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71 Al-Mughayrī stated that the Arab Association was founded under Sultan ‘Alī but its first organizational body and its by-laws were ratified in 1920. 72 Among journals and newspapers from which al-Falaq reprinted articles are: al-Ahrām, Ākhir Sā‘a, al- ‘Ālam al-‘Arabī, al-Bayraq, al-Difā‘ al-Qawmī, Kawkab al-Sharq, al-Kifāḥ, al-Laṭā’if al-Muṣawwara, Majallat al-Azhar, al-Shabāb, al-Sharq al-‘Arabī, Umm al-Qurā… The most oft-quoted newspaper, however, was al-Fatḥ of Muḥibb al-Dīn al-Khaṭīb. Al-Fatḥ was also a major resource for Ibadi newspapers published during the interwar period in the Mzab in Algeria. See Muḥammad Nāṣir, Abu al-Yaqẓān wa jihād alkalima (Algeria: Al-Sharika al-Waṭaniyya, 1980), 118-19. 73 See, for instance, al-Falaq, April 9, 1938: 1; April 26, 1938: 1; May 21, 1938: 2; December 31, 1938: 2; July 8, 1939: 1; July 15, 1939: 1; July 22, 1939: 1. The Arab Association, led by members of the Omani elite, had filed in 1934 an official complaint about the misfortunes of Arabs in Zanzibar to the Secretary of State for the Colonies, Sir Philip Cunliff-Lister. Among those misfortunes was an educational system that did not take into consideration the Islamic culture and history of Zanzibaris. The Association attached an eight page appendix outlining the shortcomings of that system. PRO CO 61 8/60/15, 05 February, 1934 (Appendix on Education to the Memorial submitted by the Arab Association to H. M.’s Secretary of State for the Colonies). 74 Al-Falaq, April 9, 1938: 1. 75 Ibid., April 8, 1939: 2. 76 Dawisha, Arab Nationalism, 75 77 Al-Rayyis’ view of Zanzibar as being another Andalusia is shared by many Zanzibaris in Oman who expressed a similar view when remembering al-Busa‘īdī rule on the island. Vol. 5, Fall 2005, © 2005 The MIT Electronic Journal of Middle East Studies 58
MUSLIM-CHRISTIAN ENCOUNTERS IN LATE NINETEENTH-CENTURY ZANZIBAR Valerie J. Hoffman ∗ The empire that Oman’s ruler, Sayyid Sa‘id b. Sultan al-Bu Sa‘idi (r. 1806- 1856), created in East Africa was one of the most cosmopolitan the world has ever seen. The ruling Omani Arabs were Muslims of the Ibadi sect; the “Swahilis” were Shafi‘i Sunni Muslims; 1 the Indians were of various religious persuasions—Hindus, Sunnis, Twelver Shi‘a, Isma‘ilis, Bohora, and Parsees; the army consisted mainly of Baluchis, who were Hanafi Sunnis; and non-Muslim Africans came from many different regions. When Sayyid Sa‘id made Zanzibar the capital of the Omani empire in 1832, scholars migrated to Zanzibar from various parts of the Swahili coast, and he appointed qadis for both Sunnis and Ibadis in every large town. Sayyid Sa‘id and his successors were admired for their broad tolerance of all religions; according to one source, Sayyid Sa‘id would not allow the slaughter of any cattle in predominantly Hindu sections of town, for fear of offending the residents. 2 When European travelers, diplomats and Christian missionaries arrived on the scene in the 1840’s, they were also impressed by the good-humored politeness of the Muslims. A British missionary in East Africa in the 1880s wrote: Although the Arabs, like other Mohammedans, fiercely resent one of their number becoming a Christian, they are not on that account hostile to Christians who have not been Mohammedans …, nor do they take much, if any trouble, to convert either Christian or heathen to Mohammedanism. The heathen coast man, the converted native from the interior, … the Buddhist from India and the Parsee fire-worshipper, all alike live in peace, and pursue unhindered and unpersecuted their religious observances in the Arab-ruled towns of Zanzibar and the coast. . . . So far as I have been able to gather from my intercourse with them, they do not even object to a missionary speaking to them of the claims of Christ; only they consider any personal questions as to their own individual belief an exhibition of bad manners and a want of courtesy on the part of their questioner. 3 ∗ Valerie J. Hoffman is an associate professor of religion at the University of Illinois at Urbana- Champaign. She is the author of Sufism, Mystics and Saints in Modern Egypt (1995). Her current research is on Muslim scholars in Oman and Zanzibar in the nineteenth and early twentieth century.
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FOUNDER/EDITOR Maha Yahya BOARD OF
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BOOK REVIEWS REVIEW ARTICLE Leo Str
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FRONTIER GEOGRAPHY AND BOUNDLESS HI
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