A Walk Down History Lane – Muslims Whose Faith Was Revolutionary
Perhaps, now more than ever, the Muslim world is craving the stability, conviction, and protection of decisive Muslim leadership. Role models, whose legacy is grounded not merely in influence or fame, but in principle.
Too often, however, this sentiment is expressed through the blurry lens of hopelessness and nostalgia, as though such leadership belongs only to a distant and unreachable past. In some ways, it appears that these feelings may be justified. Against the backdrop of political disarray, humanitarian crisis, and what appears at times to be a profound moral decay, many find themselves searching for individuals whose purpose is defined not by power or status but by sincerity, integrity, and service to something greater than themselves.
Indeed, the Muslim world does not merely yearn for courage in speech or resistance in moments of adversity, but for individuals who produce systems of excellence in all spheres of life. For the life of a Muslim is never restricted to isolated acts of worship. Islam was never passive, nor was it intended to be separated from the rest of one’s life. Islam shaped civilisation. It cultivated scholars, jurists, educators, reformers, poets, philosophers, journalists, activists, and leaders whose faith became the very foundation of their contribution to society.
In such times, it is therefore critical to reflect, for fear and hopelessness often give rise to despair, division, and inaction. Alternatively, it is often reflection that produces the action required for transformative change.
The legacy of influential Muslim figures across law, social justice, scholarship, and the humanities serves as evidence of this truth and a vital reminder of another overarching core belief: Transformative leadership has never emerged from despair alone, but from faith paired with action, intellect rooted in divine purpose, and conviction dedicated to service.
The Messenger of Allah (1) ﷺ
At the centre of the Muslim legacy stands Prophet Muhammad ﷺ, whose leadership transformed the course of history in ways that continue to transcend time and place itself. More than fourteen centuries later, his teachings remain preserved, studied, and revered across the world, influencing not only spirituality but law, ethics, education, governance, social justice, family life, and human conduct.
Among the greatest ideals to be drawn from the exemplary life of the Prophet Muhammad ﷺ is that he established leadership not as domination, but as responsibility and service tethered to God.
“The best of people are those most beneficial to the people.” (Al-Mu'jam Al-Awsat) (2)
It is this guiding principle that is reflected seamlessly in the Prophet Muhammad’s ﷺ actions as a leader, teacher, judge, reformer, military strategist, husband, father, and servant of his community.
A profound example from the life of Prophet Muhammad (ﷺ can be seen in how he navigated the complexities of upholding Prophethood and the reality of leading a pluralistic society fairly. One narration describes a Jewish funeral procession passing before him. Upon seeing it, the Prophet ﷺ stood up out of respect. When those around him remarked that the deceased was Jewish, he ﷺ simply responded:
“Was he not a human soul?” (Sahih al-Bukhari) (3)
In a society divided along tribalism, social hierarchy, and religious difference, this simple question reflected the moral framework that defined the Prophet’s ﷺ leadership. Humanity and justice, in his example, were not selectively imposed, but universally recognised.
Law, Politics and Justice in Modern Muslim History
In many ways, it may be argued that the success and influence of Muslim figures throughout history ultimately derives from the example established by the Messenger of Allah ﷺ. The revolutionary lives of American figures such as Malcolm X and Muhammad Ali serve as striking examples of this enduring Prophetic legacy in the modern world.
Harnessing the Islamic principle of Shaja'ah (4), both Malcolm X and Muhammad Ali used the spiritual direction of Islam to challenge racial injustice, systemic oppression, and social inequality within American society.
Importantly, both figures did not merely use their conversion to Islam as merely personal validation or identity formation; rather, they utilised it as a catalyst for action. Their faith was not passive or symbolic, but active in every sense of the word, shaping their public engagement, re-education and willingness to sacrifice personal comfort for communal wellbeing.
For Malcolm X in particular, Islam became the catalyst for one of the most significant intellectual and spiritual transformations of the twentieth century. His conversion to Islam during his incarceration marked a turning point in his life, reshaping his political consciousness. From his speeches and writings, Malcolm evolved from a figure focused primarily on racial critique within America to one who increasingly framed injustice as a global humanitarian issue (5).
Muhammad Ali, similarly, embodied courage in action when he famously declared:
“I ain’t got no quarrel with them Viet Cong.” (6)
His commitment to principle was not confined to mere rhetoric but overtly demonstrated through an act of defiance against the United States government during the notorious Vietnam War.
Ultimately, both Malcolm X and Muhammad Ali bore profound personal sacrifice as a consequence of their decisions; sacrifice reflected in disrupted careers, sustained public scrutiny, institutional exclusion, and, in Malcolm X’s case, the ultimate loss of life.
Yet what they relinquished in status, security, and comfort was ultimately eclipsed by what they produced in their role as Muslims who repashed public discourse around racial injustice both in the West.
Muslim Women in Scholarship, Education, and the Humanities
Outside of the law and social justice framework, Islamic intellectual tradition has a long yet often underrepresented role in the legacy of Muslim scholarship. Islamic civilisation historically emphasised the importance of language, literacy, and education in shaping civilisation, cultivating critical thought, and preserving knowledge across generations.
As the Prophet Muhammad taught ﷺ:
"Seeking knowledge is a duty upon every Muslim." (Sunan Ibn Majah) (7)
This tradition birthed intellectual cultures in which scholarship, inquiry, and the pursuit of learning were regarded as acts of profound spiritual significance. Muslims did not separate worldly knowledge from religious devotion; rather, the pursuit of knowledge was integrated into their Islamic duty to better understand God’s creation, contribute to society, and seek wisdom.
Within this context, figures such as Fatima al-Fihri and Leila Ahmed stand as powerful exemplars of the indelible mark of Islamic intellectual tradition.
Long before the development of many modern Western institutions of higher learning, Fatima Al-Fihri founded the University of al-Qarawiyyin in 859 CE in Fez, Morocco, (8) which is widely recognised as one of the oldest continually operating universities in the world.
Al-Fihri’s establishment of a centre for education and scholarship is significant not only because it demonstrates the central role that learning occupies within Islamic civilisation but also the principle that the pursuit of education and knowledge in Islam is not restricted by notions of gender identity or otherwise.
Centuries later, Leila Ahmed emerged as one of the most influential contemporary scholars of Islam and gender identity. Her 1992 publication, Women and Gender in Islam, offers a critical lens through which to examine the relationship between Islam and Western secular feminism, while also exploring the political, social, and cultural influences that have shaped Islamic societies throughout modern history (9).
Though situated within vastly different historical contexts, both Fatima al-Fihri and Leila Ahmed stand as enduring examples of the ways in which Islam has encouraged Muslims to question, reflect, and pursue knowledge. Their contributions embody the belief that Allah created humanity with the intellectual capacity to critique, to learn, and to respond thoughtfully to the changing realities of society, while remaining grounded in their divine conviction.
Contemporary Muslim Voices in the West
The ability to retain one’s Muslim identity amidst vastly conflicting external circumstances is perhaps best embodied by contemporary figures such as Mehdi Hasan and Zohran Mamdani.
Their global presence, though polarising at times, challenges long-standing stereotypes that portray Muslim identity as incompatible with democratic participation, secular leadership, or civil discourse. In societies where Muslims are frequently pressured to dilute or defend their faith, both Hasan and Mamdani demonstrate the possibility of remaining publicly Muslim while actively contributing to contemporary political and intellectual life.
Through journalism and public debate, Mehdi Hasan has emerged as a robust voice for truth, reason and respectful disagreement. He demonstrates that one’s Muslim identity and personal convictions do not have to be separated from secular politics (10). Indeed, in speaking truthfully and rebutting falsehood, even when doing so invites immense criticism, Hasan reflects the enduring Islamic ideal of moral courage and integrity. On his X platform, for example, Hasan is known to courageously challenge powerful political figures, including the President of the United States.
Likewise, Zohran Mamdani’s emergence within American democratic-socialist politics has challenged assumptions that Muslims exist on the margins of Western political participation. Emerging as what can only be described as the underdog, his 2025 political campaign (11) in New York demonstrated the growing visibility of Muslim voices within contemporary Western democracy, particularly amongst younger generations seeking greater social equity, economic justice, and community-centred leadership.
The contribution of Muslims therefore, extends far beyond religious practice alone, and certainly does not remain confined to the pages of history textbooks. Although the figures discussed throughout this article are scattered across disparate periods, professions, and cultural contexts, they are united by a common thread: the enduring legacy of Islam. Their lives demonstrate how the core teachings of the faith have continued to inspire scholarship, justice, service, and civic engagement across generations, transcending the boundaries of time, place, and culture.
The legacy of Prophet Muhammad ﷺ, together with the efforts of later reformers and activists, Malcolm X and Muhammad, laid fertile ground for the continued advancement of social justice, education, political participation, and intellectual inquiry within Muslim communities and beyond.
As the accolades of figures such as Fatima al-Fihri, Leila Ahmed, Edward Said, and Zohran Mamdani illustrate, Muslims continue to influence and transform the social, intellectual, and political landscapes of the contemporary world. In this way, the Muslim contribution to society is not merely a historical phenomenon, but an ongoing testament to the enduring relevance and universality of Islamic principles.
Written by Alisha Fayaz (Education Team)
References as follows:
ﷺ is an Arabic phrase called that translates to"peace and blessings of God be upon him". It is used by Muslims when referencing the Prophet Muhammad ﷺ as a sign of love and respect.
My Islam, ‘30+ Quran Verses about Doing Good to Others’ (Web Page)https://myislam.org/quran-verses/doing-good-to-others/.
Abu Amina Elias, ‘Hadith on Funerals: The Prophet Stands for a Jewish Funeral’ (Web Page, 30 March 2011)https://www.abuaminaelias.com/dailyhadithonline/2011/03/30/prophet-stands-funeral-yahud/
Shaja'ah (شجاعة) is an Arabic term that translates to courage, bravery, or valour. In Islamic ethics, Shaja’ah is considered one of the essential virtues of a believer. Mohd Khairul Nizam Zainan Nazri and Wan Mohd Fazrul Azdi Wan Razali, ‘Reconstructing the Four Cardinal Virtues in Ibn Miskawayh’s Tahdhib Al-Akhlaq for Integrating Classical Islamic Ethics Into Modern Curriculum Design’ (2025) International Journal of Academic Research in Business and Social Scienceshttps://www.researchgate.net/publication/403312927_Reconstructing_the_Four_Cardinal_Virtues_in_Ibn_Miskawayh's_Tahdhib_Al-Akhlaq_for_Integrating_Classical_Islamic_Ethics_Into_Modern_Curriculum_Design.
Lawrence A Mamiya, ‘Malcolm X’ (Web Page, Encyclopaedia Britannica, 17 February 2026)https://www.britannica.com/biography/Malcolm-X.
Encyclopaedia Britannica, ‘Muhammad Ali’ (Web Page, 30 May 2025)https://www.britannica.com/biography/Muhammad-Ali-boxer.
Sunan Ibn Mājah (Ibn Mājah 224, Book 1 ‘The Book of the Sunnah’)https://sunnah.com/ibnmajah:224.
Awqaf Australia, ‘The Woman Behind the World’s First University’ (Web Page)https://awqaf.org.au/notable-waqfs/the-woman-behind-the-world-s-first-university.
Harvard Divinity School, ‘Leila Ahmed’ (Web Page)https://www.hds.harvard.edu/people/leila-ahmed
Jon Allsop, ‘The Debater: Mehdi Hasan’s Challenging Transatlantic Rise’ (Web Page, Columbia Journalism Review, 21 September 2021)https://www.cjr.org/special_report/mehdi_hasan_america.php.
Zohran Mamdani shows how Democrats can defeat authoritarians like Trump (Isabella Weber) (Web Page, The Guardian, 6 November 2025) https://www.theguardian.com/us-news/2025/nov/06/zohran-mamdani-campaign-new-york-democrats