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Rida therefore advocated an "authentic" Islam that rested on the Quran and the Sunnah; it was "practical and practical, one that can be applied in all circumstances, for all times and all people."[36][279] Rida was compelled to oppose many aspects of Sufism although he was a very thorough and generous reader of their works. Many leaders of the early Salafiyya spiritual movement were influenced by his doctrine. Of course, does this mean that the ideas of Rida in the area of science and technology are identical to those of the early Salafiyya movement? Not necessarily. For example, founder of Qadriyya Tariqah Muhammad ibn Abd al-Wahhab (1703-1792), condemned usurious Jewish practices (debt bondage: Zakaat) as a symbol of their intention to dominate Muslims (See Tafrij al-Mizan). On the other hand, his law allowed a Muslim to be freed from debt obligation by giving charity to others; because he believed that those who oppressed Muslims were indebted to them. Ibn Abd al-Wahhab held that the streets of Mecca were more valuable than the Ka'ba.[293] It must be stressed here that Rida had a very balanced approach to all aspects of Islamic doctrine. For example, unlike the early Salafiyya movement and theologians like Ibn Taymiyyah, he did not abandon the idea of the importance of Jumu'ah prayer and the belief in the oneness of Allah. At the same time, Rida did not consider a solitary nature of prayer acceptable, nor did he believe that by meditating upon the Quran the believer grows in virtue. Even more importantly, for Rida, Muslims exist in a world where the Sufis and the "traditionalists" have very different roles to play. The basic difference is that the Sufis were focused on the outward form of Islam (Taqwa), while the "traditionalists" focused on behavior (Ihsan) as opposed to external appearance. The "traditionalist" in Rida's view refers to what is termed the Salaf followers of the Prophet. Rida held that the Prophet and the disciples of the divine message who followed him and set out to lead mankind were"true Muslims", and therefore deserving of a special place in the Muslim community.[145] Rida also rejected the popular (post-1911) notion of a gradual change leading to full socialism. d2c66b5586
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