Arab Religious Nationalism in the Colonial Era: Rereading Rashīd Riḍā's Ideas on the Caliphate

Haddad, Mahmoud

doi:10.2307/605489

Cited by 73 publications

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“…25 e caliphate was the subject of heated debate in the Muslim world at that time. In uential Muslim intellectuals, such as Rashīd Riḍā and Abul Kalam Azad of India, wrote about it (Haddad 1997;Willis 2010). Immediately after the caliphate was abolished in Turkey in 1924, Sharīf Ḥusayn of Makkah proclaimed himself the new caliph, and 'ulamā's of Azhar announced a plan for an international conference in Cairo to discuss the future of the caliphate (Kramer 1986, chaps.…”

Section: Plan For An Educational Institution In the Arab Regionmentioning

confidence: 99%

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Islamic School and Arab Association: Aḥmad Sūrkatī’s Reformist Thought and Its Influence on the Educational Activities of al-Irshād

Yamaguchi¹

2016

Stud. Islam.

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Section: Plan For An Educational Institution In the Arab Regionmentioning

confidence: 99%

“…Non-Arab Muslims, he argued, could serve the community only according to the degree of their skill in Arabic. 30 is kind of inclination toward Arab nationalism is commonly recognized among Arab reformists (Haddad 1997;Hourani 1983, chap. 11).…”

Section: Plan For An Educational Institution In the Arab Regionmentioning

confidence: 99%

Islamic School and Arab Association: Aḥmad Sūrkatī’s Reformist Thought and Its Influence on the Educational Activities of al-Irshād

Yamaguchi¹

2016

Stud. Islam.

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“…15 Stressing his efforts to restore the caliphate to its former glory and promote Arabic as the language of Islam, Mahmoud Haddad emphasized Riḍ a's significant contribution to the articulation of "Arab religious nationalism." 16 Amal Ghazal analyzed the role that Riḍ a played, as al-Man ar's editor, to transcend some regional and sectarian divides and forge, in the hearts and minds of a far-flung network of Arab readers, an expansive sense of belonging to an imagined Islamic community, the umma. 17 Others have explained how and why, despite his commitment to Islamic law and Arab unity, Riḍ a made fundamental contributions to the development of Syrian nationalism.…”

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confidence: 99%

Nationalist Spirits of Islamic Law after World War I: An Arab-Indian Battle of Fatwas over Alcohol, Purity, and Power

Halevi

2020

Comp Stud Soc Hist

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In 1922, one of the most famous Muslim scholars of modern times, the Syrian-Egyptian reformer Rashīd Riḍā, published in his journal a detailed fatwa in defense of alcohol. He did so in reaction to an obscure Indian jurist's fatwa that had warned Muslims not to use alcoholic products. On the surface, the authors of the fatwas appeared to be principally concerned with the right way to interpret sacred laws of purity and pollution. However, this article reveals that their disagreement had much to do with differing approaches to the politics of independence. Their divergence is intriguing because the cities where they lived, Cairo and Bombay, had just experienced the convulsions of anti-British consumer boycotts. And it emerged at a time when anti-imperial Muslim activists from the Middle East and South Asia were rallying together for a pan-Islamic cause—to prevent the final collapse of the caliphate. These movements swayed both Riḍā and his rival, who may well be described as Muslim nationalists. Yet they embraced radically different strategies for independence. One aimed for national purity, the other for national power. This discrepancy led to the battle of fatwas—a forgotten battle that is worth remembering because it suggests some of the difficulties that Muslim jurists of Arab or Indian ancestry faced during the interwar period when they tried to turn Islamic law into an effective nationalist discourse.

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“…After it became clear that the Empire may not survive the war Rida's goal shifted to creating an Arab Caliphate that would stretch from "the Red Sea, Bahr El-Arab, Persian Gulf, frontiers of Persia and Anatolia and the Mediterranean Sea" (Haddad, 1997) and would take over the task of protecting Islam against foreign powers. This shift placed his views closer to the Sharif Hussein.…”

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confidence: 99%

“…On the one hand, he supported Sharif Hussein's Arab revolt and, on the other hand, announced his loyalty to the Ottoman caliphate. He argued the revolt was a preemptive move to protect the Arabian peninsula (Haddad, 1997).…”

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confidence: 99%

Sources of Conflict in the Middle East: Borders or Stratified Identities?

Turan¹

2018

Savunma Bilimleri Dergisi

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Since the end of Ottoman control, Middle East has experienced a large number of conflicts. The arrangements made at the end of World War I are often blamed for these conflicts. Arbitrarily drawn borders and the creation of influence zones between Great Britain and France without paying attention to religious and ethnic divisions present in the region are seen at the source of today's conflicts. Arangements such as the Bunsen Committee report, Sykes-Picot agreement, and Hussein-McMahon correspondence shaped the region after the war, but none of these were successfully implemented due to changing circumstances, and their contradicting nature. This study argues that even though these constituted the first step in the creation of the modern Middle East, the real cause of today's conflicts lie in the creation of a stratified politicized identity system that emerged through stages over the past century. These stages were marked by the conflicts between Arab nationalism and nation state identities; the politicization of sectarianism; and finally the emergence of ethnicity in politics.

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Arab Religious Nationalism in the Colonial Era: Rereading Rashīd Riḍā's Ideas on the Caliphate

Cited by 73 publications

References 0 publications

Islamic School and Arab Association: Aḥmad Sūrkatī’s Reformist Thought and Its Influence on the Educational Activities of al-Irshād

Islamic School and Arab Association: Aḥmad Sūrkatī’s Reformist Thought and Its Influence on the Educational Activities of al-Irshād

Nationalist Spirits of Islamic Law after World War I: An Arab-Indian Battle of Fatwas over Alcohol, Purity, and Power

Sources of Conflict in the Middle East: Borders or Stratified Identities?

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