Tracking the Islamic diaspora in the antebellum United States has revealed notable instances of enslaved Muslim men who were literate in Arabic; however, no such evidence yet has been attributed to enslaved Muslim women. As a result, no systematic study of the presence of women of Islamic heritage in North America exists. This paper addresses their erasure and documents their probable presence through the digital documentation of nearly 50 girls and women named “Fatima,” after the Prophet’s daughter (d. 633). Despite orthographical variation, this feminine moniker appears frequently in three databases: “The Race and Slavery Petitions Project,” “The Afro-Louisiana Genealogy and History Database,” and the “ProQuest Law and Slavery Database.” Attested as a popular name in the Islamic world – and West Africa, where it is frequently attested among “African Names” in the “Slave Voyages” database, this feminine nomenclature survived the Middle Passage. This study proves that enslaved women named Fatima may be found in North America from 1774 to 1862. (For example, George Washington’s 1774 list of “taxable items” from his plantation records in writing the presence of both a “Fatimer” and a “Little Fatimer,” an enslaved mother-daughter duo.) However, the name of the Prophet’s daughter appears more frequently in digital plantation records and also among digitized petitions for manumission – and even self-emancipation. This is a first attempt at a larger digital project, which recovers where and when the power of Islamic naming survived as a form of agency among this enslaved female religious minority. On three large plantations two women named Fatima co-existed, a probable sign of mother-daughter linkages, which echoes the enslaver Washington’s precedent – and attests to maternal Muslim control in the naming of enslaved children. In Louisiana, the name Fatima (or in the original French language records, “Fatime”) proved popular among free women of color in New Orleans, where 38 women so-named existed. And, in 1862, a Fatima/Fatimey Milton signed official papers with her “X” to emancipate herself, just eleven days after it became legal to do so in Washington, D.C. Her petition, recorded by a clerk, reveals that she found freedom at the age of 46. These digital records offer a new approach to the study of race and gender among previously invisible enslaved Muslim women in the North American Islamic diaspora.