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5 Tips To Rethink Women in IslamMaryam Amirebrahimi | November 1, 2013 5:00 am

Source :http://www.suhaibwebb.com/isam!stu"ies/isam!101/misco#ceptio#s/how!i!ost!my!i"e#tity!5!tips!whe#!stu"yi#$wome#!i#!isam/

% am "escribe" as a "y#amic, assertive, e#er$etic woma#. As a tee#a$er, % "i" #ot #ecessariy wa#t %sam to be a pieo& my rambu#ctious i"e#tity. % was ou", cra'y a#" &u# a#" % saw piety a#" rei$iosity as opposite my most pri'e" trAt &ourtee#, my &amiy "eci"e" we wou" visit Mecca &or a hoy pi$rima$e. % was apprehe#sive( % &eare" that such visit mi$ht ma)e me somehow "evout a#" that was the ast a"*ective % wa#te" to use whe# "escribi#$ myse&. +ut $to Mecca was everythi#$ % #ever )#ew % #ee"e". Seei#$ the a-bah tra#s&orme" my i&e. A#" i# a# e&&ort to mai#taico##ectio# with the ivi#e o#ce % ha" retur#e" bac) to hi$h schoo, % be$a# rea"i#$ the ura# i# the #$ish

tra#satio#.

ea"i#$ the ura# i# the #$ish tra#satio# cha#$e" me. he more % co##ecte" with it, the more % reai'e" % ha" bbesse" with my "y#amic 4uaities so that % cou" cha##e them &or is Sa)e by $ivi#$ speeches a#" bei#$ i#vove"with ea"ership a#" commu#ity activism. % became the stu"e#t bo"y presi"e#t o& my pubic hi$h schoo a#" receiveawar" o& Stu"e#t o& the 6ear, prese#te" by previous 7over#or Ar#o" Schwar'e#e$$er. % was i#vove" i# ea"ershiactivities with a# ever!prese#t hope o& hepi#$ my $reater society u#"ersta#" the beauty o& %sam a#" the empowermo& Musim wome#. % ha" bee# weari#$ hijab but #ow % be$a# weari#$ it &uy a#" ta)i#$ pri"e i# it as a symbo o& miberatio#. % e8perie#ce" a #ew&ou#" passio# to stu"y %sam because o& the empoweri#$ messa$e % e8perie#ce" &rom

ura#, to me as a &emae, a#" % wa#te" a to )#ow that Musim wome# are truy iberate".

A#" so, % be$a# to stu"y. % starte" ta)i#$ %samic casses co#sta#ty. he casses % too) were mai#y &rom o#e particutype o& metho"oo$y a#" they speci&ie" that they were the o#y authe#tic source o& )#owe"$e. % thus starte" shu##i#&ormatio# &rom sources other tha# those % assume" were speci&icay approve" by this outoo). % aso starte" ta)i#

private casses with those % co#si"ere" to be the most virtuous Musim wome#. 9hat % "i" #ot reai'e, however, is twas associati#$ rei$ious u#"ersta#"i#$ with ri$i"ity. hose who were the strictest, % ha" "eci"e", ha" to be the mospious. rom these sources, % be$a# to ear# thi#$s % ha" #ever hear" be&ore, amo#$st which was that a Musim womshou" #ot reay eave the home1 a#" that wome# shou" #ot be outspo)e#, particuary i# &ro#t o& me#.

he more % ear#e", the more % cha#$e". % was #o o#$er the e#er$etic, e8citabe woma# who share" her ove o& %sawith a those arou#" her. %#stea", % became i#secure. % thou$ht that 7o" ha" #ot besse" me with a o& my 4uaitiesthat % cou" hep peope arou#" me see the beauty o& %sam( % worrie" that 7o" ha" $ive# me these 4uaities to test m

i&e, to see how much o& it % cou" co#tai#, how much o& it % cou" e#sure wou" #ever be see# i# pubic. % wro#$&u

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reai'e" this was o#e o& my bi$$est tests( hi"i#$ who % reay was so that % cou" become what %sam reay wa#te" &me as a Musim woma#.

% aso ear#e", over a#" over, that % was a  fitna ;temptatio#, test< &or me#. Musim wome# who % thou$ht were veryrevere#t came to me to te me % shou" cover my &ace, est me# have "istracti#$ thou$hts because o& my e8iste#ce ;was to be i# a""itio# to the ar$e jilbab ;o#$ bo"y coveri#$< % wore a#" the scar& which we#t past my torso a#" arecovere" much o& my &ace<.2 9ith this #ew&ou#" reai'atio# that % cou" possiby be the reaso# a ma# commits a si#&thou$ht a#" that me# a#" wome# shou" #ot spea) u#ess out o& absoute #ecessity, % stoppe" spea)i#$ to me# as mas possibe ;i#cu"i#$ simpy $reeti#$ my ow# mae reatives, those who ha" raise" me, who were #ot boo"!reate"9hereas % use" to poitey $reet the me# % wou" see o# a "aiy basis at schoo, i# casses or the security $uar"s i# thibrary, i# a# e&&ort to hep them see the beauty o& %sams )i#" i#teractio#s, % #ow imite" my speech to o#y what w

absoutey #ecessary, a#" a $reeti#$ was #ot o#e o& them. % was the =resi"e#t o& the Musim Stu"e#ts Associatio# at>#iversity because #o other mae or &emae wou" accept the roe, so % trie" my best to be as brie& a#" mecha#ica apossibe whe# havi#$ to commu#icate with me#. % trie" to cover my &ace as much as possibe, a tas) that prove""i&&icut because my mom, a stro#$ woma#, was shoc)e" at my su""e# tra#s&ormatio# a#" &eare" % was competeycha#$i#$ who % was without u#"ersta#"i#$ its co#se4ue#ces.

er observatio#s o& me, those share" by my &ather a#" those who ha" )#ow# me si#ce chi"hoo", were o& "eep co#&or my "eveopme#t a#" su""e#, "rastic cha#$es. % ha" $o#e &rom a woma# who "rove to pray  fajr  a#" isha every"the mas*i", &rom a woma# who re$uary per&orme" spo)e# wor" a#" "eivere" pubic speeches, &rom a woma# withactive i&estye who he" a seco#" "e$ree bac) bet i# ae wo# o, &rom a woma# who was )#ow# &or her ea"ers)is a#" abiity to mobii'e peope, to a woma# who shut herse& i# her room as much as possibe a#" who co#sta#ive" i# psychoo$ica &ear o& becomi#$ a &orm o& temptatio# to me#. % was #ot a&rai" o& me# themseves( % was a&ra

my covere" prese#ce cou" be the reaso# o#e o& them ha" a# u#!7o"y thou$ht.

%, o# the other ha#", "ismisse" the apprehe#sio#s o& those who )#ew me best a#" ove" me most. As pai#&u as it w&et this was the path % ha" to ta)e up i& % wa#te" to be a ri$hteous, beievi#$ Musim woma#. A#" so % ma"e e8cusethose who voice" their co#cer#s( % beieve" that they simpy "i" #ot )#ow what %sam reay tau$ht! eve# i& ma#y o&them ha" "e$rees i# %samic aw or ha" stu"ie" %sam &or years. 9hat they were tryi#$ to te me was the opposite owhat % was bei#$ to" was ?he ruth@ i# the casses % ha" be$u# ta)i#$ a#" i# the boo)s a#" websites % ha" starte"rea"i#$.

Asi"e &rom the rei$ious teachers who espouse" the metho"oo$y to which % ha" ascribe", there was o#e %mam whoreco$#i'e" the "i&&icut path % ha" put myse& o#. e perso#ay co#ti#uay chec)e" i# with me, remi#"i#$ me o& th"i&&ere#ces o& opi#io#s, o& the comprehe#sive #ature o& %sam, o& the easy$oi#$ #ature o& the =rophet . % saw himmy $reatest spiritua roe mo"e a#" me#tor, but % was e#tre#che" i# my perso#a outoo) a#" ha" troube cha#$i#$ perspective a#" habits. owever, % wou" ci#$ o#to his wor"s as i& they were the i&eboat o& a perso# who was"row#i#$. ve# i& % cou"#t $et to coast at that poi#t, % sti &et i)e i# the &uture, there cou" be a way bac) to shor9hie it too) time, his cou#se pa#te" see"s that stemme" a#" hepe" $rou#" me i# the sta$es to come.

%t was arou#" this time that % too) a cass i# coe$e tite" %sam, 9ome# a#" Se8uaity. he o#y reaso# % e#roe" ithis cass was so that % cou" "e&e#" %sam i& #ecessary ;you )#ow, si#ce % )#ew everythi#$<. %# the cass, % wassu""e#y e8pose" to i#&ormatio# % ha" #ever hear" be&ore( the =ro&essor i#tro"uce" certai# i#&ormatio# o# wome# imarria$e, i# "ivorce a#" i# chi" custo"y. % ha" #ever hear" o& the issues she brou$ht &orth, but they sou#"e" &ar &roiberati#$. % ha" #o toos throu$h which % cou" "e&e#" my rei$io#. A % )#ew was that % &et she was wro#$, a#" th

whatever schoar she ha" 4uote" was mista)e# or misu#"erstoo".

%t was i# that cass, &or the &irst time si#ce % ha" "eci"e" % wa#te" to &uy ive %sam a#" "e"icate my i&e to it, that m&aith was chae#$e". % be$a# to have "oubts i# %sams empowerme#t o& wome# a#" % was a&rai" to spea) them aoubecause % &eare" they wou" become ta#$ibe. % )#ew %sam was the truth( the scie#ce i# the ura#, the power o& itmessa$e, the miraces o& the =rophet Muhamma" a#" his i&e, it a reso#ate" so stro#$y i# my mi#" a#" heart t)#ew it was &rom the ivi#e. +ut it was pai#&u to co#si"er Musim wome# #ot truy bei#$ iberate" i# what %co#si"ere" the most iberati#$ rei$io#. So out o& &ear, % i#te#tio#ay i$#ore" my "oubts a#" &ocuse" o# what % )#ewbrou$ht me spiritua e8hiaratio#, a#" that was memori'i#$ the ura#.

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+y #ow, % ha" bee# rea"i#$ the ura# i# #$ish &or about si8 years. At this poi#t, % cou" u#"ersta#" the basicmessa$e but % )#ew that i& % wa#te" to u#"ersta#" it i# "epth, a#" i& % wa#te" to become a Musim schoar ;as % "i", the whoe stu"yi#$ about wome# thi#$<, % wou" #ee" to ear# Arabic. hus, a&ter coe$e, % was besse" with $oi#$$ypt to stu"y Arabic a#" ura#. A#" there, it was the &irst time % &i#ay wit#esse" what it was i)e &or Musimwome# to ive i# a Musim!ma*ority cou#try, where there was #o hu$e separatio# o& rei$io# i# "aiy i#teractio#s a#i&e i# $e#era.

6ou see, whe# % ear#e" about a Musim woma#s true iberatio# bei#$ i# her home, with her empowerme#t bei#$ habiity #ot to attract me#, % reay o#y saw those thi#$s i# practice by certai# $roups i# the mos4ue i# my America#hometow#. % )#ew how to act i# the mos4ue, but my i#teractio#s became a itte more co#&usi#$ whe# % was i# a#yother pubic space. 6et i# $ypt, % e8perie#ce" somethi#$ competey "i&&ere#t( %sam prese#t i# socia i#teractio#sthrou$hout society. %# $ypt, Musim busi#esswome# i#teracte" with mae cie#ts without aw)war" harsh#ess a#"vice!versa. % saw #ormacy i# their society( spo#ta#eous huma# reactio#s to harsh ivi#$, to *o)es, to socia issues.Musim wome# i# hijab, i# niqab, i# khimar , a were a part o& the socia &abric. My Arabic teacher was a over o& thura#, a stro#$ beievi#$ Musim woma# who covere" her &ace a#" was a mother, a#" she passio#atey wou" remme o& the vita roe o& Musim wome# i# tra#s&ormi#$ society &or the best a#" the #ee" to sacri&ice to be a part o& thstru$$e.

%# $ypt, % be$a# to &i#" myse& a$ai#. My Arabic teacher, whose )#owe"$e o& %sam % "eepy respecte", hepe" meu#"ersta#" that co#versatio# was #ecessary &or me to improve o# my a#$ua$e s)is. hus, % spo)e to everyo#e, atime, i#cu"i#$ me#. % spo)e to ta8i "rivers a#" as)e" them about their i&e stories, % stoppe" me# &rom a physica &iwhe# they were screami#$ over whose tur# it was i# i#e. % ra#, shouti#$ to i#terve#e whe# % saw a ma# )ic)i#$ a $# the stomach, hepe" me# ta)e care o& their &amiies #ee"s a#" travee" i# microbuses &u o& me# because % #ee"

to $et where % #ee"e" to $o. % was #ever treate" "isrespect&uy by me#. % ha" to "epe#" o# them a#" co#sta#ty#teracte" with me# a#" wome# o& the $yptia# society to hep me &i$ure my way arou#" a#" my "epe#"e#cy was

retur#e" with i#cre"ibe )i#"#ess a#" pro&essio#a respect. %# &act, twice, whe# % hear" two "i&&ere#t me#, o# two"i&&ere#t occasio#s, cai#$ out to me, e8pecti#$ that they were tryi#$ to hit o# me, % screame" i# their &aces:?Astaghfirillah!@ o#y to see their shoc)e" reactio#s a#" reai'e that they ha"#t eve# #otice" % e8iste" a#" were *usayi#$ somethi#$ to someo#e ese i# Arabic. 6et %, bei#$ #aBve, e8pecti#$ me# to hit o# me si#ce % was  fitna ;rememberC< a#" #ot reay )#owi#$ Arabic, ha" e8pecte" the worst &rom them a#" was tryi#$ to put them i# theirpaces.3

A""itio#ay, ear#i#$ Arabic provi"e" me a $ateway to %samic iterature that "escribe" Musim wome# i# the socio& the =rophet Muhamma" ;peace be upo# him<( a society i# which "y#amic Musim wome# &ourishe". he materito which % previousy cou" access i# #$ish were o&te# poor tra#satio#s &rom the ori$i#a Arabic, or i#&ormatio#supporti#$ o#y the viewpoi#t to which % chose to ascribe a#" i# #either "i" % &i#" "escriptio#s o& ri$hteous wome# ha" my perso#aity a#" who i#teracte" i# society. he iterature % use" to rea" supporte" a certai# para"i$m, mi8i#$cuture with rei$io# a#" supporti#$ strict $e#"er separatio# versus appropriate, )i#" coaboratio#. 9ith this #ewyaccessibe materia, % "i"#t see the woma# % ha" become( % saw the woma# who % o#ce was be&ore % ha" becomeu#reco$#i'abe to my ow# se&.

9hie ear#i#$ i# $ypt, % was i#cre"iby besse" to co#ti#ue ear#i#$ &rom the %mam who wor)e" with me whie % $oi#$ throu$h the cha#$es % &ace" "uri#$ my search &or the mea#i#$ o& wome# i# %sam. %t too) time &or his me#torto si#) i#to my heart a#" actio#s, but he co#ti#ue" to teach me %sams baa#ce, remi#"i#$ me that 7o" "escribes us?a baa#ce" #atio#,@D a#" that the =rophet , ?was #ot $ive# a choice betwee# two matters, e8cept that he chose theasier o& the two, as o#$ as it was #ot a si#&u actE@5 e hepe" me u#"ersta#" that there is #ot #ecessariy o#emetho"oo$y that is ?he ruth,@ a#" hepe" me ma#euver the "i&&ere#ces o& opi#io#s amo#$st schoars, how they"erive their e$a ver"icts a#" the i#&ue#ces that may impact their opi#io#s. is me#torship was vita to protecti#$ &rom osi#$ myse& competey whie o# this *our#ey a#" hepi#$ me &i#" myse& a$ai#.

My retur# bac) to America was mar)e" with tra#s&ormatio#. % &i#ay ac)#owe"$e" what % ha" &irst ear#e" o& the ro& Musim wome# ha" scarre" me psychoo$icay as % ha" imme"iatey trie" to cha#$e myse& a#" my i&estye to &some sort o& ima$e % ha" bee# to" was that o& a pious Musim woma#, but was #ot #ecessariy so. % &i#ay u#"erstothat the harsh#ess % saw i# whom % assume" were pious Musims may have, i# &act, bee# a misu#"ersta#"i#$ o& %sa

simpy a set o& re$uatio#s or %sam practice" u#"er a "i&&ere#t cutura bac)"rop tha# to which % ha" bee# accustom

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A#" it is very importa#t that % cari&y that the way o& i&e % assume" &rom what % ear#e" was #ot competey "ue to w% ear#e" or who % ear#e" it &rom( % absove them o& my obsti#ate te#"e#cies. My actio#s may have bee# roote" i# aperso#a misi#terpretatio# o& what % ear#e", where % &aie" to "i&&ere#tiate the u#iversas o& %sam with its particuarma#i&estatio#s i# a $ive# cuture, somethi#$ that comes a&ter "eep stu"y. A#" it is imperative to #ote that % am #ot#te#"i#$ to "raw paraes betwee# wome# who choose to cover their &aces a#" stay at home most o& the time with

"i&&icut tra#sitio# % we#t throu$h. hat is #ot at a true( a o& those wome# co#tribute to commu#ities i# i#cre"ibeways, may 7o" bess them a. Such awesome wome# "ea with so ma#y stereotypes &rom withi# a#" outsi"e o& theMusim commu#ity area"y a#" it is #ot at a my i#te#tio# to a"" to that stereotype. he issues % e#cou#tere" were because o& coveri#$ the &ace a#" stayi#$ i# the home( rather the issues were "ue to a me#taity, a para"i$m, ametho"oo$y that % was tau$ht i# reatio# to my roe as a Musim woma#. his i#"ivi"ua #arrative is #ot mea#t toco#"em# that respectabe i&estye( my perso#a e8perie#ce shou" #ot be use" to $e#erai'e the e8perie#ces o& otheMusim wome#.

%# the years a&ter my retur# &rom $ypt, % was besse" to i#teract with 4uaity schoars who u#"erstoo" our %samic ta#" our America# cuture( whose wis"om a#" 4uai&ie" research aowe" them to teach %sam as reate" to Musimwome# i# ways that re&ecte" the beauti&u psychoo$ica, emotio#a a#" spiritua empowerme#t o& wome# i# the=rophetic society a#" how to best tra#sate that practice i# North America. % was aso i#cre"iby besse" to marry mhero a#" beove" husba#", someo#e who comes &rom a wo#"er&u &amiy $rou#"e" i# ivi#$ the spirit o& %sam. heao#$ with my ow# cherishe" &amiy, reatives a#" u#"ersta#"i#$ &rie#"s supporte" me throu$h my sow cha#$es a#provi"e" resources to hep me &i#" myse& a#" the core vaues o& %sam as they reate" to my i&e a$ai#. % me#tio# the8pai# the absoute #ecessity o& supportive me#tors a#" ove" o#es i# or"er to sustai# positive cha#$e.

hrou$h these e8perie#ces a#" the support o& ove" o#es, % &ou#" who % truy was a$ai#. % &ou#" Maryam( the "y#amassertive, e#er$etic woma# who )#ows without a "oubt that %sam is empoweri#$, who wears hi*ab &or the sa)e o& 7#ot &or the sa)e o& me#, a#" who u#"ersta#"s that the 4uaities 7o" besse" me with were #ot mea#t to be oc)e" upa#" hi""e#, but rather to be use" appropriatey &or is sa)e.

% u#"ersta#" that some o& you may "isa$ree with my re&ectio#s( % u#"ersta#" because % o#ce &et the same way a#"&uy am aware o& how it was the o#y truth to me, a#" is &or ma#y. % sti respect you &or your perspective. ve# i& %#ow "i&&er, you are my brother a#" my sister.

6et % am approache", over a#" over, by youth a#" you#$ a"uts who are co#&use", stru$$i#$ to &i$ure out who theyare, a#" are "oubti#$ %sam i# its e#tirety stemmi#$ &rom the very #otio#s % me#tio#e" above( they "o #ot )#ow whspea) to about the "oubts that co#ti#ue to persist, #or "o they )#ow what to thi#) whe# they &ee spirituay buie".hose who approach me most are you#$ wome# who are #ervous about the way they hear %sam a#" wome# prese#by rei$ious &i$ures a#" are stru$$i#$ with "oubts towar"s %sams empowerme#t o& wome# i# the &ace o& rei$ious$ui"ei#es that seem the opposite.

his artice is $eare" towar"s that $roup o& i#"ivi"uas. % am "etaii#$ my perso#a story because % "i" #ot hear o#e t &rom a#other woma# whie % was stru$$i#$. 9hat % hear" was o& wome# who became stricty "evout a#" the#

eve#tuay e&t %sam competey. Fr "eci"e" they cou" #o o#$er wear hijab or other reate" coveri#$s a#" chose tremove them because they cou" #o o#$er ta)e it. 9hie % was $oi#$ throu$h those sta$es, % use" to wo#"er aboutthose wome#, worryi#$ that perhaps i)e them, my ?eman ;&aith< wou"#t be stro#$ e#ou$h@ a#" % too wou" cha#$Now % u#"ersta#" that such pai#&u e8perie#ces may have e&t ma#y a woma# searchi#$, see)i#$ to &i#" com&ort a#heai#$, yet &eei#$ strippe" o& the o#y thi#$ they cou" have ever ima$i#e" &i#"i#$ that security i#! their beie&.

A#" this bri#$s me to importa#t poi#ts which % beieve are esse#tia &or a#y Musim, mae or &emae, to co#si"er whear#i#$ wome#s issues i# %sam.

5 Tips for Rethinking Studying Women’s Issues in Islam:

1. >#"ersta#" the co#te8t a#" that there are "i&&ere#ces o& opi#io#. >#"ersta#" the co#te8t o& ura#ic verses or =rophetic tra"itio#s. %t may seem reay co#&usi

or i# &act, 4uite opposite what we have ear#e" %sam teaches. +e&ore *umpi#$ to co#cusio#s&irst ear# why it was reveae", why the rui#$ was $ive# at that time a#" pace, the wis"oms

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the u#"ersta#"i#$s that stem &rom that, a#" "i&&ere#t i#terpretatio#s &rom the schoars. +ut au#"ersta#" that as a schoary i#terpretatio# a#" #ot #ecessariy, ?%sams o#e a#" o#y viewpo# this e#tire sub*ect.@

As such, )#ow there are e$itimate "i&&ere#ces o& opi#io#s. A that % me#tio#e" here: a wom pace bei#$ the home, coveri#$ the &ace, certai# marria$e, "ivorce a#" custo"y aws! a o& ththi#$s are e$itimate opi#io#s base" o# proo&s "erive" by 4uai&ie" schoars. Are they the o#opi#io#sC No. Are they ?he >timate ruth@C No. Shou" they a be respecte" a#" appreciaas e$a rui#$s "erive" &rom e$isative te8tsC 6es. o they a #ee" to be appie" to yourspeci&ic i&eC hat is somethi#$ you have to research a#", with the hep o& 4uai&ie" teachers aove" o#es, "eci"e.G

2. i#" a me#tor. A ura# teacher or your mas*i"s %mam is #ot #ecessariy a 4uai&ie" e$a schoar. Simpy

 because a perso# is i# some type o& rei$ious positio#, or seems ?rei$ious,@ "oes #ot mea# thare 4uai&ie" to $ive you e$a rui#$s, or that what they teach is appicabe to your situatio#.a)e your rei$ious )#owe"$e &rom those 4uai&ie" a#" those who combi#e that 4uai&icatio#with a )ee# u#"ersta#"i#$ o& the socia reaity i# which you ive.

3. Hear# about the historica e$acies o& Musim &emae schoarship. Musim wome# have bee# schoars, mu&tiyahs ;&emae o& ?Mu&ti@! ever hear" they e8ist be&o

a#" 4ariahs ;&emae &or ?ari@! or ura# reciter< &or ce#turies. Some o& the $reatest maeschoars, whose #ames are o&t ceebrate", i)e asa# a+asri, %b# a*ar a#" %b# aymiyyah, aha" &emae schoars as teachers a#" co#temporaries. 9e rarey hear about the wome# who taua those me#, but it "oes #ot mea# they "i" #ot e8ist, #or "oes it mea# they have to remai# asecret or #ever e8ist a$ai#. %t is up to you a#" me to cha#$e the way we view wome#si#teractio# with schoarship i# our commu#ities.

ere are boo)s a#" au"io % have perso#ay rea" a#" recomme#" or which have bee#recomme#"e" by those % trust:

 IJKLJ OP QR TUJ VWX Y ;Arabic o#y< &or a those ayat a#" aha"ith youve hear"mis4uote" or i# the wro#$ co#te8t, &or which have pace" "oubt i# your heart or mi#"

 Al Muhadithaat  by Shay)h Mohamme" A)ram Na"wi! &or thousa#"s o& e8ampes o&&emae ha"ith schoars throu$hout our history a#" so much more.

 A Biographical Dictionary of Muslim Women by Aisha +ewey! to truy u#"ersta#" thvast ra#$e o& positio#s Musim wome# have occupie" i# %samic societies throu$houthistory.

 A Glimpse at arly Women slamic "cholars by %mam Zai" Sha)ir. Au"io: r. >mar aru4 Ab"!Aahs 9ome# i# %sam series Au"io: Ab"aah A"hamis ectures reate" to wome# i# %sam.

D. ave a support $roup. his is esse#tia &or &eei#$ supporte" throu$h what ca# be a o#$, co#&usi#$ a#" sometimes

emotio#ay pai#&u process. ;%t too) seve# years &or me to $o throu$h this process. %t may ta)time &or you, too.<

5. >#"ersta#" that #e$ative rhetoric or poicies surrou#"i#$ wome#s issues by commu#ity a#"/or rei$ea"ership shou" #ever be i#)e" to the %samic perspective o& wome# i# %sam.

%& you hear somethi#$ weir" comi#$ &rom a perso# i# rei$ious authority ;ie: ?%& a woma# $et

her perio" whie i# a**, its a pu#ishme#t &rom Aah &or her si#s.@<: +e critica ve# Aisha;may 7o" be pease" with her<, more pious tha# a o& us combi#e", $ot her perio" whie o#a** So a"ies, i#stea" o& "oubti#$ %sam whe# heari#$ thi#$s i)e that, remi#" yourse& thatma#y we!i#te#tio#e" Musim me# ;a#" wome#< are schooe" i# cutures where #e$ative vieo& wome# "omi#ates eve# rei$ious circes a#" o& course it seeps i#to rei$ious )#owe"$e. Sstu"y a#" activey wor) to hep cha#$e our commu#ity #arrative a#" u#"ersta#" that suchrhetoric is e8acty what %sam came to cha#$e.

%& you have &et $uity because you ha" "oubts, i& you &et co#&use" because you co#si"ere" somethi#$ i# %sam;especiay as reate" to wome#< oppressive, i& you have chose# to "ista#ce yourse& &rom the Musim commu#itybecause you simpy cou" #o o#$er ta)e &eei#$ i#teectuay, emotio#ay a#" spirituay *u"$e", especiay as a

woma#, % wa#t you to remember somethi#$: 7o" "i" #ot create you, as a woma#, to pu#ish you or to crush you or t

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ma)e you ess tha# me# i# is eyes. %& a#yo#e ma)es you &ee so, the# "o #ot be the o#e who tur#s away &rom %samthe commu#ity. 9e #ee" your voices, especiay, to hep cha#$e the #arrative ma#y o& our commu#ities have whe# especiay a""ress wome# i# %sam.

Aways remember: %sam "oes #ot aim to mute our perso#aities, rather, to e#ha#ce us. %& we become u#reco$#i'abour ow# seves, we #ee" to thi#) criticay o# the messa$es we are accepti#$ i#to our ives. he =rophet ;peace be uhim< "i" #ot trai# peope to warp i#to who they are #ot. ather, he buit peope to become better versio#s o& themse7o" brou$ht you to %sam to hep you pro$ress towar"s a better versio# o& your ow# se& a#" to be#e&it huma#ity. Sim, stu"y seriousy u#"er soi" me#tors, a#" be a mea#s o& tra#s&ormi#$ yourse& a#" those arou#" you &or the bes