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In fact, within a generation, the strictly Wahabi movement had broadened into the larger development known as the Mohammedan Revival, and this in turn was developing numerous phases, chief among them being the movement usually termed Pan-Islamism. That movement, particularly on its political side, I shall treat in the next chapter.
Possibly the most serious aspect of the situation is that the Moslem liberals are being driven into the camp of political Pan-Islamism.
Since all these peoples were also Mohammedans, it follows that this propaganda had a religious as well as a racial complexion, trending in many respects toward Pan-Islamism. Indeed, even disregarding the religious factor, we may say that, though Pan-Turanian in theory, the movement was at that time in practice little more than "Pan-Turkism."
Above all, the breaking of Europe's grip on Islam's natural resources by the termination of concessions in lands, mines, forests, railways, custom-houses, by which the wealth of Islamic lands is to-day drained away to foreign shores. Such are the aspirations of economic Pan-Islamism.
Let us now consider the second originating centre of modern Pan-Islamism the movement especially associated with the personality of Djemal-ed-Din.
Even the wily Abdul Hamid, at the height of his prestige as the champion of Pan-Islamism, could never get from El Sennussi more than coldly platonic expressions of approval, and one of Sennussi-el-Mahdi's favourite remarks was said to have been: "Turks and Christians: I will break both of them with one and the same stroke."
The point to be here noted is their complicating effect on the Pan-Islamic movement. Pan-Islamism was, in fact, cross-cut and deflected from its previous course, and a period of confusion and mental uncertainty supervened. This interim period was short. By 1912 Pan-Islamism had recovered its poise and was moving forward once more. The reason was renewed pressure from the West.
"The truth is that Islam is more than a creed, it is a complete social system; it is a civilization with a philosophy, a culture, and an art of its own; in its long struggle against the rival civilization of Christendom it has become an organic unit conscious of itself." To this Islamic civilization all Moslems are deeply attached. In this larger sense, Pan-Islamism is universal.
The Pan-Islamists, on the other hand, believe that primitive Islam contains all that is necessary for regeneration, and contend that only Western methods and material achievements should be adopted by the Moslem world. The beginnings of self-conscious, systematic Pan-Islamism date from about the middle of the nineteenth century.
However, as we have already remarked, their goal is not so much the erection of distinct Algerian and Tunisian "Nations" as it is creation of a larger North African, perhaps Pan-Islamic, unity. It must not be forgotten that they are in close touch with the Sennussi and kindred influences which we have already examined in the chapter on Pan-Islamism.
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