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NAGUIB MAHFOUZ and MODERN ISLAMIC IDENTITY by MEHNAZ

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NAGUIB MAHFOUZ and MODERN ISLAMIC IDENTITY by MEHNAZ NAGUIB MAHFOUZ AND MODERN ISLAMIC IDENTITY by MEHNAZ MONA AFRIDI Submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY in the subject RELIGIOUS STUDIES at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF G J A LUBBE JOINT PROMOTER: PROF Y DADOO NOVEMBER 2008 SUMMARY NAGUIB MAHFOUZ AND MODERN ISLAMIC IDENTITY The purpose of this study was to present an analysis of Naguib Mahfouz’s writings in relationship to modern Islam, changes in Egyptian Islam, the impact of colonialism, and modern Muslim Identity. The divergent effects and results of transformations in Egypt are analyzed through history, literature, and religion using theoretical religious, psychological, historical, and social world views. Selected writings of Naguib Mahfouz are used as the central body of literature. Naguib Mahfouz’s writings provide a plethora of divergent views on Egypt, Islam, and the emerging new Muslim Identity. Mahfouz’s writings centralize the many dilemmas that Muslims face today in light of modernity, western influences, and a transforming Islam. In this study there were some conclusions drawn about modern Islam and literature that discuss modern Islam as reflected in Mahfouz’s literary portrayals of ordinary Muslims living in Cairo and Alexandria oscillating between their native Eastern culture and Western colonial influences, as well as the existential and spiritual questions that accompany change for modern Muslims. ii KEY TERMS: Naguib Mahfouz; Islam; Egypt; Literature; Arab; Tradition; Modern; Muslim Identity; Religion; Secular; Reform; Spiritual; Duniya; Din. iii ACKNOWLEDGEMENTS I am grateful to have had my primary education living in the United States and being able to bring this experience to my joint-promoters: Dr. Gerrie Lubbe, and Dr. Y Dadoo in South Africa. Dr. Lubbe has been honest, sincere, and encouraging throughout this process. Thank you. As a Pakistani woman, I was privileged to be provided with the inspiration and encouragement from my mother and father. My father who has now passed on for 17 years gave me the light and vision to gain the highest possible educational goals. My mother supported my many years of working on this project both emotionally and financially. I thank and honor them both forever. My utmost support in my life and in my work has been my husband, Scott Dennis. Scott has been positive, encouraging, and loving in all realms of this process. Even though at times, I wanted to give up, Scott did not let me and instead created long night conversations about my work. I have two beautiful children Alexander and Rüya who are the light and inspiration of the future of my work. Thank you! My deepest thanks to my dear best friend Dr. David M. Buyze for always being there and helping me with this thesis, he is the only friend who has stood waiting for me at the end of the tunnel with a torch. Finally, I would like to remember my first mentor, Charles Winquist who passed away while I wrote this thesis and I am indebted to him for his passion of ideas, élan vital, and encouragement. I thought of him everyday while I ruminated on Naguib Mahfouz, Egypt, and Religion. iv DECLARATION Student number: 3318-291-4 I declare that NAGUIB MAHFOUZ AND MODERN ISLAMIC IDENTITY is my own work and that the sources that I have used or quoted have been indicated and acknowledged by means of complete references. __________________________________ ______________________________ Signature (MS MM AFRIDI Date v TABLE OF CONTENTS PRELIMINARIES Summary ii Acknowledgements iv Declaration v CHAPTER ONE – INTRODUCTION 1 1.1 Approach 2 1.2 Problem 4 1.3 Relevance 8 1.4 Methodology 9 1.4.1 Literary Theory 9 1.4.2 Religion 14 1.4.3 History 17 1.4.4 Feminist Studies 19 1.5 Egyptian Islam 20 1.6 Dissertation Outline 27 1.6.1 Chapter Two 27 1.6.2 Chapter Three 28 1.6.3 Chapter Four 29 1.6.4 Chapter Five 30 1.6.5 Chapter Six 30 1.6.6 Chapter Seven 31 1.6.7 Chapter Eight 31 CHAPTER TWO – HISTORICAL AND COLONIAL ALLEGORIES IN MAHFOUZ’S CAIRO 33 2.1 Introduction to Mahfouz’s Work and Chapter Overview 33 2.1.1 The Trilogy: Palace Walk, Palace of Desire, and Sugar Street 33 2.1.2 Midaq Alley 33 2.1.3 The Beggar 34 2.1.4 Chapter Overview 34 2.1.5 Islamism and Egypt 39 2.2 Historical and Religious Change in Mahfouz’s Writings and Egypt 40 2.2.1 Cairene Society and Western Influences 44 2.2.2 Islamic Identity 46 2.3 Historical Analysis of Mahfouz’s Novels 59 2.3.1 Midaq Alley 59 2.3.2 Adrift on the Nile and The Beggar 64 CHAPTER THREE – RELIGION AND RELIGIOUS SYMBOLISM IN MAHFOUZ’S CHARACTERS 72 3.1 Chapter Overview 72 3.2 Mahfouz’s Religious Symbolism 76 3.3 Egyptian Identity and Diversity 83 3.4 Western Influences in Egyptian Life 89 3.5 The Trilogy 91 3.6 Mahfouz’s Controversial Novel 99 3.7 Midaq Alley 104 vi CHAPTER FOUR – EGYPTIAN REFORMIST TRENDS: CHANGES IN HUMAN CONSCIOUSNESS 114 4.1 History and Reformist Trends 117 4.2 Adrift On the Nile and The Beggar: Social Faith or Ideology? 131 4.2.1 Adrift on the Nile 135 4.2.2 Children of Gebalaawi 138 CHAPTER FIVE – EGYPTIAN WOMEN IN MAHFOUZ’S CAIRENE COURTYARDS 146 5.1 Reading Muslim Women in Mahfouz’s Work 148 5.2 Religious or Secular Women? 154 5.3 Strong Female Characters in Mahfouz’s Work 163 CHAPTER SIX – MODERN LITERATURE AND NAGUIB MAHFOUZ 174 6.1 Parallel Writings 174 6.1.1 Orhan Pamuk, Snow 174 6.1.2 Orhan Pamuk, Istanbul: Memories of a City 174 6.1.3 Mohsin Hamid, The Reluctant Fundamentalist 174 6.1.4 Literary Styles and Theoretical Analysis 174 6.2 Parallels: Religion and Nation 178 6.3 The Postcolonial Gaze and Literature 181 6.4 Islamic Cities and Change 186 CHAPTER SEVEN – MAHFOUZ: PIONEER ARABIC NOVELIST AND HIS JOURNEY 195 7.1 Mahfouz as a Pioneer 198 7.2 Journey of Ibn Fattouma and Mahfouz 203 CHAPTER EIGHT – CONCLUSION AND SUMMARY DISCUSSION 218 8.1 Review 218 8.2 Summary Discussion 220 BIBLIOGRAPHY 230 vii CHAPTER ONE INTRODUCTION My dissertation examines the generational, historical, religious, and political dynamism of Egyptian life as portrayed in the writings of Naguib Mahfouz. In this dissertation, I explore how colonialism influenced Egyptian Islamic culture through intellectual, spiritual, religious, and modern interventions. I investigate how the influences of colonialism and national struggles are presented by Mahfouz through descriptive dialogues, the recounting of events, and general characterizations. Mahfouz’s narratives introduce the reader to Egyptian reformers and modern and traditional characters as they take a religious journey through postcolonial Egypt. Mahfouz’s depictions paint a complex picture of Egyptian Islamic identity. I investigate how one might understand modern Egypt’s Muslim identity through these depictions. Why this project? My area of study is religion and literature. In this realm, I seek to perform a deep analysis of specific intellectual and historical transformations that have taken place within modern Egyptian culture, and compare them to those that have taken place in other Muslim countries with similar histories. This particular study of Islam and Egypt using Mahfouz’s commentaries has demonstrated that similar changes have taken place in other Muslim cultures. For example, Clifford Geertz (1968:14) presents a study on Morocco and Indonesia in his book Islam Observed: Religious Development in Morocco and Indonesia. He asserts that there is a universal and specific nature associated with the modern Islamic world. Islamization has been a two-sided process. On the one hand, it has consisted of an effort to adapt a universal, in theory standardized and essentially unchangeable, and unusually well-integrated system of ritual and belief to the realities of local, even individual, moral and metaphysical perception. On the other, it has consisted of a struggle to maintain, in the face of this adaptive flexibility, the identity of Islam not just as religion in general but as particular directives communicated by God to mankind through the preemptory prophecies of Mohammed. 1 Geertz (1971:21) concludes his study by stating that the altered or external conditions of life in these Islamic countries have created a tension or “crisis”: If the term modernization is to be given any substantial meaning and its spiritual implications uncovered, the connections between changes in the classical religious styles and such developments as rationalized forms of economic organizations, the growth of labor parties, [etc.] … a whole host of other social novelties must be discovered. Although his study is anthropological, it seems to parallel some of the main themes that I investigate in the works of Mahfouz. Through his characterizations, Mahfouz demonstrates that the external conditions affecting Egypt from the 1919 rebellion to the present have caused an internal conflict between the spiritual and material identities of Egyptians. As Mahfouz (1989:364) writes, Something extremely serious was no doubt underway, otherwise why were the Egyptians striking and banding together to clash with the soldiers? And what soldiers? The English! The English … when a mention of that name had once sufficed to clear the streets. What had happened to the world and to people? This amazing struggle was so overwhelming that its basic elements were engraved in the boy’s soul without his having made any conscious effort to remember them. This event is recounted in Mahfouz’s Palace Walk alongside the rebellion of 1919 led by Sa’ad Zaghul against the British occupation. Mahfouz was seven years old at the eruption of the rebellion; this crucial event created an important awareness in the 1920s– 1930s.
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