this life as well as the next. 

 

Related:

The Muslim Woman And Menopause: Navigating The ‘Invisible’ Transition With Faith And Grace

A Primer On Intimacy And Fulfillment Of A Wife’s Desires Based On The Writings Of Scholars Of The Past

 

1    https://www.drvondawright.com/blog/what-if-we-told-you-estrogen-could-help-you-live-longer

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K-Pop Demon Hunters: Certainly Not for Kids

Muslim Matters - 20 November, 2025 - 12:08
By Amina Abdullah A Warning I Didn’t Understand

This all started on a regular back-to-school trip to Target. I asked my mom if we could get some Korean skincare. Instead of answering me, she reminded me to never watch KPop Demon Hunters even if my friends are. She mentioned that our local imam had warned parents to keep their kids away from this show; apparently, he knew it was quite popular, and did not think the content was appropriate for children.

While I thought it was odd that my skincare request somehow made her think of that movie, I did what I do best: I nodded, but I honestly did not understand why she was being so serious. I thought it was just a cartoon and could not be that bad.

A few weeks later, I was at a small party with some of my mom’s Muslim friends. It was fun at first, but after a while my friends and I got bored and went inside to watch TV. Someone picked a movie, and suddenly KPop Demon Hunters was on the screen.

Right before I sat down, my younger sisters, who are now 5 and 8, told me very clearly that watching it was a bad idea. They said, “You should not watch that.” I thought they were just being dramatic and trying to act older than they are. But later on they came to watch too.

At the end of the movie that’s when we realized their advice was right.

What I Saw and Why It Mattered

Very quickly we realized this movie was not what I expected at all. Some of the characters wore clothing that did not feel appropriate. The songs, especially “How It’s Done” and “Your Idol,” had lyrics that did not seem right for kids to hear. There were also mixed-gender scenes that felt uncomfortable, and it just did not feel like something I should be watching.

What surprised me the most was that all the other girls acted like everything was perfectly normal. They had watched the movie so many times that nothing seemed strange to them anymore. That made me think. When you keep watching something again and again, you start to think it is fine, even when it is not.

Just because something is animated does not mean it is harmless. And just because everyone else thinks it is okay does not mean it actually is.

So in conclusion, KPop Demon Hunters is not a movie Muslim kids should watch. Not even once. It is better to listen to the people who care about you, even when you think you know better.

***

Amina Abdullah is a 5th grader from California’s SF Bay Area. When she’s not at school, she’s a part-time Hifz student, badminton player, and older sister.

Related:

Why I Walked Out Of The Film, Bilal

‘Little Mosque on the Prairie’ Ends | The First Muslim Sitcom in Review

The post K-Pop Demon Hunters: Certainly Not for Kids appeared first on MuslimMatters.org.

‘A tapestry of stone’: the first Ismaili Centre in the US rises in the heart of Texas

The Guardian World news: Islam - 20 November, 2025 - 11:46

Architect Farshid Moussavi is behind a tranquil and timeless new building where Houston’s 40,000-strong Ismaili Muslim community can come together. But how has she created something that looks so delicate out of stone?

On a hot autumn day in southern Texas, monarch butterflies flit around the gardens of Houston’s new Ismaili Centre. Fragile and gaudy, they are on their way south to overwinter in Mexico, travelling up to 3,000 miles in a typical migration cycle, an epic feat of insectile endurance.

Their combination of delicacy and stamina is an apt metaphor for the Ismaili Centre, a building that has taken seven years to realise and is designed to last for a century or more. It’s a place where Houston’s 40,000-strong Ismaili Muslim community, one of the largest in the US, can practise their faith but it’s also a venue for shared activities.

Continue reading...

Texas governor Abbott designates Cair and Muslim Brotherhood terrorist groups

The Guardian World news: Islam - 18 November, 2025 - 18:32

Greg Abbott’s move heightens the clash with Muslim groups and usurps federal authority

Texas governor Greg Abbott declared the Council on American-Islamic Relations (Cair) and the Muslim Brotherhood to be “foreign terrorist organizations” on Tuesday, prohibiting them from acquiring property in the state and authorizing legal action to shut down affiliated entities.

The move marks a massive escalation in Abbott’s confrontation with Muslim organizations and communities in Texas, though states have no authority to designate foreign terrorist organizations on behalf of the US.

Continue reading...

[Podcast] Kosovar Rep & What’s Missing In Muslim KidLit

Muslim Matters - 18 November, 2025 - 12:00

As the Muslim Book Awards are in full swing, judges Amire Hoxha and Zainab bint Younus discuss Amire’s book “Amar’s Fajr Reward,” which brings Kosovar representation to the Muslim kidlit space, and what it was like for Amire to write as a minority within a Muslim minority. They explore trends in Muslim bookselling, and what’s still missing in the Muslim kidlit space.

If you’re a Muslim writer, publisher, or reader, you won’t want to miss this episode!

Related:

Podcast: Refugee Representation In Muslim Literature

Podcast: A Glimpse Into Muslim Bookstagram

[Podcast] Books, Boys, & Kareem Between | Shifa Saltagi Safadi

 

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What Would Muhammad Do? – Silencing The Prophet: Liberal Islam’s Cowardice In Gaza

Muslim Matters - 14 November, 2025 - 18:02

It was once the darling slogan of liberal Muslims in the West, their talisman against suspicion, their get-out-of-Guantánamo-free card. In the shadow of 9/11, when Muslims were being strip-searched at airports, interrogated at borders, and rounded up in their neighborhoods, Western Muslim leaders found themselves endlessly parroting this question. It was their shield, their mantra, their desperate attempt to prove to the “civilized” world that they were not, in fact, bloodthirsty savages. The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), they said, was compassionate, tolerant, patient, merciful, endlessly forgiving—more yoga instructor than warrior, more monk than statesman. And so, every Friday sermon, interfaith dinner, and panel discussion circled back to the same soothing line: “What would Muhammad do?”

But how curious the silence today. Gaza burns, Palestinians are starved and slaughtered in numbers that recall the darkest chapters of the twentieth century, and the “good” Muslims—the liberal Muslims, the moderates, the tireless ambassadors of interfaith kumbaya—suddenly forget their favorite question. Nobody wants to ask what Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) would do in the face of genocide. Why not? Because the answer is too obvious, and too uncomfortable.

The Post-9/11 Muhammad: A Pacifist Mascot

Let us recall the context. After 9/11, Muslim leaders in the West scrambled to perform what might be called the ‘Great Pacification of the Prophet.’ No longer the man who organized armies, brokered treaties, defended his community, and met aggression with force—Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was rebranded as a pacifist saint. His patience in the face of insults was exalted. His forgiveness of enemies was endlessly quoted. His emphasis on inner struggle (jihad al-nafs) was turned into the *only* jihad worth mentioning.

The goal was transparent: to convince a deeply suspicious Western public that Muslims were not ticking time bombs. “See?” these Muslims pleaded. “Our Prophet is just like your Jesus—peaceful, forgiving, nonviolent.” The “What would Muhammad do?” question became their version of “What would Jesus do?”—a saccharine slogan perfectly fitted for bumper stickers and youth group T-shirts.

It was not entirely disingenuous. The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) did indeed show patience, did indeed forgive, did indeed emphasize inner reform. But the narrative was highly selective. It was also deeply political. In the ‘War on Terror’ climate, Muslims were under enormous pressure to prove their loyalty, to sanitize their religion, and to present Islam as a benign spiritual hobby rather than a political force.

The Vanishing Question

Fast forward two decades. The bombs fall on Gaza. Hospitals, schools, and refugee camps are obliterated. A population penned in like cattle is starved, denied water, denied medicine. The word “genocide” is whispered at first, then shouted openly. Muslims across the world watch in horror, rage, and despair.

And yet, those same liberal Muslims who once found their tongues so nimble with the phrase “What would Muhammad do?” now fall mute. Where are the interfaith panels, the carefully rehearsed sermons, the op-eds in The Guardian? Where are the hashtags and the bumper stickers?

The silence is not accidental. The silence is strategic. Because everyone knows what Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) would do in the face of genocide. And it does not fit the pacifist rebranding.

The Uncomfortable Answer

The Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), faced with the annihilation of his people, did not advise patience and Twitter activism. He did not retreat to his prayer mat and wait for celestial justice. He organized. He defended. He made it an obligation for his followers to resist. The Qur’an itself makes the duty explicit: “What is the matter with you that you do not fight in the cause of God and for those oppressed men, women, and children who cry out, ‘Lord, rescue us from this town of oppressors!’” [Surah An-Nisa; 4:75]

This is not an obscure or fringe interpretation. It is the mainstream of Islamic tradition: defensive jihad is mandatory when a community faces extermination. For Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), the defense of the vulnerable was not optional, not metaphorical, and certainly not reducible to therapy-speak about “resisting your lower self.” It was concrete. It was armed. It was non-negotiable.

So if one were to ask, honestly, “What would Muhammad do?” in the face of Gaza, the answer would be devastatingly clear: he would organize a protection force, and he would make defense a duty. He would not wring his hands about “messaging” or fret about what white liberals might think. He would not outsource morality to the State Department. He would stand between the slaughterer and the slaughtered.

And that is precisely why the question is not being asked.

The Liberal Muslim Dilemma

Here lies the dilemma of the “good” Muslim in the West. For two decades, they have invested heavily in the pacifist-Muhammad narrative. They have reassured their governments, their colleagues, and their neighbors that Islam is peace, that jihad is just a personal detox retreat, and that the Prophet was basically a life coach with a beard.

To now say, “Actually, Muhammad would call for armed defense of Palestinians” is to risk unraveling two decades of carefully curated branding. It risks losing the approval of the very Western societies they have bent over backwards to placate. It risks being lumped in with the “bad” Muslims—the militants, the radicals, the ones forever marked as barbarians.

And so, better to stay silent. Better to issue vague platitudes about peace, condemn “violence on both sides,” and retreat into the comfort of interfaith dinners. Better to mock or sideline those “useful idiot” imams who dare to speak the uncomfortable truth. Better to remain respectable, even as Gaza burns.

The Politics of Selective Piety

The irony, of course, is glaring. When cartoons of the Prophet appeared in Denmark or France, the “good” Muslims were quick to remind us: Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) ignored insults. He forgave his enemies. He never condoned mob violence. And they were right.

Silencing Muhammad in the name of 'peace'

The true taboo question then is not “What would Muhammad do?” but “Why are liberal Muslims afraid to ask it?” [PC: Aliaksei Lepik (unsplash)]

But when it comes to genocide? When children are pulled from the rubble, when families are obliterated in their homes, when a besieged people cry out for help—suddenly, the Prophet is nowhere to be found. Suddenly, the selective piety that once filled conferences and press releases evaporates. The Prophet, once paraded as a mascot of moderation, is now locked in the attic, too embarrassing to bring out.

This is not simply cowardice. It is complicity. It is the internalization of Western hegemony so deep that one’s own religious tradition must be amputated to fit the demands of respectability. It is to reduce Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) to a caricature—first as a saintly pacifist, now as a silence-inducing taboo—rather than grapple with the full complexity of his legacy.

The Real Taboo

Here, then, is the true taboo question: not “What would Muhammad do?” but “Why are liberal Muslims afraid to ask it?”

The answer is not flattering. They are afraid because they know the truth: Muhammad would not sit idly by in the face of genocide. He would act. He would fight. He would obligate his followers to defend the oppressed.

And that answer does not play well at interfaith luncheons. It does not reassure security agencies. It does not flatter the liberal order. So the question is buried. The Prophet, once deployed as a prop for Western acceptance, is now silenced by those same Muslims who once could not stop invoking him.

Conclusion: The Prophet They Dare Not Name

“What would Muhammad do?” was never really about Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). It was about politics. After 9/11, it was about survival: Muslims needed to prove they were safe, and so they fashioned a Prophet who was permanently nonviolent. Today, in Gaza, the same question would expose a truth too dangerous for “good” Muslims to utter: that their Prophet was not only merciful but militant when justice demanded it.

And so the silence speaks volumes. The “good” Muslims have trapped themselves in their own narrative. They are so invested in the pacifist Prophet that they cannot now call upon the real one. They have chosen approval over integrity, respectability over responsibility.

But history is merciless. When future generations ask, “What did you do during the genocide in Gaza?” the “good” Muslims will not be able to say, “We asked what Muhammad would do.” They did not dare. And perhaps that silence will be remembered as their loudest answer.

 

Related:

Beyond Badr: Transforming Muslim Political Vision

The Terminal Hypocrisy Of A Crumbling West And The Dawning Of A New Age for Muslims

The post What Would Muhammad Do? – Silencing The Prophet: Liberal Islam’s Cowardice In Gaza appeared first on MuslimMatters.org.

Sara Sharif review and its implications for race relations

Indigo Jo Blogs - 13 November, 2025 - 23:22
Picture of Sara Sharif, a young, white appearing girl with dark brown hair, wearing a top with a cartoon pattern. Her head is tilted to one side, her eyes are closed and she is smiling.Sara Sharif

Today an independent review into the murder of an eight-year-old girl of mixed Pakistani and Polish parentage, Sara Sharif, was published. The review (PDF) by the Surrey Safeguarding Children Partnership (SCP), identified five particular failings, mostly by the court system, but also mistakes on the part of the local council which contributed to the failure to prevent the murder. These include the courts giving undue weight to the opinions of court-appointed guardians rather than social workers, a report compiled by an inexperienced social worker which meant a judge subsequently had insufficient information, a rushed response to a report of a bruise on Sara’s cheek which led to no action being taken, and failure to update records such as the Sharifs’ address. However, one section of it mentions that neighbours reported being “afraid of being called racist” and that visiting social workers did not ask why Sara was wearing hijab at home at age 8 when no older females were doing so, when the hijab was being worn to hide bruises and injuries to her head. These last points are, predictably, what racists have seized on.

To clarify, in Islam, hijab becomes compulsory for a girl at puberty. Some women don’t wear it, though, and you are more likely to find a girl wearing it before that time if her mother, aunts or other older female relatives wear it (and not in the family home in the presence of a female visitor, like the occupational therapist mentioned below). In the case of Sara Sharif’s family, they did not, and the type of hijab Sara was shown wearing in a police handout is one you would see on a girl from a more religious family whose relatives wore hijab. Social workers are familiar with make-up, face paints or food being used to cover bruises or injuries, but hijab is probably less common (and all the more so in a small Muslim community in an outer-suburban town like Woking). The visitor, as the report notes on page 20, was a newly-qualified occupational therapist, not a social worker at all. A social work department from an inner London borough or other district with a substantial Asian and/or Muslim population might have had a social worker from that background they could have sent on the visit, but the visit was not about Sara Sharif at all; rather, it was to support her father and stepmother in caring for their other children. It was noted that the OT “has reflected that she may have been reticent to talk about it for fear of causing offence”, but she was inexperienced, unaware that there was any history of Children’s Services involvement with the family and was visiting for reasons unconnected to Sara.

However, the Times’ headline writer puts it all down to the race aspect: “chances to prevent murder ‘lost to racial sensitivities’”, it proclaims, glossing over the fact that the report identifies failings that were nothing to do with “racial sensitivities” but consist of failure to share or act on information. Reform agitator Matt Goodwin goes even further in a Twitter post linking to the Times’ report:

Sara Sharif was murdered after officials failed to ask why she was wearing a hijab because “they didn’t want to offend”.

Exactly what happened with the rape gangs. Our culture is more interested in protecting minorities from “harm” than saving lives 

Again, she was an occupational therapist there to help the family, not an ‘official’, was inexperienced and not there to check on Sara. But more to the point, social workers and other staff not knowing enough about Asian or Muslim culture contributed more to this tragedy than any ‘sensitivity’: they did not realise that her wearing it in these particular circumstances was abnormal, and in some cases did not know about her family’s past, so did not know why it was not just abnormal but suspicious and that the “innocent explanation”, that she had been on a trip to Pakistan and was wearing it out of ‘pride’ in her culture and food, was likely to be spurious. 

The report also mentions that the family’s neighbours were interviewed; they said they had heard worrying things from within the family home but were reticent to share these with the authorities because they “feared being branded as being racist, especially on social media”. In the same paragraph on page 41, it quotes a work by the American academic Robin DiAngelo titled White Fragility, as if this was the reason the neighbours failed to report what they were hearing:

The Child Safeguarding Practice review panel report notes that ‘DiAngelo (2018) suggests that it is ‘white fragility’ – or a defensiveness – that is triggered when white individuals, even those who consider themselves to be progressive, encounter racial stress. This can result in individuals turning away from honest dialogue about racism, focusing instead on their own feelings of victimisation rather than on the person or people of colour who have been interpersonally and/or systemically harmed.’

Is that relevant here? The neighbours might have been looking for an explanation for why they failed to act. They are not held to professional standards; all they had to do was pick up the phone and let the police do the rest. White fragility is more relevant when a white person is accused of racism, or is told that an attitude they express is racist, or hears negative things said about their nation’s past and takes it personally.

One aspect of this report recalls the case of Ellie Butler, who was murdered by her father who had fought the local social services to get her and another child back, having been earlier accused of inflicting a shaking injury; the family courts sidelined the social workers who had tried to protect her, appointing a ‘consultancy’ to carry out any social work activity that involved the family, and sweeping away all the objections to returning a little girl to a plainly unstable and violent household. All the parties involved in that case were white. Much of the rest of this case consists of the usual problems of different official bodies, health, education, social work and courts, failing to share vital information. But the racists’ conclusion, that a girl died because “officials were too busy minding what they say about Muslims”, turns reality on its head: ignorance about Sara’s and her family’s religion and culture is what shielded them from any concerns about why Sara Sharif had started wearing the hijab at an age and in situations where Muslim girls do not. If they are given too much credence, the next tragedy could be because social workers were unwilling to be the ones learning about the cultures of the families and children they help, unwilling to be the goody-goody or even a traitor by defending an unpopular minority.

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