Did Abdul El-Sayed's Sister Literally Spit on Police?

Democratic Senate Candidate Abdul El-Sayed’s queer communist half-sister is a professor at the University of Chicago and is facing felony charges for spitting on police.

Eman Abdelhadi is a high-profile public figure in her own right, championing the abolition of the nuclear family and cheerleading every far-left cause under the sun.

Where El-Sayed practices strategic ambiguity, Abdelhadi offers an unfiltered window into the radical ideology that is increasingly destabilizing the Democratic Party and possibly her brother’s own carefully balanced coalition.

City Journal analyst Stu Smith, a leading expert on U.S. far-left networks, describes Abdelhadi as the “prototypical activist professor” who treats the university “primarily as a political instrument.”

At the Socialism 2025 conference, Abdelhadi denounced the University of Chicago, saying, “F*** the University of Chicago,” and calling it “evil” and a “colonial landlord,” yet she explained that it was still her “best shot at power.”

She holds the institution in open contempt, and yet, according to Smith, is “willing to use its prestige, resources, and captive institutional community as a source of power.”

In early October 2025, Abdelhadi was arrested outside the Broadview ICE facility while participating in a protest. She was charged with two felony counts of aggravated battery for spitting on police officers and two misdemeanor counts of resisting or obstructing police.

Court records obtained by Enjoyer indicate that the case is not resolved and Abdelhadi’s next court date is scheduled for July 7, 2026. Abdelhadi pleaded not guilty.

While Abdul El-Sayed attempts to navigate the delicate political currents of Dearborn, his sister’s public provocations, including her libertine sensibilities, threaten that work. Abdelhadi has confessed, “I’m more Muslim than I’ve ever been... still not Muslim enough to stop drinking, so that’s kind of an interesting thing.”

Fox News recently covered El-Sayed’s admission that he smashed a vodka bottle after a tense conversation about the length of his beard and Muslim values. And the El-Sayed campaign has already expressed a need to walk a careful line when it comes to the politics of some Muslims in Dearborn.

Abdelhadi's views go far beyond standard academic radicalism and drinking alcohol as a Muslim; they blend revolutionary rhetoric with an entitled, consumerist sensibility, and extend to sex and gender. In her world, no barriers are sacred and every societal boundary signals a need for liberation, with little thought for the resulting consequences.

Sexual liberation forms a key element of Abdelhadi’s ideology. She has made sexually explicit comments regarding the history of homosexuality in the Arab and Muslim world.

During a podcast interview, Abdelhadi said, “If you read early colonial history, often when colonists arrived in the Muslim world and the Arab world, they were horrified by the amount of homosexuality that was rampant. They were like, ‘These people are f***ing everything.’”

“Too much sodomy,” the podcast host added, to which Abdelhadi replied, “They were like, ‘Stop it, not in the butt.’”

Abdelhadi recently contributed to the book “Homosexual Intifada,” which features her poem “Parallel Lives.” In it, she writes, “I am the mother f***ing revolution. Sip a $25 martini. It’s a caviar revolution.” She also describes an explicit, transgressive encounter:

He asks me what I’m looking for

“I guess I want you to pin me against a wall

and f*** me into an abyss.”

That man wasn’t ready.

I smirk and release his gaze.

“You can’t handle an Arab woman.”

Revolution, for Abdelhadi, appears to be mired in a world of decaying moral, romantic, and aesthetic values fueled by elite ennui and boozy affluence—a triumph of the destructive narcissism prevalent in academia.

Her anti-civilizational sentiments transcend partisan lines. Following the death of Vice President Dick Cheney, she remarked: “Every time one of these mass murderers dies without having faced any consequence… I realize how far we are from a world with justice. Rest in hell Dick Cheney. Your legacy is death.”

This hostility remains consistent regardless of the target; during an October 2024 episode of the podcast Reflector, she labeled Joe Biden a “war criminal” and a “mass murderer,” adding, “I hope Joseph Biden never experiences a single moment of happiness ever again. Like, I hate that man.”

Abdelhadi’s vision for revolution appears total, extending into every aspect of society. In their communist novel “Everything for Everyone” (2022), Abdelhadi and co-author M.E. O'Brien present a future where prostitution is rebranded as a “holistic therapeutic practice,” family structures are abolished and replaced by “caretaking relationships within the commune,” and Israel has been destroyed by a “Final Intifada.”

In this left-wing map of the future Abdelhadi imagines herself helping “rioters storm the campus of her former employer.” University of Chicago administrators should ponder what happens to them in this imagined riot.

While only one has actually spat on officers, Abdelhadi and El-Sayed appear to share similar far-left views on police abolition. El-Sayed, who was caught deleting tweets about defunding the police, has made the abolition of Immigration and Customs Enforcement a cornerstone of his campaign.

Perhaps most shocking of all is that Abdelhadi nearly seems to understand that America has given her so much freedom and success. When explaining why queer Muslims face animosity within the Muslim community, Abdelhadi intentionally uses President Bush’s 9/11 declaration that “they hate our freedoms,” before retorting, “F*** George Bush.”

In America, Abdelhadi is able to denounce presidents, celebrate the death of political leaders, and live as a queer Muslim woman without fearing repercussions she would most certainly face elsewhere.

She is a clear, unfiltered avatar of a "hyperliberalism" intent on dismantling the very foundations of the society that sustains her. She embodies the affluent and cosmopolitan wing of El-Sayed’s coalition, a class that views our institutions not as pillars of civilization to be protected but as means to power in service of their revolutionary cause.

While Abdul El-Sayed operates behind a shield of strategic ambiguity, his close relation’s uncompromising radicalism strips away the facade, exposing a deep dissonance at the heart of his campaign.