On the Need to be Ethically Committed to being an American Muslim Woman

I was struck by the news this week that one orthodox Jewish newspaper had photoshopped Secretary of State Hillary Clinton and Audrey Tomason, the Director for Counter-Terrorism out of the recent situation room photo taken during the raid on bin Laden’s compound. I thought this easily could have been a Muslim publication although perhaps instead of completely erasing them they might have airbrushed a hijab or niqab onto them. I’ve worked with a number of Muslim groups, who still struggle over the question of whether or not to show women in their publications or productions or even to have women as guest lecturers. And I always wonder if it ever occurred to those in charge, usually men, what kind of impression is given off about our faith when the only reflections of Muslims portrayed is of Muslim men? Don’t Muslims, especially but not limited to women and girls, need to see other women as role models?

In 2006, I began a process of re-asserting the name given to me by my parents by casting off the “Muslim” name I had assumed shortly after my conversion to Islam. This decision marked the beginning of process, which continues today, where I have to consciously assert my American identity even if it makes others uncomfortable or pushes me outside of my own comfort zone.

One way this assertion of American culture manifests is in discussions of gender relations, roles, and expectations within the Muslim community. Two issues for which I have a particular passion are prayer space accommodations in mosques and seating arrangements at Islamic events and lectures, which reflect my cultural and religious bias and worldview.

I find it challenging to reconcile between my belief in my faith as one that within limits is both progressive and pragmatic with one that bears no relation to my lived reality. The Islam I believe in respects and encourages women to be full participating members of society. It’s not one, which seeks to restrict women to their houses and limits their opportunities for spiritual growth and development simply due to their gender. That I believe in the equality of the sexes does not detract from an understanding that women and men do have some differences specific to each gender.

Trying to fit in with the prevailing views in my conservative community led to a disconnect between who I was, and who I thought I needed to be, in order not only to be a good Muslim but the best Muslim. I took on a “Muslim” name, I  began to become silent in public, not because I thought a woman’s voice was awrah (something that should be covered) but because community pressure emphasized that it’s better for women to neither be seen nor heard. I reduced my visibility in public, not by my clothing choices because wearing various forms of clothing identified me as being Muslim, but by sitting in the very back of mixed gatherings, never daring to raise my hand much less speak out loud if I had a question (and I often did have questions). I began to view perfectly normal social interactions such as passing by a man and saying salam as awkward.

Becoming the ameerah, one of the lead volunteers in an AlMaghrib qabeelah, was a catalyst for me to cast aside the lingering remnants of this cultural and social awkwardness. I had to reconcile and make amends with the culture that raised me. I can say honestly that I am a proud and patriotic (which doesn’t mean pro-government) American Muslim with all the nuances that come from being raised by Ibo Nigerian parents in a small predominantly white college town in upstate New York and of converting to and living out much of my Islam in the Washington D.C. area post 9/11. It’s taken me a long time to get to this point but it’s so much more honest and reflective of who I am and of a way of being that can flourish in America in the 21st century.

Among the first questions, which I had to contend with as ameerah, revolved around seating arrangements in our seminars and prayer space accommodation. Ultra-conservative voices were advocating for an arrangement, which placed men in the front rows and women in the back and some even suggested we have men and women in separate rooms. I struggled against both suggestions to prevent them from gaining any traction. As a woman, and as a leader, I had no intention of disenfranchising the very women that I was supposed to be represent and advocate for! A solution, which works in my area is for us to provide the opportunity for the most choice possible, where even the ultra-conservatives have the ability to choose a seat that reflects the setup they prefer, albeit in a more limited fashion, but where no one opinion dominates.

When it comes to prayer space issues, I also advocate for choice, common sense, and respect. We can be modest without resorting to placing women and children in inferior spaces symbolized by penalty boxes, balconies, basements, curtains, and walls. One beautiful example to illustrate this point occurred at the Friday prayer I most frequently attend, where men and women pray in the same room separated by a row of chairs. One day, expecting an overflow of men, the organizers placed a sign directing the men who came late and could not find any space to pray, downstairs in the basement. Strangely enough, many of the men refused! They stood out in the hallway impatiently looking in, exhorting their fellow worshippers to move up and squeeze in closer in order to make space for them because they knew, without even going downstairs, that the experience in the basement is highly inferior to that of the main hall in the presence of the khatib.

One day, around the holidays, I invited two Muslim women to join me for jumu’ah, extolling the benefits of the good setup at this particular location. Only to be shocked and saddened upon arrival that the women had been completely kicked out of the main hall due to the expected overflow of men. We were being forced down into a dark, cold, and dimly-lit basement with only a single speaker giving us an audio connection to what was happening above us. Continue reading “On the Need to be Ethically Committed to being an American Muslim Woman”


The Muslim Link | Biased Against Pray In

Fatima Thompson and I were interviewed by Minhaj Hasan, editor of the Muslim Link, by telephone this past Monday about the Pray In movement, which seeks to counter the marginalization of women in the Muslim community as can be blatantly witnessed in the substandard accommodation and exclusion of women from public space, particularly in mosques.

The title of the article conveys the paper’s bias: Breaking the Ranks or Peaceful Protest? It is clear that the writer(s) using the generic pseudonym “Muslim Link Staff” believes that the Pray In movement is the former i.e. breaking the ranks and sowing seeds of fitna and dissension with the Muslim community. Thus, the article while trying hard to give off the appearance of fairness and while admitting that the Pray In cause is correct and “closest to the sunnah” does it best to try to discredit the Pray In movement and its members.

Shortly after this incident, Thompson set-up a Facebook page and founded a small movement now called “Pray In”. The purpose of the group is to “end gender segregation” in the masjid…

Small movement and an “end to gender segregation?” In fact, the movement is spreading and as more people hear about it, they are joining, sharing their own stories of encountering similar issues of lack of space, downright dangerous or shoddy conditions, and or exclusion entirely from the masjid and ask how they can begin their own Pray In movements in their localities.

The lack of explanation in the quote “end gender segregation” leaves open to the reader especially amongst conservative audiences like those targeted by the Muslim Link that Pray In seeks to have men and women pray side-by-side and female imams. This is connotation and implication is very familiar to those within conservative circles. What is meant, by Pray In, in terms of ending gender segregation is a return to the the practice “closest to the sunnah” whereby the rows are arranged as they were in the time of the Prophet (sal Allahu alayhi wa sallam) and his closest companions and in many masajid up until today without recourse to degrading barriers, partitions, separate rooms, balconies, and basements.

Their first “Pray In” protest at the Islamic Center of Washington DC took place in late February. About ten women prayed outside the women’s space behind the men’s congregation; men who came in late formed lines behind the protesting women.

There were informal and independent pray in protests before the one at the Islamic Center of Washington in February. An eyewitness observing the protest from the back of the mosque on Mass Ave recalls that there were about 20 women not 10. Furthermore, this eyewitness discounts the claim that any of the men that arrived late formed a line behind the women. Continue reading “The Muslim Link | Biased Against Pray In”

Muslim Link: Breaking the Ranks or Peaceful Protest?

The Muslim Link has finally decided to take up the issue of the Pray In movement through an article in its most recent edition: Breaking the Ranks or Peaceful Protest?

The article gives off the appearance of being fair and balanced, which those unfamiliar with the issues might believe, but the paper’s bias is clearly evident. I’ve written a post to respond directly to some of the inaccuracies but am waiting to see if I can publish on MuslimMatters first before publishing it here.

Scanning through the archives I see issues surrounding the access and accommodation of women  in prayer space and in our communities has been an issue I’ve been concerned about for years:

November 2006: Women’s Jihad – Praying in the Masjid

August 2007: The Masajid Around Seattle

October 2007: Second Class Believers: An Unfortunate Sign at the Masjid

June 2008: Praying on Mountaintops in New Zealand

December 2008: Modern Muslim Chivarly

February 2010: The Penalty Box: Muslim Women’s Prayer Spaces

Outside the Box: A Beautful Jumu’ah

Stand In at D.C. Islamic Center

New Photoblog: Muslim Women’s Prayer Spaces

Stand In at D.C. Islamic Center

Police Officer Barry Goodwin squatted next to a woman finishing her prayers inside the Islamic Center of Washington, D.C.

He listened to her explain why she had a right to pray in the main hall of the mosque, while a mosque employee countered that she was violating the rules.

“I don’t know the rules,” Goodwin, who’d been called to the mosque by the employee, admitted to the woman and the mosque employee.

“What’s going on here?” asked Goodwin.

What was going on was a protest last Saturday, Feb. 20, against the center’s requirement that women pray behind an 8-feet-tall, wooden partition at the back corner of the mosque, behind the male worshippers. The protest was led by Fatima Thompson, 44, of Owings Mills, Md.

Asra Nomani: Let These Women Pray!

Margot Bardran: Ejected From God’s House

WAMU 88.5: Stand In Review

Women’s E-news: Protesters Break Rules at Leading Mosque

Omar Sacirbey: Muslim Women Launch Long-Ditch Effort to Remove Prayer Partitions

AFP: In US, Muslim women challenge mosque separation