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The introduction offers a comprehensive view of the central debates within the study of Women and Islam. It familiarizes the readers with the theoretical and methodological discussions across the main disciplinary fields involved in this research. Furthermore, it delineates the overarching framework for the volume and underscores how each chapter tackles a fundamental issue, linking it to broader discussions, and also suggests promising directions for future research.
The Cambridge Companion to Women and Islam provides a comprehensive overview of a timely topic that encompasses the fields of Islamic feminist scholarship, anthropology, history, and sociology. Divided into three parts, it makes several key contributions. The volume offers a detailed analysis of textual debates on gender and Islam, highlighting the logic of classical reasoning and its enduring appeal, while emphasizing alternative readings proposed by Islamic feminists. It considers the agency that Muslim women exhibit in relation to their faith as reflected in women's piety movements. Moreover, the volume documents how Muslim women shape socio-political life, presenting real-world examples from across the Muslim world and diaspora communities. Written by an international team of scholars, the Companion also explores theoretical and methodological advances in the field, providing guidance for future research. Surveying Muslim women's experiences across time and place, it also presents debates on gender norms across various genres of Islamic scholarship.
Maps the new Islamic authority platforms emerging in the West and their relationship with older centres of learning in a three-fold typology: Neo-Traditionalists; Neo-Legalists, and Neo-Conservatives.
This volume focuses on the four most influential Islamic authority structures with a visible following among Muslims around the globe: Al-Azhar (Egypt); Saudi Salafism (Saudi Arabia); Deoband (South Asia); Diyanet (Turkey).
This chapter introduces the main scholars and institutions leading the movement for revival of Islamic rationalism. It presents evidence of their growing popularity among young educated Muslims in the West and also among Muslims from upper income groups in the Muslim majority countries. It introduces the conceptual framework outlining the importance of elites’ involvement in knowledge production. It shows how this movement's ability to bring young educated Muslims to the serious study of Islamic texts holds promise for revival of creative energy within the Islamic scholarly tradition.