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Abstract
This review article attempts to assess the contribution of Henri Lauzière's recently published The Making of Salafism to the ongoing scholarly debate in the light of the extant literature. It examines his treatment of the three major issues that at present preoccupy the students of Salafism. The most urgent issue touches on the sources of friction between the various contemporary trends within the overall Salafi framework, and especially the causes of the drift of some Salafis to violence. This is associated with the issue of the various components that combine to constitute today's Salafi "movement," most notably the relationship between Salafism and Saudi Arabia's Wahhabism. Finally, and most pertinently to Lauzière's book, is the issue of the Salafiyya's modern trajectory, which is itself divided into two questions. One is the affinity of the modern Salafiyya to the medieval Hanbali heritage of Ibn Taymiyya and the historic Wahhabiyya; the other refers to the role of the late nineteenth-/early twentieth-century Islamic reformers in the formation of modern Salafism.

This article's point of departure is that da'wa – the preaching or call to Islam – rather than jihad constitutes the backbone of modern organized Islamic action. The Society of the Muslim Brothers made it the essence of its mission since its foundation in 1928, turning its main thrust inwards, toward the Muslims themselves. Focusing on its processes of framing within the social movement theory approach, the essay analyzes three generations of Muslim Brothers and related Islamist thinkers in three concentric geographical circles: Banna, the Egyptian founding father, who strove to re-Islamize society of Christian missionary and Western secular materialism; his moderate successors such as Sa'id Hawwa and Fathi Yakan, who struggled to overcome the double challenge of the ordeal they suffered by the Arab authoritarian regimes and of Sayyid Qutb's radical response; and the contemporary Islamic thinkers Yusuf al-Qaradawi and Tariq Ramadan, who seek to remold it as a dialogue and example in the Western and global environments. I argue that this resilience of the Muslim Brotherhood's da'wa is an important key to its survival and to the viability of its ongoing project of framing the modern umma.

With the advent of the 20th century, Sufism found itself under increasing attack in many parts of the Muslim world. In previous centuries, mystical movements had played a prominent role in the struggle for the revival of Islam and occasionally, where governments were weak or nonexistent, also in actual resistance to European encroachment. In the wake of the increasing consolidation of the state and the spread of Western rationalism, however, Sufis came to be regarded as a major cause of the so-called decline of Islam and an obstacle to its adaptation. In the Arab world, this anti–Sufi feeling was generally associated with the Salafiyya trend. The Salafi call for a return to the example of the forefathers (al-salaf al-**sdotu**āli**hdotu**) amounted to a discrediting of latter-day tradition, which was described as cherishing mystical superstition as well as scholarly stagnation and political quietism. Under the burden of this critique, and as a response to the general expansion of education and literacy, Sufism has been forced to assimilate new ideas and to make room for a new form of organization; the populist Islamic association. These developments culminated in the establishment of the Society of the Muslim Brothers.

THE MOST OUTSPOKEN AMONG THE EXILED MEMBERS OF THE MUSLIM BROTHERHOOD IN SYRIA WAS SA'ID HAWWA (1935-89), REGARDED AS THE FOREMOST IDEOLOGUE OF THE MUSLIM BRETHREN MOVEMENT IN BA'THIST SYRIA. FOR ALMOST 20 YEARS HE WAS A MEMEBER OF ITS LEADERSHIP AND THE MOUTHPIECE OF ITS PRINCIPLES AND AIMS. THIS ARTICLE DWELLS UPON HAWWA'S PERSONALITY AND ON THE FACTORS WHICH HELPED IN SHAPING IT. A SUBSEQUENT ARTICLE WILL BE DEVOTED TO THE BASIC PRINCIPLES OF HIS THOUGHT. THIS ARTICLE CONCLUDES THAT THE DEFEAT OF THE ISLAMIC MOVMENT IN SYRIA WAS ALSO THE PERSONAL DEFEAT OF SA'ID HAWWA.