New York City Mayor Zoran Mamdani made headlines on Friday, referencing the Muslim Hijra as a framework for immigration while announcing a sanctuary-related executive order. This has drawn criticism from those who argue that the city is using religious beliefs to endorse mass immigration and shield undocumented immigrants from federal scrutiny.
During the inaugural Interfaith Breakfast at the New York Public Library, Mamdani accused Immigration and Customs Enforcement (ICE) agents of “terrorizing our neighbors,” comparing their presence to ominous riders on “pale horses.”
“We want to make it clear once again that ICE cannot enter New York City property without a judicial warrant,” Mamdani emphasized, pointing to schools, shelters, and hospitals as protected spaces.
However, a report from New York Post noted that the order “does not appear to do anything to protect New Yorkers beyond what is already on the books.”
Mamdani then transitioned his focus from policy issues to spiritual matters.
“I see my faith, Islam, as a religion built on the story of immigration,” he stated, referencing the Hijra and highlighting how Prophet Muhammad was once a stranger seeking refuge in Medina after leaving Mecca.
He quoted Surah al-Nahr 16:42, pointing out that those who are persecuted and migrate for the cause of Allah will be rewarded in this world. He also referenced a saying attributed to Muhammad: “Islam began as a strange thing, but it will soon become a strange thing again. Good news for the outsiders.”
Mamdani added, “If faith provides us with the moral compass to support the stranger, then it’s the duty of the government to provide the resources.” He urged for a shift in expectations for City Hall to foster love, acceptance, and protection for those who are different.
These remarks triggered immediate backlash on social media, with critics arguing that Mamdani was invoking Islamic principles to legitimize mass immigration and defy federal laws.
Rep. Keith Self (R-Texas) criticized Mamdani, calling him “a figurehead for Islamic jihadists, globalists, and Marxists” who have no place in America.
New York City Councilwoman Vicki Palladino from Queens dismissed the idea that unlimited immigration is mandated by Islam, warning that it “is not going to end well.”
Political commentator Dave Rubin suggested that “reasonable people should leave New York City while they can.”
Journalist Benjamin Weingarten expressed that Mamdani’s reference to hijra carried deeper political implications, emphasizing the connection between this concept and Muhammad’s historical migration.
Actor Michael Rapaport posed a critical question: “Are non-Muslims allowed to enter Mecca?”
Turning Point USA spokesperson Andrew Corbett claimed that the Mamdani administration was misusing taxpayer money to produce “30,000 guides in 10 languages” designed to help illegal immigrants avoid ICE, questioning when this crosses the line into “aiding and abetting.”
Dr. Carol Swain, an award-winning author and political commentator, labeled the situation “appalling,” asking, “Is this America?”
Mamdani’s choice to elevate the concept of hijra from a religious narrative to a basis for governance has come amid warnings from Peter Schweitzer, an investigative author, who in a recent book argues that groups like the Muslim Brotherhood use immigration not only for humanitarian purposes but as a means to infiltrate and reshape Western societies.
Schweitzer traces this strategy back to the beginnings of Islam and emphasizes that for many Islamic leaders, hijra is viewed as a critical aspect of expansion and domination.
The historian highlights that migration is not solely about relocation; it is vital for both spreading Islam and forming solid political influence within host societies. He points to the year 622, when Muhammad moved from Mecca to Yathrib (later Medina), marking his transition from a wandering prophet to a political and military leader, and notes that the Islamic calendar begins with this hijra.
Schweitzer asserts that Islamists do not merely reference history but employ binding doctrine regarding hijra as an ongoing responsibility and strategic tool against the West. He cites several hadiths that frame this migration as essential, suggesting it will only cease upon achieving control over lands.
Schweitzer connects Mamdani’s actions to wider political currents he discusses, indicating that Mamdani’s rise in New York is reflective of radical Islamist networks within the U.S. He previously highlighted Mamdani’s connections with figures linked to Hamas and noted how he blended Islamic activism with Democratic Socialism, making Islam an integral part of his campaigning.
Furthermore, Schweitzer’s research points out financial contributions to Mamdani’s candidacy from a PAC purportedly connected to CAIR, as well as previous donations from individuals tied to controversial events.
Mamdani framed the recent sanctuary initiative as a moral imperative, stating that faith should guide principles of compassion while the government supplies essential resources, declaring, “Today we stand with strangers.”
