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Islamic Modernism is a movement that has been described as "the first Muslim ideological response to the Western cultural challenge"[Note 1] attempting to reconcile the Islamic faith with modern values such as democracy, civil rights, rationality, equality, and progress. It featured a "critical reexamination of the classical conceptions and methods of jurisprudence" and a new approach to Islamic theology and Quranic exegesis (Tafsir). A contemporary definition describes it as an "effort to re-read Islam's fundamental sources—the Qur'an and the Sunna, (the practice of the Prophet) —by placing them in their historical context, and then reinterpreting them, non-literally, in the light of the modern context."
It was one of the of several Islamic movements – including Islamic secularism, Islamism, and Salafism – that emerged in the middle of the 19th century in reaction to the rapid changes of the time, especially the perceived onslaught of Western civilization and colonialism on the Muslim world. Prominent leaders of the movement include Sir Sayyid Ahmed Khan, Namik Kemal, Rifa'a al-Tahtawi, Muhammad Abduh, a Sheikh of Al-Azhar University for a brief period before his death in 1905 and Jamal ad-Din al-Afghani.
Since its inception, Islamic Modernism has suffered from co-option of its original reformism by both secularist rulers and by "the official ulama" whose "task it is to legitimise" rulers' actions in religious terms.
Islamic Modernism differs from secularism in that it insists on the importance of religious faith in public life, and from Salafism or Islamism in that it embraces contemporary European institutions, social processes, and values. One expression of Islamic Modernism, formulated by Mahathir Mohammed, is that "only when Islam is interpreted so as to be relevant in a world which is different from what it was 1400 years ago, can Islam be regarded as a religion for all ages."
During the second half of the 19th century, numerous Muslim reformers began efforts to reconcile Islamic values with the social and intellectual ideas of the Age of Enlightenment by purging Islam from alleged alterations and adhering to the basic tenets held during the Rashidun era. Their movement is regarded as the precursor to Islamic Modernism. The origins of contemporary Salafiyya movement from the modernist movement of Jamal al-Din al-Afghani and Muhammad Abduh is mentioned by some authors, although other scholars note that Modernism only influenced Salafism. According to Quintan Wiktorowicz:
There has been some confusion in recent years because both the Islamic modernists and the contemporary Salafis refer (referred) to themselves as al-salafiyya, leading some observers to erroneously conclude a common ideological lineage. The earlier salafiyya (modernists), however, were predominantly rationalist Asharis.
Muhammad 'Abduh and his movement have sometimes been referred to as "Neo-Mu'tazilites" in reference to the Mu'tazila school of theology. Some have said Abduh's ideas are congruent to Mu'tazilism. Abduh himself denied being either Ash'ari or a Mu'tazilite, although he only denied being a Mu'tazilite on the basis that he rejected strict taqlid (conformity) to one group.
According to Oxford Bibliographies, the early Islamic Modernists (al-Afghani and Muhammad Abdu) used the term "salafiyya" to refer to their attempt at renovation of Islamic thought, and this movement is often known in the West as "Islamic modernism," although it is very different from what is called the Salafiyya, which generally refers to movements such as Ahl-i Hadith, Wahhabism, etc.[Note 2] Associate Professor of Middle Eastern History at Northwestern University Henri Lauziere disputes the notion that al-Afghani and 'Abduh advocated a modernist movement of Salafism. According to Lauziere:
"...based on what the technical term Salafism meant to Muslim religious specialists until the early twentieth century, al-Afghani and Abduh were hardly Salafis to begin with. No wonder they never claimed the label for themselves.
Islamic Modernism began as an intellectual movement during the Tanzimat era and was part of the Ottoman constitutional movement and newly emerging patriotic trends of Ottomanism during the mid-19th century. It advocated for novel redefinitions of Ottoman imperial structure, bureaucratic reforms, implementing liberal constitution, centralisation, parliamentary system and was supportive of the Young Ottoman movement. Although modernist activists agreed with the conservative Ottoman clergy in emphasising the Muslim character of the empire, they also had fierce disputes with them. While the Ottoman clerical establishment called for Muslim unity through the preservation of the dynastic authority and unquestionable allegiance to the Ottoman Sultan; modernist intellectuals argued that imperial unity was better served through parliamentary reforms and enshrining equal treatment of all Ottoman subjects; Muslim and non-Muslim. The modernist elites frequently invoked religious slogans to gain support for cultural and educational efforts as well as their political efforts to unite the Ottoman empire under a secular constitutional order.
On the other hand, Salafiyya movement emerged as an independent revivalist trend in Syria amongst the scholarly circles of scripture-oriented Damascene ulema during the 1890s. Although Salafis shared many of the socio-political grievances of the modernist activists, they held different objectives from both the modernist and the wider constitutionalist movements. While the Salafis opposed the autocratic policies of the Sultan Abdul Hamid II and the Ottoman clergy; they also intensely denounced the secularising and centralising tendencies of Tanzimat reforms brought forth by the Constitutionalist activists, accusing them of emulating Europeans. Set apart by their status as Ulema, Salafi scholars called for an Islamic solution to the social, political and technological challenges faced by Muslims; by directly turning to the Scriptures. Opposing monarchy and despotism, Salafis envisioned an Islamic state based on Shura (consultative system) and guided by qualified Ulema (Islamic scholars); whose duty was to uphold the pristine Islam of the Salaf al-Salih (pious forebears). Salafi scholars stood for decentralisation, demanded more autonomy to Arab provinces and called for the integration of reformist Ulema to the Syrian political leadership. Both the Salafis and the Ottoman clerical elite were locked in bitter political and religious rivalry throughout the late nineteenth and early 20th centuries, with their fierce polemical feuds often ending in violent clashes. Some of the famous encounters include "Mujtahids incident" of 1896 in which leading Salafi figures like Jamal al-Din Qasimi was put to trial for their claims of Ijtihad, a mob attack by supporters of a Sufi Shaykh on Rashid Rida at the Umayyad Mosque in 1908, detention and arrest of Abd al Hamid al-Zahrawi, raids conducted on the homes of various Salafi scholars like Tahir al-Jaza'iri, etc.
Some themes in modern Islamic thought include:
Further information: Islam and modernity § Islamic modernists until 1918
Further information: Tanzimat era
Islamic modernist discourse emerged as an intellectual movement in the second quarter of nineteenth century; during an era of wide-ranging reforms initiated across the Ottoman empire known as the Tanzimat (1839–1876 C.E). The movement sought to harmonise classical Islamic theological concepts with liberal constitutional ideas and advocated the reformulation of religious values in light of drastic social, political and technological changes. Intellectuals like Namik Kemal (1840–1888 C.E) called for popular sovereignty and "natural rights" of citizens. Major scholarly figures of this movement included the Grand Imam of al-Azhar Hassan al-Attar (d. 1835), Ottoman Vizier Mehmed Emin Âli Pasha (d. 1871), South Asian philosopher Sayyid Ahmad Khan (d. 1898), Jamal al-Din Afghani (d. 1897), etc. Inspired by their understanding of classical Islamic thought, these rationalist scholars regarded Islam as a religion compatible with Western philosophy and modern science. Eventually the modernist intellectuals formed a secret society known as Ittıfak-ı Hamiyet (Patriotic Alliance) in 1865; which advocated political liberalism and modern constitutionalist ideals of popular sovereignty through religious discourse.
See also: Muhammad Abduh
The theological views of the Azharite scholar Muhammad 'Abduh (d. 1905) were greatly shaped by the 19th century Ottoman intellectual discourse. Similar to the early Ottoman modernists, Abduh tried to bridge the gap between Enlightenment ideals and traditional religious values. He believed that classical Islamic theology was intellectually vigorous and portrayed Kalam (speculative theology) as a logical methodology that demonstrated the rational spirit and vitality of Islam. Key themes of modernists would eventually be adopted by the Ottoman clerical elite who underpinned liberty as a basic Islamic principle. Portraying Islam as a religion that exemplified national development, human societal progress and evolution; Ottoman Shaykh al-Islam Musa Kazim Efendi (d. 1920) wrote in his article "Islam and Progress" published in 1904:
"the religion of Islam is not an obstacle to progress. On the contrary, it is that which commands and encourages progress; it is the very reason for progress itself"
Commencing in the late nineteenth century and impacting the twentieth-century, Muhammed Abduh and his followers undertook an educational and social project to defend, modernize and revitalize Islam to match Western institutions and social processes. Its most prominent intellectual founder, Muhammad Abduh (d. 1323 AH/1905 CE), was Sheikh of Al-Azhar University for a brief period before his death. This project superimposed the world of the nineteenth century on the extensive body of Islamic knowledge that had accumulated in a different milieu. These efforts had little impact at first. After Abduh's death, his movement was catalysed by the demise of the Ottoman Caliphate in 1924 and promotion of secular liberalism – particularly with a new breed of writers being pushed to the fore including Egyptian Ali Abd al-Raziq's publication attacking Islamic politics for the first time in Muslim history. Subsequent secular writers of this trend including Farag Foda, al-Ashmawi, Muhamed Khalafallah, Taha Husayn, Husayn Amin, et al., have argued in similar tones.
Abduh was skeptical towards many Hadith (or "Traditions"), i.e. towards the body of reports of the teachings, doings, and sayings of the Islamic prophet Muhammad. Particularly towards those Traditions that are reported through few chains of transmission, even if they are deemed rigorously authenticated in any of the six canonical books of Hadith (known as the Kutub al-Sittah). Furthermore, he advocated a reassessment of traditional assumptions even in Hadith studies, though he did not devise a systematic methodology before his death.
See also: Salafi movement
After its peak during the early 20th century, the modernist movement would gradually decline after the Dissolution of the Ottoman Empire in the 1920s and eventually lost ground to conservative reform movements such as Salafism. From 1919, Western Oriental scholars like Louis Massignon began categorising broad swathes of scripture-oriented rationalist scholars and modernists as part of the paradigm of "Salafiyya"; a theological term which was erroneously perceived as a "reformist slogan". Following the First World War, Western colonialism of Muslim lands and the advancement of secularist trends; Islamic reformers felt betrayed by the Arab nationalists and underwent a crisis. This schism was epitomised by the ideological transformation of Sayyid Rashid Rida, a pupil of 'Abduh, who began to resuscitate the treatises of Hanbali theologian Ibn Taymiyyah and became the "forerunner of Islamist thought" by popularising his ideals. Unlike 'Abduh and Afghani, Rida and his disciples susbcribed to the Hanbali theology. They would openly campaign against adherents of other schools, like the Shi'ites, who were critical of Wahhabi doctrines. Rida transformed the Reformation into a puritanical movement that advanced Muslim identitarianism, pan-Islamism and preached the superiority of Islamic culture while attacking Westernisation. One of the major hallmarks of Rida's movement was his advocacy of a theological doctrine that obligated the establishment of an Islamic state led by the Ulema (Islamic scholars).
Rida's fundamentalist doctrines would later be adopted by Islamic scholars and Islamist movements like the Muslim Brotherhood. According to the German scholar Bassam Tibi:
"Rida's Islamic fundamentalism has been taken up by the Muslim Brethren, a right wing radical movement founded in 1928, which has ever since been in inexorable opposition to secular nationalism."
See also: Islamic revival
See also: Ikhwani Movement
Islamist movements like Muslim Brotherhood (al-Ikhwān al-Muslimūn) were highly influenced by both Islamic Modernism and Salafism. Its founder Hassan Al-Banna was influenced by Muhammad Abduh and his Salafi student Rashid Rida. Al-Banna attacked the taqlid of the official ulama and insisted only the Qur'an and the best-attested ahadith should be sources of the Sharia. However, it was the Syrian Salafi scholar Rashid Rida who influenced Al-Banna the most. He was a dedicated reader of the writings of Rashid Rida and the magazine that Rida published, Al-Manar. Sharing Rida's central concern with the decline of Islamic civilization, Al-Banna too believed that this trend could be reversed only by returning to a pure, unadulterated form of Islam. Like Rida, (and unlike the Islamic modernists) Al-Banna viewed Western secular ideas as the main danger to Islam in the modern age. As Islamic Modernist beliefs were co-opted by secularist rulers and official `ulama, the Brotherhood moved in a traditionalist and conservative direction, "being the only available outlet for those whose religious and cultural sensibilities had been outraged by the impact of Westernisation". The Brotherhood argued for a Salafist solution to the contemporary challenges faced by the Muslims, advocating the establishment of an Islamic state through implementation of the Shari'ah, based on Salafi revivalism.
Although the Muslim Brotherhood officially describes itself as a Salafi movement, the Quietist Salafis often contest their Salafist credentials. The Brotherhood differs from the Purists in their strategy for combating the challenge of modernity, and is focused on gaining control of the government. Despite this, both the Brotherhood and Salafists advocate the implementation of sharia and emphasizes strict doctrinal adherence to the teachings of Prophet Muhammad and the Salaf al-Salih.
The Salafi-Activists who have a long tradition of political involvement; are highly active in Islamist movements like the Muslim Brotherhood and its various branches and affiliates. According to the Brotherhood affiliated former Egyptian President Mohammed Morsi:
"the Koran is our constitution, the Prophet Muhammad is our leader, jihad is our path, and death for the sake of Allah is our most lofty aspiration...sharia, sharia, and then finally sharia. This nation will enjoy blessing and revival only through the Islamic sharia."
See also: Muhammadiyah
The Indonesian Islamic organization Muhammadiyah was founded in 1912. Often Described as Salafist, and sometimes as Islamic Modernist, it emphasized the authority of the Qur'an and the Hadiths, opposing syncretism and taqlid (blind-conformity) to the ulema. As of 2006, it is said to have "veered sharply toward a more conservative brand of Islam" under the leadership of Din Syamsuddin, the head of the Indonesian Ulema Council.
Further information: History of Salafiyya Movement
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Jamal Al-Din al-Afghani, Muhammad 'Abduh, Muhammad al-Tahir ibn Ashur, Syed Ahmad Khan and, to a lesser extent, Mohammed al-Ghazali took some ideals of Wahhabism, such as endeavor to "return" to the Islamic understanding of the first Muslim generations (Salaf) by reopening the doors of juristic deduction (ijtihad) that they saw as closed. Some historians believe modernists used the term "Salafiyya" for their movement (although this is strongly disputed by at least one scholar – Henri Lauzière). American scholar Nuh Ha Mim Keller writes:
The term Salafi was revived as a slogan and movement, among latter-day Muslims, by the followers of Muhammad Abduh.
In popular Western discourse during the early twentieth century; the term "Salafiyya" stood for a wide range of revivalist, reformist and rationalist movements in the Arab World that sought a reconciliation of Islamic faith with various aspects modernity. The rise of pan-Islamism across the Muslim World after the First World War and the collapse of the Ottoman empire, would herald the emergence of Salafi religious purism that fervently opposed modernist trends. The anti-colonial struggle to restore the Khilafah would become the top priority; manifesting in the formation of the Muslim Brotherhood, a revolutionary movement established in 1928 by the Egyptian school teacher Hassan al-Banna. Backed by the Wahhabi clerical elites of Saudi Arabia, Salafis who advocated pan-Islamism and religious conservatism across the Muslim World emerged dominant and gradually replaced the modernists during the decolonisation period. According to Abu Ammaar Yasir Qadhi:
Rashid Rida popularized the term 'Salafī' to describe a particular movement that he spearheaded. That movement sought to reject the ossification of the madhhabs, and rethink through the standard issues of fiqh and modernity, at times in very liberal ways. A young scholar by the name of Muhammad Nasiruddin al-Albani read an article by Rida, and then took this term and used it to describe another, completely different movement. Ironically, the movement that Rida spearheaded eventually became Modernist Islam and dropped the 'Salafī' label, and the legal methodology that al-Albānī championed – with a very minimal overlap with Rida's vision of Islam – retained the appellation 'Salafī'. Eventually, al-Albānī's label was adopted by the Najdī daʿwah as well, until it spread in all trends of the movement. Otherwise, before this century, the term 'Salafī' was not used as a common label and proper noun. Therefore, the term 'Salafī' has attached itself to an age-old school of theology, the Atharī school.
Historian Henri Lauzière asserts that modernist intellectuals like Abduh and Afghani had not identified their movement with "Salafiyya". On the other hand, Islamic revivalists like Mahmud Shukri Al-Alusi (1856–1924 C.E), Muhammad Rashid Rida (1865–1935 C.E), Jamal al-Din al-Qasimi (1866–1914 C.E), etc. used "Salafiyya" as a term primarily to denote the traditionalist Sunni theology, Atharism. Rida also regarded the Wahhabi movement as part of the Salafiyya trend. Apart from the Wahhabis of Najd, Athari theology could also be traced back to the Alusi family in Iraq, Ahl-i Hadith in India, and scholars such as Rashid Rida in Egypt. After 1905, Rida steered his reformist programme towards the path of fundamentalist counter-reformation. This tendency led by Rida emphasized following the salaf al-salih (pious predecessors) and became known as the Salafiyya movement, which advocated a re-generation of pristine religious teachings of the early Muslim community. The propagation of the flawed (yet once conventional) notion in the Western scholarship, wherein the Islamic modernist movement of 'Abduh and Afghani was equated with Salafiyya is first attributed to the French intellectual Louis Massignon.
The progressive views of the early modernists Afghani and Abduh were soon replaced by the puritan Athari tradition espoused by their students; which zealously denounced the ideas of non-Muslims and secular ideologies like liberalism. This theological transformation was led by Syed Rashid Rida who adopted the strict Athari creedal doctrines of Ibn Taymiyyah during the early twentieth century. The Salafiyya movement popularised by Rida would advocate for an Athari-Wahhabi theology. Their promotion of Ijtihad was based on referring back to a strictly textual methodology. Its traditionalist vision was adopted by the Wahhabi clerical establishment and championed by influential figures such as the Syrian-Albanian Hadith scholar Muhammad Nasiruddin al-Albani (d. 1999 C.E/ 1420 A.H).
As a scholarly movement, "Enlightened Salafism" had begun declining some time after the death of Muhammad ʿAbduh in 1905. The Puritanical stances of Rashid Rida, accelerated by his support to the Wahhabi movement; transformed Salafiyya movement incrementally and became commonly regarded as "traditional Salafism". The divisions between "Enlightened Salafis" inspired by ʿAbduh, and traditional Salafis represented by Rashid Rida and his disciples would eventually exacerbate. Gradually, the modernist Salafis became totally disassociated from the "Salafi" label in popular discourse and would identify as tanwiris (enlightened) or Islamic modernists.
Although not all of the figures named below are from the above-mentioned movement, they all share a more or less modernist thought or/and approach.
According to at least one source (Charles Kennedy), in Pakistan the range of views on the "appropriate role of Islam" in that country (as of 1992), contains "Islamic Modernists" at one end of the spectrum and "Islamic activists" at the other.
"Islamic activists" support the expansion of "Islamic law and Islamic practices", "Islamic Modernists" are lukewarm to this expansion and "some may even advocate development along the secularist lines of the West."
Many orthodox, fundamentalist, and traditionalist Muslims strongly opposed modernism as bid'ah and the most dangerous heresy of the day, for its association with Westernization and Western education, whereas other orthodox/traditionalist Muslims, even some orthodox Muslim scholars think that modernisation of Islamic law is not violating the principles of fiqh and it is a form of going back to the Qur'an and the Sunnah.
Supporters of Salafi movement considered modernists Neo-Mu'tazila, after the medieval Islamic school of theology based on rationalism, Mu'tazila. Critics argue that the modernist thought is little more than the fusion of Western Secularism with spiritual aspects of Islam. Other critics have described the modernist positions on politics in Islam as ideological stances.
One of the leading Islamist thinkers and Islamic revivalists, Abul A'la Maududi agreed with Islamic modernists that Islam contained nothing contrary to reason, and was superior in rational terms to all other religious systems. However he disagreed with them in their examination of the Quran and the Sunna using reason as the standard. Maududi, instead started from the proposition that "true reason is Islamic", and accepted the Book and the Sunna, not reason, as the final authority. Modernists erred in examining rather than simply obeying the Quran and the Sunna.[Note 6]
Critics argue politics is inherently embedded in Islam, a rejection of the Christian and secular principle of "Render unto Caesar what is Caesar's". They claim that there is a consensus in Muslim political jurisprudence, philosophy and practice with regard to the Caliphate form of government with a clear structure comprising a Caliph, assistants (mu'awinoon), governors (wulaat), judges (qudaat) and administrators (mudeeroon). It is argued that Muslim jurists have tended to work with the governments of their times. Notable examples are Abu Yusuf, Mohammed Ibn al-Hasan, Shafi'i, Yahya bin Said, Abu Hamid al-Ghazali, Ismail bin Yasa, Ibn Tulun, Abu Zura, Abu Hasan al-Mawardi and Tabari. Prominent theologians would counsel the Caliph in discharging his Islamic duties, often on the request of the incumbent Caliph. Many rulers provided patronage to scholars across all disciplines, the most famous being the Abassids who funded extensive translation programmes and the building of libraries.
Abduh is often categorized as Maturidi, but his ideas approach neo-Mutazila-ism
The main lesson to draw from the conceptual history of modernist Salafism is that we must rid ourselves of three bad habits. First, we must no longer claim that al-Afghani and Abduh spearheaded a modernist version of Salafism nd used salafiyya as a slogan. They did not. And based on what the technical term Salafism meant to Muslim religious specialists until the early twentieth century, al-Afghani and Abduh were hardly Salafis to begin with. No wonder they never claimed the label for themselves.
In Ibn Abd al-Wahhab's writings, jihad is a special and specific type of warfare, which can be declared only by the religious leader (imam) and whose purpose is the defense of the Muslim community from aggression." .. "What Shaltut calls for here is not only a defensive response but also the right to live peacefully without fear for life, home, or possessions, all of which is consistent with Ibn Abd al-Wahhab's assertion of jihad as a defensive activity designed to restore order and preserve life and property."... "Ibn Abd al-Wahhab's definition of jihad is restricted to a defensive military action designed to protect and preserve the Muslim community and its right to practice its faith".. "For Ibn Abd al-Wahhab, jihad is always a defensive military action. Here he is synchronous with Islamic modernist writers, who narrow the confines of jihad to defensive action..
The Koran: A Very Short Introduction literally a godsend.
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Beginning with Louis Massignon in 1919, it is true that Westerners played a leading role in labeling Islamic modernists as Salafis, even though the term was a misnomer. At the time, European and American scholars felt the need for a useful conceptual box in which to place Muslim figures such as Jamal al-Din al-Afghani, Muhammad Abduh, and their epigones, who all seemed inclined toward a scripturalist understanding of Islam but proved open to rationalism and Western modernity .. They chose to adopt salafiyya—a technical term of theology, which they mistook for a reformist slogan and wrongly associated with all kinds of modernist Muslim intellectuals.
Prior to the fall of the Ottoman Empire, leading reformers who happened to be Salafi in creed were surprisingly open-minded: although they adhered to neo-Hanbali theology,.. The aftermath of the First World War and the expansion of European colonialism, however, paved the way for a series of shifts in thought and attitude. The experiences of Rida offer many examples... he turned against the Shi'is who dared, with reason, to express doubts about the Saudi-Wahhabi project... . Shi'is were not the only victims: Rida and his associates showed their readiness to turn against fellow Salafis who questioned some of the Wahhabis’ religious interpretations.
Western colonialists established in these countries political orders... that, even though not professing enmity to Islam and its institutions, left no role for Islam in society. This caused a crisis among Muslim reformists, who felt betrayed not only by the West but also by those nationalists, many of whom were brought to power by the West... Nothing reflects this crisis more than the ideological transformation of Rashid Rida (1865–1935)... He also revived the works of Ibn Taymiyah by publishing his writings and promoting his ideas. Subsequently, taking note of the cataclysmic events brought about by Western policies in the Muslim world and shocked by the abolition of the caliphate, he transformed into a Muslim intellectual mostly concerned about protecting Muslim culture, identity, and politics from Western influence. He supported a theory that essentially emphasized the necessity of an Islamic state in which the scholars of Islam would have a leading role... Rida was a forerunner of Islamist thought. He apparently intended to provide a theoretical platform for a modern Islamic state. His ideas were later incorporated in the works of Islamic scholars.
Theologically, Banna's views were fairly close to those of Abduh and his Salafi disciple, Rashid Rida. He attacked the taqlid of the official 'ulama, insisting that only the Quran and the best-attested hadiths should be the sources of the Sharia.
But it was Abduh's disciple, the Syrian Rashid Rida (1865-1935), who most influenced Al-Banna... He shared Rida's central concern with the decline of Islamic civilization relative to the West. He too believed that this trend could be reversed only by returning to an unadulterated form of Islam.. Like Rida at the end of his life — but unlike Abduh and other Islamic modernists — Al-Banna felt that the main danger to Islam's survival in the modern age stemmed... from the ascendancy of Western secular ideas.
the development ofSalafi in Indonesia has inspired the emergence of anumber of organizations reformers of modern Islam in Indonesia. Organizationssuchas Muhammadiyah, Al-Irsyad,shared similar intentions to purify faith with the call back to the Quran and Sunnah, and leave many traditional customs that are claimed to be contaminated by heresy,tahayyul, and superstition... For Muhammadiyah, the purification of faith and the return to the Quran and Sunnah is an obligation... Muhammadiyah doctrine theology agrees with salafi, namely puritanist by going back to Al-Quran and As-Sunnah...
At the beginning of the twentieth century, the term "Salafiyya" was linked to a transnational movement of Islamic reform whose proponents strove to reconcile their faith with the Enlightenment and modernity. Toward the end of the twentieth century, however, the Salafi movement became inexplicably antithetical to Islamic modernism. Its epicenter moved closer to Saudi Arabia and the term Salafiyya became virtually synonymous with Wahhabism... the rise of a transnational and generic Islamic consciousness, especially after the First World War, facilitated the growth of religious purism within key Salafi circles. The Salafis who most emphasized religious unity and conformism across boundaries usually developed puristic inclinations.. they survived the postcolonial transition and kept thriving while the modernist Salafis eventually disappeared.
As Rida explained in 1914, "the appellation 'reform,' as well as its understanding, is broad; it varies over time and from place to place." It also varied from individual to individual. Indeed, some balanced reformers considered Salafi theology to be a pillar of their multifaceted reform program. Chief among them were al-Qasimi, Mahmud Shukri al-Alusi, and, to some extent from 1905 onward, Rida (all of whom identified themselves as Salafi in creed at one point or another)"... "Unlike al-Afghani and Abduh, Rida did refer to himself as a Salafi in creed and law..
In the most explicit passages of their correspondence, both al-Qasimi and al-Alusi continue to use Salafi epithets in a purely theological sense. While the former distinguishes the Salafis from the Jahmis and the Mutazilis, the latter describes a Moroccan scholar as "Salafi in creed and athari in law" (al-salaf¯ı –aq¯ıdatan al-athar¯ı madhhaban).It is interesting to note that this is how Rashid Rida first used and understood Salafi epithets as well. In 1905, he spoke of the Salafis (al-salafiyya) as a collective noun, in contradistinction with the Ash'aris (al-asha'ira). Although he and some of his disciples later declared themselves to be Salafis with respect to fiqh (in 1928 Rida even acknowledged his passage from being a Hanafi to becoming a Salafi), the available evidence suggests that the broadening of Salafi epithets to encompass the realm of the law was a gradual development that did not bloom in full until the 1920s."... "This is why, in 1905, Rida casually referred to the Wahhabis as Salafis (al-wahhabiyya al-salafiyya )
The ideas of the Atharis of the Najd were not limited to Wahhabites either, but can be traced elsewhere, especially to Iraq (e.g., al-Alusi family), India, as well as to the figures such as Rashid Rida (d. 1935 CE) and Hasan al-Banna (d. 1949 CE) in Egypt.
(Rida) was initially a disciple of Abduh's, pushing his reformist enterprise - after Abduh's death in 1905 and especially from the 1920s on – in the direction of a fundamentalist counter-reformation... Islamic counter-reformation was far more reactionary than its sixteenth- and seventeenth-century Catholic predecessor, a development the more paradoxical in that the Islamic version seems to have emerged as a mutation from the reformist movement itself rather than being, as in the Christian case, the product of a frontal assault on it. This mutation, engineered by Rida, explains the double meaning of what is known as Salafism (salafiyya)... it eventually came to designate literalist, fundamentalist adhesion to the legacy of early Islam
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Although it long served as a paradigm, this conception of Salafism is flawed in many respects, especially because it is based on claims that remain unsubstantiated. The firstknown association between al-Afghani, Abduh, and a movement called "the salafiyya" appeared in 1919 in a short notice that French scholar Louis Massignon (d. 1962) wrote in Revue du monde musulman. Massignon did not initially claim that the two reformers founded the movement, but this idea gained momentum and found its formal expression in 1925, at which time Massignon added Rashid Rida to the narrative and presented him as the leader of the salafiyya. Since then, Massignon's narrative and its resulting typology have been reiterated in countless works through a chain of Western scholars who trusted each other's authority, thereby becoming one of the fundamental postulates on which the study of modern Islamic thought is based. Although it is true that al-Afghani and Abduh provided the initial elan for a type of Islamic reformism that later ´ became known as modernist Salafism, primary sources do not corroborate the claim that they either coined the term or used it to identify themselves in the late 19th century.
These thinkers, which included Jamal al-Din al-Afghani (d. 1897) and Muhammad ‘ Abduh (d. 1905),... the early progressive liberalism of these modernists quickly gave way to the arch-conservatism of Athari thinkers who held even greater contempt for the ideas of the nonbelievers (as well as liberals). This shift was most pronounced in the person of Rashid Rida (d. 1935), once a close student of ‘Abduh, who increasingly moved to rigid Athari thought under Wahhabite influences in the early twentieth century. From Rida onward, the “Salafism”... became increasingly Athari-Wahhabite in nature, as it remains today.
ʿAbduh was critical of the Wahhabis and made no attempt to cultivate them. However, his disciple Rashid Rida,.. published the works of Najdi and classical Salafi scholars.... Enlightened Salafism as a movement faded away with the death of ʿAbduh and with Rida's flirtation with the Wahhabism that came to be identified with traditional Salafism.. Within Salafi circles, it is widely accepted that Rida directed Salafism away from the Islamic modernism espoused by Afghani and Abduh and brought it closer to the puritanical approaches to Islam... the divide between enlightened Salafis, who largely followed Muhammad ʿAbduh and Jamaluddin al-Afghani's modernist ideals, and the increasingly puritanical Rida and his disciples. Over time, the enlightened Salafis became disassociated from the Salafi label (which they had never assumed anyway) and became identified as tanwiris (enlightened) or modernists.
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