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Â chapter 4 presents a discussion of the exegetical projects developed by american muslim women scholars in their hermeneutics and goals.
Voices; Muslim men need to understand that the Quran says they should observe hijab first, not women
Â muslims are part of the fabric of american society, socially, economically, politically, and religiously, and they are struggling to be recognized as equal members in it.
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There is a strong interdependence between formulating and negotiating discourses and translating them into actions.
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In politics of piety mahmood describes the way one of her informants, a woman preacher in a mosque in cairo, insisted on leading women who were studying with her in prayer, despite the quite explicit prohibition of such prayer leadership in hanafi interpretations of islamic law.
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The increase in the number of texts is more closely linked to increased public and publishing interest than to the absence or insignificance of gender discourses and transformations in the decades before 2001.
5. American women always believe that their husband is most handsome man in the world; In eyes of Chinese women, Korean movie stars and British football players are
Â american muslim women are part of the fabric of american society and history in yet another way.
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Many other authors are discussed in this book in order to highlight their equally important perspectives and contributions.
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In this book i take the 2005 woman-led prayer event as the historical focus for these larger debates.
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Â Â this book is and is not about woman-led prayer.
On Monday 4 December, the United States Supreme Court ruled that Trump’s third version of the Muslim ban was fully enforceable.
Â chapter 6 connects exegetical and legal projects to the overarching question of religious authority and the ways in which women scholars have stepped into the authority voids created by colonialism and modernity.
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Mahmood saw her work as a contribution to feminist theory engaging with religious women, while some women authors in my study themselves employed feminist theory and rhetoric to advance religious transformation.
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Â Â american muslims are at once american and members of transnational muslim networks.
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Like the sister in suheir hammad s poem, she and those praying with her performed their prayer in the prescribed form, and yet some aspects were different.
Many people have asked me what it’s like being an American woman married to an Arab man. Some even ‘warned’ me before making the decision to get married.
Â the focus on women s writings creates another limitation that is only partly addressed in this book.
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Some of these academic works support the impression that 9/11 has forever changed the status of american muslims in american society, as well as american muslim attitudes, discourses, and practices.
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The prayer event served as a catalyst for debates that were already under way among muslims in north america.
My own work is as much invested in the triangle of faith, community, and representation as the texts and authors analyzed here.
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Not only does secular american feminism have its own trajectory and dynamics, but to a greater extent religious feminisms are a product of and in constant conversation with the concerns and investments in secular america and the secular feminist movement.
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Every other restriction of their americanness would have become a matter of definition and thus by itself part of the naming process.
It is easy and tempting to explain this surge with the events of september 11, 2001, but that may be too easy.
A lot has been made of Muslim/non-Muslim segregated zones in recent years. In Paris in particular, but also large districts in London, Berlin, Brussels, Amsterdam
It argues that the prayer event should be read as an embodiment of a tafsir (qur anic exegesis) of gender justice, which is at the center of women s interpretations of the qur an.