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426–428 on action and work ethic (without referencing ʿAbduh), “Din-i İslam'da hedef-i münakaşa olan mesailden: Say ve Servet”, Beyanülhak, 8 Şubat 1909 (21 February 1909), 2/48, pp. 1060–1062 he objected to photography (which ʿAbduh approved of), “Din-i İslam'da hedef-i münakaşa olan mesailden: Suret”, Beyanülhak, 26 Kanunusani 1324 (8 February 1909), 1/19, pp. 595–598 on Islamic inheritance, “Din-i İslam'da hedef-i münakaşa olan mesailden: İrs, Zekve”, Beyanülhak, 22 Şubat 1325 (7 March 1910), 2/50, pp. Examining Sabri's work in Istanbul and Cairo, ʿAbduh's early and later writing, and texts such as ʿAbduh's famous debate with Farah Antun, the islāmiyyāt literature of Egypt's liberal age, and material by Sayyid Qutb, I argue that Sabri was instrumental in formulating the hostile discourse that came to dominate Muslim views of ʿAbduh in the later twentieth century once the ideologies of Salafism and Brotherhood Islamism had eclipsed that of the reformers.ġ2 See his defence of the fez, “Fes ve Kalpak”, Beyanülhak, 3 Teşrinisani 1324 (16 November 1908), 1/7, pp.
Debating the leading lights of the modernist movement in Egypt of the 1930s and 1940s, Sabri came to see its reform theology as little more than a calque on Enlightenment notions of religion his ideas became influential through his close relationship with Hasan al-Banna and other figures from the Muslim Brotherhood. One of Mustafa Kemal's most implacable foes, Sabri was alarmed to find Egyptian ʿulamaʾ and intellectuals advancing the positivist-materialist agenda he had challenged in Istanbul before fleeing in 1922 from Ankara's victorious nationalist forces. This article re-examines the theology of Egyptian ʿalim Muhammad ʿAbduh (1849–1905) through the writing of Late Ottoman sheikh ül-Islam Mustafa Sabri (1869–1954) and his radical critique of the Muslim reform ( tajdīd) movement.
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