Lindsey defines what is meant by a "third way" of Muslim feminism: not having to choose between Islam and gender equality. As the article does not discuss previous examples of Muslim women in power or the history and evolution of the Muslim feminist movement, it gives the impression that the movement described is a completely new development rather than a continuation of preexisting ideas. This narrative makes these women's ideas seem groundbreaking, as it portrays Muslim feminism as a completely new movement combatting an exclusively patriarchal and oppressive religious establishment. By portraying these Muslim feminists as revolutionaries, Lindsey attempts to construct a more "compelling" narrative that could make the reader more sympathetic to their cause and more likely to follow her directive of paying more attention to their ideas.

Lindsey neglects to discuss any examples of women who have been able to gain legal and religious authority in the Arab and Muslim world. According to the Ahmed reading on women and gender in Islam, many Muslims viewed Muhammad's widow Aisha as a leader, seeking her opinion and support in religious and political matters. Furthermore, Ruby Lal's book on Nur Jahan discusses how the empress became co-sovereign of the Mughal Empire and issued her own imperial orders. As this article does not acknowledge any history of Muslim women in power, it gives the false impression that all Muslim women have been oppressed and deprived of any sort of agency throughout history.

Lamrabet defines Islam as being entirely dependent on interpretation; as such, it has the potential to become more progressive, but currently is not due to sexist interpretations that have dominated Islamic scholarship. This definition of Islam serves to counteract the common stereotype that Islam is an inherently intolerant and oppressive religion.

Lindsey argues that the diverse ideas of and debate among Muslim women are more relevant to Muslim feminism than policy changes. She cites the ideas of Muslim feminist Lamrabet, who has articulated the "third way" that she references in her title, as an example of the "diverse voices" that she encourages readers to pay attention to.

Lindsey criticizes stereotypes of Muslim women and specifies some of the generalizations that are made.

Lindsey praises Lamrabet, leading me to believe that she agrees with Lamrabet's views on Muslim feminism.

Lindsey lists specific examples of progress in instituting inheritance equality throughout the Arab and Muslim world.

Lindsey chooses to use the term "Arab and Muslim world" instead of "Islamic world."

The article introduces the subject of the continued struggle for gender equality in the Arab and Muslim world by discussing the specific example of a prominent Muslim whose views are still considered controversial.

Lamrabet articulates a religious basis for gender equality, providing Muslim feminists an effective method with which to criticize sexism and defend their struggle for rights while retaining their core religious beliefs.

This reminds me of Shariati's idea of the Qu'ran as "living constitution" as discussed by Kohn and McBride in the Westoxification reading. According to Shariati and Lamrabet, the Qu'ran should not be considered a universal model for all times and places; rather, it should be interpreted according to the historical context.

By including this quote, Lindsey defines an important goal of Muslim feminism: to grant women equal religious authority.

The article zooms out to discuss the issue of inheritance and gender inequality in Muslim countries more broadly and highlights the textual basis for their discriminatory laws.

Important shift in the article: Lindsey highlights progress regarding gender equality in terms of legal rights in the Arab and Muslim world.

Another important shift in the article; while progress in terms of legal rights is significant, Lindsey claims that Muslim women's ability to voice their opinions in their struggle for equality matters more.

Lindsey gives specific examples of progress in women's rights throughout the Arab and Muslim world.

Lamrabet criticizes those who view gender inequality in the Arab and Muslim world as an example of Western superiority and use it to criticize Islam.