Infidels_ A History of the Conflict Between Christendom and Islam - Andrew Wheatcroft [249]
20. Charles Kurzman depicts modernism as “the imperialist expansion of Christian Europe, which threatened Islam in at least five registers,” that is, militarily, economically, cognitively, politically, culturally. See Charles Kurzman (ed.), Modernist Islam 1840–1940: A Sourcebook, Oxford: Oxford University Press, 2002, pp. 6–7. His introduction (pp. 3–27) to the collection of texts is an excellent, succinct statement of the issues.
21. The Islamic modernists used lectures, newspapers, and the burgeoning periodical press to publicize their ideas, rather than the scholarly texts, replete with citations and authorities of the traditional literature of argument and dispute. See ibid., pp. 14–16.
22. Hodgson, Venture, 3:274–5. For another view, see Elie Kedourie’s sardonic squib Afghani and ‘Abduh: An Essay on Religious Unbelief and Political Activism in Modern Islam, London: Frank Cass, 1966, reissued 1997.
23. The most readable source remains Albert Hourani, Arabic Thought in the Liberal Age: 1798–1939, Cambridge, 1970. Two valuable collections of material in translation by a wide range of thinkers are edited by Charles Kurzman. Liberal Islam: A Sourcebook, Oxford: Oxford University Press, 1998. On an earlier period, Modernist Islam: A Sourcebook 1840–1940, Oxford: Oxford University Press, 2002.
24. For a brief statement of these ideas, see Understanding the Evil of Innovation: Bid’ah, Riyadh: International Islamic Publishing House, 1997.
25. This was much more akin to Christian traditions of disputation and argument, as in the Spanish debates over the Moriscos in the sixteenth century.
26. See Edward Mortimer, Faith and Power: The Politics of Islam, London: Faber, 1982, pp. 113–7.
27. See Emad Eldin Shahin, Through Muslim Eyes: M. Rashid Rida and the West, Herndon, VA: International Institute of Islamic Thought, 1993.
28. See Dilip Hiro, Holy Wars: The Rise of Islamic Fundamentalism, London: Routledge, 1989, pp. 60–87.
29. Cited in John L. Esposito, The Islamic Threat: Myth or Reality? Oxford: Oxford University Press, 1995, p. 135.
30. See Johannes Jansen, The Neglected Duty: The Creed of Sadat’s Assassins and Islamic Resurgence in the Middle East, New York: Macmillan, 1986, p. 193.
31. Johannes J. G. Jansen, “Tafsir, Ijma and Modern Muslim Extremism,” Orient 27, no. 4 (1986).
32. Jansen stated in an interview: “I don’t know when it was written: probably in the spring preceding the murder of Sadat. Five hundred copies were printed. The group started to distribute and sell the book, but then realized that the Egyptian secret police would be able to locate the group by tracing these copies. So they burned 450 copies. Fifty copies survived, and photocopies of these are bound in libraries all over the world. After the murder of Sadat, the prosecutor added the document to the case file, so the lawyer of the accused also got a copy. He gave it away to an Egyptian newspaper, Al Ahram, which printed it. The article appeared in December 1981. It was sold out within hours and was never reprinted in that form. If people are sentenced to death, the Egyptian State Mufti has to condone the sentence. The Mufti gave a long fatwa explaining why the murderers of Sadat were wrong. But as a footnote to this fatwa, he added the full text of the document The Neglected Duty. That appeared in a series of thousands of pages, but the fascicule in which that document was reprinted sold out quicker than the rest of the volume. Then there was a third edition which was made probably in Jordan or Israel: it made use of the newspaper text, but left out a number of things that may have seen sensitive in the context of an Islamic kingdom, as Jordan is.” Religioscope, P.O. Box 83, 1705 Fribourg, Switzerland, February 8, 2002.
33. Osama bin Laden extended the doctrine