Relevant bibliographies by topics / Muslim women saints

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Muslim women saints'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Muslim women saints"

1

Melchert, Christopher. "Before ṣūfiyyāt". Journal of Sufi Studies 5, № 2 (2016): 115–39. http://dx.doi.org/10.1163/22105956-12341287.

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Some scholars have attempted to identify a distinctive, feminine spirituality among early Muslim renunciants and Sufis. Studies by Roded, Azad, Dakake, and Silvers are reviewed. Content analysis of Ibn al-Jawzī, Ṣifat al-ṣafwa, suggests that renunciant women and men (of the period before classical Sufism) were remembered for similar devotional activities in similar frequencies. The Damascene Yazīd b. Maysara (fl. earlier 2nd/8th cent.) is quoted as saying, “A reprobate woman is like a thousand reprobate men, while a virtuous woman will be credited with the work of a hundred male saints.” There
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2

Ghadially, Rehana. "Devotional Empowerment: Women Pilgrims, Saints and Shrines in a South Asian Muslim Sect." Asian Journal of Women's Studies 11, no. 4 (2005): 79–101. http://dx.doi.org/10.1080/12259276.2005.11666001.

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CUFFEL, ALEXANDRA. "From practice to polemic: shared saints and festivals as ‘women's religion’ in the medieval Mediterranean." Bulletin of the School of Oriental and African Studies 68, no. 3 (2005): 401–19. http://dx.doi.org/10.1017/s0041977x05000236.

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In this article I examini two problems regarding women's participation in shared saint veneration and festivals in the eastern Mediterranean and Iberia. First, I ascertain what women's practices were, whether women participated in or assigned meanings to rituals that were separate from those of men, and finally, whether these shared practices were enough to break down religious barriers between women so that we may speak of ‘women's piety’ or ‘women's religious culture’ as a category that extends beyond the confines of individual religious affiliations. Secondly, I explore the meanings that ce
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4

Benton, Catherine. "Behind the Veil in Khuldabad, India: 14th Century Sufi Saints, 21st Century Islamic Reformers, and Muslim Women." ASIANetwork Exchange: A Journal for Asian Studies in the Liberal Arts 17, no. 1 (2009): 26. http://dx.doi.org/10.16995/ane.213.

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Ismoilov, L. E. "Features of Family and Marriage Relations in Late Medieval Transoxiana (Maverannahr) Sufism." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 47 (2024): 171–78. http://dx.doi.org/10.26516/2073-3380.2024.47.171.

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The article highlights the issue of the institution of the family and family and marriage relations in the late medieval Transoxiana (Maverannahr) narrative sources in the Lives of Muslim saints (manakibs) of the 16th century. In the late medieval period, despite the relative predominance of asceticism, in most cases, family ties began to play an important role in the life of the Sufis. However, strict adherence to the family spiritual heritage was not always respected by successors. Due to the peculiarities of the perception of life by Sufis, the death of one of the children of a Sufi could b
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Khasavnekh, Alsou Ahmadullovna, and Liliia Khatipovna Mukhametzianova. "Sufi practices and special prescriptions for women in the work “The guidance of mentors from the Shaikh of the Khalidi [branch]” by M.-Z. Kamalov." Philology. Issues of Theory and Practice 16, no. 10 (2023): 3245–50. http://dx.doi.org/10.30853/phil20230504.

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The paper is devoted to the study of the place and role of women and female saints in various Sufi circles; in particular, the researchers discuss the Naqshbandi and the Bektashi orders. The aim of the study is to reveal the peculiarities of the coverage of the female theme in the Arabic-language work “The guidance of mentors from the Shaikh of the Khalidi [branch]” by the Tatar shaikh Muhammad-Zakir Kamalov (al-Chistavi) of the Naqshbandi tariqa, which operated on the territory of the Volga-Ural region. In comparative terms, the study also considers other Sufi communities belonging to differe
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Khan, Sarah, and Mahmoud Eid. "A New-Look for Muslim Women in the Canadian Media: CBC's Little Mosque on the Prairie." Middle East Journal of Culture and Communication 4, no. 2 (2011): 184–202. http://dx.doi.org/10.1163/187398611x571355.

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AbstractThe coverage of Muslim women in Western media has long been using Orientalist stereotypes and portrayals of Muslims as outsiders. Even though racist stereotypes exist in Canada, Canadian legislation and the media are attempting to portray an idealistic form of multiculturalism. Recently, Canadian mainstream media have refrained from stereotypical representations of Muslims, especially women, and shifted toward non-Orientalist representations. CBC's Little Mosque on the Prairie (LMP), a satirical Canadian comedy sitcom, is one of the first such instances. LMP criticizes and refutes nega
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Abubakar Isa, Sadiya, Md Salleh Yaapar, and Suzana Haji Muhammad. "Rethinking Orientalism of Muslims in Ayaan Hirsi Ali’s Infidel." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (2019): 241–66. http://dx.doi.org/10.18326/ijims.v9i2.241-266.

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Edward Said’s Orientalism questions the Western representation of the Eastern ‘other’, especially the Arab Muslims. A misrepresentation that has always treated the orient with inferiority; as barbaric and backward compared to the refined, reasoning and advanced Occident. This form of representation is what Ayaan Hirsi Ali embarked on in her bestselling memoir Infidel (2007). It chronicles her geographical journey from Somalia to Saudi Arabia, Ethiopia, Kenya and the Netherlands, and her flight from Islam to Atheism. A belief system she finds more appealing to reasoning than Islam which is (acc
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Sutkutė, Rūta. "REPRESENTATION OF ISLAM AND MUSLIMS IN WESTERN FILMS: AN “IMAGINARY” MUSLIM COMMUNITY." EUREKA: Social and Humanities 4 (July 31, 2020): 25–40. http://dx.doi.org/10.21303/2504-5571.2020.001380.

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This article provides a textual and visual analysis of Hirsi Ali and van Gogh’s controversial short film Submission (2004) and Marc Forster’s The Kite Runner (2007). Emphasis is placed on rhetorical and plot strategies, aimed at reinforcing unproductive Orientalist stereotypes of Islam and Muslims. The aim of this analysis is to find out how Muslims and Islam are presented in Submission and The Kite Runner, based on E. Said's (1978) work “Orientalism” and to identify Theo van Gogh's assassination, influenced public attitudes towards Muslims. The following means are used to reach the aim: to an
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Abubakar Isa, Sadiya, Md Salleh Yaapar, and Suzana Haji Muhammad. "Rethinking Orientalism of Muslims in Ayaan Hirsi Ali’s Infidel." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (2019): 241–65. http://dx.doi.org/10.18326/ijims.v9i2.241-265.

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Edward Said’s Orientalism questions the Western representation of the Eastern ‘other’, especially the Arab Muslims. A misrepresentation that has always treated the orient with inferiority; as barbaric and backward compared to the refined, reasoning and advanced Occident. This form of representation is what Ayaan Hirsi Ali embarked on in her bestselling memoir Infidel (2007). It chronicles her geographical journey from Somalia to Saudi Arabia, Ethiopia, Kenya and the Netherlands, and her flight from Islam to Atheism. A belief system she finds more appealing to reasoning than Islam which is (acc
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Dissertations / Theses on the topic "Muslim women saints"

1

Collingridge, Lorna Marie, and n/a. "Music as Evocative Power: The Intersection of Music with Images of the Divine in the Songs of Hildegard of Bingen." Griffith University. School of Theology, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20040624.110229.

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Hildegard's songs evoke an erotic and embodied devotion to a Divinity imagined as sensuous, relational, immanent and often female. These songs, written for use in her predominantly female community, are part of Hildegard's educational program to guide the spiritual development of the women in her Benedictine monastery. Hildegard's theology of music proposes that the physical act of singing enables humans to experience connection to the Living Light (Hildegard's most common address for the voice of the Holy Presence in her visions, lux vivens), and to embody this Divinity in their midst. Her
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Collingridge, Lorna Marie. "Music as Evocative Power: The Intersection of Music with Images of the Divine in the Songs of Hildegard of Bingen." Thesis, Griffith University, 2004. http://hdl.handle.net/10072/365182.

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Hildegard's songs evoke an erotic and embodied devotion to a Divinity imagined as sensuous, relational, immanent and often female. These songs, written for use in her predominantly female community, are part of Hildegard's educational program to guide the spiritual development of the women in her Benedictine monastery. Hildegard's theology of music proposes that the physical act of singing enables humans to experience connection to the Living Light (Hildegard's most common address for the voice of the Holy Presence in her visions, lux vivens), and to embody this Divinity in their midst. Her
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Books on the topic "Muslim women saints"

1

Khadokhel, Shirīnzādah. Taz̲kirah k̲h̲avātīn auliyāʼ. al-Faiṣal, 2009.

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2

Khiḍr, Sihām. Rābiʻah al-ʻAdawīyah: Bayna al-usṭūrah wa-al-ḥaqīqah. Dār al-Kutub al-ʻIlmīyah, 2010.

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3

Greppi, Caterina. Rabi'a: La mistica. Jaca book, 2003.

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Muḥammad, Ḥifẓurraḥmán. Taṣavvuf aur k̲h̲avātīn auliyāʼ Dihlī. Em. Ār. Pablīkeshanz, 2011.

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5

Smith, Margaret. Rábiʻa: The life & work of Rábiʻa and other women mystics in Islám. Oneworld, 1994.

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6

editor, Fiqī Anas ʻAṭīyah, та ʻAbd al-Mawlá, Aḥmad ʻĀdil, editor. , ред. Lawāqiḥ al-anwār fī ṭabaqāt al-akhyār, al-maʻrūf bi-ism al-Ṭabaqāt al-kubrá. Jāmiʻat Miṣr lil-ʻUlūm wa-al-Tiknūlūjiyā, Markaz Taḥqīq al-Turāth al-ʻArabī al-Islāmī, 2012.

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7

Pernoud, Régine. Hildegard of Bingen: Inspired conscience of the twelfth century. Marlowe & Co., 1998.

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8

author, BenAbderRahmane H. joint, ред. Sainte Zayneb L'Immaculée que la paix de Dieu soit avec elle: Al-Sayyidah Zaynab al-ṭāhirah ʻalayhā al-salām. Dar Al-Mahajja al-Baydaa, 2014.

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Indira Gandhi National Centre for the Arts, ed. Indian women seers and their songs: The unfettered note. Indira Gandhi National Centre for the Arts and Aryan Books International, 2017.

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10

Ḥusainī, Sayyid Muḥammad ʻAlī, 1934-, ред. Sharḥ-i Javāmiʻulkalim: Majmūʻah-i malfūẓāt-i Ḥaz̤rat Sayyid Muḥammad Bandah Navāz Gesūdarāz. al-Faiṣal, 2006.

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Book chapters on the topic "Muslim women saints"

1

Kauffman, Deborah. "The Maison royale as an educational institution for women." In Music at the Maison royale de Saint-Louis at Saint-Cyr. Routledge, 2018. http://dx.doi.org/10.4324/9781315596747-3.

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2

Neil, Bronwen. "Dreams and the Material World." In Dreams and Divination from Byzantium to Baghdad, 400-1000 CE. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198871149.003.0006.

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This chapter turns to the hagiographic tradition and what it can tell us about the spiritual roles available to men and women within it. It is concerned mostly with archetypal-spiritual dreams and prophetic or mantic dreams, which pertained not only to the future but also to the present. Any dream in which a prophet, angel, saint, or other agent of God appears may be considered prophetic. Byzantine saints found new avenues of appearance through tangible items such as icons and holy relics. Their messages, which could have personal or wider significance, were generally clear in meaning and did not require interpretation by specialists. The chapter compares the dreams of holy Christian men and women with the dreams of their Muslim counterparts in the Sufi tradition. It shows that dreams allowed pious women a greater degree of spiritual agency than was normally accorded to them in either culture. This unusual equity of gender is also evident in the early hagiographic biographies of Muhammad. The chapter closes with apocalyptic visions in Judaism, Byzantine Christianity, and Islam, showing that they were symptomatic of communities in crisis, regardless of faith. Moving from community concerns to individual concerns about the afterlife, it looks at tours of the other world, including two undertaken by women.
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Commins, David Dean. "Salafi Interpretations of Islam: Society and Social Life in QasimI." In Islamic Reform. Oxford University PressNew York, NY, 1990. http://dx.doi.org/10.1093/oso/9780195061031.003.0007.

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Abstract In addition to redefining the qualifications and practices of the ulama, the salafis set out how ulama should relate to other social groups.1 Qasimi expressed his attitude toward the popular classes in his comments on innovations (bida’) in ritual, on Sufi orders, and on visits to saints’ tombs. He also partook in the debate that raged around 1900 in the Muslim world over the status of women. Apropos of the salafis’ program for a reunited Muslim community, we have seen how they opposed legal school prejudice. An examination of Qasimi’s attempts to bridge differences between Sunnis and Sh1’1s complements the discussion of legal schools and raises the question of whether he achieved a disinterested position on issues at the root of Sunni-Shi’I divisions or if he retained Sunni biases. We also consider how the salafis conceived of progress, their attitudes toward new inventions and imports from Europe, and the way they thought religion and progress buttressed each other.
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Heo, Angie. "Public Order." In Political Lives of Saints. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297975.003.0006.

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“Public Order” engages the public nature of holy personhood by examining how the church and state regulate the publicity of miracles across the Christian-Muslim divide. Building on the overlap between Christian and Islamic worlds of holy visions and healing, it turns to the case of a Coptic woman whose dream led to controversy between Christians and Muslims along the Suez Canal. This chapter centers on the miracle-icon of the Virgin in Port Said and the efforts of Egyptian security officials to manage its public circulation. It shows how the policing of public order led to the polarizing segregration of Christians and Muslims, transforming the material circulation of holy power in the process. The containment of the icon, made into a “communal” image, continues to generate new suspicions, rendering open shrines into outposts of secrecy.
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Gregg, Gary S. "Theory." In Culture and Identity in a Muslim Society. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195310030.003.0002.

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Abstract Brahim-n-Ait Ali ou Hamou, an illiterate farmer in the pre-Saharan foothills of Morocco’s High Atlas mountains, lectured us often about the traditional life he lived and the modern one he sought. One day we discussed these matters over tea and almonds in the guest room of his rambling and frayed rammed-earth home, as his fellow tribesmen gathered across the dry riverbed at the tomb of the village’s patron saint to celebrate the Prophet’s birthday. Each region was bringing its contribution: barley and olive oil from the plains, a ram from the mountains, shrubby firewood from what was left of the forest. All morning the men chanted in the mosque, and the women came in small groups to make personal offerings and pleas to the saint.
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Hasan, S. S. "Toward the Empowerment of Women?" In Christians versus Muslims in Modem Egypt. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195138689.003.0019.

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Abstract In talking about opening the church to lay participation, one cannot fail to address the issue of female participation. For a place is being made for women in the service of the church, albeit grudgingly, but not as yet for women’s voices in church affairs. We have seen earlier that the Sunday School Movement reached its apogee in the ‘40s and early ‘50s, a period of the twentieth century marked by the breakdown of traditional controls and by a questioning of the hierarchic status and corporate privileges of the ruling class in Egypt. This phenomenon culminated in the 1952 revolution. The newly educated, pious youths who were caught up in the rebellious mood that swept over the country had, in joining the voluntary associations of the saintly, turned their backs on traditional relationships. There are countless stories about the angry confrontations between the fathers of novices, who wished to wrench their sons away from the monasteries before it was too late, and their abbots. Most of the parents frowned on their sons’ single-minded pursuit of the Godly, which they had reason to fear would lead to a monastic vocation.
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Neil, Bronwen. "Channelling the Divine." In Dreams and Divination from Byzantium to Baghdad, 400-1000 CE. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198871149.003.0004.

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This chapter surveys pagan, Christian, and early Islamic attitudes to dream divination and oracles, and the associated practice of incubation at shrines that continued from Antiquity in a religious guise. Divine messages received in oracular dreams in the pagan, Judaeo-Christian, Graeco-Roman, and early Islamic traditions required specialist interpreters and specific locations for gaining privileged access to the divine. It shows how the pagan practices of consulting oracles and sleeping at shrines were adopted and adapted by Byzantine Christians and early Muslims. The first half of the chapter deals with the pagan and monotheist reliance on oracles. Oracles came in many shapes and sizes, but one thing they had in common across the various religious traditions was a starring role for women. Oracles were usually delivered in a state of ecstatic frenzy, the sign of possession by a god or a demon. The process of dream incubation also involved visitations by a god or a saint, gained by sleeping at a holy place, temple, or shrine. The second half of the chapter examines pagan records of the practice of incubation, before discussing how this tradition was transformed in the miracle collections of male and female saints in the Byzantine milieu, where it attained spiritual overtones. The limited evidence for incubation in the Talmud will be treated, as well as early Islamic incubation practices.
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Weiss, Sarah. "Transgression and Tarantella among Catholic Women in Calabria." In Ritual Soundings. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042294.003.0007.

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This chapter focuses on two manifestations of the tarantella tradition in Catholic Southern Italy, exploring not only the connections between them but also the ways in which performance mediates the ambiguity of the social positions of the women who dance tarantella in their different contexts. The pilgrimage to the Madonna della Montagne in Polsi, Italy is described and contextualized in the history of tarantism from Saint Paul to contemporary stage performances as well as its causes and cures through the performance of tarantella music. The chapter relies on the ethnographic work of Marta Porcino, Karen Lüdtke; and Goffredo Plastino.
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Sainz, Ángel Chaparro. "Memory and Writing in Kim Gordon’s Girl in a Band." In Women in Rock Memoirs. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197659328.003.0004.

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Abstract In “Memory and Writing in Kim Gordon’s Girl in a Band,” Ángel Chaparro Sainz deploys a combined critical approach in order to observe the associations and interrelations between gender, music, and identity in Kim Gordon’s autobiography. The author explores how Gordon’s identity is investigated in an autobiography in which her awareness of herself as a musician interacts with her being a woman, a mother, and a band member. In the process of writing it, Kim Gordon’s journey into her personal memory reveals a complex process in which her developing identity takes shape. Her memoir is understood as a multilayered examination of identity that takes place in a liminal space of transition, where identity is approached not as something established and narrated, but as a source for self-revelation, a quest for meaning, and the promise of definition.
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Vézina, Caroline. "French Religious Music." In Jazz à la Creole. University Press of Mississippi, 2022. http://dx.doi.org/10.14325/mississippi/9781496842404.003.0004.

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From the early days of the colony, African Americans were exposed to the music of the Catholic Church. By 1754, the Ursuline owned a manuscript of spiritual or moral songs, Nouvelles Poésies Spirituelles et Morales, sung in French at a time when many characteristics of French vocal technique, such as the Notes Inégales, were very similar to African American music. Founded in the 1830s by three Free Women of Color Les Soeur de la Sainte-Famille—The Sisters of the Holy Family—also used music as an important part of their educational and evangelizing efforts. Singing cantiques both at church and at home, Creole Catholics eventually appropriated them by preserving only the most dramatic elements of the lyrics which they performed with a syncopated but flowing rhythm, making them the French counterpart of the Negro Spirituals, along which they stand as one of the precursors of jazz.
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