3. This whole issue is discussed in B. Lewis, The Muslim Discovery of Europe, London, 1982.
4. A. S. Ahmed, Living Islam, London, 1995, 76.
5. M. Al-Matwi, Al-hurub al-salibiyya, Tunis, 1954, 121; quoted by Sivan, ‘Modern Arab historiography’, 141.
6. Lewis, The Muslim Discovery of Europe, 164–5.
7. Ibid., 166.
8. M. Monrond, Tarikh al-hurub al-muqaddasa, trans. Muhammad Mazlum, Jerusalem, 1865. Cf. Sivan, ‘Modern Arab historiography’, no.
9. Cairo, 1899.
10. Sivan, ‘Modern Arab historiography’, 112, quoting al-Hariri, Al-akhbar al-saniyya, 6.
11. Sivan, ‘Modern Arab historiography’, no.
12. Cf. Lessing’s highly favourable portrayal of Saladin in his play Nathan der Weise and Sir Walter Scott’s romantic views of him in The Talisman.
13. El2: Namik Kemal.
14. W. Ende, ‘Wer ist ein Glaubensheld, wer ist ein Ketzer?’, Die Welt des Islams, N.S. 23 (1984), 81.
15. Ibid.
16. Ibid., 83, n. 37.
17. S. J. al-Tu‘ma, Salah al-Din fi’l-shi’r al-’arabi, Riyadh, 1979, 20–2.
18. Ende, ‘Wer ist ein Glaubensheld’, 84.
19. C. J. Edmonds, Kurds, Turks and Arabs, London, 1957, 57–8; Kurdish Culture and Identity, ed. P. Keyenbrock and C. Allison, London, 1996, 22.
20. S. ‘Ashur, Al-harakat al-salibiyya, Cairo, 1963, 583.
21. Ende, ‘Wer ist ein Glaubensheld’, 86; N. J. Mandel, The Arabs and Zionism before World War I, Berkeley, 1976, 84 and 88.
22. The speeches of Isaf al-Nashashibi and Muhammad Rashid Rida on the anniversary of the battle of Hattin in 1932 reveal such sentiments. Cf. Ende, ‘Wer ist ein Glaubensheld’, 86.
23. Cf. the fascinating analysis of Saladin as role model for Saddam Husayn in O. Bengio, Saddam’s word. Political discourse in Iraq, New York and Oxford, 1998, 82–4. Occasionally, a dissenting voice protests against the untarnishable image of Saladin. Hasan al-Amir, a Shi‘ite writer, portrays Saladin as a power-hungry, unscrupulous opportunist and criticises him for anti-Shi‘ite activities, for collaborating with the Crusaders and for aiming at family aggrandisement; Hasan al-Amin, ‘Haqiqat Salah al-Din al-Ayyubi’, ‘Irfan 55 (1967), 95–9; Ende, ‘Wer ist ein Glaubensheld’, 91.
24. In a personal conversation in Damascus in December 1998.
25. Cf. Ayatallah Khumayni, Al-jihad al-akbar, trans. H. Kurani, Tehran, I979, 57–9/80–2. According to Khumayni, the truth is hidden from man by a succession of veils, which are his mortal sins. The believer must strive to remove these veils so that God’s light may shine within his soul; it is this striving to remove the veils which is called the ‘greater jihad. Once this has been accomplished, man should wage the ‘lesser jihad. Cf. also al-Buti, Jihad in Islam.
26. Sayyid Qutb, Fi zilal al-Qur’an, Cairo and Beirut, 1992, vol. Ill, 1593.
27. Ibid., I, 108.
28. Al-Shihab, 14 November 1947, 86–8; quoted and analysed by Mitchell. Cf. R. P. Mitchell, The Society of the Muslim Brothers, Oxford, 1993, 229.
29. S. Qutb, Al-adalat al-ijtima‘iyya fi’l-Islam, trans. J. B. Hardie as Social justice in Islam, Washington, 1955, 235; Mitchell, Muslim Brothers, 230.
30. A. Taheri, Holy Terror, London, 1987, 111.
31. Maalouf, The Crusaders, 265.
32. Newsweek, 11 January 1999, 12.
33. Newsweek, 17 August 1998, 20.
34. A Nüsse, ‘The ideology of Hamas: Palestinian Islamic fundamentalist thought on the Jews, Israel and Islam’, in Nettler, Muslim-Jewish Relations, 108.
35. Ibid., 107.
36. Ibid.
37. Ibid.
38. Ibid., 110.
39. Cf. S. Taji-Farouki, ‘A case in contemporary political Islam and the Palestine question: the perspective of Hizb al-tahrir al-islami’; and S. Taji-Farouki, A Fundamental Question: Hizb al-tahrir and the Search for the Islamic Caliphate, London, 1996.
40. Taji-Farouki, ‘A case’, 35.
41. Ibid., 36.
42. Ibid., 38.
43. Ibid., 40.
44. Ibid., 41.
45. Similar analogies have been made in more recent times. President Bush’s speech to the American troops before they departed for the Gulf was compared by the ILP with Pope Urban II’s call for Crusade at Clermont in 1095.
46. Cf. P. Partner, God of Battles, London, 1997, 241–2, citing L. James, Imperial Warrior: The Life and Times of Field Marshal Viscount Allenby 1861–1936, London, 1993, 143 ff.
47. Ibid., 47.
48. Ibid., 52.
49. ‘Abd al-Latif Hamza, Adab al-hurub al-salibiyya, Cairo, 1949, 304, quoted by Sivan, ‘Modern Arab historiography’, 113.
50. E.g. ‘Ashur, Al-harakat al-salibiyya, 6; W. Talhuq, Al-salibiyya al-jadi-da fi Filastin, Damascus, 1948, 4–5.
51. J. I. Jabra, The rebels, the committed and the others: transitions in modern Arabic poetry today’, Middle East Forum, 43/1 (1967), 20.
52. Y. Suleiman, ‘Nationalist concerns in the poetry of Nazik al-Malaika’, Brismes Journal, 22/1–2 (1995), 103.
53. Ibid., 104.
54. The booklet is produced in both English and Arabic. The quotations which follow refer to the Arabic text. It has no date.
55. Nationalist Documents, 3 5.
56. Ibid., 34.
57. The idea of pollution as an insult is very prevalent. When Netanyahu visited Cairo in 1997, an Arabic newspaper commented that the air of the city had become polluted.
58. Nationalist Documents, 32.
59. The term ifranj has the double meaning of ‘Franks’ and now in modern Arabic ‘foreigners’.
60. Nationalist Documents, 35.
61. Ibid., 37.
62. M. G. S. Hodgson, Rethinking World History, ed. E. Burke III, Cambridge, 1993, 224.
63. Maalouf, The Crusades, 264.
64. M. Darwish, Memory for Forgetfulness, trans. I. Muhawi, Berkeley, 1995.
65. Ibid., 33–4.
66. Ibid., 41.
67. W. Khalidi, Islam, the West and Jerusalem, Washington, 1996, 20.
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