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Rancangan 
To give one instance of a 'religious' divergance with clear social implications for women, the Kharijis rejected concubinage and the marriage of nine-year-old girls, even though Muhammad had owned a concubine and had married 'Aisha when she was about nine. They argued that God had allowed his prophet priveleges not permitted to other men.[8] Orthodox Muslims, in contrast, accepted both concubinage and the marriage of girls who were about nine, arguing that Muhammad's practice established a precedent for all Muslim men. These examples of radically different readings of the import of Muhammad's actions and words, and of the Quran, by passionately committed Muslims illustrate how matters merely of emphasis and interpretation in relation ot the same acts and texts are capable of yielding what are in effet, for women, fundamentally different Islams.
With respect to women warriors, the Kharijis argued that, in this case, the practice was legitimate and indeed a religious requirement for women because women had accompanied Muhammad on his military expeditions and fought in his battles. In fact, a number of Khariji women won renown for their prowess in battle, among them Ghazala, who defeated al-Hajjaj in a duel. The orthodox, who opposed jihad for women, killed and exposed naked the women captured in their battles with the Kharijis – conduct suggesting an attitude toward women on the battlefield far different from that of the first Muslim community
[8] = E.A. Salem, The Political Theory and Institutions of the Khawarij, John Hopkins Studies in the Historical and Political Sciences, ser.74, no.2, (Baltimore: John Hopkins University Press, 1956), 86-87.
– Leila Ahmed, Women and Gender in Islam, p. 71
In addition to Umm Waraqa leading her family in prayer, a woman named Ghazala, in the 7th century A.D., led Muslim men and women in prayer. (al-Tabari, History of Messengers and Kings, Cairo, Ch. 51, p.80); (Ali Masudi, Gardens of Gold, Dar al-Andalus, Beirut 1965, ch. 3, p.139). Not only did she lead Muslim men in prayer, she recited the two longest chapters in the Quran during that prayer.
- Crescent Life.
With respect to women warriors, the Kharijis argued that, in this case, the practice was legitimate and indeed a religious requirement for women because women had accompanied Muhammad on his military expeditions and fought in his battles. In fact, a number of Khariji women won renown for their prowess in battle, among them Ghazala, who defeated al-Hajjaj in a duel. The orthodox, who opposed jihad for women, killed and exposed naked the women captured in their battles with the Kharijis – conduct suggesting an attitude toward women on the battlefield far different from that of the first Muslim community
[8] = E.A. Salem, The Political Theory and Institutions of the Khawarij, John Hopkins Studies in the Historical and Political Sciences, ser.74, no.2, (Baltimore: John Hopkins University Press, 1956), 86-87.
– Leila Ahmed, Women and Gender in Islam, p. 71
In addition to Umm Waraqa leading her family in prayer, a woman named Ghazala, in the 7th century A.D., led Muslim men and women in prayer. (al-Tabari, History of Messengers and Kings, Cairo, Ch. 51, p.80); (Ali Masudi, Gardens of Gold, Dar al-Andalus, Beirut 1965, ch. 3, p.139). Not only did she lead Muslim men in prayer, she recited the two longest chapters in the Quran during that prayer.
- Crescent Life.
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