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Juxtaposing Muslim scholars' debates over women's attendance in mosques with historical descriptions of women's activities within Middle Eastern and North African mosques, Marion Holmes Katz shows how over the centuries legal scholars' arguments have often reacted to rather than dictated Muslim women's behavior. Tracing Sunni legal positions on women in mosques from the second century of the Islamic calendar to the modern period, Katz connects shifts in scholarly terminology and argumentation to changing constructions of gender. Over time, assumptions about women's changing behavior through the lifecycle gave way to a global preoccupation with sexual temptation, which then became the central rationale for limits on women's mosque access. At the same time, travel narratives, biographical dictionaries, and religious polemics suggest that women's usage of mosque space often diverged in both timing and content from the ritual models constructed by scholars. Katz demonstrates both the concrete social and political implications of Islamic legal discourse and the autonomy of women's mosque-based activities. She also examines women's mosque access as a trope in Western travelers' narratives and the evolving significance of women's mosque attendance among different Islamic currents in the twentieth century.
This volume is the first to bring together analysis of contemporary female religious leadership in ideologically-diverse Muslim communities in the Middle East, Asia, Africa, Europe, and North America, with chapters discussing the emergence, consolidation, and impact of female Islamic authority.
The twentieth century should be remembered in missions as the time when women got lost. Over that time, the voices of women missionaries, leaders, and facilitators of new Christian movements were all too often excluded from missiological discourse and strategic mission discussion. It is hoped that this book signals a revival in the contribution of women to mission in a way that values what they have to offer.
"The Women's Mosque of America analyzes how American Muslim women cultivate new forms of Islamic authority that contend with gender inequality, anti-Blackness, and global Islamophobia by approaching the Qur'an as a tool for social justice and community building, providing insights on Islamic authority at the intersections of gender, religious space, and national belonging"--
This is a study of Chinese Hui Muslim women's historic and unrelenting spiritual, educational, political and gendered drive for an institutional presence in Islamic worship and leadership: 'a mosque of one's own' as a unique feature of Chinese Muslim culture. The authors place the historical origin of women's segregated religious institutions in the Chinese Islamic diaspora's fight for survival, and in their crucial contribution to the cause of ethnic/religious minority identity and solidarity. Against the presentation of complex historical developments of women's own site of worship and learning, the authors open out to contemporary problems of sexual politics within the wider society of socialist China and beyond to the history of Islam in all its cultural diversity.
Why do we not see Muslim women heading to a mosque for prayers on Fridays? Why don't they participate in funeral prayers in the Indian subcontinent? Men and women pray at al-Masjid al-Haram in Mecca. They pray in Al Masjid al Nabavi in Medina. Why cannot they pray in their neighbourhood mosques in India? Islam does not discriminate between men and women. The Quran promises as much reward for a roza (fast), a Hajj or an act of charity for a woman as a man. At nearly 60 places, it asks both men and women to establish prayer, as opposed to merely offering prayer. Establishing prayer, scholars agree, is done through congregation. Men do it by praying in mosques. But what about women? They are denied the right to enter mosques across the Indian subcontinent. Women in Masjid: A Quest for Justice aims to give voice to those women who have been denied their due by our patriarchal society. It tells the reader that Prophet Muhammad clearly permitted women to enter a mosque. It is a permission well respected in mosques across West Asia, Europe and America. Yet, in an overwhelming majority of mosques across India, women are virtually barred from entry. No explicit ban, just a tacit one. Drawing its arguments from the Quran and Hadiths, the book exposes the hypocrisy of men who deny women their right to pray in mosques in the name of religion, thus revealing entrenched patriarchal beliefs masquerading as faith. It also tells the stories of those brave women who are fighting for their space in mosques across the world. From Nizamuddin and Haji Ali Dargah to mosques in lanes and bylanes of India, the fight is on. Women in Masjid is all about righting a historical wrong.
At a time when misogyny and hostile attitudes towards women are plaguing Muslim communities throughout the world, Dr Jasser Auda presents a timely and vital challenge to the contentious issue of women's access to the mosque, expounding an Islamic perspective. Reclaiming The Mosque is a crucial response to the current trials facing Muslim communities, and moreover, it offers a clear and cohesive call to action that harks back to the Islamic principles of freedom, justice and human rights.
'We will change things from within' Sherin Khankan is a pioneer, founding the first mosque for women in Europe and leading the way for a more progressive form of Islam. In this remarkable work, she shares her journey growing up between east and west to then becoming one of the first female imams in Europe. Addressing controversial issues such as radical Islamic groups, the right of Muslim women to divorce and the patriarchal structure of Islam, this is an eye-opening and empowering manifesto for change.
"Four american moslem ladies": early U.S. Muslim women in the Ahmadiyya Movement in Islam, 1920-1923 -- Insurgent domesticity: race and gender in representations of NOI Muslim women during the Cold War era -- Garments for one another: Islam and marriage in the lives of Betty Shabazz and Dakota Staton -- Chadors, feminists, terror: constructing a U.S. American discourse of the veil -- A third language: Muslim feminism in Smerica -- Conclusion: Soul Flower Farm
“In this satisfying, lyrical memoir,” an American woman discovers her true faith—and true love—by converting to Islam and moving to Egypt (Publishers Weekly). Raised in Boulder, Colorado, G. Willow Wilson moved to Egypt and converted to Islam shortly after college. Having written extensively on modern religion and the Middle East in publications such as The Atlantic Monthly and The New York Times Magazine, Wilson now shares her remarkable story of finding faith, falling in love, and marrying into a traditional Islamic family in this “intelligently written and passionately rendered memoir” (The Seattle Times, 27 Best Books of 2010). Despite her atheist upbringing, Willow always felt a connection to god. Around the time of 9/11, she took an Islamic Studies course at Boston University, and found the teachings of the Quran astounding, comforting, and profoundly transformative. She decided to risk everything to convert to Islam, embarking on a journey across continents and into an uncertain future. Settling in Cairo where she taught English, she soon met and fell in love with Omar, a passionate young man with a mild resentment of the Western influences in his homeland. Torn between the secular West and Muslim East, Willow—with her shock of red hair, shaky Arabic, and Western candor—struggled to forge a “third culture” that might accommodate her values as well as her friends and family on both sides of the divide. Part travelogue, love story, and memoir, “Wilson has written one of the most beautiful and believable narratives about finding closeness with God” (The Denver Post).