This historical study transforms our understanding of modern Egyptian national culture by applying social theory to the history of Egypt's first teacher-training school. It focuses on Dar al-Ulum, which trained students from religious schools to teach in Egypt's new civil schools from 1872. During the first four decades of British occupation (1882-1922), Egyptian nationalists strove to emulate Europe yet insisted that Arabic and Islamic knowledge be reformed and integrated into Egyptian national culture despite opposition from British officials. This reinforced the authority of the alumni of the Dar al-Ulum, the daramiyya, as arbiters of how to be modern and authentic, a position that graduates Hasan al-Banna and Sayyid Qutb of the Muslim Brotherhood would use to resist westernisation and create new modes of Islamic leadership in the 1930s, 40s and 50s. Establishing a 130-year history for tensions over the place of Islamic ideas and practices within modernized public spaces, tensions which became central to the outcomes of the 2011 Arab Uprisings, Hilary Kalmbach demonstrates the importance of Arabic and Islamic knowledge to notions of authority, belonging, and authenticity within a modernising Muslim-majority community.

The emergence and evolution of Egyptian feminism is an integral, but previously untold, part of the history of modern Egypt. Drawing upon a wide range of women's sources--memoirs, letters, essays, journalistic articles, fiction, treatises, and extensive oral histories--Margot Badran shows how Egyptian women assumed agency and in so doing subverted and refigured the conventional patriarchal order. Unsettling a common claim that "feminism is Western" and dismantling the alleged opposition between feminism and Islam, the book demonstrates how the Egyptian feminist movement in the first half of this century both advanced the nationalist cause and worked within the parameters of Islam.

The Islamic world's artistic traditions experienced profound transformation in the 19th century as rapidly developing technologies and globalizing markets ushered in drastic changes in technique, style, and content. Despite the importance and ingenuity of these developments, the 19th century remains a gap in the history of Islamic art. To fill this opening in art historical scholarship, Making Modernity in the Islamic Mediterranean charts transformations in image-making, architecture, and craft production in the Islamic world from Fez to Istanbul. Contributors focus on the shifting methods of production, reproduction, circulation, and exchange artists faced as they worked in fields such as photography, weaving, design, metalwork, ceramics, and even transportation. Covering a range of media and a wide geographical spread, Making Modernity in the Islamic Mediterranean reveals how 19th-century artists in the Middle East and North Africa reckoned with new tools, materials, and tastes from local perspectives.

A longitudinal history of Islamic child custody law, challenging Euro-American exceptionalism to reveal developments that considered the best interests of the child.

An accessible and wide-ranging survey of modern Arab culture covering political, intellectual and social aspects.

In Quest of Justice provides the first full account of the establishment and workings of a new kind of state in Egypt in the modern period. Drawing on groundbreaking research in the Egyptian archives, this highly original book shows how the state affected those subject to it and their response. Illustrating how shari’a was actually implemented, how criminal justice functioned, and how scientific-medical knowledges and practices were introduced, Khaled Fahmy offers exciting new interpretations that are neither colonial nor nationalist. Moreover he shows how lower-class Egyptians did not see modern practices that fused medical and legal purposes in new ways as contrary to Islam. This is a major contribution to our understanding of Islam and modernity.

The first in-depth look at how postwar thinkers in Egypt mapped the intersections between Islamic discourses and psychoanalytic thought In 1945, psychologist Yusuf Murad introduced an Arabic term borrowed from the medieval Sufi philosopher and mystic Ibn ‘Arabi—al-la-shu‘ur—as a translation for Sigmund Freud’s concept of the unconscious. By the late 1950s, Freud’s Interpretation of Dreams had been translated into Arabic for an eager Egyptian public. In The Arabic Freud, Omnia El Shakry challenges the notion of a strict divide between psychoanalysis and Islam by tracing how postwar thinkers in Egypt blended psychoanalytic theories with concepts from classical Islamic thought in a creative encounter of ethical engagement. Drawing on scholarly writings as well as popular literature on self-healing, El Shakry provides the first in-depth examination of psychoanalysis in Egypt and reveals how a new science of psychology—or “science of the soul,” as it came to be called—was inextricably linked to Islam and mysticism. She explores how Freudian ideas of the unconscious were crucial to the formation of modern discourses of subjectivity in areas as diverse as psychology, Islamic philosophy, and the law. Founding figures of Egyptian psychoanalysis, she shows, debated the temporality of the psyche, mystical states, the sexual drive, and the Oedipus complex, while offering startling insights into the nature of psychic life, ethics, and eros. This provocative and insightful book invites us to rethink the relationship between psychoanalysis and religion in the modern era. Mapping the points of intersection between Islamic discourses and psychoanalytic thought, it illustrates how the Arabic Freud, like psychoanalysis itself, was elaborated across the space of human difference.

Since the Taliban seized Kabul in 1996, the public has grappled with the relationship between Islamic education and radical Islam. Media reports tend to paint madrasas--religious schools dedicated to Islamic learning--as medieval institutions opposed to all that is Western and as breeding grounds for terrorists. Others have claimed that without reforms, Islam and the West are doomed to a clash of civilizations. Robert Hefner and Muhammad Qasim Zaman bring together eleven internationally renowned scholars to examine the varieties of modern Muslim education and their implications for national and global politics. The contributors provide new insights into Muslim culture and politics in countries as different as Morocco, Egypt, Pakistan, India, Indonesia, Iran, and Saudi Arabia. They demonstrate that Islamic education is neither timelessly traditional nor medieval, but rather complex, evolving, and diverse in its institutions and practices. They reveal that a struggle for hearts and minds in Muslim lands started long before the Western media discovered madrasas, and that Islamic schools remain on its front line. Schooling Islam is the most comprehensive work available in any language on madrasas and Islamic education.

For many Egyptians in the early twentieth century, the biggest national problem was not British domination or the Great Depression but a "marriage crisis" heralded in the press as a devastating rise in the number of middle-class men refraining from marriage. Voicing anxieties over a presumed increase in bachelorhood, Egyptians also used the failings of Egyptian marriage to criticize British rule, unemployment, the disintegration of female seclusion, the influx of women into schools, middle-class materialism, and Islamic laws they deemed incompatible with modernity. For Better, For Worse explores how marriage became the lens through which Egyptians critiqued larger socioeconomic and political concerns. Delving into the vastly different portrayals and practices of marriage in both the press and the Islamic court records, this innovative look at how Egyptians understood marital and civil rights and duties during the early twentieth century offers fresh insights into ongoing debates about nationalism, colonialism, gender, and the family.

In Secular Translations, the anthropologist Talal Asad reflects on his lifelong engagement with secularism and its contradictions. He draws out the ambiguities in our concepts of the religious and the secular through a rich consideration of translatability and untranslatability, exploring the circuitous movements of ideas between histories and cultures. In search of meeting points between the language of Islam and the language of secular reason, Asad gives particular importance to the translations of religious ideas into nonreligious ones. He discusses the claim that liberal conceptions of equality represent earlier Christian ideas translated into secularism; explores the ways that the language and practice of religious ritual play an important but radically transformed role as they are translated into modern life; and considers the history of the idea of the self and its centrality to the project of the secular state. Secularism is not only an abstract principle that modern liberal democratic states espouse, he argues, but also a range of sensibilities. The shifting vocabularies associated with each of these sensibilities are fundamentally intertwined with different ways of life. In exploring these entanglements, Asad shows how translation opens the door for—or requires—the utter transformation of the translated. Drawing on a diverse set of thinkers ranging from al-Ghazālī to Walter Benjamin, Secular Translations points toward new possibilities for intercultural communication, seeking a language for our time beyond the language of the state.