^{page 209 note 1} There is a short and scrappy biography by al-Jundl, Anwar, al-Imām al-Marāghī, no. 115 in the Iqra'series, Cairo, 1952Google Scholar.

^{page 209 note 2} Shaikh al-Ẓawāhirī, Marāghi's rival and successor in 1929, states in his Memoirs that Marāghī's appointment in 1928 was against the King's wishes. But this does not necessarily mean that Fū'ād objected to Marāghlī personally; more likely, he disliked giving an appointment to his Minister's nominee. See Fakhr al-Dīn al-Aḥmadī al-Ẓawāhirī, al-Siyāsa wa'l-Azhar (Politics and al-Azhar) Cairo, 1945, p. 55Google Scholar.

^{page 209 note 3} Haim, See S. G. “State and University in Egypt” in Harris, C. D. and Horkheimer, M., eds., Universitat und Moderne Gesellschaft, Frankfurt-am-Main, 1959Google Scholar.

^{page 210 note 1} Oriente Moderno, Rome, vol. XVI, 1936, p. 475Google Scholar, quoting al-Ahrām of 5 May 1936. The lessons were for three hours a week.

^{page 210 note 2} Al-Jundī, pp. 116, 154.

^{page 210 note 3} Wingate Papers, file 134/7, contains a transla ion made in Wingate's office, for the text of which see Appendix. I have not been able to trace the Arabic original. The letter is undated, but seems to have been written at the end of April or the beginning of May 1915. Al-Jundā, p. 112, erroneously calls the letter a fatwa. I am obliged to Mr. Richard Hill and the School of Oriental Studies in Durham University for access to the Wingate Papers.

^{page 211 note 1} See, for instance, the exposition of the classical view by Riḍa, Muḥammad Rashīd, printed in al-Manār Vol. XXIII, 1922, pp. 729–752Google Scholar, and translated in Laoust, H., Le Califat dans la doctrine de Rashīd Riḍa, Beirut, 1938, pp. 29–42Google Scholar, where the authorities are cited. Rashīd Riḍa wrote this article to refute the views of Maulana Abu'l Kalām Azad who, in defence of the Ottoman Caliphate, asserted that Quraishite descent was not necessary; see his treatise on the Caliphate published serially in translation in al-Manār vol. XXIII; his views on Quraishite descent are printed pp. 753 ff. When Rashid Rida replied to Abu'l Kalām Azad he had fallen out with and was opposed to the claims of King Ḥusain. On the necessity for a Caliph to be a descendant from Quraish see the authoritative discussion in Tyan, E., Institutions du Droit Public Musulman, Vol. I, Le Califat, Paris, 1954. pp. 361–370Google Scholar.

^{page 212 note 1} Letter from Wingate to Cromer, 14 May 1915, Wingate Papers, file 134/6. Marāghīā's earlier note in support of the Sharif is here said to have been dated 22 April.

^{page 213 note 1} Wingate Papers, file 153/6.

^{page 213 note 2} Wingate Papers, file 153/8.

^{page 213 note 3} Letter from Fū'ād al-Khatīb to Muḥammad Sharī al Fārūqī, 14 Muharram 1335 H./10 November 1916, in translation in Wingate Papers file 143A/1.

^{page 213 note 4} Documents Collected for the Information of the Special Mission Appointed to Enquire into the Situation in Egypt, Vol. I, p. 155Google Scholar. Princeton University Library has a set of the Documents.

^{page 214 note 1} Op. cit., Vol. II, p. 54.

^{page 214 note 2} Despatch from Cairo, March 11, 1924, no. 867.404/79.

^{page 214 note 3} Aḥmad Shafāq Pasha, Ḥauliyyāt Misr al-Siyyāsiyya, al-fiauliyya al-thālitha,1926 (Annual Political Survey of Egypt, Third Survey, 1926), Cairo, 1929, pp. 149–50Google Scholar.

^{page 214 note 4} Translations and reports from the Arabic Press in the Egyptian Gazette, 8 March 1924, enclosed with the despatch cited above.

^{page 215 note 1} Ḥauliyyāt…, First Survey, 1924,Cairo, 1928, pp. 118–19Google Scholar.

^{page 215 note 2} Revue du Monde Musulman, Vol. LXIV, 1926, pp. 29–33, where the statement is translated in fullGoogle Scholar.

^{page 215 note 3} Arslān, Shakīb, Al-Sayyid Rashīd Riḍā…, Damascus, 1938, p. 367Google Scholar.

^{page 215 note 4} Majallat al-mū'tamar al-islāmi al-'āmm li'l khilāfa fi misr (Review of the General Islamic Congress for the Caliphate in Egypt) No. 1, October 1924, pp. 3–12. Rashīd Riḍā's epithets for the fallen Ḥusain are: “madḥ'ūman, madḥūran, ma'funan, mathbūran, manbūdhan, mahjūran.” 'Abd al Mut'āl al-Ṣa'īdi, Al-Mujaddidūn fi'l Islām… (Reformers in Islam…), Cairo, n.d. [after 1952], states, p. 542, that Rashīd Riḍa responded favourably to Fū'ād's ambition to be Caliph.

^{page 216 note 1} Ḥauliyyāt…, Fourth Survey, 1927, Cairo, 1928, p. 60Google Scholar.

^{page 216 note 2} Al-Manār, Vol. XXVIII, 1927–1928, pp. 319–20Google Scholar, quoting Fikrī Abāẓa's speech.

^{page 217 note 1} Egyptian Gazette, 1 April 1927, translating articlein al-Ittiḥād newspaper.

^{page 217 note 2} Kedourie, See E., “Sa'ad Zaghlul and the British” in St. Antony's Papers XI, 1961, p. 159Google Scholar.

^{page 217 note 3} Ḥauliyyāt…, First Survey, 1924, p. 119.

^{page 218 note 1} Ḥauliyyāt…, Second Survey, 1925, Cairo, 1928, pp. 1053–5 and 916–18.Google Scholar

^{page 218 note 2} The phrases are E. W. Lane's, see The Manners and Customs of the Modern Egyptians, Library, Everyman's ed., pp. 445–6Google Scholar. See also article “Maḥmal” in The Encyclopaedia of Islam, and Jomier, Jacques, O.P., Le Maḥmal, Cairo, 1953Google Scholar.

^{page 218 note 3} Ḥauliyyāt…, First Survey, 1924, p. 300. The other bone of contention related to the Egyptian medical mission which it was customary to send with the pilgrims. Ḥusain forbade them to attend to the sick, even though they were Egyptian. Ḥimself a man of overweening ambition, he may have considered such a mission a reflection on Ḥijāzī facilities and an easy pretext to diminish and humiliate him.

^{page 218 note 4} Lane, p. 444

^{page 219 note 1} Haikal, Muḥammad Ḥusain, Memoirs…, Vol. 1, Cairo, 1951, p. 258Google Scholar.

^{page 219 note 2} Majallat al-mā'tamar …, No. 1, October 1924, p. 19 and No. 2, November 1924, p. 48.

^{page 220 note 1} Muḥammad Ḥusain Haikal, op. cit. Vol. I, pp. 402 and 231, says that initially Ibn Sa'ūd was favourable to Fū'ād's views, but that when he conquered the ḥijāz, he began increasingly to oppose them.

^{page 220 note 2} Despatch from the U.S. Minister, Bulkeley, August 20,1931, No. 883.00/711.

^{page 221 note 1} Shakīb Arslān, op. cit., p. 352.

^{page 221 note 2} Revue du Monde Musulman, Vol. LXIV, pp. 34–36Google Scholar, for the text of the statement. The 'ulamā alleged elections in Egypt, disturbances in the Ḥijāz, and the necessity to reach closer understanding among muslims as reasons for the delay.

^{page 221 note 3} Al-Manār, Vol. XXVI, 1926, pp. 790–1Google Scholar.

^{page 221 note 4} Article in al-Maḥrūsa newspaper, translated in the Egyptian Gazette of 8 March, 1924, enclosed with the U.S. Minister's despatch no. 867.404/79 cited above.

^{page 222 note 1} Ḥauliyyāt..., Third Survey, 1926, pp. 149–50 and Second Survey, 1925, p. 1055.

^{page 222 note 2} Despatch from U.S. High Commissioner, Admiral Mark Bristol, Constantinople, 23 January, 1925, no. 867.00/1844. See also the Shaikh's obituary in al-Manār, Vol. XXXIII, 1933, where it is also stated, p. 134Google Scholar, that he had been offered the spiritual Caliphate.

^{page 223 note 1} Ḥauliyyāt. .., Third Survey, 1926, p. 107 quoting al-Siyyāsa of 2 February, 1926.

^{page 223 note 2} Translated into French: “L'Islam et les Bases du Pouvoir” in Revue des Etudes Islamiques, Vols. VII and VIII, 1933 and 1934, pp. 353–91 and 163–232Google Scholar.

^{page 224 note 1} Report in al-Siyyāsa newspaper, 12 March 1926, quoted in Ḥauliyyāt…, Third Survey, 1926, pp. 148–9.

^{page 224 note 2} A'māli ba'd mudhakkirāti, Cairo, 1941, pp. 181–2Google Scholar. The reference to a republic is interesting. The tribunal did not deal with this issue, confining itself to purely theological and academic points, but Shaikh Yūsuf al-Dijwī, a member of the Areopagus of the Grand 'Ulamā, who had instigated the trial, in an attack on the book accused 'Ali 'Abd al-Rāziq of desiring to destroy the monarchy and to promote rebellion by telling the reader that religion does not forbid it while, in fact, it is considered one of the greatest of sins; “if the Government understood the real purpose of the book”, he wrote, “they would be the first to combat it”. This is probably the nearest that any of 'Ali 'Abd al-Rāziq's opponents came to say or hint publicly that the tract had some connection with current Egyptian politics; see al-Dijwi's, al-Islām wa uṣūl al-ḥukm wa'l radd 'alayhi (Islam and the Foundations of Authority and its Refutation), Cairo, n.d., pp. 59 and 121–3Google Scholar.

^{page 225 note 1} Haikal, op. cit., Vol. I, pp. 232–3 and 165–6.

^{page 225 note 2} 'al-'Aqqād, Abbās Mahmud, Sa'd Zaghlūl, Cairo, 1936, p. 480Google Scholar.

^{page 226 note 1} Radd hay'at kibar al-ulamā 'ala kitab al-islām wa usūl al-hukm li'l shaikh ' 'Ali 'Abdal-Rāziq (Refutation by the Areopagus of the Grand 'Ulamā of the Book, Islam and the Foundations of Authority, by Shaikh 'Ali 'Abd al-Rāziq) Cairo, n.d. The pamphlet ends with the sentence: “This is the ratio decidendi of the judgement againtst Shaikh 'Ali 'Abd al-Rāziq issued by the General Administration of Religious Establishments. [Signed: the Party of] Union. The judgement is analyzed by Bercher, L. in Revue des Etudes Islamiques, Vol. IX, 1935, pp. 75–86Google Scholar.

^{page 226 note 2} Ḥauliyyāt …, Third Survey, 1926, pp. 40 and 105 ff.; Revue du Monde Musidman, Vol. LXIV, p. 126Google Scholar. The Congress at Mecca met from 7 June to 5 July, 1926.

^{page 227 note 1} Ḥauliyyāt..., Third Survey, 1926, p. 203.

^{page 227 note 2} Al-Siyyāsa wa'l-Azhar, pp. 215–16.

^{page 227 note 3} Ḥauliyyāt …, Third Survey, 1926, pp. 280–1.

^{page 227 note 4} The minutes of the meetings and resolutions are translated in Revue du Monde Musulman, Vol. LXIV, pp. 46–122.

^{page 228 note 1} See S. G. Haim “Alfieri and al-Kawakibi” and “Blunt and al-Kawakibi” in Oriente Moderno XXXIV and XXXV, and ibid., Arab Nationalism, Berkeley, 1962, pp. 28–29.

^{page 229 note 1} Rashīd Riḍā to Antonius, 10 January 1935; Antonius Papers, Israel State Archives. I am obliged to the Director, Dr. P. Alsberg, for access to these Papers. It is interesting that the Ottoman Government were so interested in Kawākibī's activities that, as Rashād Riḍā writes, after his death, they persuaded his son to sell them Kawākibī's papers.

^{page 229 note 2} Despatch from the United States Minister, Cairo, 28 December 1931, no. 883.00 General Conditions/7.

^{page 229 note 3} Despatch of 20 August 1931, no. 883.00/711, cited above.

^{page 230 note 1} Despatch from Cairo, 21 December 1931, no. 865C.00/67.

^{page 230 note 2} Nār al-Islām, Vol. II, no. 6, Jamāda al-akhira 1350H/10 1931, p. 464Google Scholar and no. 8, Sha'bān 135OH/December 1931, pp. 590 ff. Rashīd Riḍā wrote, shortly after the Jerusalem Congress, that Shaukat 'Ali was rumoured to have wanted to use the Congress to proclaim 'Abd al-Majīd the true Caliph and that this aroused the strenuous opposition of Turkey; see al-Manār, Vol. XXXII, 1932, p. 120Google Scholar. On Turkish objections, see Oriente Moderno, Vol. XI, 1931, p. 579Google Scholar. Shaukat 'Alī was hostile to Ibn Sa'ūd, and this may have encouraged Fū'ād at one point to seek his support. Shaukat 'All visited Cairo in August 1931 and saw the King; he was then thought to be working for him; despatch from U.S. Minister, Cairo, 9 September 1931, no. 883.00/714. On Shaukat 'Alī's hostility to Ibn Sa'ūd, see Revue du Monde Musulman, Vol. LXIV, p. 15 and al-Manār, Vol. XXIX, 1929, pp. 162 ff.

^{page 231 note 1} Despatch from Cairo, 29 March 1932, no. 883.00 General Conditions/12.

^{page 231 note 2} See details in Oriente Moderno, Vol. XI, 1931, pp. 527–8Google Scholar.

^{page 231 note 3} Oriente Moderno, Vol. XII, 1932, p. 25Google Scholar. 'Azzām was eventually expelled from Palestine for making an anti-Italian speech; see loc. cit. p. 42. The occasion of the anti-Italian agitation was the recent execution of the rebel leader 'Umar al-Mukhtār in Cyrenaica. There may be a significant connexion between 'Azzām's attack on Italy and the reports, mentioned above, of Italian support for Fū'ād in the Caliphate question. In his despatch of 28 December 1931, no. 833.00 General Conditions/7 cited above, the United States Minister reported the appearance of an outspoken article by 'Azzām entitled “Sidky Pasha continues to be friendly to the Italians but offending to the Moslems and Arabs”.

^{page 231 note 4} Al-Manār, Vol. XXXII, pp. 120 ff., contains an interesting account of the intrigues and manœuvres behind the Jerusalem Congress; the Muftī's letter to Sidqī is printed p. 126; see also Oriente Moderno, Vol. XI, 1931, p. 529, for translation of the Mufti's letterGoogle Scholar.

^{page 231 note 5} Despatch from Cairo, 25 September 1933, no 883.00 General Conditions/30.

^{page 232 note 1} Despatch from Cairo, 20 October 1933, no. 883.00 General Conditions/31.

^{page 232 note 2} Haikal, Muḥammad Ḥusain, Memoirs…, Vol. I, p. 402Google Scholar, who writes that he agreed with 'Alī Māhir that the Caliphate was a burden which Egypt did not have the strength to shoulder.

^{page 232 note 3} Article dated 8 May 1936, published in The Egyptian Gazette of 20 May, enclosed with despatch from the United States Minister, Cairo, 23 May 1936, no. 783.90f/10.

^{page 233 note 1} Al-Jundī mentions, op. cit., p. 109, that Marāghī went on a mission to Ibn Sa'ūd “on matters pertaining to the Caliphate”.

^{page 233 note 2} al-Tābi'ī, Muḥammad, Min asrār al-sāsa wa'l siyyāsa (Secrets of Politicians and Politics), Cairo, n.d. [after 1952], pp. 57–8, 62 and 78Google Scholar.

^{page 234 note 1} See Haikal's, Mudhakkirat … (Memoirs …), Vol. II, Cairo, 1953, Ch. II, passimGoogle Scholar.

^{page 234 note 2} Despatch from Cairo, 17 March 1938, no. 383.1163/46. The newspaper report was taken from La Bourse Egyptienne of 9 March.

^{page 235 note 1} Report in The Egyptian Mail, 5 March 1938, translating interview appearing in al-Balāgh, and in La Bourse Egyptienne of the same date, enclosed with despatch no. 383. 1163/46, cited above.

^{page 235 note 2} Despatch from Cairo, 27 April 1938, no. 883.00 General Conditions/73.

^{page 236 note 1} According to Jewish and Greek traditions respectively, both Moses and Plato also died on the anniversary of their birth.

^{page 237 note 1} Despatch from Cairo, 21 February 1938, no. 383. 1163/45, enclosing a translation of the Rector's broadcast taken from al-Ahrām of 12 February.

^{page 237 note 2} Al-Jundī, pp. 109–110. The date of the sermon is not given but the author mentions that Marāghī was taken to task by the Prime Minister and that he answered by threatening to arouse the population against him. The Prime Minister in question was probably IJusain Sirrī whose period in office ran from November 1940 to February 1942; his predecessor IJasan Sabrī himself had favoured a neutral policy for Egypt. Michie, A. A., Retreat to Victory, 1942, p. 145Google Scholar, tends to confirm that it was during Sirrī's Ministry that Marāghī preached his sermon; the author also provides more details of the sermon than al-Jundī, who is content with a bare mention of its subject.

^{page 237 note 3} Haim, loc. cit. p. 100, quoting the memoirs of Marāghī's rival, Shaikh al-Ẓawahīrī.

^{page 237 note 4} Kirk, G., The Middle East in the War, 1952, p. 257Google Scholar, quoting contemporary Egyptian, English and German press reports.

^{page 237 note 5} Al-Jundī, p. 110.

^{page 238 note 1} The episode is described in Haim, loc. cit., pp. 100–1.

^{page 238 note 2} See Nune, E. “L'Idea dell'Unita Araba in Recenti Debattiti della Stampa del Vicino Oriente”, Oriente Moderno, XVIII, 1938, pp. 411–12Google Scholar, where the author quotes contemporary Egyptian press reports.

^{page 239 note 1} Oriente Moderno, Vol. XVII, 1937Google Scholar, giving details of an interview in al-Ahrām newspaper of 26 September 1937.

^{page 239 note 2} Oriente Moderno, Vol. XVIII, 1938, p. 222Google Scholar.

^{page 239 note 3} Despatch from Cairo, 23 December 1938, no. 883.00 General Conditions/82.

^{page 240 note 1} Rossi, E. “II Congresso Interparlamantare Arabo e Musulmano pro Palestina al Cairo (7–11 Ottobre)” in Oriente Moderno, Vol. XVIII, 1938, p. 589Google Scholar and Oriente Moderno, Vol. XIX, 1939, p. 104Google Scholar. The delegates in January included Sa'ūdi princes and the Yemeni Heir to the Throne.

^{page 241 note 1} Op. cit., Vol. II, Cairo, 1953, pp. 156–157. It appears from the context that Bindāri aspired to 'Ali Māhir's place, and that this was his way of insinuating himself in Fārūq's good graces.

^{page 241 note 2} See Kedourie, E., “Panarabism and British Policy” in Laqueur, W. Z., ed. The Middle East in Transition, 1958Google Scholar.

^{page 242 note 1} Al-Ittiḥād al-'Arabī fi'l Qāhira, al-Kitāb al-thānī (The Arab Union in Cairo, Second Book), Cairo 1950, p. 10Google Scholar. The King subsequently sent 'Abd al-Rahmān 'Azzām on a mission to Ibn Sa'ūd. 'Azzām was a long-standing advocate of Arab unity, had many connexions in the Arab world, had by then abandoned the Wafdists and become a King's man, and was the son-in-law of Khālid al-Qarqani, an influential adviser of Ibn Sa'ād.

^{page 242 note 2} United States Weekly Review of Official Foreign Broadcasts, no. 110, 8 01 1944, p. 21Google Scholar.

^{page 242 note 3} See article “Sharif” in The Encyclopaedia of Islam.

^{page 242 note 4} Details of this committee were given by Hāfiz 'Afīfī, at the time Chief of the Royal Cabinet, in his evidence in Karīm Thābit's trial before the Revolutionary Court in 1953; see Kīra, Kamāl, ed., Muḥāakamāt al-Thaura (Trials of the Revolution) Vol. IV, Cairo, 1954, p. 672Google Scholar. See also, E. Kedourie ”Revolutionary Justice in Egypt: The Trials of 1953” in The Political Quarterly, 1958, p. 393.

^{page 243 note 1} This is a well known historical event when all the friends and followers of the Prophet collected under the roof of El Sakifa which means a thatched enclosure.