Islam is a religion of women. I will speak these words until my heart stops. Islam is a religion of women. Our prophet who was delivered the revelation may have been a man but his first and truest disciple was his wife. She was a woman of stature, endurance, patience and poise. And to reiterate what has already been said, she was a woman. With female hands was the first iftar made; with female hands was the first wudu done.
All the sanctified souls Rasulullah saw on his night journey were of women- We would have no Adam, John, Jesus, Joseph, Idries, Aaron, Moses, or Abraham without Eve, Elizabeth, Mary, Rachel, Barkanah, Jochebed, and Amathlaah. Even in the prophet’s family, although it was Hazrat Ali who went down in sajdah before the sword of his enemy and his son Hazrat Hussien who was massacred at Karbala – it was Hazrati Zainab, Rasulullah’s granddaughter, who was tasked to carry the weight of the carnage back to the believers, and subsequently, to the rest of time. It is Bivi Fatima, The Prophet’s daughter, who is said to come to the aid of the needy and the helpless. In her black chador do foreignness and aliment reside.
Islam lives in our wombs. The Shahada lives in our wombs. Salat lives in our wombs. Sawm lives in our wombs. Zakat lives in our wombs. Hajj lives in our wombs.
You have no Islam without women. It is on a woman’s back does Islam find its alter.
Islam is birthed by women. Islam is kept alive by women. Islam, in its submission and in its excellence, dies if its womenkind are not protected.
During the month of Ramadan in Muslim year 1438, women were not protected. Seventeen-year-old Nabra Hassanen was beaten to death while on her way to Qiyam prayer recently in her North Virgina hometown. Regardless of the fact that her death has not been ruled a direct hate crime—it comes at a time where Muslim women specifically face the brunt of Islamophobia, direct or indirect, both in this country and abroad.
Nabra stood as a pinnacle of what it means to be Muslim, to be a young woman, and to be a black American. She wore a head scarf and Islamic robes. She had chosen such symbols of devotion at a commendably young age. And whether her awful death was an outcome of that choice, we may never know for sure. But she does represent the fact that for veiled Muslim women, their existence is one that is often objectified into being purely a threat, and their lives are endangered at any given moment because of this. For black Muslims, this is only heightened by the racism already rampant in this nation. For Muslim women in general, it showcases that head scarf or not, Quranic name or not, pigmented skin or not, there is a real danger in existing as Muslim.
To Nabra I want to say that since your passing I have meditated on your name. It has become my zikr. I remember you. When the strength in my fast wanes, I remember you were not able to complete yours- I find strength in your name. In prayer for strength I call on many names; Muhammad, Hazrat Ali, Hazrat Hussein— but I do not forget yours, for it always comes next. You are a martyr of our times; who went out to pray and was faced with violence. As someone who has felt the physical end of Islamophobia – who has faced boys chasing her in elementary school hallways to pin her in bathroom stalls in order to berate and shame her, who has dealt with physical violence at the hands of other POC’s on middle school playgrounds and suburban back allies.
As someone who has felt the physical hands of hatred on her—Nabra I am sorry. I am sorry. I am sorry. I am sorry we could not protect you. And now, just like Hazrati Zainab, Bivi Fatima, and the rest of Muslim womankind, may you go down in history as being the definition of a devotee. Islamic history has a problem with remembering the women who represent it, but we will not forget you. May you rest in power sweet child. May you forever rest in power.
To Muslim women, I love you dearly. Regardless of what stage of Islam you operate in, regardless of how Muslim you feel—know you are valid and that I love you. You who birth Islam also face its largest burden—criticized, objectified, victimized both within the religion and without. Know that you carry the power that Zainab used to rally the believers in tragedy. Know that you carry the virtue of Bivi Khadijah’s first salat. Know that you carry the utter grace of Bivi Fatima and her devotion. Islam is not a religion of current parted mosques and patriarchal judgments. It is a religion of women. It belongs to you. It always has and it always will.
To those who do not value us—I will repeat what I started this piece with: Islam is a religion of women. I will speak these words until my heart stops. Islam is a religion of women. On a woman’s breath does Submission rest. Without us, you would not have the faith you try to use against us. I promise, you will fail time and time again to do so. Islam belongs to us. This will never change.
Suraiya Ali is a desi/Persian artist, writer, and novice theologian from Dallas, Texas, currently studying in LA. She truly wishes she could have fought by Hector during the Trojan war and has seen Bajirao Mastani 10+ times.
Christian life crisis prayer to god. Woman Pray for god blessing to wishing have a better life. woman hands praying to god with the bible. begging for forgiveness and believe in goodness.
For BGM Literary, editor Nimarta Narang is honored to work with writer Sri Nimmagadda. In this short story, we follow a man in a gray suit who makes a stop at a church to bide his time before a job interview. Sri Nimmagadda is the Chief Program Officer at MannMukti, a nonprofit dedicated to reducing the stigma around mental health in the South Asian community through storytelling and advocacy. He lives in Los Angeles with his dog, Rani, and is passionate about authentically growing inclusion and diversity through storytelling in the entertainment industry. Editor Nimarta was extremely grateful to have Sri join the legacy of wonderful and moving authors for the literary vertical in honor of Mental Health and Awareness month.
A man in a gray suit stands in front of a church and looks up and through the entryway with the resignation of a desiccated man taking a bitter medicine he’s absorbed for years but simply accepts as a fact of his life, however unpleasant. So, the man in the gray suit — a get-up slim but not so lean as to emit a cockish, metrosexual air, scraggly lint escaping the seams across the surface in a manner that supposes either venerability or somewhat tired desperation — thinks about what it means to take a bitter medicine, the trade-off between the instantaneous sour, bitter, wretched, and cloying and the promise of perhaps a better tomorrow, or a better tonight, or a better five-minutes-from-now. After some consideration, this man in a gray suit — an outfit that some would’ve supposed he’d purchased from Goodwill, the night before, for a painfully wrought $95.67 with tax after getting into an argument with his wife about who was going to take the kids to school in the morning and fucking Brenda skipping out on babysitting again — steps inside the church.
This man in a gray suit — armed with a briefcase, and the last and latest copy of his résumé that he’d worked on until 1:30 a.m. the night before after Max and Annabelle had long gone to sleep and his angry, exhausted wife laid restless, in their shared bed, thinking about whether she’d consult the number of the divorce lawyer she’d been recommended by one of her girlfriends in the morning before deciding she’d give her husband another shot just as she had the night before and the night before that and the night before that — paces towards the front of pews almost cautiously, as if someone were watching him, afraid to be caught in the act of being vulnerable and giving himself up to some higher power. Maybe if you go to church and the pastor or some other demure, God-fearing soul sees you, they’ll call you out — who are you? why are you here? — and you’ll realize that for as much ado as people make about the unconditionality of God’s love, they make claims to His love the way they’d claim a parking spot or a position in a queue at a grocery store. Faith, it appears to the man in the gray suit, is really about paying your dues.
So the man in a gray suit approaches the front-most pew — the communion table before him standing guard ahead of a cross. He lays his briefcase down. He sits at the pew. He closes his eyes. Please, he begs Him in his own mind. I need this.
But then this man in a gray suit considers his pathetic whimper to God, how he can’t even acknowledge God by his name, how he begs Please rather than Please God like a weak, unfaithful man who cannot bring himself to say his wife’s name when begging her for forgiveness after his own infidelity. What a mess, he thought of himself. So, he tries again.
Please, God. I need this.
The man in a gray suit considers this again and admonishes himself for his cowardice — when you pray in your head, words and phrases, and sentences and prayers, and pleas twine and intertwine and mix until the signal becomes the noise and you can’t really figure out whatever you’re trying to say. So, for a half-second, you think the only way to get it out of your head is to blow it up so that it all spills out and maybe then God will understand how you really feel — and so he tries again, and puts his prayers to air. The man in a gray suit is not used to coming to church. This is his first time coming in a couple of years. He’s going to need a couple of tries to get this thing down.
“I’m sorry,” the man in a gray suit exhales, “I’m just not used to praying.” But that’s okay. Prayer is a process, the man in a gray suit would find, and what begins feeling ridiculous, or like grasping for spiritual straws, ends up feeling akin to a dam giving way to water; unrestrained, unexploited. So the man in a gray suit — the man who’s come an hour and a half early to an interview because the early bird gets the worm, only to find himself with an hour and a half to kill and nowhere but a church to grace with his presence — prays, and he prays faithfully, and he prays well. He picks up the Bible on the shelf of the pew in front of him, flips it open to whatever page presented itself and begins to read. He closes his eyes, and at that moment he feels safe, like God’s hands envelop him, and that tomorrow will be a better day, and everything will be okay.
~.~
Somewhere along the line, this stupid fucker in a gray suit fell asleep in the middle of Galatians and missed his interview.
Born and raised in Bangkok, Thailand, Nimarta grew up devouring Hindi movies, coming-of-age novels and one too many psychology textbooks. … Read more ›
February 15, 2023April 3, 2023 6min readBy Usha Sookai
sophie jai
I grew up in a household of strong Trinidadian women. I wanted to write about strong Trinidadian women, the roles they play, their histories and their backgrounds. — Sophie Jai
“Wild Fires” by Sophie Jai is a story about one Trinidadian family’s journey through grief, identity and memory. Jai’s debut novel takes readers on a journey of a past Trinidad and present-day Canada.
In conversation with Jai, we talk about Caribbean stories, the psychology of a house and what makes a family. The following answers have been abridged and edited for clarity and concision.
I first started writing it for submission to a competition with the Borough Press. I wasn’t sure what story I wanted to write because I felt obligated to write certain stories or write in a certain style. I pretty much got fed up and started questioning myself. When I put pen to paper and got serious, the story that came out was a story of grief not necessarily specific to my life. I knew I wanted it to be about a family going through grief for decades, and how grief can arrest and impact the family structure.
When you first started writing, which part of the story came out?
It was the very first chapter. The first three chapters of the book came naturally. What you read in the book is untouched from the first draft that I submitted. I knew it was about a family that was going through grief. I knew I wanted it to take place between Trinidad and Toronto because I was born and raised in Trinidad and lived in Toronto. I wanted that sort of cross-generational mixture of family in the book as well – to see how each generation dealt with grief.
Did you always want to be a writer?
I don’t think I knew. It’s just one of those things that you think is impossible, so there’s no point dreaming about it. But when I was a young girl in Trinidad, I imagined myself carrying a leather briefcase and I don’t know why, but I knew I was going somewhere important, and I had something important to do. I always loved writing, but the truth is people get in the way and they dissuade you. It’s all around you – that the arts is not a viable career and if you pursue it, you have a 95% chance of failure. But after working 10 office jobs in three years, I’m like, ‘I’m not happy,’ so this is actually the failure. I knew I needed change.
How do you navigate the space of being told that art is not a viable career, especially in the Indo Caribbean community?
Those challenges were around me all the time. It wasn’t even my family, but it even comes from friends and acquaintances. When you’re young, being an artist is hard, and you’re told there’s no point in doing it. I listened to people who said that, and got office jobs and did what everyone else was doing because apparently, that was the way to be happy. Five years passed by and I realized I wasn’t happy and I should have never listened to those people. I started writing. I started doing something that made me happy and treated it as a serious craft. I did not treat it as a hobby, but as something that was going to pave my path. I really worked in a tunneled vision. So I never told anybody what I was doing – I didn’t want to be dissuaded. I had to be my own champion. I know that doesn’t sound healthy, but back in 2012, I didn’t know about community.
Cassandra, the main character is a writer, like yourself. How much of Cassandra’s story is your story?
My family is very supportive of my writing and it took some time for them to get there. Like many families, they kind of saw it as a hobby. Once they saw that I got published, they took it more seriously. Now, they are supportive of my writing and I think in the book, Cassandra’s family is not that supportive. They just weren’t interested in her writing, which is why she didn’t talk about it. It is a little bit reflective of my own experience.
It wasn’t based on a true story. That is something I get asked often – a lot of people say ‘she’s Trinidad and you’re Trinidadian.’ The places I wrote about are from my memory, but the plot itself is fiction. I wanted to challenge myself to write something truly fictional. I grew up in a household of strong Trinidadian women. I wanted to write about strong Trinidadian women, the roles they play, their histories and their backgrounds. The characters aren’t necessarily based on anyone particular in my life. Overall, it was a joy to imagine and write it because each one of these characters are very different from the other.
The novel has nine major female characters and at most three major male characters. Why did you want to tell a female-driven story?
I grew up in a family of predominantly women, and most of my Caribbean friends also grew up in families of predominantly women. They really are, in my experience, our caretakers. For me, my family and my friends, our mothers are our worlds – we love and admire them. Family is their priority; raising their children is their priority. I wanted to write about Trinidadian women because I wanted to tell each of their stories. I want more Indo Caribbean and Caribbean women in fiction. I think anything that I write will always be about Caribbean women. I want to contribute to that field of literature. I have such enormous respect for them; all the sacrifices that they’ve gone through to bring their kids to new countries – some of them single moms. There’s nothing else I really want to write about, to be honest.
One of the other things I noticed was keen attention to the setting. How many of these precise details came from your own life, if any of them?
For Trinidad, a lot of it is based on my memory of the island and my home there. But I did have to turn to my family for specific details that I thought I may have imagined. Because I grew up mostly in Toronto. I was insecure about writing about Trinidad, so I went back to my mom and my family, who lived there for over 40 years. In terms of the house in Toronto, some of that is from my experience and some from imagination. I’ve written and talked about this book before, “The Poetics of Space” by Gaston Bachelard, which examines the psychology of houses. I tried to construct a house that would accommodate the psychology of the characters. If the house seems very detailed, it’s because I made it so, to accommodate certain secrets and people’s personalities.
Why explore the psychology of a house?
It’s not an original thought, but I think the way space is organized around us, or the way we organize ourselves in a space dictates physical behavior. If you’re in a wide open space and you don’t know anyone, that can seem intimidating. If you’re in a closed space, that can also seem intimidating. I tried to organize the space to give each character privacy from the other, but then once they were in a common room, it really changed the dynamics of their interactions.
What makes a family?
I think people who have been through challenges with you for years make a family. That’s not even a blood thing – I have friends that are like family because we’ve been through things together over decades. It’s people you’ve experienced highs and lows with, but managed to stick with throughout the years. But ‘family’ can also be people who you haven’t talked to for years, who you’ve had a fragmented relationship with. For those sorts of relationships, it can be an unhealthy loyalty or a wondering of what could have been.
The book doesn’t have a happily-ever-after ending. Why?
Not ending the story in a neat little package was very important to me. I think there’s a certain expectation in storytelling by readers that a story needs a conclusion. And, to me, this is not what actually happens in the real world. The reasons people read a book are different – some people are reading for escapism, others are to better understand cultures and other people – so it depends on the reader and what they’re looking for. In literary fiction, readers are more open to an inconclusive ending because literary fiction can take things to a darker, more serious place than other genres. If I wrapped up the story with a nice little bow, it would be untrue to what this family has gone through. I wanted to show how unsolved issues can pan out. I didn’t want to take the story from a sad beginning to a happy ending. Not all stories end happily.
What do you want readers to take away from “Wild Fires?”
I set out to write a story that had a universal theme. I wanted to feature a somewhat normal story with Caribbean characters. It wasn’t centered around race or indentureship because a lot of the Indo Caribbean literature that I’ve read has been – and rightly so. That’s where I learned about our history and our stories. But that was not a story that I wanted to tell first because it was not the story that was closest to my heart. When I started writing, I realized the story was really about grief. I wanted to show Caribbean women and Indo Trinidadian women, in a universal light. We are a result of these histories yet go through normal things like grief, secrets and family dysfunction.
Following the publication of “Wild Fires,” Jai is pursuing her Master’s at Oxford University as a Kellogg’s Scholar. While attending school, she’s looking to write a short story about Caribbean joy to contrast the dark themes of her debut novel and portray Caribbean women in unrepresented ways.
“Wild Fires” is available in Canada and the UK and will be available in the U.S. in Spring 2023.
Social media has stretched a number of news headlines:
“Social media rots kids’ brains.”
“Social media is polarizing.”
Yet those most affected by social media ideals are the teenage users. Apps like Instagram and TikTok perpetuate an image of perfection that is captured in pictures and 30-second videos. As a result, many young women chase this expectation endlessly. “Her” personifies this perfection in an unattainable figure the narrator has always wished to be. These ideals deteriorate mental health, create body dysmorphia, promote a lack of self-esteem, and much more. Even so, social media is plagued by filters and editing—much of what we hope to achieve isn’t even real. Therefore, young women, much like the narrator of “Her,” strive for a reality that doesn’t even exist.
When she walked into my life
Her smile took up two pages of description
In a YA novel.
My arms could wrap around her waist twice
If she ever let anyone get that close
Her hair whipped winds with effortless beach waves
And a hint of natural coconut
Clothing brands were created around her
“One Size Fits All” one size to fit the girl who has it all
With comments swarning in hourglasses
But when sharp teeth nip at her collar,
She could bite back biting back
And simply smirked with juicy apple lips
Red hearts and sympathy masking condescension
“My body doesn’t take away from the beauty of yours”
“We are all equal, we are all beautiful”
Beauty
A sword she wields expertly
Snipping, changing,
Aphrodite in consistent perfection
Cutting remarks with sickly sweet syrup
And an innocent, lethal wink
When she walked into my life
She led my life.
My wardrobe winter trees
Barren, chopped in half
Unsuited for the holidays
Mirrors were refracted under in my gaze
Misaligned glass was the only explanation
For unsymmetrical features
And broken hands
Still I taped them fixed
Over and over
Poking, prodding
Hoping to mold stomach fat like wet clay
Defy gravity,
Move it upward
To chest
Instead of sagging beneath a belt on the last hole
In the spring
She would stir me awake at 2 AM
“You need to be me”
Lies spilled from her tongue but
Solidified, crystallized
Fabrication spelled dichotomy
And I drifted farther out to sea
When she walked out of my life,
I was drowning.
Reliance had me capsized
Others witnessed
Furrowed brows and glances away
Like spectators of a shark attack
They can watch but the damage is done
They clung to my mangled pieces
Gravestones spelled
“Stressed”
“Depressed”
But I was mourning too
Today I looked back at my mirror
But glass turned into prism
Broken pieces rainbow
Colors coating clothes
She didn’t pick
Aphrodite
Perception changing
She wasn’t perfect
Just lost at sea
The opinions expressed by the guest writer/blogger and those providing comments are theirs alone and do not necessarily reflect the opinions of Brown Girl Magazine, Inc., or any employee thereof. Brown Girl Magazine is not responsible for the accuracy of any of the information supplied by the guest writer/bloggers. This work is the opinion of the blogger. It is not the intention of Brown Girl Magazine to malign any religion, ethnic group, club, organization, company, or individual. If you’d like to submit a guest post, please follow the guidelines we’ve set forth here.
Suraiya Ali is a desi/Persian artist, writer, and novice theologian from Dallas, Texas, currently studying in LA. She truly wishes she could have fought by Hector during the Trojan war and has seen Bajirao Mastani 10+ times.
