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Fatima, the daughter of Mohammed, is best known for her protest sermon, an important document from the early Islamic era. Mahjabeen Dhala here offers an in-depth analysis of this captivating narrative, which lies at the intersection of theology and women's studies. A fresh and deep study of Fatima's sermon from feminist and social justice perspectives, she reclaims the voice of a seventh-century Muslim woman theologian and female inheritance rights activist from patriarchal, sectarian, and secular biases. Dhala unveils a rich tapestry of empowerment for women and political minorities within the Islamic tradition. She also uncovers the early origins of female agency and empowerment in Islam, shattering prevailing Western misconceptions and challenging the notion that Muslim women are passive bystanders. Additionally, Dhala's book contributes to our understanding of the role of women in Islamic theology and ethics, revealing their active engagement in promoting social justice and fostering transformative change.
Chapter 3 presents and discusses the diverse prayer practices encountered in the zongos. Drawing on ethnographic descriptions and providing people’s varied interpretations of them, I discuss the diversity of Islamic prayer practices in relation to the anthropological literature on prayer. As I argue, Islamic prayer practices are fundamental to the formation of the Islamic community of the zongos, but they also provide the people of these wards with practical means to (re-)actualise their religious distinctions and dissent. The chapter first describes the separate ʿid prayers in Kokote Zongo and discusses the literature on prayer. I go on to describe the ṣalāt, the daily Islamic prayer, and discuss how the people of the zongo (re-)actualise their Islamic community and their religious differences through it. Then, I address the specific dhikr practices by which the Tijaniyya distinguish themselves from other Islamic groups and offer a panoramic view of the diverse personal prayer practices encountered in the zongos. I argue that the people of the zongo relate to the divine, the Islamic tradition, and each other as Muslims in their diverse religious practices. They are and become Muslims in diverse ways, as they (re)make, engage with, and embody the irreducible diversity of their religion.
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