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NOTES TO CHAPTER 6 24723. Cf. the profile of the peripheral ‘ulama as provided by Zeghal: “Religionand Politics,” 386.24. On the popularity of “lay” preachers (that is, those lacking formal religioustraining) in contemporary Egypt, see Charles Hirschkind, “Technologies of IslamicPiety: Cassette-Sermons and the Ethics of Listening” (Ph.D. dissertation,Johns Hopkins University, 1999), 77f. and passim. Also see Gaffney, The Prophet’sPulpit.25. Quoted in Wickham, “Political Mobilization,” 552.26. Ibid., 552.27. Compare Starrett, Putting Islam to Work, 226.28. Hirschkind, “Technologies of Islamic Piety,” 82, and cf. 79ff.29. Zebiri (Mahmud Shaltut and Islamic Modernism) considers Mahmud Shaltut,who was Shaykh al-Azhar from 1958 to 1963, a “modernist.” Such a characterizationwould be difficult to make for any leading Pakistani ‘alim. Shaykh ‘Abdal-Halim, for his part, had done his doctoral workwith Louis Massignon at theSorbonne (Zeghal, Gardiens, 144). Again, there is nothing comparable in case ofthe Pakistani ‘ulama.30. For a brief overview of Wahhabism, see Aziz al-Azmeh, “Wahhabite Polity,”in Islams and Modernities, 2d ed. (London: Verso, 1996), 143–60; also seeEncyclopaedia of Islam, 11: 39–47, s.v. “Wahhabiyya,” by Esther Peskes andW. Ende; on the legal aspects of Wahhabism, see Vogel, Islamic Law, index, s.v.“Wahhabi” and passim.31. Vogel, Islamic Law, 211.32. Ibid., 211 and passim.33. For instances of Saudi judges not abiding by royal decrees, see ibid., 175f.34. On the Board, see Vogel, Islamic Law, index, s.v. “Board of Senior‘Ulama’.”35. See Lombardi, “Islamic Law as a Source of Constitutional Law.”36. Vogel, Islamic Law, 272–76; quotation is from 274.37. On this episode, see Joseph A. Kechichian, “The Role of the Ulama in thePolitics of an Islamic State: The Case of Saudi Arabia,” International Journal ofMiddle East Studies 18 (1986): 53–71.38. Cf. Eickelman and Piscatori, Muslim Politics, 60–63.39. The most detailed study of the religious opposition to the Saudi state inthe aftermath of the Gulf War is Fandy, Saudi Arabia and the Politics of Dissent.My analysis here is much indebted to him.40. Quoted in Fandy, Saudi Arabia, 51.41. For a detailed description of the demands, on which I have drawn for thissummary, see Fandy, Saudi Arabia, 50–60.42. See “The Sketch of an Islamic University” that Mawdudi had presented tothe Saudi government in Abu’l-A‘la Mawdudi, Ta‘limat (Lahore: Islamic Publications,1972), 165–76; also cf. the publisher’s note, 3.43. On Abu Ghudda, see chapter 2 of the present work.44. See the title page of the published version of this Ph.D. dissertation: Safarb. ‘Abd al-Rahman al-Hawali, Zahirat al-irja fi’l-fikr al-Islami, 2 vols. (Cairo:Maktab al-tayyib, 1996).45. Zeghal, Gardiens, 339f.