Gender activism in Egypt has often been entangled in debates and processes that are concerned with the politics of religious interpretation and knowledge. After the overthrow of Mohamed Morsy and his administration on July 3rd 2013, there has been disillusionment with religion-based politics and vilification of Muslim Brotherhood and political groups who frame their politics in religious terms. In this paper, I wish to explore the impact of this new context on the "new politics" represented by the project of Egyptian Islamic feminism. I have four aims. First, I will reflect on how this new context affects the political and epistemological projects of Egyptian women scholar activist groups such as Women and Memory Forum (WMF) who engage with Islamic epistemological tradition and contemporary mainstream religious discourses to problematize knowledge and laws that sanction gender inequality and injustice, and to produce alternative egalitarian knowledge. Second, I will examine the ways in which engagement with religion may take on new roles and features in the legal advocacy work of women’s rights organizations (e.g. Center for Egyptian Women’s Legal Assistance). Third, I will explore how, in the current political context of totalitarianism and silencing of dissent, the knowledge/activism projects of groups such as WMF and gender legal activism that draws on religious frames of reference may speak to Egyptian women from different walks of life. Fourth, I will examine how the politics of gender reform and religious reform have interplayed with public debates and opinions about both Muslim Brotherhood political rule and record during Morsy’s era; as well as that of the transitional government that came to power after July 3rd 2013. My analysis will draw on: 1) data from interviews with WMF scholars, women’s rights activists who undertake advocacy work for legal reforms, and lay women who follow these projects, and 2) content analysis of the works of WMF scholars and selected articles in Egyptian printed media in the period from September 2013 to August 2014. My overall goal is to identify the constraints (and maybe possibilities) created by the new political context for Egyptian Islamic feminism in the efforts of the latter to create a third space that distinguishes their projects from the gender agendas of secular feminism on the one hand and political Islam on the other hand.