Muhammad Abduh Page 15

  The most useful source for Afghani’s life is Nikki Keddie, Sayyid Jamal al-Din “al-Afghani”: A Political Biography (Berkeley: University of California Press, 1972).

  For late pre-modern Islamic education, see Dale F. Eickelman, “The Art of Memory: Islamic Education and its Social Reproduction,” Comparative Studies in Society and History 20 (1978), pp. 485–516.

  For Risalat al-waridat, see Oliver Scharbrodt, “The Salafiyya and Sufism: Muhammad ‘Abduh and his Risalat al-waridat (Treatise on mystical inspirations),” Bulletin of the School of Oriental and African Studies 70 (2007), pp. 89–115.

  CHAPTER 2

  For the events and personalities of these years, see F. Robert Hunter, Egypt under the Khedives, 1805–1879: From Household Government to Modern Bureaucracy (Pittsburgh: University of Pittsburgh Press, 1984), and Arthur Goldschmidt, Biographical Dictionary of Modern Egypt (Boulder: Lynne Rienner, 2000).

  Accessible primary sources include Wilfrid Scawen Blunt, Secret History of the English Occupation of Egypt: Being a Personal Narrative of Events (1907; new edition, New York: H. Fertig, 1967), and his Gordon at Khartoum: Being a Personal Narrative of Events in Continuation of a Secret History of the English Occupation of Egypt (London: Swift, 1911), as well as Alexander Meyrick Broadley, How we Defended Arábi and his Friends: A Story of Egypt and the Egyptians (1884; new edition Cairo: RAPAC, 1980).

  For Guizot, see Larry Siedentop’s long and excellent introduction to François Guizot, The History of Civilization in Europe (1864; trans. William Hazlitt, London: Penguin Books, 1997), and of course Guizot’s own book.

  For freemasonry, see A. Albert Kudsi-Zadeh, “Afghani and Freemasonry in Egypt,”Journal of the American Oriental Society 92 (1972), pp. 25–35, Karim Wissa, “Freemasonry in Egypt 1798–1921:A Study in Cultural and Political Encounters,”Bulletin of the School of Oriental and African Studies 16, no. 2 (1989), pp. 143–61, and Matthew Scanlan, “Freemasonry Serving Egypt,”Freemasonry Today 31 (Winter 2005), p. 31.

  For the press, see Ami Ayalon, The Press in the Arab Middle East: A History (New York: Oxford University Press, 1995), and A. Albert Kudsi-Zadeh, “The Emergence of Political Journalism in Egypt,” The Muslim World 70 (1980), pp. 47–55.

  See also the sources for Muhammad Abduh given in the notes on further reading for Chapter One.

  CHAPTER 3

  For Cairo, see Elie Kedourie, Afghani and ‘Abduh: An Essay on Religious Unbelief and Political Activism in Modern Islam (London: Cass, 1966). See also two sources already suggested in the notes on further reading for Chapter Two: Broadley, How we Defended Arábi, and Blunt, Secret History.

  For Al-Waqa’i al-misriyya, see Malcolm H. Kerr, Islamic Reform: The Political and Legal Theories of Muhammad Abduh and Rashid Rida (Berkeley: University of California Press, 1966).

  For the Damascus Salafis, see Itzchak Weismann, “Between Sufi Reformism and Modernist Rationalism:A Reappraisal of the Origins of the Salafiyya from the Damascene Angle,” Die Welt des Islams 41 (2001), pp. 206–37.

  For Beirut, see Jens Hanssen, Fin de siècle Beirut: The Making of an Ottoman Provincial Capital (New York: Oxford University Press, 2005).

  CHAPTER 4

  For events in Paris, see the source for Afghani suggested in the notes on further reading for Chapter One, Keddie, Sayyid Jamal al-Din. See also Blunt, Gordon at Khartoum, already suggested in the notes for Chapter Two.

  For the reception of Al-Urwa al-wuthqa in India, see Aziz Ahmad, “Afghani’s Indian Contacts,” Journal of the American Oriental Society 89 (1969), p. 482.

  CHAPTER 5

  The best source for the basic narrative of these years is Uthman Amin, Muhammad Abduh, already suggested in the notes for Chapter One. Also useful are Keddie, Sayyid Jamal al-Din, already suggested in the notes for Chapter One, and Hanssen, Fin de siècle Beirut, in the notes for Chapter Three.

  For the text of Risalat al-tawhid, the original edition is Muhammad Abduh, Risalat al-tawhid (Cairo: Matba’a al-kubra al-amiriya, 1897). The only English translation is by Ishaq Nusa’ad and Kenneth Cragg, as The Theology of Unity (London: George Allen & Unwin, 1966).

  Also of interest are (for Taylor) Thomas Prasch, “Which God for Africa: The Islamic–Christian Missionary Debate in Late-Victorian England,” Victorian Studies 33 (1989), Elie Kedourie, “The Death of Adib Ishaq,” Middle Eastern Studies 9 (1973), pp. 97–8, and Marwa Elshakry, “The Gospel of Science and American Evangelism in Late Ottoman Beirut,” Past and Present 196 (2007), pp. 212–23.

  CHAPTER 6

  See, again, Uthman Amin, Muhammad Abduh, first suggested in the notes on further reading for Chapter One. For the Azhar and the Mufti, see A. Chris Eccel, Egypt, Islam and Social Change: Al-Azhar in Conflict and Accommodation (Berlin: Schwarz, 1984), and Jakob Skovgaard-Petersen, Defining Islam for the Egyptian State: Muftis and Fatwas of the Dar al-Ifta (Leiden: Brill, 1997).

  For the law, see Byron D. Cannon, “Social Tensions and the Teaching of European Law in Egypt Before 1900,” History of Education Quarterly 15, no. 3 (Autumn 1975), pp. 299–315.

  For the khedive, an accessible source is Khedive Abbas Hilmi II, Memoirs: The Last Khedive of Egypt (1940; trans. & ed. Amira Sonbol, Reading: Ithaca Press, 1988).

  For an unusual and interesting view of “reform,” see Timothy Mitchell, Colonizing Egypt (Berkeley: University of California Press, 1991).

  CHAPTER 7

  See, again, Uthman Amin, Muhammad Abduh, suggested in the notes on further reading for Chapter One. See also Ayalon, The Press in the Arab Middle East, already suggested in the notes for Chapter Two, and Jamal Mohammed Ahmed, The Intellectual Origins of Egyptian Nationalism (London: Oxford University Press, 1960).

  For the Azhar lectures as recorded and edited by Rida, see Tafsir al-Quran al-hakim al-mushtahar bi-ism Tafsir al-Manar, ed. Muhammad Rashid Rida (Cairo: Dar al-Manar, 1906–1935). For a commentary, see Jacques Jomier, Le commentaire coranique du Manar: tendances modernes d’exégèse coranique en Egypte (Paris: G. P. Maisonneuve, 1954).

  For Farah Antun, see Donald Malcolm Reid, The Odyssey of Farah Antun: A Syrian Christian’s Quest for Secularism (Minneapolis: Bibliotheca Islamica, 1975).

  CHAPTER 8

  See, again, Uthman Amin, Muhammad Abduh, first suggested in the notes for Chapter One. See also Skovgaard-Petersen, Defining Islam for the Egyptian State, already suggested in the notes for Chapter Six.

  For Islam in South Africa, see Ibrahim Mahomed Mahida, “History of Muslims in South Africa,” South African History Online, http://www.sahistory.org.za/pages/library-resources/online%20books/history-muslims/1800s.htm.

  CHAPTER 9

  The best source for the opposition to Muhammad Abduh is Indira Falk Gesink, “Beyond Modernism: Opposition and Negotiation in the Azhar Reform Movement, 1870–1911,” unpublished PhD thesis, Washington University, St. Louis, 2000. It is to be hoped that this thesis will soon be published. Also of use is, once again, Uthman Amin, Muhammad Abduh, first suggested in the notes for Chapter One.

  Taha Husayn’s Al-ayyam is available in translation as The Days: Taha Husayn, his Autobiography in Three Parts, ed. E. H. Paxton, Hilary Wayment and Kenneth Cragg (Cairo:AUC Press, 1997).

  For Muhammad Abduh in Algeria, see Rachid Bencheneb, “Le séjour du šayh ‘Abduh en Algérie (1903),” Studia Islamica 53 (1981), pp. 121–35.

  CHAPTER 10

  For politics, Walid Kazziha, “The Jaridah-Ummah Group and Egyptian Politics,” Middle Eastern Studies 13 (1977), pp. 373–85.

  For the reception of Abduh, Mohamed Haddad, “Les oeuvres de ‘Abduh: histoire d’une manipulation,” Institut de Belles Lettres Arabes (Tunis) 60 (1997), pp. 197–222 and Mohamed Haddad, “Abduh et ses lecteurs: pour une histoire critique des lectures de M.‘Abduh,” Arabica 45 (1998), pp. 22–49.

  For insurance, Samir Mankabady, “Insurance and Islamic Law:The Islamic Insurance Company,” Arab Law Quarterly 4, no. 3 (August 1989), pp. 200–201.

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