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³ Stubbe, Rise and Progress, 151, 72.

⁴ Hafiz Shairani, “Introduction,” in Stubbe, Rise and Progress, vii–xvii, at xiv.

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⁶ Shairani, “Introduction,” xii. Shairani was aware that other manuscript copies contained annotations and citations.

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⁹ Stubbe, Rise and Progress, 146, 15–16, 31. For more on the way radical anti-Trinitarians drew a historical genealogy from early Ebionite Christianity, through Islam, to the present, see Muslow, Martin, “Socinianism, Islam and the Radical Uses of Arabic Scholarship,” Al-Qantara 31/2 (2010), 549–86Google Scholar. On the comparative reasoning of Richard Simon, Adriaan Reland, George Sale, and others see Bevilacqua, Republic of Arabic Letters, 75–107. Shairani likened the Roman Empire's imposition of Trinitarianism on primitive Christians to the work of English missionaries proselytizing among the Muslims of the world today—see Shairani, “Introduction,” xiii.

¹⁰ Stubbe, Rise and Progress, 35, 189–90, quoting Grotius.

¹¹ Ibid., 190.

¹² Ibid., 180.

¹³ Ibid., 87–117. Shairani describes Stubbe's account of ‘Ali as showing affection “not unworthy of a Muslim.” See Shairani, “Introduction,” xiv.

¹⁴ Ibid., 143–5; Muir, William, The Life of Mahomet and History of Islam, 4 vols. (London, 1858–61), 2: 277–317, espGoogle Scholar. at 314–17.

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²⁷ Who's Who Year-Book for 1908 (London, 1908), 121; Who's Who Year-Book for 1912–13 (London, 1912), 134.

²⁸ Shairani, “Introduction,” ix.

²⁹ The only reference to this library that I have seen is in Ashrafi, Wahab, “Shirani, Hafiz Mohammad Mahmood [sic],” in Lal, Mohan, ed., Encyclopaedia of Indian Literature: Sasay to Zorgot, 6 vols. (New Delhi, 2001), 5: 4020Google Scholar.

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³¹ Ibid., n.p.

³² Ibid.

³³ Ibid., v–vi.

³⁴ Ibid., xv–xvi, xiv.

³⁵ Ibid., v.

³⁶ Shairani, “Appendix Containing Early Christian Legends and Notions Concerning Islam,” in Stubbe, Rise and Progress, 195–238.

³⁷ Ibid., 228–34.

³⁸ Ibid., 222.

³⁹ This practice saw one of its earliest and most influential iterations in Indian Shi‘a theologian Rahmatullah ibn Khalil al-‘Uthmani al Kairanawi's Izhar al-Haqq (Demonstration of Truth), first published in 1867. See Powell, Avril A., Muslims and Missionaries in Pre-Mutiny India (Richmond, 1993)Google Scholar.

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⁴¹ George Sale (d. 1736), best known for his 1733 English translation of the Qur'an, which included a substantial preface on the Prophet and Islam.

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⁶⁸ Green, “Spacetime,” 403, 414. Green argues the modernists only looked to the past to search for the source of divergence with Europe. He seeks by this argument to distinguish the modernists from the backward-gazing “fundamentalists” of the late twentieth century.

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⁷⁴ Kidwai, Mushir Hosain, Islam and Socialism (London, 1912), 10Google Scholar; Wasti, Syed Tanvir, “Mushir Hosain Kidwai and the Ottoman Cause,” Middle Eastern Studies 30/2 (1994), 252–61CrossRefGoogle Scholar.

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⁷⁷ Kidwai, Islam and Socialism, 67.

⁷⁸ Ibid., 17; Ali, Lives of Muhammad, esp. 79–113.

⁷⁹ Kidwai, Islam and Socialism, 43, 50.

⁸⁰ Ibid., 21.

⁸¹ Ibid., 22.

⁸² Ibid., 70.

⁸³ Ibid., 79.

⁸⁴ Kidwai, Pan-Islamism, 70.

⁸⁵ Kidwai, Islam and Socialism, ix. Two years later, Kidwai would help found a society for the collective physical protection of the Holy Places—see Zaman, Faridah, “Beyond Nostalgia: Time and Place in Indian Muslim Politics,” Journal of the Royal Asiatic Society 27/4 (2017), 627–47CrossRefGoogle Scholar.

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⁹⁴ Rahman, Islam and Modernity, 52.

⁹⁵ Ahmad, Islamic Modernism, 55–6.

⁹⁶ Ibid., 48.

⁹⁷ Ali, Moulavi Cheragh, The Proposed Political, Legal, and Social Reforms in the Ottoman Empire and other Mohammadan States (Bombay, 1883), iiGoogle Scholar.

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¹⁰⁰ Lewis, Bernard, “The Concept of an Islamic Republic,” Die Welt des Islams 4/1 (1955), 1–9, at 5Google Scholar.

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¹⁰³ Ibid., xi.

¹⁰⁴ Ibid., xii–xiii.

¹⁰⁵ Ibid., xxxi.

¹⁰⁶ Blunt, The Future of Islam, esp. 88–9, 190. Blunt believed that the caliphate must eventually revert to Arab hands in Cairo.

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¹¹⁴ Chirol, Pan-Islamism, with Ameer Ali's rejoinder at 20–23.

¹¹⁵ Margoliouth, David S., Pan-Islamism (London, 1912)Google Scholar, with Ameer Ali's rejoinder at 17–21.

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¹¹⁸ Margoliouth, Pan-Islamism, 3, 16. A reading of the particular article Margoliouth cites, published in 1907 (1310 AH) in Rida's journal, indicates Margoliouth was hardly a faithful reader of the original. See Al-Manar, 35 vols. (Cairo, 1898–?), 10: 583–9. Al-Manar was often the sole Muslim authority consulted in British attempts to understand pan-Islamism. See The Rise of Islam and the Caliphate: The Pan-Islamic Movement, handbook prepared under the direction of the Historical Section of the Foreign Office, L/PS/20/G77 (1919), Oriental and India Office Collections, British Library (OIOC), at 72.

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¹²³ Ibid., 76, 98.

¹²⁴ Ibid., 93; Margoliouth, Pan-Islamism, 10.

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¹²⁶ Margoliouth, Pan-Islamism, 10; Margoliouth, Mohammedanism, 93, 56.

¹²⁷ Margoliouth, Mohammedanism, 97–8.

¹²⁸ Ali, A Short History of the Saracens, 20–60.

¹²⁹ Ibid., vii.

¹³⁰ Ali, The Life and Teachings of Mohammed, 418–20, 429–30, quotation at 420.

¹³¹ Ibid., 412. See also 435, 441.

¹³² Margoliouth, Pan-Islamism, 20.

¹³³ Ali, “The Caliphate,” 686 on the term “election.”

¹³⁴ Ibid., 694.

¹³⁵ Ali, The Spirit of Islam (1922), 132-3.

¹³⁶ Ali, “The Caliphate,” 687. Azad later took pains to counter the idea in Maslah-i Khilafat too.

¹³⁷ The most significant wartime advocate of a Qurayshi Caliphate was the aforementioned Rashid Rida. See Haddad, Mahmoud, “Arab Religious Nationalism in the Colonial Era: Rashīd Ridā’s Ideas on the Caliphate,” Journal of the American Oriental Society 117/2 (1997), 253–77CrossRefGoogle Scholar.

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¹⁴² Ali, “Caliphate and the Islamic Renaissance,” 185.

¹⁴³ Ibid., 191–3. In a similar vein, M. A. Ansari, president of the All-India Khilafat Conference of December 1922, welcomed the deposition of Mehmed VI as an act intended to preserve the prestige of the caliphate and to create a constitutional monarchy. See Sadiq, Mohammad, The Turkish Revolution and the Indian Freedom Movement (Delhi, 1983), 104–18Google Scholar.

¹⁴⁴ Ali, “Caliphate and the Islamic Renaissance,” 195.

¹⁴⁵ Ameer Ali's immediate reaction is captured in an article of 8 April 1924 in the Times of India (Bombay), 8. On Indian Muslim responses to the abolition of the caliphate more widely see Sadiq, The Turkish Revolution, 118–30.

¹⁴⁶ Jacob, Henry Stubbe, 3, 127.

¹⁴⁷ Stubbe, Rise and Progress, 93–4, 128.

¹⁴⁸ Ahmad, Islamic Modernism, 138; Minault, Khilafat Movement, 202–4.