The Classical Revival i43 concerted effort of contemporary Shafi‘1 ‘ulama ’ to educate their daughters in the traditions of ascetic piety and hadith learning. As such, alSulaml’s compilation fits in a broader narrative of Shafi‘I adaptation and survival in fourth- and fifth-century Nishapur. However, we must also be cautious about extending this line of analysis to suggest that Shafi’Is throughout the classical Muslim world espoused the same view. Indeed, in considering the rates of female religious learning in Damascus and its environs from the seventh/thirteenth to the ninth/fifteenth century, it appears that the Hanballs take the lead over the Shafihs in encouraging women’s education. Thus, the explanation of social visions rooted in madhhabs remains to be tested in future research. CONCLUSION The careers of Karima al-Marwaziyya and Fatima bint al-Hasan alDaqqaq reveal how canonization, written transmission, and the evolution of the ‘ulama ’ as a social and religious elite positively impacted women’s hadith participation. The trend of women’s hadith participation continued for the next three centuries, producing numerous prolific and popular female transmitters. The next chapter traces this trend up to the early Ottoman period, when women’s hadith transmission waned yet again.