The Muslim Reception of European Orientalism by Heschel Susannah Ryad Umar

Author:Heschel, Susannah,Ryad, Umar
Language: eng
Format: epub
Publisher: Taylor & Francis (CAM)
Published: 2019-07-15T00:00:00+00:00

46 The complete version of Ahmad’s speech was translated to Arabic from English and published on January 1907 in al-Manar: Muhammad Rashid Rida, “Khutbat al-duktur Zia’ al-Din Ahmad,” al-Manar 9 (1907): 933–942, 938–939.

47 The suggested educational models were the bureaucratic and centralized French model – usually preferred by Egyptian nationalists and khedival officials – the utilitarian and relatively more diffused British model – preferred by British officials and Egyptian liberals for the most part – and the Islamic modernist model, preferred by ‘Abduh and Rida. For further information on these debates, see: Haggai Erlich, Students and University in Twentieth Century Egyptian Politics (London: Frank Cass, 1989), 9–44.

48 For further information, see: Reid, Cairo University and the Making of Modern Egypt, footnote 6.

49 al-Manar 9 (1907): 937–938.

50 Ibid., 937.

51 Ibid., 937–938.

52 Ibid., 938, 940.

53 Ibid., 934.

54 Ibid., 936.

55 Ibid., 941.

56 Ibid., 941–942. The issue of female education was not further elaborated by Ziauddin and thus shrouded in vagueness. In reality, traveling from India to a foreign country, such as Egypt, could have caused even more difficulties for women seeking to receive higher education.

57 Ibid., 939.

58 In 1899, al-Azhari published his first article in al-Manar concerning holidays among different religions: Sayyid ‘Abd al-Haq al-Haqi al- A‘azami al-Baghdadi al-Azhari, “al-A‘ayad,” al-Manar 2 (1899): 97–103. See also al-Azhari’s request for a formal legal response (istifta‘) from Rida in 1903 which dealt with the utilization of Urdu during his Friday sermons in Bombay, where he worked as an imam. Muhammad Rashid Rida, “Bab al-as’ila wa al-ajwiba,” al-Manar 6 (1903): 506–508. The biographical details on al-Baghdadi are taken from the following sources: Mukhtar al-Din Ahmad, “Shaykh ‘Abd al-Haq Haqi Baghdadi,” Tehzeeb-ul-Akhlaq (December, 1994): 4–7; Mir Basri, A‘lam al-adab fi al-Iraq al-hadith (London: dar al- hikmah, 1999), 418.

59 This information appears in the title page of the book, where al-Azhari thanked ‘Abd al-Rahman al-Dhakir, mentioning that he is the son of al-Haj Muqbil al-Dhakir – a well-known pearl merchant whose philanthropic activities were appreciated by al-Manar. Consider al-Manar’s obituary for Haj Muqbil al-Dhakir: Muhammad ‘Abd al-‘Aziz al-Mani‘, “Wafat rajul kabir wa muhsin shair, hua al-haj Muqbil al-Dhakir,” al-Manar 24 (1923): 559–560. For the treatise, see: Sayyid ‘Abd al-Haq al-Haqi al-A‘azami al-Baghdadi al-Azhari, al-‘Arab wa al-‘arabiyya bihima salah al-umma al-islamiyya wa jam‘ al-umam al-bashariyya (Cairo: matba‘at al-Manar, 1331 H./1913).

60 It is important to stress that the words ‘ajami or ‘ajam can also be translated, apart from “Muslim of Persian decent,” as “non-Arab Muslim.” Its translation is dependent on its different historical contexts.

61 al-Azhari, al-‘Arab wa al-‘arabiyya, 7.

62 Ibid.

63 Ibid., 21.

64 Ibid., 22.

65 Umar Ryad, Islamic Reformism and Christianity, 48.

66 Ronen Raz, “The Transparent Mirror: Arab Intellectuals and Orientalism, 1798–1950” (PhD diss., Princeton University, 1997).

67 al-Manar 16 (1913): 104–105.

68 For further information on Horovitz, see: Ruchama Jonston-Bloom, “Symbiosis Relocated: The German-Jewish Orientalist Ilse Lichtenstadter in America”, Leo Baeck Institute Year Book 16, no. 1 (2013): 4; Ruchama Jonston-Bloom, “Oriental Studies and Jewish Questions: German Jewish Encounters with Muhammad, The Qur’an, and Islamic Modernities” (PhD diss., The University of Chicago, 2013), 126–232; Shelomo Dov Goitein, “Yosef Horovitz,” Davar, March 13, 1931, 3.

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