1 Among the works on resurgence are: Altman, I., “Islamic Movements in Egypt,” The Jerusalem Quarterly, 10 (Winter, 1979), 87–108;Ayubi, N., “The Political Revival of Islam: The Case of Egypt,” International Journal of Middle East Studies 12(4) (12, 1980), 481–499;Dekmejian, R. H., “The Anatomy of Islamic Revival and the Search for Islamic Alternatives,” Middle East Journal, 34 (Winter, 1980), 1–12;Dessouki, A. E., ed., Islamic Resurgence in the Arab World (New York, 1982);Guindi, F. El, “Religious Revival and Islamic Survival in Egypt,” International Insight 1(2) (05/06, 1980), 6–10;“Veiling Infitah with Muslim Ethic: Egypt's Contemporary Islamic Movement,” Social Problems 28(4) (04, 1981), 465–485;“Is There an Islamic Alternative? The Case of Egypt's Contemporary Islamic Movement,” Middle East Insight 1(4) (07/08, 1981), 19–24;“The Emerging Islamic Order: The Case of Egypt's Contemporary Islamic Movement,” Journal of Arab Affairs 1(2) (04, 1982), 245–262.
2 As published research on Egypt's Islamic movement was beginning to appear there seemed to arise among observers some disagreement as to whether the movement's inception occurred following 1967 or following 1973. According to S. Ibrahim it began right after the 1967 war. See Ibrahim, S., “Anatomy of Egypt's Militant Islamic Groups: Methodological Note and Preliminary Findings,” International Journal of Middle East Studies, 12(4) (12, 1980), 425. I argued that the phenomenon referred to at that time, although religious, was not Islamic. For more detail on this point see El Guindi “Veiling Infitah ⃜”Kepel seems to be concurring that while revolutionary ideology developed in the 1960s the phenomena of Egypt's Islamic movement actually began in the 1970s.
3 See Haddad, Y. Y., “Sayyid Qutb: Ideologue of Islamic Revival,” in Esposito, J. L., ed., Voices of Resurgent Islam (New York, 1983), pp. 94–95, for the works by Qutb that are not included in Kepel.
4 Both references can be found in J. L. Esposito, ibid., Haddad, Y. Y., “Sayyid Qutb…”, pp. 67–98;Voll, J. O., “Renewal and Reform in Islamic History: Tajdid and Islah,” pp. 32–61.
5 In an article I argued that the university-based Islamic movement consists of two components: the associational in the form of al-Jama'āt al-Islamiyya and the non-associational core of college women and men who support al-Jama'āt but are not members, yet are in the Islamic movement. For elaboration on the movements' components see Guindi, El, “The Emerging Islamic Order …”, reprinted in Farah, Tawfik, ed., Political Behavior in the Arab States (Boulder, Colorado, 1983), pp. 55–65.
6 This androcentrism marks most of the works on the Islamic movement. One exception is the article by Williams, J. A., “A Return to the Veil in Egypt,” Middle East Review, 11(3) (Spring 1978), 49–55. For a discussion on the assertiveness of women in the movement and their role see Guindi, El, “Veiled Activism: Egyptian Women in the Islamic Movement,” Peuples Méditerraneacute;ens, 22–23 (01/06, 1983), 79–89, reprinted in Egypt Then and Now 2(4) (Winter/Spring, 1984), 21–25.