#ask muslim teacher

[p2ii]

I hate when you feel like shit but are still expected to fulfil (non compulsory) religious obligations but when you try to be like 'hey please not today I feel like shit' the only answer you get is. 'well this stuff Is supposed to relax you and make you feel better/at peace so do it anyway' so all you can do is bite your tongue 'cause if you even so much as implied that doing them dosnt actually make you feel better and not everyone is the same and you can't force someone to find peace in something you'd basically be outing yourself.

[professorsparklepants]

Had an extremely long, plotty dream that took place in Tajikstan. It was very detailed and very Muslim women centric with interesting aspects of local culture at the front of the plot.

Then I woke up and remembered that I don't know anything about Tajikistan.

[i-am-simply-here]

Queer folks interesting in reverting to Islam keep coming to me for advice and guidance, and like, I'm so flattered and I'm happy to help, but also, baby dolls I just got here myself?? I do not feel qualified to help much, I don't even know how to pray yet even though its been like a year. Guess I need to step up my game??

[abnormallycreative]

.

[vanishintoyou]

every ramadan it becomes a (soft) arguement point that i Still do not know the differences between bayrams like

[mashpotatoe]

im a white jew, i was born in israel,

ive lived there all my life and was brought up in an environment that fosters racism driven by nationalism, nationalism driven by racism.

in israel, they teach you jews and muslims (though usually, they just say arabs) have always been enemies, the same way the US deems the entire middle east as a inherent war zone, ridding them of the responsibility for perpetuating war in thst region.

they tell you "were the fair and humane side who strives for peace! its the arabs who never accept the offer!"

i remember the first time i began doubting that sentiment was in fourth grade, when we were having a discussion in class about the character of Saul from the Torah. the teacher was talking about how Saul, the first monarch of the Kingdom of Israel, used to fight the Philistines, and when she added that the Philistines were the natural enemy of the Israelites, she asked the class what group of people is their modern equivalent to which everyone very eagerly replied "Arabs!" and nevermind that there in that same class sat two arab boys, one of whom sat next to me, who i looked at and thought "but he isnt my enemy? hes just a boy in my class."

they teach you to hate arabs. sometimes they say it outright. sometimes they say it more carefully, or make a distinction between good and bad arabs, those who are with us and those who are against us.

in a state based on the idea of (white) jewish supremacy, they teach you jews are naturally superior. they use the conspiratorial narrative of "jews controlling the world" to their favor, giving their own watered down explanation for why antisemitism exists, saying that it must be driven by jealousy.

the zionist movement always used antisemitism to its advantage, either for reinforcing the notion of jewish supremacy or appealing to the real pain and trauma of generations, people who survived the holocaust, connecting them to stolen land where they are "guaranteed" safety ergo granting "justification" for the suffering of others.

its using peoples real pain that makes fear mongering so effective, and when the israeli population grows up being told all of their neighboring countries want to kill them, they quickly get defensive of the "only land where they can feel safe", but the only explanation ever provided for Why these neighboring countries are considered enemies is because theyre arabs.

and when it comes to palestine, it isnt even recognized as a country, nor identity. just a threat. ive talked to many people who are genuinely unaware of the occupation, and they arent willing to believe it either, because the media narrative has successfully shifted the blame on hamas. because "how could it be us? we want peace! its the terrorists who make us look bad! and their children, they grow up to be antisemites*, might as well get rid of them too!" they never stop to think what environment these children must grow up in to develop these "radical" ideas.

* what they mean by antisemite is really just antizionist, but the term anti/zionist isnt practiced in local dialect, being a zionist is treated as a given

any jew who stands against israels oppression is dubbed a self hating jew, but the biggest contributors to antisemitism is the people in charge of an ethnostate, because at any moment they could decide who is not white enough to be jewish, who is too jewish to be white, who stood against the current coalition government and who is an obedient dog.

israelis arent a monolith, but many of them have been won over, convinced its an "us v them" situation, when in reality it could never be the "us" that "loses"

the israeli government was waiting for an event like the massacre on the seventh of october to declare war, to have the so called "right to defend itself", so they could initiate the final steps of an ethnic genocide and displace, if not kill, all remaining palestinians. under the guise of bringing peace.

it isnt too late to call for a permanent ceasefire, to end the occupation.

please contact your representatives, attend protests and rallies if you are able. palestine will be free, and the flowers will rise again.

[somehowmags]

i’ve seen a lot of posts talking about nimona’s queer messages which is great! but ive not seen as many posts talking analyzing how both ballister and ambrosius were changed to be asian, which is a shame because i genuinely think its one of the most important parts of the film! a huge part of it is a deconstruction of the model minority myth and respectability politics, both of which are big issues in the asian american community. both of them represent each side of the spectrum, with ambrosius expected to be superhuman with very little support and ballister being seen as less than human, no matter how hard he tries- a monster.

ambrosius (who is now east asian, like his voice actor eugene lee yang, who is korean with chinese and japanese ancestry), despite being in a seemingly powerful position as head of the knights and a descendant of gloreth, he isn’t really given the kind of support that this position needs- he’s constantly undermined and belittled by todd, the face of the other knights, and when asked about his emotional state by the director, represses his emotions rather than talk to her about his true feelings. this is very similar to how asian american students in schools aren’t given the support they need academically by teachers and administration, as the model minority myth leads to them being perceived as more intelligent and competent than their fellow students and therefore not needing support. he’s also held to a higher standard than any of the other knights, being immediately placed into a position of power despite just being knighted, again a reflection of the model minority myth, since asian americans are held to higher standards unfairly. despite being technically better off than ballister, he has no support, no friends, no way to seek help for his problems, and, just like ballister, is immediately thrown away the moment the director thinks he’s served his use.

ballister is now pakistani, like his voice actor riz ahmed (no, not like pedro pascal. where did this come from lol), and i’d go as far as to say that he is also, if not explicitly muslim, heavily muslim coded as well. he’s framed as a terrorist by the white, christian institution, and from then on, it doesn’t matter how good he tries to be- everyone else sees him as a monster. he’s also from a lower socioeconomic class than ambrosius and the rest of the knights- while this is initially used to frame him as a success story, after he’s framed, it’s used to cast suspicion on him. almost immediately he’s othered, with posters casting him as a foreign invader sent to destabilize the city, much in the same way that muslim immigrants are seen in real life. even when he tries to be peaceful and good, it’s always twisted so that he’s the monster of the story. while ambrosius is held to too high of a standard, ballister will never be enough for the institution to accept.

which is why both of their arcs culminate in them breaking out of the system, learning to accept what they’d been taught was monstrous, and leaving behind respectability. it’s a genuinely great commentary, and i can definitely see why riz ahmed and eugene lee yang were chosen for this, as they’ve both done activist work for their communities.

[makingqueerhistory]

Hijab Butch Blues: A Memoir

Lamya H

When fourteen-year-old Lamya H realizes she has a crush on her teacher--her female teacher--she covers up her attraction, an attraction she can't yet name, by playing up her roles as overachiever and class clown. Born in South Asia, she moved to the Middle East at a young age and has spent years feeling out of place, like her own desires and dreams don't matter, and it's easier to hide in plain sight. To disappear. But one day in Quran class, she reads a passage about Maryam that changes everything: When Maryam learned that she was pregnant, she insisted no man had touched her. Could Maryam, uninterested in men, be . . . like Lamya? From that moment on, Lamya makes sense of her struggles and triumphs by comparing her experiences with some of the most famous stories in the Quran. She juxtaposes her coming out with Musa liberating his people from the pharoah; asks if Allah, who is neither male nor female, might instead be nonbinary; and, drawing on the faith and hope Nuh needed to construct his ark, begins to build a life of her own--ultimately finding that the answer to her lifelong quest for community and belonging lies in owning her identity as a queer, devout Muslim immigrant. This searingly intimate memoir in essays, spanning Lamya's childhood to her arrival in the United States for college through early-adult life in New York City, tells a universal story of courage, trust, and love, celebrating what it means to be a seeker and an architect of one's own life.

(Affiliate link above)

[drdemonprince]

…I’m asking this as a younger queer person who was busy with other things during the 2000s (namely being a toddler/very young child)…what was being queer teen in the early 2000s like? Also, before I go interrogate the first willing 40 year old I find at the LGBT Center…do you know of any books or articles about this time period?

it was a lot of being forced through abstinence only sex education, getting hate crimed, being super eating disordered and that being completely normalized and even considered healthy, having classmates die of a mix of eating disorders & drug use, rampant teen pregnancy, both teachers and students getting into fistfights, being sexually harassed literally all the time, the one trans kid having to take school online so he wouldnt kill himself, 25 year olds hanging out around the school giving girls cigarettes and sexually assaulting them, working a part time job at the mall for 5.50 an hour then driving home to find your mom watching bill oreilly ranting about how people like you are evil and disgusting and next thing jeff dunhams on the tv doing jokes about dead muslims. cant tell you just how ambient and everywhere both violent homophobia and rape culture were like it was omnipresent. lotta slurs too. lots of teens getting black out drunk all the time and puking and getting into situations. what resistance to the wars i got to see in my small ish city was a few rallies of a few dozen people and some protest signs tied to highway overpasses, but otherwise american flags and jingoistic propaganda were everywhereeeee, on every minivan window and classroom etc. nobody spoke up for gay people that wasnt gay and everybody hated women and were so so anti black

the internet was a lot better though.

[swanasource]

We are the Islamic Society of Baltimore (ISB) a masiid (mosque) in the Baltimore Maryland area, USA. Follow us for Muslim content including the popular Asking Muslims series, local updates and event recaps, Islamic knowledge, and inspiration from our Scholars and Teachers.

“One year since this beautiful Eid - what are you wearing for Eid this year?”

[fairuzfan]

I don't take many people seriously when they talk about al-Khalil (or hebron) and its history because my grandpa lived and was from Al-Khalil and his dad kept a diary of his time as a teacher teaching across Palestine. But anyways I asked my grandpa once for stories about how he grew up in AlKhalil before the Nakba and he was like "my father insisted on taking me to Jewish dentists and when I'd walk home from school/activities, my Jewish neighbors would ask me to turn on their lamps for Shabbat" which sounds like not a big deal but when you put it in the context of the prevailing Israeli narrative of "Palestinians hated Jews" then you can easily disprove those claims because I have literal family stories of Medani Palestinians actually having relationships with Palestinian Jews. I'm not trying to say there were no instances or violence against Jews, there were and it'd be wrong to say otherwise, but to say that Palestinians uniformly hated Jews is wrong and many (Arab+Sephardi) Jews identified back then as Palestinian and were in community with Palestinian Muslims and Christians. So it's like when people bring up the 1929 massacre in Hebron, I know it's completely removed from any actual analysis of what Al-Khalil was like back then and the external factors that played into the massacres happening PLUS not mentioning the Muslims and Christians who were AGAINST the massacres and the forced division that was happening between the Jewish community and the nonJewish community.

[jewish-vents]

Just experienced antisemitism in public for the very first time in my life. I saw a post about a girl testifying against antisemitism and wanted to share mine, especially since i'm a French Jew too. This country is a nightmare for Jews and for the first time, I'm seriously considering moving out after I was verbally assaulted at my workplace yesterday. This past year I've been reading tons of posts and tweets about antisemitism and how much it impacts Jewish lives and I was horrified. But somehow I always was reassuring myself that nothing would be happening to me for some reason. I'm going trough it right now and I'm anxious, it made me question my whole opinion about Muslims/Arabs not gonna lie.

I just got a job in an airport and my company wants me to do some training and do some classes for the job. Everything was doing well, until the teacher asked each of us which countries we visited the past years. And since I've been to Israel and Dubai last year, I said it. I never meant to provoke or hurt anyone in the class. Immediately, a NorthAfrican/Arab guy in my class said "Israel is not a country, it's Palestine and it's occupied" I was like "??????" So I said gently and respectfully "No it's not, Israel is a beautiful country btw" and immediately this Arab guy said in a threatening manner, pointing his finger up "Be very careful of what you say, don't speak about Palestine. You're a Jew living in France this is not your land. Do you know supporting genocide and racism against Arabs is illegal in this country" (I live in PARIS btw) and I was like what on earth is going on... I was in shock this was pure antisemitism thrown in my face. I've never been racist against anyone, and I would never harm an Arab or a Muslim person just because they are. The f!ck.

I felt uneasy and not well, but the class went on, and the teacher was showing some pictures of products that are prohibited on plane and stuff. And the picture of a AK-47 showed up and the same Arab guy said "it's what the Palestinians used on october 7 al Hamdoulilah" I knew he was trying to provoke me and it worked. I gasped and told him "are you serious ?" Quickly, the teacher intervened to defend him saying "Palestinians are only using rocks, poor quality slingshots, they're defending themselves, he's right". I was boiling inside but I answered politely "They kidnapped and killed innocent people, it's not okay to defend a terror!st group in my opinion". And this Arab guy shouted so loud in the class saying "Stop trying to play the victim because you're Jewish!! there's no innocents in Israel! They tried to get their freedom back, they have an October 7 everyday!" - I was in shock. Not only he felt comfortable pointing out I was Jewish in a very negative manner ("playing the victim") but he was expressing freely his antisemitism in the class in front of everyone and the teacher included, justifying a terror act and no one opened their mouths. In fact some girls in the class were enjoying the "drama" and laughing.

It didn't stopped. Later in the class, the teacher was explaining how to help passengers in an airport, etc, and another one (Muslim guy) said "I don't care. If I meet French passengers trying to go to Israel in the airport, I will give them false informations, I will do everything in my power to stress them out and make them miss their flight, I hate THEM so much". When he said "THEM", I immediately understood he meant Jews, French Jews. And the teacher didn't said a thing, instead smiled. Just a bunch of people in the class simply admitting being ready to discriminate/threatens any average Israeli citizen/Jewish life, because of antisemitism. So scary. The situation was out of control. All because I said I visited Israel to answer the tutor questions regarding traveling. I realized how much you can be in danger just by mentioning Israel and I admit I regretted saying it. Would they have reacted the same if I told them I had visited Iran who makes women lives a living hell ? Or Afghanistan ? Or Syria ? Of course not.

I realized at that moment how much the pro-Palestine propaganda brainwashed them to the point they can no longer hide their antisemitism it in real life and think it's completely normal. How much can they hate a country they never visited ? People they never met ?

I couldn't wait until the class was finished. I was so angry at myself for not standing up more for Israel and exposing their antisemitism but I was scared for myself at the end, I don't want any problems. I just hate those classes right now and can't imagine having to support these coworkers, I get so much anxiety. I'm sorry but I just hate Arab/Muslims antisemitism. They are the first to point out islamophobia (rightfully) but then be vicious antisemites. Besides, the muslim men in the class made me uneasy. They felt superior to me because I was a Jewish AND a girl, and imposing their views on everyone. I'm even thinking of stopping the classes.. Just disgusting. I hate this feeling and I don't wanna feel like this forever. Why does it had to happen to me, I've never been hateful to anyone :(

I'm so sorry this happened to you Anon. I'd have been terrified too. You should reach out to HR or whatever similar entity you have there. I hope you stay safe, sending you so much love

-🐺

[duckprintspress]

Celebrate Eid al-Fitr with 6 Queer Muslim Reads

Eid Mubarak! Ramadan is ending, and Eid al-Fitr is beginning, and we’re celebrating with a modest list of queer books with Muslim characters. The contributors to the list are: Meera S., Linnea Peterson, Nina Waters, and Adrian Harley.

We Have Always Been Here: A Queer Muslim Memoir by Samra Habib

How do you find yourself when the world tells you that you don’t exist? Samra Habib has spent most of their life searching for the safety to be themself. As an Ahmadi Muslim growing up in Pakistan, they faced regular threats from Islamic extremists who believed the small, dynamic sect to be blasphemous. From their parents, they internalized the lesson that revealing their identity could put them in grave danger. When their family came to Canada as refugees, Samra encountered a whole new host of bullies, racism, the threat of poverty, and an arranged marriage. Backed into a corner, their need for a safe space–in which to grow and nurture their creative, feminist spirit–became dire. The men in Samra’s life wanted to police them, the women in their life had only shown them the example of pious obedience, and their body was a problem to be solved. So begins an exploration of faith, art, love, and queer sexuality, a journey that takes them to the far reaches of the globe to uncover a truth that was within them all along. A triumphant memoir of forgiveness and family, both chosen and not, We Have Always Been Here is a rallying cry for anyone who has ever felt out of place and a testament to the power of fearlessly inhabiting one’s truest self.

Hijab Butch Blues by Lamya H

When fourteen-year-old Lamya H realizes she has a crush on her teacher–her female teacher–she covers up her attraction, an attraction she can’t yet name, by playing up her roles as overachiever and class clown. Born in South Asia, she moved to the Middle East at a young age and has spent years feeling out of place, like her own desires and dreams don’t matter, and it’s easier to hide in plain sight. To disappear. But one day in Quran class, she reads a passage about Maryam that changes everything: when Maryam learned that she was pregnant, she insisted no man had touched her. Could Maryam, uninterested in men, be . . . like Lamya? From that moment on, Lamya makes sense of her struggles and triumphs by comparing her experiences with some of the most famous stories in the Quran. She juxtaposes her coming out with Musa liberating his people from the pharoah; asks if Allah, who is neither male nor female, might instead be nonbinary; and, drawing on the faith and hope Nuh needed to construct his ark, begins to build a life of her own–ultimately finding that the answer to her lifelong quest for community and belonging lies in owning her identity as a queer, devout Muslim immigrant.

Hani and Ishu’s Guide to Fake Dating by Adiba Jaigirdar

Everyone likes Humaira “Hani” Khan—she’s easy going and one of the most popular girls at school. But when she comes out to her friends as bisexual, they invalidate her identity, saying she can’t be bi if she’s only dated guys. Panicked, Hani blurts out that she’s in a relationship…with a girl her friends absolutely hate—Ishita “Ishu” Dey. Ishu is the complete opposite of Hani. She’s an academic overachiever who hopes that becoming head girl will set her on the right track for college. But Ishita agrees to help Hani, if Hani will help her become more popular so that she stands a chance of being elected head girl. Despite their mutually beneficial pact, they start developing real feelings for each other. But relationships are complicated, and some people will do anything to stop two Bengali girls from achieving happily ever after.

Tell Me How You Really Feel by Aminah Mae Safi

Sana Khan is a cheerleader and a straight A student. She’s the classic (somewhat obnoxious) overachiever determined to win. Rachel Recht is a wannabe director who’s obsesssed with movies and ready to make her own masterpiece. As she’s casting her senior film project, she knows she’s found the perfect lead – Sana. There’s only one problem. Rachel hates Sana. Rachel was the first girl Sana ever asked out, but Rachel thought it was a cruel prank and has detested Sana ever since. Told in alternative viewpoints and inspired by classic romantic comedies, this engaging and edgy YA novel follows two strongwilled young women falling for each other despite themselves.

DeadEndia by Hamish Steele

Barney Guttman’s life has been turned upside down. His family is struggling to fully embrace his trans identity, but thanks to his best friend Norma, he’s just landed a job at Phoenix Parks, a Dollywood-esque amusement park inspired by the long life and career of mysteriously youthful actress and singer Pauline Phoenix. Soon, Barney and his dog, Pugsley, secretly move into the haunted house attraction. Little does Barney know, the house contains a portal to the demonic planes of Hell. When Courtney, Barney’s devilish new roommate, invites a demon king to Earth through the portal, they offer Barney and Norma as flesh vessels for the king, but in a strange twist, Pugsley is possessed instead! It’s a race through the park to save Pugsley—and the world—from the demon king’s reign of terror that leaves Pugsley with strange and magical side effects. With all of this chaos going on, Barney is also discovering he has crush on park employee, Logan, so he must face his biggest fear of all… talking to someone he likes. Follow the lives of this diverse group of friends in this hilarious and moving graphic novel series, complete with talking pugs, vengeful ghosts, and first love.

Shubeik Lubeik by Deena Mohamed

Shubeik Lubeik–a fairytale rhyme meaning “Your Wish is My Command” in Arabic–is the story of three characters navigating a world where wishes are literally for sale; mired in bureaucracy and the familiar prejudices of our world, the more expensive the wish, the more powerful and therefore the more likely to work as intended. The novel’s three distinct parts tell the story of three first class wishes as used by Aziza, Nour, and Shokry, each grappling with the challenge inherent in trying to make your most deeply held desire come true.

What are YOUR favorite Queer Muslim books? (We definitely need some recs ourselves!)

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[city-of-ladies]

"Rābi‘a was a Muslim saint and Sufi mystic. Her contemporaries also considered her a teacher of character. There are strong elements of a Philosophy of Religion in her collection of poems which is one of the earliest to set forth a doctrine of Divine Love. The concepts that she propounds include a daring taxonomy of love and the notion that self-effacement does not erase one’s gender. She thus emphasized that women’s piety is superior to men’s (which suggests a feminist consciousness). Her poems reveal a refined mastery of Arab meters and an intricate reflection on Arabic letters and language. Her writing is part of early Sufi philosophy and has inspired Muslim mystics for centuries, among them luminaries al-Ghazzālī (d. 1111) and Farīd al-Dīn al-‘Aṭṭār (d. 1221). Some of her verses are present in all genres of Arab songs to this day.

Despite her fame as one of Islam’s greatest Sufi saints, the life of Rābi‘a al ‘Adawiyya al-Qaysiyya al-Baṣriyya (A. H. 95–185/C. E. 712–801), as she came to be known, “remains mostly elusive.” A number of Islamic sources state that she was born in Basra, a city founded by Muslims in 16/637 and known for its many ascetics. A more recent study suggests her native city may have been Damascus. Many Islamic biographical dictionaries record 185/801 as the year of her death, while one source indicates the year 135/752. The latter date seems highly unlikely, since Rābi‘a would then have been too young to meet some of the luminaries she is reported to have talked to, and she also would have died too early to have had exchanges with other distinguished visitors whose names have been associated with hers.

On occasion, her first name is given as Rāyi‘a, although this is no great concern since it may be safely imputed to the accidental addition of a diacritical point. The greater biographical question concerns her full name and whether it indicates that Rābi‘a (or her father) became a client to an Arab tribe upon conversion to Islam. And there is also the matter of her having been married or a singing slave-girl before she converted to mysticism. Part of the confusion is due to the conflation of the biographies of several female saints by the same first name or with a similar story. 

Without any question, Rābi‘a left an indelible mark on Islamic mysticism like no other Sufi before her, man or woman. Many of the encounters she is reputed to have had with fellow ascetics (zāhidūn, plural of zāhid) and mystics (ṣūfiyyūn, plural of ṣūfiyy) such as Mālik ibn Dīnār (d. 123/648), Ḥasan al-Baṣrī (d.110/728), Sufyān al-Thawrī (d. 161/777–8), Ibrahīm ibn Adham (d. 165/782) ‘Abd al-Wāḥid al-Zayd (d. 177/793), and Rabāḥ al-Qaysī (d. 180/796) are obviously anecdotal, if only because a look at their respective dates clarifies that Rābi‘a could not possibly have been a contemporary to all of them.

And yet, it is conceivable that the exchanges said to have taken place with some of these very distinguished figures in Islamic tradition belonged to conversations conducted with interlocutors whose names were either lost or less prominent, in order to grant Rābi‘a a higher status. An exception is Ḥadīth-scholar Sufyān al-Thawrī, whose dates confirm him as a contemporary of the saint of Basra and whose name also appears in al-Sulamī’s Memorial. Moreover, as the following will show, the stories involving him strongly suggest that he shared an intimate spiritual bond with her.

Whoever Rābi‘a’s pious visitors were, they all bowed down before her extreme asceticism and the purity of her mystical experience. But this did not prevent them from sometimes provoking her and even testing the sincerity (ṣidq) of her religious sentiments. Agile of mind and never at loss for the right words, Rābi‘a always had the upper hand. One gets the impression that she welcomed the opportunity for verbal jousts. For instance, knowing her love of God, someone hoped to trick her by asking: “How is your love for the Prophet (may God bless and preserve him)?” She replied: “Verily, I love him. But love for the Creator has turned me away from love for created things”. Another visitor inquired about her take on Satan to which she answered: “My love for God leaves no room for hating Satan”.

On occasion, tradition recorded Rābia’s own questions to a number of individuals, making one wonder whether some of her interlocutors were not actually students of hers rather than frequent visitors. For instance, she asked them about “truthfulness” and “generosity,” clearly expecting them to give lacking answers that she would have to—and did—straighten out. Her style is reminiscent of the “What is”-question used among the “acusmatici” in the Pythagorean school. This is not to suggest that Rābi‘a was following the teaching model of this ancient Greek school, only that the parallel questioning style supports the assumption that Rābi‘a was teaching and not just receiving guests.

Some reactions to statements made in her presence, show how annoyed she could be at what she perceived to be pseudo-pious utterances. Sāliḥ al-Murrī(d. 176/792–93), who enjoyed reiterating, “When someone keeps knocking at the door, it will in time open for him,” was admonished by Rābi‘a: “How long will you keep saying that? When was the door ever closed, that it might have to open?” .This sharp riposte clearly suggests that she was in a position of authority when al-Murrī repeated his remark.

If incensed deliberately, Rābi‘a could be punishingly cruel. Thus when Ḥasan al-Baṣrī is said to have invited her to pray with him on the bare surface of a lake, Rābi‘a scolded him for being boastful. She then threw her prayer rug in the air and asked him to join her above the ground, which shamed him endlessly, since he was unable to comply. Naturally, neither of the two saints could have achieved the physical exploits they are credited with (apart from the fact that they couldn’t even have met at a stage in their lives when they were both spiritually mature), but the story nevertheless conveys how strongly Rābi‘a felt the need to correct her fellows, including well-established ones like al-Baṣrī, when she found them lacking in humility.

If nothing else, this “ḥikāya” tells us about how she was perceived. While the details of the sayings and deeds attributed to Rābi‘a may never be validated, nor falsified for that matter, what does come across is that Islam’s mystical tradition considers her a paragon in terms of her austerity, piety, and mystical teaching. Moreover, one senses the respect she was granted is not the expression of mere veneration for a person more advanced on the religious path. Rather, it is coupled with deference to an authoritative figure whose character and teaching were deemed exemplary."

Albertini Tamara, "Rābi‘a al-‘Adawiyya of Basra, 712–801/185–95", in: Waithe Mary Ellen, Boos Dykeman Therese (eds.), Women Philosophers from Non-Western Traditions: The First Four Thousand Years

[arsonistbunny]

"trump is crazy!!!!!!" he's really not. he knows what he's doing. the end goal is to bring usamericans to work for the lowest rate so that the richest (him and his buddies btw) get richer. designating an enemy (poc, lgbt, muslims) to distract you from YOUR real enemy (them, the rich) is a tactic that's always been used. designating historians, scientists, teachers, artists, journalists, etc, as an enemy is not only to distract you but also to prevent you from figuring it all out! also if you're uneducated, you're less likely to ask for your rights and easier to exploit. remember your favourite amendment?