By Fareed Khan
A version of this article can be found on Substack.
This is Part II of a two part analysis about the West’s decades long war
against Muslims.
As the
United States and other Western nations mark the twenty‑fifth anniversary of
the 9/11 attacks this week, they must confront a truth that has long been
buried beneath patriotic ritual and political convenience. The Western response
to 9/11 did not simply target foreign battlefields, it stigmatized and vilified
Muslims living within Western societies themselves, deepening a war on those
observing the Islamic faith, that had begun decades earlier. What followed was
not only a military campaign abroad but a sweeping political, cultural, and
legal assault on Muslim citizens at home.
Post‑9/11
policies made this domestic front unmistakable. Muslim communities in the US,
Canada, and Western Europe were treated as internal enemies, subjected to
suspicion, surveillance, and discriminatory laws that cast their faith as
inherently incompatible with Western values. Anti‑Muslim narratives became embedded in government policy,
shaping everything from immigration enforcement to counterterrorism doctrine.
The War on Terror was not simply fought in Kabul, Baghdad, or Mogadishu—it was
waged in airports, schools, hospitals, workplaces, and mosques across Western
societies, where ordinary Muslims found themselves viewed not as neighbours or
citizens but as potential threats.
In the
US, this pattern did not begin in 2001, but rather has deep historical roots
with the surveillance of Black Muslim communities stretching back to the 1930s,
when the FBI targeted them with what the historical record describes as
surveillance and infiltration campaigns. These efforts had nothing to do with
terrorism, and shows that Islam was treated as a political danger long before
it was framed as a national security threat. The post‑9/11 era did not invent
this hostility—it expanded it, institutionalized it, and applied it to the
millions of Muslims who made the US and other Western countries their home.
After
9/11, this domestic war expanded dramatically.
Muslims across the US, Canada, the UK and other European nations were placed on
secret watchlists and routinely
flagged when attempting to board flights, despite having no criminal history
and no evidence of wrongdoing. The scale of this targeting was staggering. In
the US the Council on American‑Islamic Relations reported that of the watchlist
entries they were able to review, they estimated that more than 1.47 million of
those—over 98% of those on the list—were Muslims. Members of the American
Muslim communities were also subjected to aggressive entrapment operations
and a wave of anti‑Sharia legislation
designed to portray their faith as inherently subversive and incompatible with
Western values has been put forth by various state legislatures. Together,
these policies created a climate in which Muslims were systematically
dehumanized and the Islamic faith itself was cast as a threat.
In the
aftermath of 9/11 new recruits within the FBI were taught
from their first days that the enemy was not merely a fringe group of
disaffected individuals and extremists, but Islam itself. This framing shaped
every aspect of domestic counterterrorism after 9/11. Airport profiling of
Muslims became routine, and FBI informants were dispatched into mosques to monitor
ordinary religious life, treating worshippers as potential terrorists rather
than citizens.
Massive
surveillance programs—over which there were numerous lawsuits against the FBI by
Muslims—blanketed Muslim communities, reducing people living their faith to
data points in a security apparatus built on suspicion rather than real
evidence. In this climate, Muslim citizens across the West were routinely
treated as foreign dangers in their own countries, marked as suspects in a war
that had little to do with genuine security and everything to do with
racialized fear.
Islamophobia in Canadian politics
Canada
mirrored this trajectory in its own political culture and policymaking. The
country’s political establishment has long aligned itself with US and Israeli
geopolitical interests, even when doing so meant supporting policies that
harmed Muslim populations abroad and marginalized Muslim communities at home.
As documented in the historical record, Canada has defended Israeli military
actions in Gaza despite empty claims of being a
defender of international law. In the case of Gaza it has ignored genocide
warnings from dozens of human rights organizations,
appointed individuals with
well‑documented Islamophobic records to senior advisory positions, and
consistently treated Muslim concerns as politically inconvenient.
This pattern is not incidental or peripheral—it illustrates the structural
nature of Islamophobia in this country. It reflects a political culture where
anti-Muslim bigotry is normalized, where Muslim lives are routinely
delegitimized, and where the rights and dignity of Muslim communities are
willingly sacrificed to maintain geopolitical alliances and domestic political
support from certain unsavoury elements of the electorate.
This
structural Islamophobia was laid bare in early 2017 during the debate over Motion M‑103, a symbolic, non‑binding motion
calling on Parliament to condemn Islamophobia and study systemic discrimination
against Muslims. The motion landed on the House of Commons agenda only weeks
after the murder of six Muslim worshippers at the Quebec City mosque, yet the
Conservative Party and the Bloc Québécois mounted a vehement campaign against
it. Their opposition stood in stark contrast to the House of Commons’ passage
of a similar motion—M-587 condemning antisemitism—which
was adopted in 2015 without controversy or partisan division. Unlike the
antisemitism motion, M‑103 was met with a wave of lies and disinformation by
right wing media commentators and political voices. Conservative politicians
falsely claimed it would suppress Charter‑protected freedom of expression,
criminalize criticism of Islam, or even “bring Sharia law into Canada,” despite
the motion having no legal force and containing no language that could restrict
rights. The hysteria surrounding M‑103 revealed how readily anti‑Muslim
fearmongering could be weaponized for political gain, and how even symbolic
recognition of anti‑Muslim hatred was treated as a threat to the nation’s
identity. It exposed a political culture in which Muslim suffering—even after a
mass murder—was minimized, dismissed, or turned into an opportunity for
partisan exploitation.
And then
there was the reaction to the appointment of Amira Elghawaby as Canada’s
Special Representative to Combat Islamophobia in February 2023—a role
eliminated by Prime Minister Mark Carney in February 2026. It revealed how
deeply anti‑Muslim prejudice is embedded at the highest levels of Canadian
politics. Quebec’s government, the Bloc Québécois, and the Conservative Party
all demanded her resignation because she criticized Quebec’s Bill 21—a
so-called “secularism” law rooted in anti‑Muslim bigotry—in an op-ed she
co-wrote with Jewish community activist Bernie Farber. The leader of the Bloc
even demanded the role be eliminated entirely, despite Muslims being the only
faith community in Canada to be victims of hate motivated murders on three
occasions in 2017 in Quebec City, in 2020 in Toronto, and in 2021 in London, Ontario.
This
political hostility is not accidental. It reflects a culture in which
Islamophobia is normalized and weaponized, especially when it aligns with
political nationalism or electoral agendas.
Canada’s
complicity in the war against Muslims is not abstract or distant, it is written
directly into the suffering of Canadian citizens whose lives were shattered by
policies rooted in Islamophobia and unquestioning alignment with US security
doctrine. In the aftermath of 9/11 Maher Arar was detained and tortured in Syria
after Canadian officials shared false intelligence with the US that branded him
a threat. Abdullah Almalki, Muayyed Nureddin, and Ahmad El Maati were also illegally extradited to
prisons in Middle East countries, where they were tortured because Canadian
agencies fed foreign governments misinformation that cast innocent men as
dangerous extremists. Then there is Omar Khadr, a Canadian child soldier abandoned by
his own government and left to languish in America’s Guantanamo Bay prison,
where he was repeatedly tortured with Canadian complicity, despite Canada’s
legal obligations under the UN child soldier protocol.
These
cases were not accidents or isolated failures. They were the predictable
outcome of a political culture that treated Muslim citizens as expendable in
the pursuit of geopolitical alignment and domestic political convenience. As
the historical record makes clear, the fact that the government officials who
were responsible for the horrors these men suffered were not held legally
accountable is a stain on Canada that will never be washed away.
This
pattern of discrimination is not confined to foreign policy or intelligence
operations. It is embedded in Canadian law itself. Quebec’s above-mentioned
Bill 21 stands as one of the most explicit examples of state‑sanctioned
Islamophobia in Canada. By banning hijab‑wearing Muslim women from teaching,
policing, or serving as judges, the law targets a single religious, stripping
them of opportunities and excluding them from public life. It violates the
Charter of Rights and Freedoms, yet federal leaders have repeatedly refused to
challenge it, or use federal powers under the Constitution to overturn it,
choosing political expediency over defending the fundamental rights of
Canadians. Bill 21 makes clear that Islamophobia in Canada is not a fringe
sentiment or the product of a few extremists—it is woven into legislation,
upheld by political elites, and justified through right wing narratives that
portray Muslim identity as incompatible with the nation’s values. In Canada, as
in the broader Western world, Islamophobia is not merely a social prejudice, it
is a structural reality that Muslims have to navigate on a daily basis.
The Palestinian exception
Nowhere
is the war on Muslims more visible than in Gaza (over 90% of Palestinians are
Muslim). Israel’s genocide against Palestinians in the
enclave—supported diplomatically, militarily, and politically by the United
States, Canada and other Western allies—is the most transparent and documented
genocide of the modern era. Yet Western governments treat
Palestinian suffering as politically inconvenient rather than morally urgent.
Palestinians
are uniquely denied the rights and protections routinely extended to other
oppressed peoples globally. Western leaders generally condemn human rights
abuses everywhere except Palestine. Civilian deaths are publicly and officially
mourned everywhere except Gaza. This is not accidental. It is ideological and
it is based in a racist mindset.
Decades
of Israeli hasbara propaganda,
repeated ad nauseum by Western media, have conditioned Western publics to see
Palestinians as extremists and Islam as incompatible with Western civilization.
The Israeli propaganda effort, beginning in the late 1960s, aggressively
promoted narratives portraying Muslims in the Middle East as irrational enemies
bent on destroying Western civilization. These narratives aligned perfectly
with Western geopolitical interests, resulting in the “Palestinian
exception”—the clearest expression of how Western political culture has been
conditioned to treat Muslim lives as less than human.
The war
on Muslims is not limited to Western foreign policy, it has become a global
phenomenon. Across multiple regions, Muslim populations are facing systematic
persecution that mirrors, reinforces, and is emboldened by Western silence. In
north-west China, millions of Uyghurs have been interned in a vast network of
concentration camps as the Chinese Communist Party tries to erase their faith
and culture. In India, Hindu nationalist politics have fuelled escalating
violence and discrimination against Muslims, with some political and religious
leaders openly calling for the genocide of more than 200 million people. In
Myanmar, Rohingya Muslims have endured a forty‑year slow‑burning genocide
marked by mass displacement, state‑sanctioned atrocities, and more than 500
Rohingya communities being wiped from the map.
These
violations of basic humanity have all drawn rhetorical concern from Western
governments—statements of “deep worry,” calls for “restraint,” and carefully
worded condemnations that never translate into meaningful action. Yet the very
nations that claim to defend the “international rule of law” have done
virtually nothing to stop the brutalization, displacement, and extermination of
Muslims in these countries. Their condemnations are performative, not
protective, signaling disapproval without imposing consequences. In practice,
Western inaction has become a form of permission, allowing these regimes to
continue their campaigns of repression with impunity.
The
West’s refusal to uphold international law and defend basic human rights is
part of the problem. Domestic anti-Muslim policies in the United States,
Canada, and Europe that stigmatize Muslims, through surveillance,
discriminatory laws, and narratives that cast Islam as a civilizational threat,
send a powerful signal to other governments that persecuting their Muslim
minority populations is perfectly acceptable. When Western democracies
normalize Islamophobia at home, they give license to regimes with Muslim
minority communities to escalate their own campaigns of repression. The global
war on Muslims is not merely tolerated by the West, it is enabled by the very
policies Western nations impose on their own Muslim populations.
Twenty‑five
years after 9/11, the West must confront a truth it has spent decades
avoiding—the War on Terror has in reality been a war on Muslims—militarily,
politically, culturally, and economically. It has been waged in the deserts of
Afghanistan and Iraq, in Tripoli and Damascus, and in the rubble that was once
Gaza. But it has also been waged in Western airports, classrooms, workplaces,
and legislatures, where Muslim citizens have been treated as suspects,
outsiders, and threats within their own countries.
This war
has reshaped global politics, destabilized entire societies, and normalized
levels of violence and persecution that would have been unthinkable had the
victims not been overwhelmingly Muslim. It has made Islamophobia politically
and socially acceptable wherever Muslims are a minority. It is a bigotry that
crosses borders, transcends political parties, and binds together governments
that otherwise share little in common.
To
continue pretending that this is anything other than a war on Muslims is to
perpetuate injustice and inflict continual suffering. As the West marks the
25th anniversary of the 9/11 attacks it is time to name this war and end it,
fully, honestly, and without equivocation.
© 2026 The View From Here. © 2026 Fareed Khan. All
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