Mohammad Salama is Professor and Director of the Arabic Program at San Francisco State University. He has published numerous articles on comparative literature and Arabic literature and film and is author of The Qur'an and Modern Arabic Literary Criticism (forthcoming), Islam, Orientalism, and Intellectual History (2011), and co-editor of German Colonialism: Race, the Holocaust, and Post-War Germany (2011). He is the recipient of two Fulbright Scholar Awards.

• Preface; A note on transliteration and translation; Introduction: prelude, considerations, and definitions; 1. History matters; 2. Nahḍa-t Miṣr: Zaynab and the cultural Renaissance of modern Egypt; 3. Blindness and insight: challenging the sacred/secular divide in Ṭāhā Ḥusayn's The Days; 4. An Egyptian Sophocles: Qurʾānic inspiration in Tawfīq al-Ḥakīm's People of the Cave; 5. Writing the mad text: freedom, modernity and God in Naguib Mahfouz's 'The Whisper of Madness'; 6. Islamism writes back: Alī Aḥmad Bākāthīr's Red Revolutionary and the dismantling of the secular; 7. Realism and utopian irony in Yūsuf Idrīs's Faraḥāt's Republic; 8. Islam and secular nationalism in a film age: unveiling Youssef Chahine's Gamīla al-Gazā'iriyya; Appendix 1: 'The Whisper of Madness'; Appendix 2: an interview with Youssef Chahine; Appendix 3: feature films produced in Egypt from 1927–62; Bibliography; Index.

'This is a scholarly achievement of the highest caliber. Salama goes to great lengths to offer a compelling (re)reading of Egypt's cultural history through the lens of literary theory in a project intent on deciphering the codes connecting Islam, culture, and modernity. He boldly identifies vital intersections between the formative tenets of modernity and conventions of Islamic thought … Salama's book is bound to provoke vital debate that will enrich knowledge and elevate consciousness of a moment of history in Egypt's culture which current generations are in dire need of revisiting and contemplating, as Salama does, armed with tools of contemporary literary theory. It shows us that we must not be content with reading our history using only the tools of the past. Modernity does not have a definitive endpoint and therefore readings and re-readings can only yield positive epistemologies and fresh understandings of both Islam and modernity.' Gaber Asfour, Cairo University and Former Minister of Culture, Egypt